{"theodoret-interpretatio-ezechielem/0.1":{"o":"Οἱ μὲν τοῦ σώματος ὀφθαλμοὶ, σχημάτων καὶ χρωμάτων ἐδημιουργήθησαν ' δικασταί\" καὶ δικάζουσιν ὑγιαίνοντες μὲν, ὀρθῶς καὶ μάλα δικαίως\" ἀσθενῶς δὲ διατεθέντες, ἁμαρτάνουσι τοῦ προσήκον» τος, καὶ σφόδρα τῷ δικαίῳ λυμαίνονται \" ἢ γὰρ παν- «ελῶς οὐκ ὁρῶσιν, ἣ ἕτερα βλέποντες ἀνθ᾽ ἑτέρων». οὐ διακρίνουσι δ'καίως τῶν ὁρωμένων τὴν φύσιν. Τὸ δὲ τῆς ψυχῆς ὀπτιχὸν, χορηγεῖ μὲν καὶ τούτοις ταύτὴν αὐτὴν τὴν ἐνέργειαν\" ἐδέξατο δὲ καὶ ἑτέραν παρὰ τοῦ δημιουργήσαντος δύναμιν, δι᾽ ἧς οὐ μόνον σχημάτων, καὶ χρωμάτων, καὶ ἁτμῶν, καὶ γεύσεων, καὶ τῶν ἄλλων τῶν τοιούτων τὰς ποιότητας διαχρίγει, ἀλλὰ καὶ λόγοις δικάζει, ἀλλὰ καὶ λογισμοῖς, καὶ τούτων τοὺς δυσσεδεῖς ἀπὸ τῶν εὐσεθῶν νει, καὶ θείων καὶ ἀνθρωπίνων γινώσκει διαφορὰν, καὶ ἁπαξαπλῶς κατὰ τὸν σοφὸν Σολομῶντα νοεῖ πᾶραθολὴν, καὶ σκοτεινὸν λόγον, ῥήσεις τὸ σοφῶν καὶ αἰνίγματα. ᾿Αλλὰ τούτων ἕχαστον διακρίνει, εὖ διακείμενον, καὶ ἀπιστίας ἀπηλλαγμένον \" ἀχλύος δὲ τοιαύτης ἐπιπροσθούσης ταυτὸν ὑπομένει ᾽ τοῖς τοῦ σώματος ὀφθαλμοῖς, καὶ ἕτερα ἀνθ᾽ ἑτέρων ὁρᾷ, ἣ παντελῶς οὐκ ὁρᾷ, τοῦ πάθους ἐπιχρατήδαντος. Ταύτῃ περιπεσόντες τῇ νόσῳ τινὲς τῆς θείας Γραφῆς κατ’ ηγορεῖν ἐπεχείρησαν, διαφερόντως δὲ τῶν προφητικῶν θεσπισμάτων, ὡς ἀσαφείᾳ κεχαλυμμένων, Πρὸς οὗς ἂν εἰκότως ὁ θεσπέσιος εἴποι Παῦλος\" « Εἰ δὲ καὶ ἔστι κεκαλυμμένον τὸ Εὐαγγέλιον ἢ μῶν, ἐν τοῖς ἀπολμεν ἐν τοῖς τελείοις.» Συμφωνεῖ δὲ τούτοις καὶ τὰ ὑπὸ τοῦ Δεσπότου καὶ Σωτῆρος ἡμῶν πρὸς τοὺς ἁγίους ἀποστόλους εἰρημένα\" ς« Ὑ μὲν δέδοται γνῶναι τὰ μυστήρια τῆς βασιλείας \", ἐκείνοις δὲ οὐ δέδοται: \"\"ν καὶ τὴν αἰτίαν διδάσκων εὐθὺς ἐπάγει, ὅτι \" « Βλέποντες οὐ βλέπουτι, καὶ ἀκούοντες οὐ συνιοῦσιν. » Δύτοὶ γὰρ, φησὶν, ἑκόντες ἐπισπῶνται τῆς ἀγνοίας τὸ νέφος ἐὰν γὰρ ἐπιστρέψωσι πρὸς Κύριον, ἧ φησιν ὁ θεῖος ᾿Απόστολος, περιαιρεῖται τὸ κάλυμμα. Οὐ τοίνυν πᾶσίν ἐστιν ἀσαφῆ τὰ θεῖα, ἀλλὰ τοῖς ἐθελουσίως τυφλώττουσιν: οὺς ἐχρῆν σχοπῆσα:, καὶ συνιδεῖν, ὅτι τῶν τιμίων οὐδὲν πρόχειρον τοῖς ἀνθρώ ποις. Τὰν μὲν γὰρ μαργαρίτην ὁ θαλάσσιος χατακρύπτει βυθὸς, ὡσαύτως δὲ καὶ τῆς βασιλικῆς ἁλουργίδος τὸ ἄνθος “ αἱ δὲ χρυσέτιδες καὶ ἀργυρίτιδες οὐκ ἐπιπολάζουσ’ τῇ γῇ, ἀλλ᾽ ὑπὸ τῶν ταύτης συγχαλύ. πτονται χύλπων \" καὶ ἐν ταῖς οἰκίαις δὲ τὰ τιμιώτερα τῶν χρημάτων ἕνδον ἐν ταμείοις φυλάττομεν, δεσμὰ, καὶ τῶν βουλευμάτων τὰ σπουδαιότερα τοῖς γνησιωπέροις τῶν φίλων, ἀλλ᾽ οὐ πᾶσιν ἁπλῶς ἐκφαίνειν εἰώθαμεν. Τούτων δὲ πάντων τῶν εἰρημένων τὰ θεῖα σεδασμιώτερα, καὶ τοσούτῳ κρείττονα, ὅσῳ τῶν ὁρατῶν τὰ ἀόρατα, καὶ τὰ νοητὰ τῶν αἰσθητῶν, καὶ τῶν ῥεόντων τὰ μένοντα. Πλείονος τοίνυν προσέχει ταῦτα φυλακῆς ἀξιοῦσθαι, καὶ Δεσποτικῶς εἰπεῖν, μὴ ῥίπτεσθαι τοὺς μαργαρίτας ἔμπροσθεν τῶν χοίβων\" καὶ γὰρ εὐκαταφρόνητος τῷ ὄντι τῶν προχείρων ἧ κτῆσις \" τὰ δὲ σὺν πόνῳ κτώμενα καὶ λίαν ἐ ράσμια. Πρὸς δὲ τούτοις καὶ ἕτερον δεῖ προσθεῖναι τοῖς εἰρημένοι;, ὅτι τῶν θείων προφητῶν ο οἱ χρησμοὶ κατηγορίαν μὲν ἔχουσι τῆς Ἰουδαίων παρανομίας, ἀγαθῶν δὲ τοῖς ἔθνεσιν ἐπαγγελίαν προσφέρηυσι \" καὶ ἀναγκαίως ἔδει συνεσχιᾶσθαι τὴν πρυφητείαν, ἵνα μὴ τῷ φθόνῳ συνήθως δουλεύοντες Ἰουδαῖοι, καὶ τοῖς ἀλλοτρίοις ἀγαθοῖς ἐπιδουλεύειν τολμῶντες, τὰς ταῦτα σημαινούσας ἀφανίσωσι βίλους. Ὅτι δὲ καὶ τοῦτο τῆς δοκούσης αἴτιον ἀσαφείας, τὰ πράγματα μαρτυρεῖ. Πάλαι γὰρ ἄδηλα ταῦτα τοῖς Ἰουδαίοις ὄντα ἐτύγχανεν, ἵνα φυλάττηται τῆς περὶ τῶν ἐθνῶν εὐλογίας ἀνάγραπτος ἡ μνήμη.","t":"… The eyes of the body were made judges of shapes and colors. When they are healthy they judge rightly and very justly; but when they are in poor condition they miss what is fitting and do great injury to justice: either they do not see at all, or, seeing one thing in place of another, they do not justly distinguish the nature of what is seen. The soul's power of sight supplies these too with this same activity; but it has also received from its Maker another power, by which it not only distinguishes the qualities of shapes and colors, of smells and tastes and all other such things, but also judges words and reasonings, and distinguishes among them the impious from the pious, and knows the difference between things divine and human, and, in a word, as the wise Solomon says, understands \"a parable and a dark saying, the sayings of the wise and riddles.\" It distinguishes each of these when it is in good condition and free of unbelief; but when such a mist comes in front of it, it suffers the same as the eyes of the body: it sees one thing in place of another, or does not see at all, once the affliction has prevailed. Having fallen into this disease, some have set about accusing the divine Scripture, and especially the prophetic oracles, as though veiled in obscurity. To them the inspired Paul might fittingly say: \"And even if our gospel is veiled …\" … \"… among the perfect.\" With these agree also the words spoken by our Master and Savior to the holy apostles: \"To you it has been given to know the mysteries of the kingdom, but to them it has not been given\"; and teaching the reason he adds at once that \"seeing they do not see, and hearing they do not understand.\" For they themselves, he says, willingly draw the cloud of ignorance over themselves; for if they turn to the Lord, as the divine Apostle says, the veil is taken away. The divine things, then, are not obscure to all, but to those who are willingly blind. These ought to have considered and perceived that nothing precious lies ready to hand for human beings. The depth of the sea hides the pearl, and likewise the bloom of the royal purple; veins of gold and silver do not lie on the surface of the earth but are covered in its folds; in our houses we keep the more valuable of our goods inside in storerooms, under bonds, and the weightier of our plans we are accustomed to disclose to the more genuine of our friends, not to everyone indiscriminately. But the divine things are more venerable than all of these, and as much better as the invisible are than the visible, the intelligible than the sensible, and the abiding than the flowing. They deserve, then, to be kept with greater care, and, to speak in the Master's words, the pearls are not to be thrown before the swine. For in truth the possession of what lies ready to hand is easily despised, while what is gained with toil is greatly loved. Besides this, another point must be added to what has been said: the oracles of the divine prophets contain an accusation of the lawlessness of the Jews but bring a promise of good things to the nations; and the prophecy had to be shadowed, so that the Jews, habitually slaves to envy and daring to plot against the good things of others, might not destroy the books that signify these things. That this too is a cause of the apparent obscurity, the facts bear witness. For long ago these things were unclear to the Jews, so that the record of the blessing of the nations might be kept in writing.","f":"Theodoret, <i>Comm. Ezech.</i> 0.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/0-1)."},"theodoret-interpretatio-ezechielem/0.2":{"o":"Ἐπειδὴ ὃΣ τέλος ἡ πρόῤῥησις ἔλαθε, καὶ τὰ πράγματα τοῖς γράμμασιν ἢκολούθησε, τηνικαῦτα λοιπὸν σαφῇ καὶ δῆλα γέγουε τῶν προφητῶν τὰ θεσπίσματα \" οἱ γὰρ τὰς προφητικὰς. ἀναγινώσκοντες βίόλους, ἐκ τῶν πραγμάτων τὴν ἑρμηνοίαν Μηδεὶς τοίνυν, καὶ μάλιστα τῶν τῆς εὐσεδείας τροφίμων, κατὰ τοῦ θείου Πνεόματος θρασυνέσθω, τοῖς πούτον λόγοις ἀσάφειαν ἐπιμεμφόμενος \" ἀλλὰ νοῆσαι τοὺς ἱεροὺς: ἐφιέμενος λόγους μετὰ τοῦ θεσπεσίου βοάτω Δαδίδ᾽ « ᾿Αποκάλυψον τοὺς ὀφθαλμούς μου, καὶ κατανοήσω τὰ θαυμάσια “ἐκ τοῦ νόμου σου. » Τεύξεται γὰρ πάντως τῆς αἰτήσεως, ἐπ᾽ ὠφελείᾳ τὴν γνῶσιν ἐπαγγείλας. Ταύτην γὰρ καὶ ἡμεῖς τὴν ἰκετείαν τῷ Δεσπότῃ προσφέροντες, ἃς αοφίζει \" τοὺς τυφλοὺς, κατὰ τὸν θεῖον Δαδὶδ, καὶ τοὺς ἐν σκότει καὶ τῇ ὁμίχλῃ, κατὰ τὸν μακάριον ᾿Βσαῖαν, τῆς τοῦ τῆς προφητείας τὸ βάθος, ὡς ἡμῖν ἐφικτὸν, ἐρευνῇσαι πειρασώμεθα, καὶ κοινὸν ἅπασι προθῆναι τοῖς εὐσεθέσι τὸ ἐντεῦθεν συναγόμενον κέρδος. Φέρε τοίγυν πρὸ τῆς ἑρμηνείας ἐν κεφαλαίῳ τὴν ὑπόθεσιν διεξέλθωμεν. Οὗτος \" ὁ προφήτης ἤρξατο τῆς προφητείας ἐν τῷ πέμπτῳ ἔτει τῆς αἰχμαλωσίας Ἰωακεὶμ τοῦ \" καὶ Ἰεχονίου\" αὕτη δὲ ἡ αἰχμαλωσία οὐ πρώτη γεγένηται, καθά \"9 τισιν ἔδοξεν, ἀλλὰ τῆς μὲν Ἱερουσαλὴμ τρίτη, τοῦ δὲ Ἰούδα τετάρτη, παντὸς δὲ τοῦ Ἰσραὴλ ἔκτη. Πρῶτος μὲν γὰρ ὁ τῶν δέκα φυλῶν τὸ πλεῖστον δεύτερος δὲ ὁ Σαλμανασὰρ τὴν Σαμάρειαν, τὰς περὶ αὐτὴν ἐξανδραποδίσας πόλεις ἀπῆλθεν\" τρίτος δὲ 1 ὁ Σεναχηρεὶμ τὰς μὲν ἄλλας τῆς ἴουαἰχμαλώτους \" ἐπιστρατεῦσαι.\" δὲ τοῖς ᾿ἱεροσολύμοις μετὰ πολλῆς δυσσεθείας ἐπιχειρήσας, ἐκομίσατο τῆς βλασφημίας τὰ ἐπίχειρα, καὶ θεηλάτῳ πληγῇ τὴν στρατείαν 15 ἀπολέσας μετ᾽ ὀλίγων τὴν ἐνεγχοῦσαν κατέλαδε. Μετὰ τοῦτον τέταρτος \"\" ὁ Ναδουχοδονόσορ, ἐν τῷ τρίτῳ ἔτει τῆς βασιλείας Ἰωακεὶμ τοῦ \"\" υἱοῦ Ἰωσίου βασιλεύσας, μετὰ πολλῆς στρατείας εἰς τὴν Ἰουδαίαν ἀφίκετο \" καὶ πολλὰ τάλαντα χρυσοῦ \"\" καὶ ἀργύρου λαδὼν, καὶ ἐκ τοῦ βασιλικοῦ γένους αἰχααλώτους πολλοὺς, καὶ τῶν ἱερῶν σκευῶν ἕνια, ἀνέζευξεν ἐκεῖθεν δεσμὸν ἐπιθεὶς τῷ βασιλεῖ \"7. Χρόνου δὲ ὀλίγου διαδραμόντος, ὁ μὲν Ἰωακεὶμ τελέσαι τὸν ","t":"But when the prediction reached its fulfilment and the events followed what had been written, then at last the oracles of the prophets became clear and plain; for those who read the prophetic books [learn] the interpretation from the events. … Let no one, then, and especially none of those nurtured in true religion, grow bold against the divine Spirit, blaming his words for obscurity; but let the one who desires to understand the sacred words cry out with the inspired David: \"Uncover my eyes, and I shall perceive the wonders of your law.\" For he will surely obtain his request, since he has asked for knowledge for his benefit. We too offer this supplication to the Master, who \"makes the blind wise,\" according to the divine David, and those \"in darkness and gloom,\" according to the blessed Isaiah; [and so] let us try, as far as we can, to search out the depth of the prophecy, and to set before all the godly in common the gain gathered from it. Come, then, before the interpretation let us go through the subject in summary. This prophet began his prophecy in the fifth year of the captivity of Joakim, who is also Jechoniah. This captivity was not the first, as some have thought, but the third of Jerusalem, the fourth of Judah, and the sixth of all Israel. The first [carried off] the greater part of the ten tribes; the second, Shalmaneser, [took] Samaria, enslaved the cities around it, and departed; the third, Sennacherib, [took] the other cities of Judah captive, and attempting with great impiety to march against Jerusalem he received the wages of his blasphemy: he lost his army by a blow from God and reached the land that bore him with a few. After him the fourth was Nebuchadnezzar, who, in the third year of the reign of Joakim son of Josiah, came into Judea with a great army; taking many talents of gold and silver, many captives of the royal family, and some of the sacred vessels, he withdrew from there, having put the king in fetters. After a short time had passed, Joakim [refused] to pay the","f":"Theodoret, <i>Comm. Ezech.</i> 0.2 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/0-2)."},"theodoret-interpretatio-ezechielem/0.3":{"o":"ουγχείμενον οὐκ ἡθέλῃσε φόρον \" ὁ δὲ σὸρ τῷ ἐνδεκάτῳ ἕτει τῆς τούτου βασιλείας, ὀγδόῳ δὲ τῆς οἰκείας ἡγεμονίας, πάλιν ἐπιστρατεύει τοῖς σολύμοις καὶ τὸν μὲν Ἰωακεὶμ ἀναιρεῖ, καὶ ἀπὴ τοῦ τείχους ῥιφῆναι ἐκέλευσε \"\", καὶ ἄταφον ἐπὶ πλεῖστον καταλείπει “5 χρόνον' τοὺς δὲ ἐν τέλει πάντας νήσας βασιλέα Ἰωακειμ, τὸν καὶ \"5 Ἰεχονίαν (υἱὸς δὲ οὗτος ν ἦν Ἰωακεὶμ), ἀπῆρεν εἰς Βαδυλῶνα. Τριῶν δὲ μηνῶν πρὸς ὀλίγαις ἡμέραις διελθόντων \"\", στασιάσαντα τοῦτον μαθὼν, πάλιν ἀφικνεῖται\" καὶ τοῦτον μὲν πεδήσας μετὰ πλήθους οὐκ ὀλίγου δορυάλωτον ἀπάγει, καθίστησι δὲ \"5 βασιλέα τὸν τούτου μὲν θεῖον, τοῦ δὲ προτέρου ν\" Ἰωακεὶμ ἀδελφὸν, Ἰωσίου δὲ υἱὸν, Μαθανίαν, τὸν καὶ Σεδεκίαν, ὄρκους παρ᾽ αὐτοῦ λαθὼν, ὡς καὶ τὴν περὶ αὐτὸν εὔνοιαν ᾿ φυλάξει, καὶ τὸν δασμὸν κατὰ καιρὸν ἀποδώσει. ᾿Αλλὰ καὶ τούτου πάλιν \"5 παραδάντος τοὺς ὄρκους, καὶ μῆτε τὸν δασμὸν ἀποδοῦναι θελήσαντος, μήτε τὴν εὔνοιαν φυλάξαντος, ἀλλ᾽ \"\" Αἰγυπτίοις προσπεψευ- αὶ Ὑότος, πολλὴν ἀγείρας “Ὁ στρατείαν ἀφίκετο, καὶ αὔτανδρον τὴν πόλιν λαδὼν, τά τε βασίλεια, καὶ τὸν θεξον νεὼν, καὶ πᾶσαν λαμπρὰν ᾽ ἐνέπρησεν οἰκίαν \" τοὺς δὲ τὴν τοῦ λιμοῦ φθορὰν, καὶ τὴν πολεμιχὴν διαφυγόντας σφαγὴν, ἅπαντας αἰχμαλώτους ἀπήγαγεν\" καὶ τὰ σχεύη δὲ ἅπαντα, οὐ μόνον ὅσα ἐξ ὕλης ἀργύρου 3' καὶ χρυσοῦ ἐπεποίητο, ἀλλὰ καὶ τοὺς ἐκ χαλκοῦ χατεσχενασμένους κίονας, καὶ τ᾽ ἄλλα πάντα αἰχμαλωσία οὐ πρώτη ἦν, ὥς τισιν ἔδοξεν, ἀλλὰ τῶν Ἱεροσολύμων τρίτη\" καὶ τοῦτο ἡμᾶς καὶ ἡ τετάρτη τῶν Βασιλειῶν διδάσκει, καὶ τῶν Παραλειπομένων ἡ βίόλος, καὶ ὁ θεῖος Δανιὴλ ὁ προφήτης \" οὕτω γὰρ καὶ τῆ: προφητείας ἄρχεται\" ε Ἐν ἔτει τρίτῳ τῆς βασιλείας Ἰωακεὶμ βασιλέως Ἰούδα, ἦλθε Ναδουχοδονόσορ ὁ βασιλεὺς Βαδυλῶνος δ\" εἰς Ἱερουσαλὴμ, καὶ ἐπολιόρχει αὐτὴν, καὶ ἔδωκε Κύριος ἐν τῇ 35 χειρὶ αὐτοῦ τὸν Ἰωακεὶμ βασιλέα Ἰούδα, καὶ ἀπὸ μέρους τῶν σχενῶν οἴκου τοῦ Θεοῦ\" » καὶ μετ᾽ ὀλίγα \" « Καὶ εἶπε, φησὶν, ὁ βασιλεὺς ᾿Ασφανὲξ 3\", τῷ ἀρχιευνούχῳ αὑτοῦ, εἰσαγαγεῖν ἀπὸ τῶν υἱῶν τῆς αἰχμαλωσίας τῶν \" υἱῶν Ἰσραὴλ ᾽\" καὶ ἀπὸ τοῦ σπέρματος τῆς βασιλείας. Πρώτη τοίνυν τῶν Ἱεροσολύμων αἰχμαλωσία ἐν τῷ τρίτῳ ἔτει γεγένηται τῆς βασιλείας Ἶωακεῖμ᾽ τοῦτο δὲ πρῶτον ἕτος τῆς τοῦ Ναδουχοδονόσορ βασιλείας. Καὶ τοῦτο ὁ αὐτὸς ἡμᾶς διδάσκει προφήτῆς λέγων οὑτωσί \" « Ἐν τῷ ἕτει τῷ δευτέρῳ τῆς βασιλείας \"5 τοῦ Ναθουχοδονόσορ ἐνυπνιάσθη ἐνύπνιον. » Δευτέρα δὲ αἰχμαλωσία, ὡς ἔφην, γεγένηται ἐν τῷ ἐνδεκάτῳ μὲν ἔτει τῆς τοῦ Ἰωακεὶμ βασιλείας, ὀγδόῳ δὲ τῆς τοῦ Ναδουχοδονόσορ ἡγεμονίας \" τρίτη 5\") δὲ ἐν τῷ πρώτῳ ἔτει τῆς ᾿Ιεχονίου τοῦ Ἰωακεὶμ βασιλείας, ἐννάτῳ δὲ τῆς τοῦ Ναδουχοδονόσορ ἡγεμονίας. Διδάσκε: δὲ ἡμᾶς ταῦτα σαφῶς καὶ ὁ μακάριος Ἱερεμίας ὁ προφήτης, καὶ ῥάδιον τῷ βουχομένῳ τοὺς χρόνους συναγαγεῖν, καὶ ἐξ ἐχείνου τοῦ προφήτου σαφῶς ταῦτα καταμαθεῖν. Οὐκοῦν Ἰεζεχιῃ;, τῆς προφητείας ἤρξατο ἐν τῷ πέμπτῳ ἕτει τῆς αἰχμαλωσίας ᾿ωαχεὶμ, τοῦ καὶ Ἰεχονίου \" πέμπτὸν δὲ ἦν ἕτος καὶ τῆς Σεδεκίου βασιλείας ὃς ἀντὶ τοῦ Ἰεχονίου τῶν Ἰουδαίων ἐχεχειροτόνητο βασιλεύς.","t":"agreed tribute; and [Nebuchadnez]zar, in the eleventh year of his reign and the eighth of his own rule, again marches against [Jeru]salem; he kills Joakim, ordered him thrown from the wall, and leaves him unburied for a very long time; and [taking captive] all those in authority, [he appointed] as king Joakim, who is also Jechoniah (he was the son of Joakim), and carried [them] off to Babylon. When three months and a few days had passed, learning that he had rebelled, he comes again; he puts him in fetters and leads him away captive with no small multitude, and appoints as king this man's uncle, the brother of the former Joakim and son of Josiah, Mattaniah, who is also Zedekiah, taking oaths from him that he would keep his loyalty to him and pay the tribute at the proper time. But when this man too broke the oaths, and would neither pay the tribute nor keep his loyalty but went over to the Egyptians, he gathered a great army and came, and taking the city together with its people he burned the palace, the divine temple, and every splendid house; all who had escaped destruction by famine and slaughter in war he led away captive; and all the vessels, not only those made of silver and gold, but also the pillars made of bronze and all the other things … captivity was not the first, as some have thought, but the third of Jerusalem. The fourth book of Kingdoms teaches us this, and the book of Chronicles, and the divine prophet Daniel; for so he begins his prophecy: \"In the third year of the reign of Joakim king of Judah, Nebuchadnezzar king of Babylon came to Jerusalem and besieged it, and the Lord gave Joakim king of Judah into his hand, and part of the vessels of the house of God\"; and a little later: \"And the king,\" he says, \"told Asphanez his chief eunuch to bring in some of the sons of the captivity of the sons of Israel and of the royal seed.\" The first captivity of Jerusalem, then, took place in the third year of Joakim's reign, and this was the first year of Nebuchadnezzar's reign. The same prophet teaches us this, speaking thus: \"In the second year of the reign of Nebuchadnezzar he dreamed a dream.\" The second captivity, as I said, took place in the eleventh year of Joakim's reign and the eighth of Nebuchadnezzar's rule; the third in the first year of the reign of Jechoniah son of Joakim and the ninth of Nebuchadnezzar's rule. The blessed prophet Jeremiah also teaches us these things clearly, and it is easy for anyone who wishes to reckon the dates and to learn them clearly from that prophet as well. Ezekiel, then, began his prophecy in the fifth year of the captivity of Joakim, who is also Jechoniah; and it was also the fifth year of the reign of Zedekiah, who had been appointed king of the Jews in place of Jechoniah.","f":"Theodoret, <i>Comm. Ezech.</i> 0.3 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/0-3)."},"theodoret-interpretatio-ezechielem/0.4":{"o":"“Ἔτεσι δὲ \"5 δυοκαίδεκα πρότερος ὁ Δανιὴλ τῆς προφητείας ἤρξατο᾽ κατὰ δὲ τοὺς αὐτοὺς χρόνους, οὗτοι μὲν ἐν βαδυλῶνι προεφήτενον᾽ ἐν δὲ τῇ Ἰουδαίᾳ ἢ) Ἵερεμίας, καὶ Συφονίας, καὶ Οὐρίας ὁ Σαμαίου. ᾿Αλλὰ πάλιν κἀκεῖνοι πρεσδύτεροι οὐ μόνον τοῦ Ἶεζεχιὴλ, ἀλλὰ καὶ τοῦ Δανιήλ' ἐν γὰρ τῷ τρισκαιδεκάτῳ ἔτει τῆς Ἰωσίου βασιλείας ἤρξατο τῆς προφητίας ὁ μακάριος Ἱερεμίας, καὶ ὁ Σοφονίας δὲ ἐπὶ Ἰωσίου τοῦ βασιλέως πεποιῆσθαι τὴν προφητείαν φησίν. Οὐρίας δὲ ὁ Σαμαίου \"\" ἐπὶ τοῦ προτέρου Ἰωακεὶμ προφητεύσας καὶ λυπηρὰ προαγορεύσας, τὴν ἄδικον ὑπέμεινεν ὑπὸ τῆς ἐχείνου μιαιφονίας σφαγήν. Τῶν τοίνυν κατὰ τὸν τῆς αἰχμαλωσίας προφητευσάντων χαιρὺν, ἔσχατός ἔστι προφήτης ὁ θεῖος Ἰεξεκιήλ. ᾿Αγγαῖος \"\" δὲ, καὶ Ζαχαρίας, καὶ Μαλαχίας μετὰ τὴν ἐπάνοδον προεφήτευσαν \" ὁρᾷ δὲ οὗτος ὁ προφήτης θείας ἀποκαλύψεις δέους καὶ φρίκης μεστάς \" προθεσπίτε: δὲ οὐ μόνον \" τὴν Ἰουδαίων \"\" πανωλεθρίαν, ἀλλὰ καὶ τὴν Τυρίων, καὶ Σιδωνίων, ᾿ καὶ τῶν ἄλλων ἀλλοφύλων, Μωαδιτῶν τε καὶ ᾿λαμανιτῶν, καὶ Ἰδουμαίων, καὶ πρὸς τούτοις Λἰγυπτίων. Προλέγει δὲ καὶ τὴν τῆς αἰχμαλωσίας τῶν Ἰουδαίων ἀπαλλαγὴν, καὶ τοῦ θείου νεὼ τὴν οἰχοδομίαν \"7, καὶ ἄλλα μυρία, ἃ τῇ κατὰ μέρος ἑἕρμηνείᾳ \" φυλάξομεν, ἵνα μὴ τὴν \" ὑπόθεσιν εἰς μῆκος ἐχτείνωμεν δ᾽, Αὐτὸν τοίνυν δ' τὸν τοῦ προφήτου Θεὸν διὰ ποῦ προφήτου παρακαλέσαντες \"᾽ τοῦ τῆς γνώσεως ἡμῖν μεταδοῦναι χαρίσματος, φέρε δ᾽ τῆς ἑρμτηνείας \"ἀψώμεθα.","t":"Daniel began his prophecy twelve years earlier; and in the same period these two were prophesying in Babylon, while in Judea [there prophesied] Jeremiah, Zephaniah, and Uriah son of Shemaiah. But these in turn were older not only than Ezekiel but also than Daniel: the blessed Jeremiah began prophesying in the thirteenth year of the reign of Josiah, and Zephaniah says that he made his prophecy in the time of king Josiah. Uriah son of Shemaiah prophesied under the former Joakim and foretold grievous things, and suffered an unjust death through that king's bloodthirstiness. Of those who prophesied at the time of the captivity, then, the divine Ezekiel is the last prophet; Haggai, Zechariah and Malachi prophesied after the return. This prophet sees divine revelations full of fear and trembling; and he foretells not only the utter ruin of the Jews but also that of the Tyrians and Sidonians and the other foreign peoples, the Moabites, the Ammonites and the Idumeans, and besides these the Egyptians. He foretells also the release of the Jews from captivity, the building of the divine temple, and countless other things, which we shall keep for the interpretation in detail, so as not to draw out the summary at length. Having called upon the very God of the prophet, through the prophet, to give us a share in the gift of knowledge, come, let us take up the interpretation.","f":"Theodoret, <i>Comm. Ezech.</i> 0.4 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/0-4)."},"theodoret-interpretatio-ezechielem/1.1":{"o":"α΄. Καὶ ἐγέγετο ἐν τῷ τριωκοστῷ ἔτει, ἐν τῷ τετάρτῳ μηνὶ, πέμπτῃ τοῦ μηγός. ἔδοξε τὸ τριακοστὸν ἔτος τοῦ Ἰωδηλαίου εἶναι\" ᾿Ἰωδηλαῖζον δὲ καλοῦσιν Ἰουδαῖοι. τὸν τῶν πεντήκοντὰ ἐτῶν ἀριθμόν, Καθάπερ γὰρ κατὰ πέντε καὶ δέκα ἔτη τὴν ἀναχύχλωσιν ἀριθμοῦσι τοῦ χρόνου, οὕτως Ἰουδαῖοι κατὰ πεντή κοντα. Τούτων τῶν πεντήκοντα ἑτῶν τριακχοστὺν ἐνιαυτὸν ἔφασάν τινες εἶναι τῆς προφητείας τὸν χρόνον. Ἐγὼ ὃὲ πρῶτον μὲν ἐν τοῖ; χρονικοῖς ἐπιζητήσας τὸν χρόνον, εὗρον δ\" τῆς αἰχμαλωσίας Ἶεχονίου τὸν πέμπτον ἐνιαυτὸν, οὐ τῷ τριακοστῷ τοῦ Ἰωδηλαίου, ἀλλὰ τῷ πέμπτῳ ἔτει καὶ εἰκοστῷ σύγχρονον. Ἔπειτα σκοπήσας, ὡς οὐδεὶς τῶν ἁγίων ὦ προφητῶν τοῦτον τὸν χρόνον παρεδήλωσε πώποτε, οἱ ἰφ ἐρευνήσας εὗρον τῆς αἰχμαλωτίας τοῦτο τὸ ἔτος τριακοστόν. Μετ᾿ ὀλίγα γὰρ αὐτὸς οὗτος ὁ προφήτῃ: ἀνακλιθῆναι κατὰ τοῦ πλευροῦ τοῦ δεξιοῦ προστάττεται, καὶ λαδεῖν τοῦ Ἰούδα τὰς ἁμαρτίας ἡμέρας τεσσαράχοντα, τῆς ἡμέρας εἰς ἐνιαυτὸν λογιζομένης. Σκοπήσας οὖν, ὡς ἔτεσιν ἑδδομήχοντα τὴ\" αἰχμαλωσίαν Ἰούδα περιώρισεν ὁ φιλάνθρωπος Δεσπότης, καὶ ὅτι τεσσαράχοντα τοῖς ἑδδομήχοντα ὑπολέλειπται ἔτη, συνεῖδον ὅτι τὸ τριακοστὸν ἕτος ὁ προφήτης τῆς αἰχμαλωσίας εἶναί φησιν. ᾿λναποδίξζων δὲ, καὶ τὸν χρόνον ἀναζητῶν, εὑρίσκω τὴν αἰχμαλωσίαν οὐ πρὸ πριάχοντα γεγενημένην ἐτῶν, ἀλλὰ πρὸ τριῶν καὶ δέκα ἐτῶν. ᾿Αλλ᾽ ἀγαθὸς ὧν καὶ φιλάνθρωπος ὁ Θεὸς, ἂκ τῆς οἰκείας ἀποφάσεως, οὐκ ἐκ τῆς τῶν πρα- Ὑμάτων ἐκδάσεως, τὸν τῆς παιδείας χρόνον εἴωθεν ἀριθμεῖν. Οὕτω καὶ ἐπὶ τοῦ πατριάρχου πεποίηκεν ᾿Αδραάμ. Εἰρηκὼς γὰρ, ὅτι ε« Πάροικον ἔσται τὸ σπέρμα αου ἐν γῇ οὐκ ἰδίᾳ, καὶ δουλώσουσιν αὐτὸ δ΄, καὶ χαχώσουσιν αὐτὸ ἕτη \"δ τετρακόσια, οὐκ εἴασεν παρ᾽ Αἰγυπτίοις τοῦτον ἅπαντα διατελέσαι τὸν χρόνον, ἀλλ᾽ ἐκ τῆς ἀποφάσεως; ἀριθμεῖ τὸν τῶν τετρακοσίων ἐτῶν ἀριθμόν καὶ 57 ἐπὶ τοῦ Νῶς δὲ εἴκοσι καὶ ἑκατὸν ἐνιαυτῶν προθεσμίαν εἰς μεταμέλειαν δεδωκὼς, τῆς παρανομίας τὴν ἐπίξηοσιν θεασάμενος, οὖκχ ἀνέμεινε τὸ τῆς ἀποφάσεως τέλος, ἵνα παύσῃ «ἧς ἁμαρτίας τὸν δρόμον. Οὔτω τοίνυν κἀνταῦθα τῶν τριάκοντα ἑτῶν τὸν ἀριθμὸν εὑρήσομεν, ἀρχὴν τοῦ ἀριθμοῦ τὴν ἀπόφασιν τοῦ Θεοῦ ποιησάμενοι. Κατεψηφίσατο δὲ ὁ Θεὸς Ἰουδαίων αἰχμαλωσίαν καὶ δουλείαν ἐν τῷ ὀκτωκαιδεκάτῳ ἕτει τῆς Ἰωσίου βασιλείας. Χελκίου γὰρ τοῦ ἀρχιερέως συγχεχωσμένον \"5 τὸν Μωσαϊχὸν εὑρηχότος νόμον (τοσαύτη γὰρ Ἶουδαίας 5\" ἐκράτει παρανομία, ὡς καὶ λήθῃ παντελεῖ τὰ θεῖα παραδοθῆναι), εἶτα τοῦ βασιλέως τοῦτον ἀναγνόντος, καὶ σχοπήσαντος, ὡς ἄντικρυς ἐναντία τῷ γόμῳ τὰ παρὰ τοῦ λαοῦ τολμώμενα, καὶ τούτου χάριν λίαν ἐχδειματωθέντος “5, καὶ τὸν νεῖτα: μὲν ὁ ἀρχιερεὺς πρὸς Ὀλδᾶν τὴν προφῆτιν, εὐσεδῇ γυναῖκα καὶ τῶν θείων φύλακα νόμων \" ἡ δὲ ἔνθους γενομένη, καὶ τοῦ θείου Πνεύματος πλήρης, εἶπε δ' πρὸς αὐτόν\" ε Τάδε λέγει Κύριος δ᾽ Θεὸς Ἰσραήλ\" Εἴπατε τῷ ἀνδρὶ τῷ ἀποστείλαντι ὑμᾶς πρός με’ Ἰδοὺ ἐγὼ ἐπάγω κακὰ ἐπὶ τὸν τόπον τοῦτον, καὶ ἐπὶ τοὺς κατοικοῦντας ἐν αὐτῷ, πάντας τοὺς λόγους τοῦ βιθλίου οὗ ἀνέγνω ὁ βασιλεὺς Ἰούδα\" ἀνθ᾽ ὧν ἐγχχτέλιπόν με, καὶ ἐθυμίασαν θεοῖς ἑτέροις, ἵνα παροργίσωσί με ἐν πᾶσι τοῖς ἔργοις τῶν χειρῶν αὑτῶν’ καὶ ἐχχαυθήσεται ὁ θυμός μου ἐν τῷ τόπῳ τούτῳ, καὶ οὐ σθεσθήσεται\" πρὸς δὲ τὸν βασιλέα Ἰούδα, τὸν καὶ ἀποστείλαντα ὑμᾶς τοῦ ἐκξητῆσαν τὸν Κύρων, οὕτως δ' ἐρεῖτε πρὸς αὐτόν Τάδε λέγει Κύριος ὁ θεὸς Ἰσραήλ΄ ᾿Ανῦ᾽ ὧν ἤκουσας τοὺς λόγους 5 μου, καὶ μετεμελήθη δ\" ἡ καρδία σου. καὶ ἐνετράπης ὀπὸ προσώπου μου, ὡς ἤκουσας ὅσα ἐλάλησα ἐπὶ τὸν τόπον τοῦτον, καὶ ἐπὶ τοὺς χατοιχοῦντας ἐν αὐτῷ, τοῦ γενέσθαι εἰς ἀφανισμὸν, καὶ διέῤῥηξας τὰ ἱμάτιά σου, καὶ ἔχλαυτας ἐνώπιόν μον, καὶ ἐγὼ ἤκουσα, φησὶ Κύριος \" οὐκ οὕτως δ᾽; Ἰδοὺ ἐγὼ προστίθημί σε πρὸς τοὺς πατέρας σον, καὶ ἐπαχθήσῃ “7 εἰς τὸν τάφον σου ἐν εἰρήνῃ, καὶ οὐκ ὄψονται οἱ ὀφθαλμοί σου πάντα τὰ κακὰ ἃ ἐγὼ \"5 ἐπάγω ἐπὶ τὸν τόπον 55 τοῦτον, καὶ ἐπὶ τοὺς κατοικοῦντας αὐτόν. ν Ταῦτα δὲ καὶ ἣ τῶν Παραλειπομένων βίδλος διδάσκει. Ἐπράχθη δὲ ταῦτα καὶ ἐῤῥέθη ἐν τῷ ὀκτωκαιδεκάτῳ ἔτει τῆς βασιλείας Ἰωσίου \" ἕν δὲ καὶ τριάκοντα ἐθασίλευσεν ἔτη. ᾿Απὸ τοίνυν τοῦ ὀκτωκαιδεκάτου ἕως τοῦ τριακοστοῦ πρώτου γίνονται ἔτη τεσσαρακαίδεχα\" μετὰ δὲ τοῦτον Ἰωάχας 79 τρεῖ; μῆνας ἐδασίλευσεν, οὗς δεῖ τούτοις αὐτοὺς συνάψαι τοῖς ἔτεσι, διὰ τὸ τῷ ὀγδόῳ μηνὶ τοῦ ὀκτωκαιδεκάτου Β ἔτους γεγενῆσθαι τὴν προφητείαν\" εἶτα τοῦ Ἰωακεὶμ ἕνδεκα τοῖς προτέροις συνάψαντες ἔτεσιν, εὑρήσομεν πέντε καὶ εἴκοσι. Τοὺς δὲ τρεῖς μῆνας τοῦ καὶ τὰς ὀλίγας ἡμέρας, πάλιν ἀντὶ τῶν ὑπολοίπων μηνῶν τοῦ ὀκτωκαιδεκάτου ἕτους ἀντεισάξομεν. Τοῖς δὲ πέντε καὶ εἴκοσι τὰ πέντε τῆς αἰχμαλωσίας τοῦ Ἵεχονίου προστεθειχότες τὸν τῶν τριάκοντα ἐτῶν εὑρήσομεν ἀριθμόν \" οὕτω καὶ τῶν ἑδδομέκοντα τῆς αἰχμαλωσίας ἐτῶν τὸ ἀψευδὲς χαταλαδεῖν μεθα. ᾿Απὸ γὰρ τοῦ ὀκτωκαιδεκάτου τῆς Ἰωσίου βασιλείας μέχρι πρώτου Κύρου τῶν Περσῶν βασίλέως, ἐφ᾽ οὗ ἡ πρώτη ἀνάχλησις γέγονεν, ὁ ἑδδομηχοντούτης συμπληροῦται χρόνος. Τῆς δὲ τοῦ ναοῦ ἐρημίας τὰ ἑθδομήχοντα ἔτη ὁ βουλόμενος ἀριθμῆσαι, ἀρξάσθω μὲν ἀπὸ ἑνδεκάτου ἔτους Σεδεχίον, \" καῦτα γὰρ ὁ θεῖος ἐνεπρήσθη νεώς \" χαταλήξῃ δὲ εἰς τὸ δεύτερον ἕτος Δαρείου τοῦ Ὑστάσπου, ἐφ᾽ οὗ μετὰ σπουδῆς ἁπάσης τὸν θεῖον ἀνεδείμαντο νεὼν, καὶ τέλους τὸ ἔργον τετύχηκεν\" λέγει τοίνυν ὁ προφέτης, ὅτι. ἃ Τῷ τριωκοστῷ ἔτει, ἐν τῷ τετάρτῳ μηνὶ, πέμπτῃ τοῦ μηνὸς, ἐγὼ ἤμην ἐν μέσῳ τῆς αἰχμαλωσίας ἐπὶ τοῦ ποταμοῦ τοῦ Χοδὰρ 1\", καὶ ἠνοίχθησαν οἱ οὐρανοὶ, καὶ ἴδον ὅρασιν 13 Θεοῦ. Πέμπτῃ τοῦ μηνός \" τοῦτο πέμπτον 13 ἔτος τῆς αἰχμαϊωσίας ᾿Ιωακεὶμ τοῦ βασιλέως. Σαφῶς δὲ καὶ 7\" ἡμᾶς αὐτὸς ἐδίδαξεν, ὅτι οὐ τῆς αἰχμαλωσίας ἁπλῶς 75 πέμπτον ἔτος, ἀλλὰ τῆς Ἰωακεὶμ τοῦ σιλέως αἰχμαλωσίας\" οὗτος δὲ, ὡς ἔφην, Ἰεχονίας ἦν τρεῖς μῆνας βασιλεύσας, καὶ ὀλίγας ἡμέρας\" ὁ γὰρ τούτου πατὴρ Ἰωακεὶμ ἑνδεκάτῳ 16 ἔτει τῖς αὑτοῦ βασιλείας ἐν Ἱεροσολύμοις ἐσφάγη. θῆναι δὲ τοὺς οὐρανοὺς ἔφη, οὐκ ἀληθείᾳ καὶ πράγματι, ἀλλὰ πνευματικῇ θεωρίᾳ\" ε Καὶ ἴδον, φησὶν, ὅρασιν θεοῦ.» Οὐκ οὐσίαν Θεοῦ, ἀλλ᾽ « ὅρασιν \" » ἀποκάλυψίν τινα, καὶ οἱονεὶ ἀνατύπωσιν, τὴν ἐφικτὴν ἀνθρωπείᾳ φύσει. ε« Καὶ ἤμην ἐν μέσῳ τῆς αἰχμαλωσίας. ν» Ὁ εὐσεθὴς μετὰ τῶν δυσσεδῶν, μετὰ τῶν παρανόμων ὁ δίκάιος. Τοταύτη γὰρ ἡ τοῦ Δεσπότου φιλανθρωπία, ὡς τῶν ἁμαρτωλῶν ἕνεκεν ἀνιαροῖς ἐκδιδόναι καὶ συμφοραῖς τοὺς οἰκείους θεράποντας.","t":"\"And it came to pass in the thirtieth year, in the fourth month, on the fifth of the month.\" [To some] the thirtieth year seemed to be that of the jubilee; the Jews call \"jubilee\" the number of fifty years. For just as [we] count the cycle of time by fifteen years, so the Jews count by fifty; and some said that the time of the prophecy was the thirtieth year of these fifty years. But I first searched for the date in the chronicles, and I found that the fifth year of Jechoniah's captivity coincided not with the thirtieth year of the jubilee but with the twenty-fifth. Then, considering that none of the holy prophets ever indicated this kind of date, I searched further and found that this year was the thirtieth of the captivity. For shortly afterward this same prophet is commanded to lie on his right side and to bear the sins of Judah forty days, each day counted as a year. Considering, then, that the loving Master limited the captivity of Judah to seventy years, and that forty years of the seventy remain, I perceived that the prophet calls this the thirtieth year of the captivity. Yet going back and searching out the date, I find that the captivity did not take place thirty years earlier, but thirteen years earlier. But God, being good and loving, is accustomed to count the time of chastisement from his own sentence, not from the outcome of events. So he did also in the case of the patriarch Abraham. Having said, \"Your seed shall be a sojourner in a land not its own, and they shall enslave it and afflict it four hundred years,\" he did not let them spend all this time among the Egyptians, but counts the number of four hundred years from the sentence. And in the case of Noah, having given a term of one hundred and twenty years for repentance, when he saw lawlessness increasing he did not wait for the end of the term he had set, so as to stop the course of sin. So here too we shall find the number of thirty years if we make God's sentence the starting point of the count. God condemned the Jews to captivity and slavery in the eighteenth year of the reign of Josiah. For Hilkiah the high priest found the law of Moses buried (so much lawlessness prevailed in Judea that the divine things had been handed over to complete forgetfulness); then the king read it and saw that what the people dared to do was directly contrary to the law, and he was greatly terrified because of it; and the high priest [was sent] to Huldah the prophetess, a pious woman and guardian of the divine laws. She, becoming inspired and full of the divine Spirit, said to him: \"Thus says the Lord God of Israel: Say to the man who sent you to me: Behold, I bring evils on this place and on those who dwell in it, all the words of the book which the king of Judah read; because they have forsaken me and burned incense to other gods, to provoke me to anger with all the works of their hands; and my wrath shall be kindled in this place and shall not be quenched. And to the king of Judah, who sent you to inquire of the Lord, thus you shall say to him: Thus says the Lord God of Israel: Because you heard my words, and your heart repented, and you were ashamed before me when you heard what I spoke against this place and against those who dwell in it, that it should become a desolation, and … you tore your garments and wept before me, I too have heard, says the Lord. Not so: behold, I am adding you to your fathers, and you shall be brought to your tomb in peace, and your eyes shall not see all the evils that I am bringing on this place and on those who dwell in it.\" The book of Chronicles also teaches these things. These things were done and spoken in the eighteenth year of the reign of Josiah; and he reigned thirty-one years. From the eighteenth to the thirty-first, then, there are fourteen years. After him Joahaz reigned three months, which we must join to these years, because the prophecy was given in the eighth month of the eighteenth year. Then, adding the eleven years of Joakim to the earlier years, we shall find twenty-five. The three months and the few days of [Jechoniah] we shall set in turn against the remaining months of the eighteenth year. Adding to the twenty-five the five years of Jechoniah's captivity, we shall find the number of thirty years. In this way we can also grasp the truth of the seventy years of the captivity. For from the eighteenth year of Josiah's reign to the first year of Cyrus king of the Persians, under whom the first recall took place, the period of seventy years is completed. Whoever wishes to count the seventy years of the temple's desolation, let him begin from the eleventh year of Zedekiah, for then the divine temple was burned, and end at the second year of Darius son of Hystaspes, under whom they rebuilt the divine temple with all zeal and the work reached completion. The prophet says, then: \"In the thirtieth year, in the fourth month, on the fifth of the month, I was in the midst of the captivity by the river Chobar, and the heavens were opened, and I saw a vision of God. On the fifth of the month: this was the fifth year of the captivity of king Joakim.\" He himself taught us clearly that it was not simply the fifth year of the captivity but of the captivity of king Joakim; and this, as I said, was Jechoniah, who reigned three months and a few days; for his father Joakim was slain in Jerusalem in the eleventh year of his reign. He said that the heavens were opened, not in reality and in fact, but in spiritual vision: \"And I saw,\" he says, \"a vision of God\": not the being of God, but a \"vision,\" a kind of revelation and, as it were, an impression, such as human nature can attain. \"And I was in the midst of the captivity\": the pious man with the impious, the righteous with the lawless. For so great is the Master's love for humankind that for the sake of sinners he gives over even his own servants to troubles and misfortunes.","f":"Theodoret, <i>Comm. Ezech.</i> 1.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/1-1)."},"theodoret-interpretatio-ezechielem/1.11":{"o":"ια΄, Καὶ αἱ πτέρυγες\", φησὶν, ἐχκτεταμέγαι τοῖς τέσσαρσιν, ἑκάστῳ\" δύο συνεζευγμέναι πρὸς ἁλιήϊας, καὶ δύο ἐπεκάϊλυπτον ἐπάνω τοῦ σώματὸς αὐτῶν. Δηλοῖ δὲ διὰ τούτων, ὡς οὐδὲ ταῖς θείαις δυνάμεσι πάντα καταληπτὰ, ἀλλὰ τὰ μὲν δῆλα, τὰ δὲ χιχρυμμένα \" καὶ ὅτι τοὺς κειμένους οὐκ ὑπερδαίνουσιν ὄρους \" ἀλλὰ τὰς μὲν δύ πτέρυγας ἐχτείνουσι, τῇ δεδωρη μένῃ ἐντρυφῶντες θεωρίᾳ “ ταῖς δὲ δύο τὸ σῶμα συγχαλύπτουσι, στέργοντες τῶν κεκρυμμένων τὴν ἄγνοιαν, καὶ οὐ φιλονεικοῦντες μαθεῖν, ἃ μὴ θέμις μαθεῖν. β΄. Καὶ ἕκαστον ὃ κατὰ πρόσωπον αὑτῶν \" ἐπορεύετο\" οὗ ἂν ἦν τὸ πνεῦμα ἐπορεύοντο\", καὶ οὐκ ἐπέστρεφον. Τὴν ἐν ἅπασιν εὐπείθειαν τῶν ἀοράτων δυνάμεων σημαίνει, καὶ ὅτι τὴν τεταγμένὴν ὁδὸν οὐ χατελέμπανον. Ταυτὸ δὲ τοῦτο καὶ ὁ θεῖος Δαδὶδ διδάσκει, λέγων \" « Εὐλογεῖτε τὸν Κύριον, πάντες οἱ ἄγγελοι αὐτοῦ, δυνατοὶ ἰσχύϊ, ποιοῦντες τὸν λόγον αὐτοῦ, τοῦ ἀκοῦσαι τῆς φωνῆς τῶν λόγων αὑτοῦ. » »\":","t":"\"And their wings,\" he says, \"were spread out for the four; each had two joined to one another, and two covered over their body.\" By this he shows that not everything is comprehensible even to the divine powers, but some things are plain and others hidden, and that they do not overstep the boundaries set for them: they spread two wings, delighting in the contemplation that has been granted them, and with two they cover the body, content not to know what is hidden and not striving to learn what it is not lawful to learn. \"And each went straight before its face; wherever the spirit was [going], they went, and did not turn.\" He signifies the obedience of the invisible powers in all things, and that they did not leave the appointed road. The divine David teaches this same thing, saying: \"Bless the Lord, all his angels, mighty in strength, who do his word, to hear the voice of his words.\"","f":"Theodoret, <i>Comm. Ezech.</i> 1.11 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/1-11)."},"theodoret-interpretatio-ezechielem/1.13":{"o":"ιγ΄, ιδ΄, Καὶ\" ἐν μέσῳ τῶν ζώων, ὡς 1 ὅρασις ἀνθράκων πυρὸς καιομένων, ὡς ὄψις λαμπάδων συστρεφομένων ἀγαμέσον τῶν ζώων, καὶ φέγγος τοῦ πυρὸς, καὶ ἐκ τοῦ πυρὸς ἐξεπορεύετο ἀστρα. πή. Καὶ\" τὰ ζῶα ἔτρεχον, καὶ ἀγέκαμπτον, ὡς\" εἶδος τοῦ βεζέκ. Τοῦτο δὲ ὁ Σύμμαχος ἡρμήνευσεν, «ὡς εἶδος ἀκτῖνος ἀστραπῆς. ») Φοδερὰ ἡ θεωρία, καὶ φρίκης μεστὴ, καὶ τιμωρίας ἀπειλὴν προσημαίνουσα\" οἱ γὰρ τοῦ πυρὸς ἄνθρακες, καὶ αἱ συστρεφόμεναι λαμπάδες, καὶ ἡ ἐκεῖθεν ἀφιεμένη ἀστραπὴ, καὶ ὁ τῇδε κἀκεῖσε τῶν ζώων δρόμος, καὶ ἐκ τῶν δρόμων\" ἐχπεμπομένη αἴγλη, τῶν ἐσομένων κακῶν ὑπάρχει δηλωτικά \" ἐν γὰρ τιμωρίαις τοῦτο ᾽; καὶ ὁ μακάριος τάττει.\" Δαδὶδ, νῦν μὲν λέγων, «ε Χάλαζα καὶ ἄνθρακες πυρός» νῦν δὲ, ε Πεσοῦνται ἐπ᾽ αὑτοὺς ἄν. θρακες πυρός 132.» ἑτέρωθι δὲ, ε᾿Αστραπὰς ἐπλήθυνε, καὶ συνετάραξεν αὐτούς\" »καὶ ἀλλαχοῦ, ε ᾿Αστραψον ἀστραπὴν σου 1\", καὶ σχορπιεῖς αὑτούς \" ἑξαπόστειλὺν τὰ βέλη σου, καὶ συνταράξεις αὐτούς. »","t":"\"And in the midst of the living creatures, as the appearance of burning coals of fire, as the look of lamps turning about between the living creatures, and brightness of the fire, and out of the fire went forth lightning. And the living creatures ran and returned, as the appearance of the bezek.\" Symmachus rendered this \"as the appearance of a flash of lightning.\" The vision is fearful and full of dread, and foretells a threat of punishment. For the coals of fire, the lamps turning about, the lightning sent forth from there, the running of the creatures this way and that, and the gleam sent out from their running, all indicate the evils to come. For the blessed David also ranks these among punishments, saying now, \"Hail and coals of fire,\" now, \"Coals of fire shall fall upon them,\" elsewhere, \"He multiplied lightnings and threw them into confusion,\" and in another place, \"Flash forth your lightning and you will scatter them; send out your arrows and you will throw them into confusion.\"","f":"Theodoret, <i>Comm. Ezech.</i> 1.13 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/1-13)."},"theodoret-interpretatio-ezechielem/1.15":{"o":"ιε΄, τς΄. Καὶ εἶδον\"5, καὶ ἰδοὺ τροχὸς εἷς ἐπὶ τῆς γῆς ἐχόμενος \"\" τῶν ζώων τοῖς τέσσαρσι. Καὶ τὸ εἶδος. τῶν τροχῶν, καὶ \" ἡ ποίησις αὐτῶν, ὡς εἶδος Θαρσεῖς δ. Κατὰ δὲ τὸν Σύμμαχον, « ὡς ὅρασις ὑακίνθου. » --- ει Καὶ ὁμοίωμα ἐν \"\" τοῖς τέσσαρσι, καὶ 3 ἡ ὄρασις αὐτῶν, καὶ τὸ ἔργον αὐτῶν ἕν. ν Ἐν ἑκάστῳ τῶν ζώων ἕνα τροχὸν ἑπόμενον ἐθεώρει εἶδος ὑακίνθου ἔχοντα \" οὐδε μίαν δὲ διαφορὰν ἔφη ἐν αὐτοῖς τεθεᾶσθαι, ἀλλ᾽ ἀχριδῶς ἀλλήλοις ἐο:κέναι τοὺς τέσσαρας. Ἢ ὅρασις γὰρ αὐτῶν, φησὶ, καὶ τὸ ἔργον αὐτῶν ἕν, καθὼς ἂν εἴη τροχὸς ἐν τροχῷ.","t":"\"And I saw, and behold, one wheel on the ground beside the four living creatures. And the appearance of the wheels and their workmanship was as the appearance of Tharsis\"; according to Symmachus, \"as the appearance of hyacinth.\" \"And there was one likeness for the four, and their appearance and their work was one.\" Beside each of the living creatures he saw one wheel following, with the appearance of hyacinth; and he said he saw no difference among them, but the four were exactly alike. \"For their appearance,\" he says, \"and their work was one, as if a wheel were within a wheel.\"","f":"Theodoret, <i>Comm. Ezech.</i> 1.15 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/1-15)."},"theodoret-interpretatio-ezechielem/1.17":{"o":"ιζ΄, τη, Ἐπὶ τὰ τέσσαρα μέρη αὑτῶν ἑπορεύοντο, καὶ οὐκ ἐπέστρεφον ἐν τῷ πορεύεσθαι αὖτοὺς \", οὐδὲ \"\" οἱ γῶτοι αὐτῶν. Καὶ ὕψος ἣν αὖτοῖς, καὶ φοδεροὶ ἦσαν \"\". “Ὥσπερ τὰ ζῶα τετραπρόσωπα λέγει, τὴν πάντοσε διήκουσαν ἐποψίαν τοῦ Θεοῦ διὰ τούτων τοῦ λόγου παραδηλοῦντος \" οὕτως καὶ Ὦ τῶν τροχῶν ἑρμηνεύει τὸ εἶδος, ὡς ἂν εἴη, φησὶ, τροχὸς ἐν τροχῷ \" τοῦτο δ᾽ ἄν τις κατιδεῖν δυνηθείη, δύο κύκλους τῷ λόγῳ παραλαδὼν, καὶ τὸν ἕτερον τῷ ἑτέρῳ σταυροειδῶς ἐνείρας \" τὸ γὰρ τοιοῦτον σχῆμα, καὶ ἐπὶ τῆς αὐτῆς κείμενον ἕδρας, τὴν ἐπὶ τὰ τέσσαρα μέρη κίνησιν ἐπιδέχεται, ἑῷον, φημὶ, καὶ τὸ ἑσπέριον, τό τε βόρειφν καὶ τὸ νότιον. Τοῦτο τοίνυν ὁ μακάριος προφήτης φησὶ, Καθὼς ἂν εἴη τροχὸς ἐν τροχῷ, ἐπὶ τὰ τέσσαρα μέρη αὐτῶν ἐπορεύοντο, καὶ οὐκ ἐπέστρεφον ἐν τῷ πορεύεσθαι αὐτούς\" τὸ γὰρ ποιοῦτον σχῆμα οὐ δεῖται μεταστροφῆς \" εἰς ἔκαστον γὰρ τῶν κλιμάτων ἀπὸ τῆς αὐτῆς ἕδρα: κινούμενον ἐᾳδίως ὁρμᾷ. Καὶ τοῦτο δὲ ὡσαύτως τὴν πανταχοῦ τοῦ Θεοῦ παρουσίαν σημαίνει, παχύτερον καὶ σωματικώτερον διὰ τὴν ἀνθρωπίνην ἀσθένειαν τούτων θεωρηϑέντων \" «Καὶ ἴδον αὐτοὺς \"\", καὶ ἰδοὺ οἱ νῶτοι αὐτῶν πλήρεις ὀφθαλμῶν κυκλόθεν τοῖς τέσσαρσι. » ιθ’-κα΄. Καὶ ἐν τῷ πορεύεσθαι τὰ ζῶα, ἐπορεύοντο οἱ τροχοὶ ἐχόμενοι αὐτῶν, καὶ ἐν τῷ ἐξαίρειν' τὰ ζῶα ἀπὸ τῆς γῆς, ἑξήροντο οἱ τροχοί. Οὗ ἂν ἦν ἡ νεφέλη, ἐκεῖ ὥρμα\" τὸ πνεῦμα τοῦ πορεύεσθαι\" ἐπορεύοντο τὰ \"ὁ ζῶα, καὶ οἱ τρυχοὶ σὺν αὐτοῖς, διότι πγεῦμα ζωῆς ἦν ἐν τοῖς τροχοῖς. Ἐν τῷ πορεύεσθαι αὐτὰ ἐπορεύοντο, καὶ ἐν τῷ ἑστάναι αὑτὰ εἱστήκεισαν, καὶ ἐν τῷ ἐξαίρειν αὐτὰ ἀπὸ τῆς γῆς ἐξήροντο σὺν αὐτοῖς, ὅτι πνεῦμα ζωῆς ἦν ἐν τοῖς τροχοῖς. Τοῦτο σαφῶς ἡμᾶς ὁ μακάριος διδάσκει Παῦλος, τῶν ἀοράτων φύσεων καταλέγων τὰ τάγματα καὶ ταῖς ἄλλαις δυνάμεσι καὶ Θρόγους τινὰς συγχατατάττων \". « Ἐ\"» αὐτῷ γὰρ, φησὶν, ἐκτίσθη τὰ πάντα - τουτέστι, ἐν τῷ Χριστῷ \" εἴτε ᾽\" ὁρατὰ, εἴτε ἀόρατα, εἴτε Θρόνοι, ς εἴτε Ἕξουσίαι, εἴτε Γλγγελοι, εἴτε Δυνάμεις\" πάντα ἐν αὐτῷ καὶ εἰς αὐτὸν ἔκτισται. » Οὐκοῦν καὶ οἱ Θρόγοι λογικόν ἐστι καὶ ἀσώματον σύστημα \" διὸ καὶ ὁ προφήτης λέγει, ὅτι πνεῦμα ζωῆς ἦν ἐν τοῖς τροχοῖς, ὅθεν καὶ αὐτόματος ἣν κίνησις\", καὶ ἐθελούσιος \" οὔτε γὰρ ῥυμός τις καὶ ζυγὺς τοῖς ζώοις ἐπέκειτο \" ἀλλ᾽ ἡγεῖτο μὲν ἡ νεφέλη, τὸ δὲ βίαιον ἐκεῖνο καὶ σφοδρὸν ἠκολούθει πνεῦμα. Τὸ θεῖον ὄχημα αὐτόματον ἔθει, τῶν μὲν ζώων προηγουμένων, τῶν δὲ τροχῶν αὐτομάτως κινουμένων, καὶ ἐπὶ τὰ τέσσαρα μέρη ἀμεταστρεπτὶ φερομένων. Οἱ γὰρ νῶτοι αὐτῶν, φησὶ, πλήρεις ὑπῆρχον ὀφθαλμῶν, τουτέστι, γνώσεως ἧσαν ἀνάπλεοι “ τοῦτο δὲ καὶ ἡ τῶν Χερουδὶμ ἑρμηνεία δηλοῖ\" εἰς γὰρ τὴν Ἑλλάδα φωνὴν μεταφερόμενον πλῆθος γνώσεως ἑρμηνεύει τὸ ὄνομα. κβ΄-κε΄, Καὶ ὁμοίωμα, φησὶν, ὑπὲρ κεφαλῆς αὖτῶν τῶν ζώων ὡσεὶ στερέωμα, ὡς ὄρασις κρυαὐτῶν ὑπεράγωθεν. Καὶ ὑποκάτω τοῦ στερεώματος αἱ πτέρυγες αὐτῶν ἐκχτεταμέγαι, - σόμεγαι δ ἑκατέρα 3 πρὸς τὴν ἑκατέραν \" ἑκάστῳ δύο ἐπικαιύπτουσαι τὰ σώματα αὑτῶν. Καὶ ἤκουον τὴν φωνὴν τῶν πτερύγων αὑτῶν ἐν\" τῷ πτερύσσεσθαι αὐτὰ, ὡς φωνὴν ὑδάτων\" ποὶ- «Ἰῶν, ὡς φωνὴν Θεοῦ Σαδιειῖ33\" καὶ ἐν τῷ πορεύεσθαι αὐτὰ, φωνὴν τοῦ «1όγου, ὡς φωνὴν παρεμδο.ῆς, καὶ ἐν τῷ ἑστάναι αὐτὰ κατέπαυον αἱ πτέρυγες αὐτῶν. Καὶ ἰδοὺ φωγὴ ὑπεράνωθεν τοῦ στερεώματος τοῦ ὄντος \"\" ὑπὲρ κεφαλῆς αὐτῶν\" ἐν τῷ ἑστάναι αὐτὰ ἀνγίεγτο\"\" αἱ πτέρυγες αὐτῶν. Πανταχοῦ ὁ θεῖος προφήτης τὸ ὁμοίωμα τίθησι, διδάσκων ἡμᾶς: σχιαγραφίον τινὰ τῶν θείων τεθεᾶσθαι, καὶ οὐκ αὐτὴν τῶν ἀοράτων τὴν φύσιν \" εἰρηκὼς γὰρ ἄνω τεθεωργηχέναι διανοιχθέντας τοὺς οὐρανοὺς, νῦν ἐπάνω τῶν ζώων ὡς ὁμοίωμα στερεώματος θεωρεῖ, καὶ τὰ ζῶα ὑποκείμενα, καὶ κινοῦντα τὰς πτέρυγας, οὐκ ἁπλῶς, ἀλλὰ πρὸς τὴν ἄνωθεν φεροιϊκένην φωνῆν\" ἐκείνῃ γὰρ πειθόμενα \"᾽, καὶ ἐκίνουν ταύτας, καὶ πάλιν ἀκινήτους ἐφύλαττον. Διδάσκει δὲ ἡ μᾶς καὶ τὸ» ἐκεῖθεν φερόμενον κτύπον, νῦν μὲν πλήθει ὑδάτων ἀπειχάξων, νῦν δὲ φωνῇ παρεμθολῆς καὶ τὸ τελευἐπήγαγεν, ὡς φωνὴν «Θεοῦ Σαδαῖ,» ὅπερ ᾿Ακύλας καὶ Σύμμαχος ἱκαγοῦ\" ἡρμήνευσαν. Τί γὰρ, φησὶ, κάμνω ζητῶν εἰκόνας τοῦ πράγματος ἀξίας, καὶ μηδαμῶς εὑρίσκων; ᾿Αρχεῖ δεῖξαι τὸν ἐνεργοῦντα, καὶ δι᾽ ἐχείνου παραδηλῶσαι τοῦ κτύπου τὸ μέγεθος “ ἱκανὸς γὰρ ὧν καὶ δύναμος ποιεῖ πάντα ῥᾳδίως, ὡς βούλεται.","t":"\"They went on their four sides, and did not turn as they went, nor did their backs. And they had height, and they were fearful.\" Just as he says the living creatures were four-faced, the word indicating through them God's oversight, which reaches everywhere, so he also explains the form of the wheels: \"as if a wheel were within a wheel.\" One could picture this by taking two circles in thought and setting one into the other crosswise; for such a figure, while resting on the same base, admits of movement toward the four sides, east, I mean, and west, north and south. This, then, is what the blessed prophet says: \"As if a wheel were within a wheel, they went on their four sides and did not turn as they went\"; for such a figure needs no turning, since, moving from the same base, it sets off easily toward each of the regions. And this likewise signifies the presence of God everywhere, these things being seen in a grosser and more bodily way because of human weakness. \"And I saw them, and behold, their backs were full of eyes all around for the four.\" \"And when the living creatures went, the wheels went beside them, and when the living creatures rose from the earth, the wheels rose. Wherever the cloud was, there the spirit set out to go; the living creatures went, and the wheels with them, because a spirit of life was in the wheels. When those went, these went; and when those stood, these stood; and when those rose from the earth, these rose with them, because a spirit of life was in the wheels.\" The blessed Paul teaches us this clearly when he lists the orders of the invisible natures and ranks certain Thrones together with the other powers. \"For in him,\" he says, that is, in Christ, \"all things were created, whether visible or invisible, whether Thrones or Authorities or Angels or Powers: all things were created in him and for him.\" The Thrones, then, are also a rational and incorporeal company; and therefore the prophet says that a spirit of life was in the wheels, which is why their movement was self-moved and voluntary. No pole or yoke was laid on the living creatures; the cloud led, and that forceful and violent spirit followed. The divine chariot ran of its own accord, the living creatures going ahead and the wheels moving of themselves, carried toward the four sides without turning. For their backs, he says, were full of eyes, that is, they were filled with knowledge; and the meaning of \"cherubim\" shows this as well, for when the name is rendered into the Greek tongue it means \"fullness of knowledge.\" \"And a likeness,\" he says, \"over the heads of the living creatures, as a firmament, as the appearance of crystal … over them above. And under the firmament their wings were spread out, [reaching] each toward the other; each had two covering their bodies. And I heard the sound of their wings as they flew, as the sound of much water, as the voice of God Saddai; and as they went, the sound of a word, as the sound of an army camp; and when they stood, their wings were at rest. And behold, a voice from above the firmament that was over their heads; when they stood, their wings were let down.\" Everywhere the divine prophet puts \"likeness,\" teaching us that he saw a kind of outline sketch of the divine things and not the very nature of the invisible beings. Having said above that he saw the heavens opened, he now sees above the living creatures as it were the likeness of a firmament, and the living creatures beneath it, moving their wings, not at random, but in response to the voice borne from above; for, obeying it, they both moved them and again kept them still. He also tells us of the din that came from there, likening it now to a multitude of waters, now to the noise of an army camp; and last of all he added, \"as the voice of God Saddai,\" which Aquila and Symmachus rendered \"the Sufficient.\" For why, he means, do I toil seeking images worthy of the thing and never finding them? It is enough to point to the one who acts, and through him to indicate the greatness of the din; for, being sufficient and powerful, he does all things easily, as he wills.","f":"Theodoret, <i>Comm. Ezech.</i> 1.17 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/1-17)."},"theodoret-interpretatio-ezechielem/1.26":{"o":"κς΄. Καὶ ὑπεράνω, φησὶ, τοῦ στερεώματος τοῦ ὑπὲρ κεφαλῆς αὐτῶν, ὡς ὅρασις ἀἰθου ῥου, ὁμοίωμα θρόνου ἐπ' αὐτῷ. Καὶ τοῦτο δὲ τὸ εἶδος, τὸ βαθὺ καὶ ἀόρατον τῆς θείας αἰνίττεται φύσεως. « Νεφέλη γὰρ, φησὶ, καὶ γνόφος κύκλῳ αὐτοῦ.» Καὶ πάλιν ὁ αὐτὸς πρυφήτης, « Ἔθετο, φησὶ, σκότος ἀποκρυφὴν αὑτοῦ. ν Τὸ δὲ σκότος, καὶ ἡ νεφέλη, καὶ ὁ γνόφος, τῆς θείας ἀορασίας ὑπάρχε! δηλωτικά ᾿ τὸ γὰρ ἄκρατον ἐκεῖνο καὶ ἀπρότιτον φῶς; ἡμῖν ἐστι σκότος, ἐνατενίζειν \"δ οὐ δυναμένοις διὰ τὴν τῆς φύσεως ἀσθένειαν. Εἰ γὰρ τοῦ ἡλίου τὸν δίσκον τις ἀχριθῶς ἰδεῖν ἐθελήσας, ἐρείσειεν ἐκεῖ τὸ ὅμμα πλέον ἣ δεῖ, καὶ τὴν μετρίαν ἀπόλλυσι θεωρίαν, καὶ δρέπεται σκότος ἀπὸ φωτὸς, τί οὐκ ἄν τις πάθο: τοῦ θείου, καὶ ἀπροσίτου χατατολμήσας φωτός; Καὶ ἐπὶ τοῦ ὁμοιώματος, φησὶ, τοῦ θρόνου, ὁμοίωμα ὡς εἶδος ἀνθρώπου ἐπ᾽ αὐτοῦ \" ἐπάνωθεν. (κζ΄, χη.) Καὶ ἴδον ὡς ὅρασιν\" ἠλέκτρου, ὡς \"5 ὅρασιν πυρὸς ἔσωθεν αὑτοῦ κύκχιϊῳ, ἀπὸ ὁρώσδως ὀσφύος, καὶ ἕως \" ἐπάνω\" καὶ ἴδον, καὶ ἀπὸ ὁὀὁράσεως ὀσφύος, καὶ ἕως κάτω \" εἶδον \" ὡς ὅρασιν πυρὸς, καὶ τὸ φέγγος αὐτοῦ χύχιῳ. Ὡς ὅρασις τόξου, ὅτ᾽ ἂν δ ἦ ἐν τῇ νερέλῃ ἐν ἡμέρᾳ ὑετοῦ, οὕτως ἡ ὄρασιες δ᾽ τοῦ φέγγους κυκλόϑεν. Ἰχνταχοῦ καὶ τὸ ὁμοίωμα, καὶ τὸ ὡς προστίθησι, διδάσκων ἡμᾶς μὴ μέχρι τούτου ἑστάναι, ἀλλ᾽ εἰδέναι ὡς τῶν ὀπτάτεων ἐκάστη πρὸς τὴν χρείαν ἁρμόζεται. Τῷ μὲν γὰρ πατριάρχῃ ᾽᾿λόραὰμ, ὡς ἄνθρωπο; ἐπεφάνη τῶν ὅλων ὁ Δεσπότης, καὶ οὐδὲν αὑτῷ φοδερὸν ἔδειξεν, ἀγαθὰς μέλλων παρέχειν ἐπαγγελίας, καὶ αὐτῷ, καὶ δι᾽ αὐτοῦ πάσῃ τῇ οἶκουμένῃ. Ἦ γὰρ τοῦ Ἰσαὰκ ὑπόσχεσις, καὶ τὴν κατὰ σάρκα τοῦ Κυρίου ἡμῶν καὶ Σωτῆρος Ἰησοῦ Χριστοῦ περιέχει γέννησιν \" διὸ καὶ ἡ τῶν ἐθνῶν εὐλογία τῇ τοῦ Ἰσαὰκ ἐπαγγελίᾳ συνήφθη. ε Ἐν τῷ σπέρματι γάρ σου, φησὶν, εὐλογηθήσεται πάντα τὰ ἔθνη τῆς γῆς.» Ἡνίχα δὲ αὐτῷ τὴν τοῦ γένους δουλείαν προύλεγεν, οὐκ οὕτω χρηπτὸς ἐπεφάνη, ἀλλὰ καὶ χλίῥανον ἔδειξε καπνιζόμενον, καὶ λαμπάδας πυρὸς ὡς ἄνθρωπος ἐπεφάνη. Τῷ δὲ Μωσῇ \" κατ᾽ ἀρχὰς μὲν ἔδειξε τὰ φρικώδη, τὸ πῦρ ἐν\" τῇ βάτῳ, καὶ τὴν βάτον καιομένην, καὶ μὴ καταχαιομένην \" μετὰ δὲ ταῦτα ἡμέρως προσδιαλέγεται, οὐδὲν ὑποδεικνὺς τῶν φρίκην ἐμποιεῖν δυναμένων. Καὶ τὸν Ἰσραὴλ δὲ φοδῆσαι θελήσας, καὶ τὴν οἰκείαν δύναμιν γνωρίσαι, τὸ ὄρος ἅπαν ὑποδείκνυσι καπνιζόμενον, καὶ βροντὰς χτυπούσας, καὶ σάλπιγγας ἠκούσας, καὶ γνόφον πολὺν, καὶ ἀπαξαπλῶς οὕτως αὐτοὺς ἐξεδειμάτωσεν, ὡς ἱκετείαν τῷ προφήτῃ προσενεγκεῖν, μὴ τὸν Θεὸν αὐτοῖς προσδιαλέγεσθαι, ἀλλ᾽ αὐτὸν τὰ θεῖα διαπορἐμεύειν. Ταύτην τῶν ὀπτασιῶν τὴν διαφορὰν καὶ τῷ μεγάλῳ ἩἩλίᾳ ὑπέδειξε πρῶτον μὲν συσσεισμὸν, εἶτα πῦρν εἶτα πνεῦμα συντρίθδον ὄρη, καὶ λεπτύνον πέτρης, καὶ μετὰ ταῦτα πνοὴν αὔρας λεπτῆς, καὶ ἐν αἰτῇ Κύριον καίρει γὰρ αὐτὸς ἀγαθότητι, καὶ μακροθύμως καὶ ἠπίως βούλεται τὰ κατὰ τοὺς ἀνθρώποὺς οἰκονομεῖν \" ἡ δὲ πολλὴ ἀσέδεια καὶ παρανομία εὖχ ἔφη εἶναι, ἀλλ᾽ ἐν τῇ αὔρᾳ τῇ λεπτῇ \" ἐπειδὴ οὐ τῆς αὐτοῦ γνώμης, ἀλλὰ τῆς τῶν ἀνθρώπων χρείας ἐκεῖνα - ἀγαθότης δὲ καὶ φιλανθρωπία τῆς αὐτοῦ φύσεως ἴδια. Ὅταν τοίνυν διαφόρους ὀπτασίας ἀκούσῃς θεοῦ, μὴ πολύμορφον ὑπολάδῃς τὸ Θεῖον \" ἀσώμᾶτον γὰρ καὶ ἀνείδεον παντελῶς, ἁπλοῦν τε καὶ ἀσύνθετον, καὶ ἀσχημάτιστον, ἀόρατόν τε καὶ ἀθέατον, καὶ οὐδενὶ περιγραφόμενον ὅρῳ \" δείκνυσι ὃὲ τὰς ὄψεις, πρὸς τὴν χρείαν ταύτας ἀνατυπῶν \" καὶ ἐνταῦθα τοίνυν ἔδειξε μὲν ἐκεῖνα τὰ φοδερά' ἔδειξε δὲ καὶ τὴν ἐσομένην πάντων ἀνθρώπων εὐεργεσίαν͵ τὴν τοῦ Θεοῦ φημι καὶ Σωτῆρος ἡμῶν ἔνσαρκον οἰχονομέαν. Διὰ τοῦτο τὸ μὲν εἶδος ἀνθρώπινον λέγει, τὰς δὲ φύσεις δύο\" τὴν μὲν ἢλέκτρου, τὴν δὲ πυρὸς, καὶ τὴν μὲν φέρουσαν, τὴν δὲ φερομένην ἡ θεία φύσις τὴν ἀνθρωπείαν περιέκειτο \" διὸ τὸ μὲν ἄνω λέγει τεθεᾶσθαι ὡς εἶδος ἡλέκτρου \" τὸ δὲ ἀπ᾿ ὀσφύος καὶ κάτω, ὡς εἶδος πυρός \" τοῦ μὲν πυρὸς πῦρ χαταναλέσχον ν)\" τοῦ δὲ ἢλέκτρου τὴν ἀνθρωπείαν, Τοιοῦτο γὰρ τὸ ἤλεκτρον, οἱονεὶ μικτὸν τὸ εἶδος ἔχον, καὶ οὔτε χρυσῷ οὔτε ἀργύρῳ παρεοιχὸς, ἀλλ᾽ ὥστε ὁπ ἐκατέρου κρᾶμα τυγχάνον. Τοιοῦτο δὲ καὶ τὸ ἀνθρώὅδ σῶμα \" οὐ γὰρ μόνον ἐστὶ γῆ, οὐδὲ ὕδωρ αὐτὸ χαϑ' αὐτὸ, οὔτε πῦρ, οὔτε ἀὴρ, ἀλλ᾽ ἐκ τῶν τεσσάρων στοιχείων συγχέχραται \" μᾶλλον δὲ τοιαύτη τοῦ ἀνθρώπου ἡ φύσις \"6, οὔτε ψυχὴ λογικὴ μόνον, οὔτε σῶμα θνητὸν, ἀλλ᾽ ἀμφότερα κατ᾽ αὐτόν\", δὰ τοῦτο ὁ προφήτης ὁρᾷ ἀπὸ ὀσφύος καὶ ἄνω, ὡς εἶδος ἤλέκτρου, ἀλλὰ καὶ ὡς ὅρασιν πυρὸς ἔσωθεν αὐτῷ φαιδρὸν, καὶ λαμπρὸν, καὶ ἔνδοξον, ἀθάνατόν τε καὶ ἄφθαρτον ὑπὸ τῆς ἐνοικούσης ἐγένετο φύσεως\" δ ἁρμοδίως ἔφη\" ε Καὶ ἴδον ὡς ὅρασιν ἡλέκτρου, ὅρασιν πυρὸς ἔσωθεν αὐτοῦ κύκλῳ,, ἀπὸ ὁράσεως ὀσφύος, καὶ ἕως κάτω\", ὡς \" ὅρασιν \"' πυρός.» Ἡ γὰρ θεία φύσις τὴν ἀνθρωπείαν ἔφερεν. « Καὶ τὸ φέγγος αὐτοῦ κύκλῳ. Ὡς ὄρασις τόξου, ὅταν ἢ ἐντῇ νεφέλῃ ἐν ἡμέρᾳ ὑετοῦ, οὕτως ἡ ὄρασις τοῦ φέγγω, “ κυκλόθεν, » Καὶ ταῦτα δὲ τῶν θείων δωρεῶν ὑπάρχει σημαντικά\" δίκην γὰρ αἴγλης ἐκεῖθεν ἐξιοῦται τὸ τῶν ἀνθρώπων. εὐεργετοῦσι γένος, τὸν ἐκεῖθεν τε καὶ ἐπιφέρουσαι. Οὕτως ἅπαντα διηγησάμενος ὁ προφήτης ἐπήγαγεν\" οἷς είὰ","t":"\"And above the firmament,\" he says, \"that was over their heads, as the appearance of sapphire stone, the likeness of a throne upon it.\" This form too hints at the depth and invisibility of the divine nature. \"For cloud and thick darkness,\" he says, \"are around him.\" And again the same prophet says: \"He made darkness his hiding place.\" The darkness, the cloud, and the thick darkness indicate the invisibility of God; for that pure and unapproachable light is darkness to us, who cannot gaze at it because of the weakness of our nature. For if someone wishing to see the disk of the sun exactly fixes his eye on it longer than he should, he loses even his ordinary sight and reaps darkness from light; what would one not suffer who dared to gaze at the divine and unapproachable light? \"And on the likeness of the throne,\" he says, \"a likeness as the form of a man upon it above. And I saw as the appearance of electrum, as the appearance of fire within it all around, from the appearance of the loins and upward; and from the appearance of the loins and downward I saw as the appearance of fire, and its brightness all around. As the appearance of a bow when it is in the cloud on a day of rain, so was the appearance of the brightness all around.\" Everywhere he adds both \"likeness\" and \"as,\" teaching us not to stop there but to know that each of the visions is fitted to the need. To the patriarch Abraham the Master of all appeared as a man and showed him nothing fearful, since he was about to give good promises to him and through him to the whole world. For the promise of Isaac also contains the birth according to the flesh of our Lord and Savior Jesus Christ; that is why the blessing of the nations was joined to the promise of Isaac: \"For in your seed,\" he says, \"all the nations of the earth shall be blessed.\" But when he foretold to him the slavery of his descendants, he did not appear so kindly, but showed him a smoking furnace and lamps of fire. To Moses at first he showed fearful things, the fire in the bush, and the bush burning and not consumed; but afterward he converses with him gently, showing nothing that could cause dread. And wishing to make Israel afraid and to make known his own power, he showed the whole mountain smoking, thunders crashing, trumpets sounding, and much thick darkness, and in a word so terrified them that they begged the prophet that God should not speak with them, but that he himself should convey the divine words. This difference of visions he showed also to the great Elijah: first an earthquake, then fire, then a wind breaking mountains and shattering rocks, and after these the breath of a light breeze, and in it the Lord. For he himself rejoices in goodness and wishes to order human affairs patiently and gently; [the other sights came because of] the great impiety and lawlessness, and he said [the Lord] was not [in them] but in the light breeze, since those belonged not to his own will but to the need of human beings, whereas goodness and love for humankind are proper to his nature. When, then, you hear of different visions of God, do not suppose that the Divine has many forms; for it is altogether incorporeal and formless, simple and uncompounded, without shape, invisible and not to be seen, and circumscribed by no boundary; but he shows the sights, shaping them to the need. And here, then, he showed those fearful things; but he showed also the benefaction that was to come to all human beings, I mean the dispensation in the flesh of our God and Savior. For this reason he says that the form was human, but the natures two, the one of electrum and the other of fire, the one bearing and the other borne; for the divine nature was clothed with the human. That is why he says he saw the upper part as the form of electrum, and the part from the loins downward as the form of fire: by the fire [he signifies the divine nature, for our God is] a consuming fire; by the electrum, the human. For electrum is like this: it has, as it were, a mixed appearance, resembling neither gold nor silver but being a blend of both. And such too is the human body: it is not earth alone, nor water by itself, nor fire, nor air, but is blended from the four elements; or rather, such is human nature: neither a rational soul only, nor a mortal body, but both together. Therefore the prophet sees from the loins upward as the form of electrum, but also as the appearance of fire within it; for [the human nature] became radiant and bright and glorious, immortal and incorruptible, through the nature that dwelt in it. So he said fittingly: \"And I saw as the appearance of electrum, … the appearance of fire within it all around, … from the appearance of the loins and downward, as the appearance of fire.\" For the divine nature bore the human. \"And its brightness all around. As the appearance of a bow when it is in the cloud on a day of rain, so was the appearance of the brightness all around.\" These too signify the divine gifts; for like a gleam they go forth from there and benefit the human race, bringing … from there. Having described all this, the prophet added: …","f":"Theodoret, <i>Comm. Ezech.</i> 1.26 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/1-26)."},"theodoret-interpretatio-ezechielem/1.3":{"o":"γ΄. Καὶ ἐγένετο «16γος Κυρίου πρὸς ᾿Ιεζεκιὴλ υἱὸν Βουζεὶ τὸν ἱερέα, ἐγν' γῇ Χαλδαίων, ἐπὶ τοῦ ἱερωσύνῃ 77, καὶ προφητείᾳ ᾿ ἀμφότερα δὲ δῶρα τοῦ Πνεύματος - λέγει δὲ καὶ τὴν χώραν, καὶ τὸν τόπον, ἔνθα τῆς θείας ἀποκαλύψεως ἠξιώθη, πολλὰ διὰ τούτῶν παραδηλῶν- πρῶτον μὲν, ὅτι τὸ Θεῖον ἀπερί» γράφον, οὐκ ἐν μόνοις ᾿Ιεροσολύμοις ἔχον τὴν ἐξουσἰαν οὐδὲ μόνων Ἰουδαίων δεσπόζον, ἀλλὰ πάντων ὑπάρχον καὶ ποιητὴς, καὶ πρύτανις \" δηλοῖ δὲ τοῦτο καὶ τὴν ἄῤῥητον ἀγαθότητα, ὅτι καὶ αἰχμαλωσίᾳ παραδοὺς ἀτημελήτους οὐκ ἐᾷ, ἀλλὰ προμηθείας ἀπάσης καὶ τῆς προσηκούσης ἀξιοῖ κηδεμονίας. Παρ᾽ ὕδατα δὲ τῆς θεωρίας αὐτὸν ἀξιοῖ, προσημαίνων ἀπάντων ἀνθρώπων τὴν σωτηρίαν, καὶ τὴν διὰ τῆς τοῦ ὕδατος “παλιγγενεσίας ἐσομένην τοῖς εὐσεθέσι θεογνωσίαν προδηλῶν 18, Οὕτω καὶ ὁ θεσπέσιος Δανιὴλ παρ᾽ ὕδατα τὰς θείας ἐκείνας ἐθεώρησεν ὁπτασίας, καὶ ὁ νομοθέτης Μωσῆς παρὰ τὴν ὄχθην ῥ'φεὶς δι᾽ ὑδάτων τῆς σωτηρίας τετύχηκεν οὕτω πάλιν αὐτὸ τὸ φρέαρ καὶ τὸ ὕδωρ τὸν γάμον προὐξένησεν \" τοῦ το δὲ καὶ τοῖς πρὸ αὐτοῦ πατριάρχαις, οὐ τῷ Ἰαχὼθ᾽ μόνον, ἀλλὰ καὶ τῷ Ἰσαὰκ συνέθη 1\". ᾿Αλλ ἐπὶ τὴν ἑρμηνείαν ἐπανέλθωμεν \" οὔτε γὰρ ἐπὶ ταῦτα τὴν ὁρμὴν ἐπὶ τοῦ παρόντος ὁ λόγος ἔχει. ε Καὶ ἐγένετο ἐπ᾽ ἐμὲ χεὶρ Κυρίου. » Τὴν τοῦ θείου Πνεύματος ἐνέργειαν οὕτως ἐκάλεσε. Καὶ γὰρ ὁ ἐπιφέρων, οὕτως ἔφη\" «ε Ἰδοὺ χεὶρ Κυρίου ἐπὶ σὲ, καὶ ἔσῃ τυφλὸς, μὴ βλέπων τὸν ἥλιον ἄκρι καιροῦ. » Τοῦ δὲ θείου Πνεύματος ἣν ἐνέργεια, ὡς αὐτὸς ὁ Παῦλός φησιν, ἐν δυνάμει σημείων καὶ τεράτων, ἐν δυνάμει Πνεύματος Θεοῦ. ε« Ἐγένετο ἐπ᾽ ἐμὲ, φησὶ, χεὶρ τοῦ δ᾽ Κυρίου. »","t":"\"And the word of the Lord came to Ezekiel son of Buzi the priest, in the land of the Chaldeans, [by the river Chobar.]\" … [He mentions his] priesthood and his prophecy; both are gifts of the Spirit. He also names the country and the place where he was counted worthy of the divine revelation, indicating many things by these: first, that the Divine is uncircumscribed, not holding authority in Jerusalem alone nor ruling the Jews only, but being the maker and ruler of all. This also shows his ineffable goodness: even when he has given them over to captivity he does not leave them uncared for, but counts them worthy of all providence and of fitting care. He counts the prophet worthy of the vision beside waters, signifying in advance the salvation of all human beings and foreshowing the knowledge of God that would come to the godly through the regeneration of water. So too the inspired Daniel saw those divine visions beside waters, and Moses the lawgiver, cast out on the bank, obtained salvation through waters; so again the well itself and the water brought about [his] marriage; and this happened also to the patriarchs before him, not to Jacob only but also to Isaac. But let us return to the interpretation; for at present the discourse is not set on these matters. \"And the hand of the Lord came upon me.\" So he called the activity of the divine Spirit. For the one who inflicted [blindness] spoke thus: \"Behold, the hand of the Lord is upon you, and you shall be blind, not seeing the sun for a time.\" And the activity was that of the divine Spirit, as Paul himself says: \"in the power of signs and wonders, in the power of the Spirit of God.\" \"The hand of the Lord,\" he says, \"came upon me.\"","f":"Theodoret, <i>Comm. Ezech.</i> 1.3 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/1-3)."},"theodoret-interpretatio-ezechielem/1.4":{"o":"δ΄, Καὶ εἴδον, καὶ ἰδοὺ πνεῦμα ἐξαῖρον ἤρχετο ἀπὸ βοῤῥᾶ, καὶ γεφέιη μεγάλη ἐν αὐτῷ 5\", καὶ 3\" φέγγος κύκιλῳ αὐτοῦ, καὶ πῦρ ἐξαστράπτον \"5. ᾿Αναγκαῖον πρότερον τὴν τῆς ἀποκαλύψεως αἰτίαν εἰπεῖν, εἶθ᾽ οὕτω κατὰ μέρος τὴν ἑρμηνείαν ἐπαγαγεῖν. Πολλοὶ κατὰ τὸν χαιϊρὸν τοῦτον ψευδοπροφῆται τοῖ; προφήταις ἀντέλεγον \" καὶ τοῦτο μάλιστα ἡμᾶς ὁ μακάριος Ἱερεμίας διδάσκει. Τοῦ γὰρ Θεοῦ χλοιοφορεῖν αὐτὸν κελεύσαντος, καὶ προλέγειν τὴν αἰχμαλωσίαν, τοῦ τε βασιλέως, καὶ παντὸς τοῦ λαοῦ, ᾿Ανανίας τις ψευδοπροφήτης ταῦτα συντρίψας, ἀντέλεγεν τοῖς ὑπὸ τοῦ προφήτου λεγομένοις, ἄντικρυς ψευδόϑενος, καὶ βοῶν, ὅτι οὐ μόνον ἣ πόλις ἀνάστατος οὐ γενήσεται, ἀλλὰ καὶ οἱ ἤδη πρότερον αἰχμάλωτοι γεγονότες, οὐκ εἰς μακρὰν ἐπανήξουσι. Διὸ πλέον ὁ Δεσπότης ἀγανακτήσας Θεὸς σιδηρᾷ δεσμὰ ἐπιθῆναι ἑαυτῷ ἀντὶ τῶν ξυλίνων παρακελεύεται, καὶ τοῖς μὲν ἐν τῇ Ἰουδαίχ τὴν πολιορκίαν καὶ τὸν ἀνδραδορυαλώτοις, καὶ οἰκίας οἰκοδομῆσαι, καὶ ἀμπελῶνας φυτεῦσαι\" ὡς τῆς τῶν ἑδδομήχοντα ἐτῶν ἀποφάσεως ἀψευδοῦς ὑπαρχούσης. Ἔδει τοίνυν μὴ μόνον ἐν τῇ Ἰουδαίᾳ τὸν Ἱερεμίαν ταῦτα λέγειν καὶ γράφειν, ἀλλὰ καὶ τοὺς ἐν τῇ αἰχμαλωσίᾳ διὰ τῶν παρ᾽ αὐτοῖς προφητῶν ταῦτα μανθάνειν\" ὁρᾷ μέντοι δ\" ὁ προφίτῆς τῶν δ᾽ Ἱεροσολύμων γενησομένην τὴν πανωλεθρίαν. Τοῦτο γὰρ σημαίνει τὸ, « Πνεῦμα ἐξαΐρον ἤρχετο ἀπὸ βοῤῥᾶ,ν ἣ, ὡς Σύμμαχος \" ἔφη, « χαταιγίζον \"» σημαίνει δὲ ἡ τοῦ πνεύματος σφοδρότης τοῦ Βαθυλωνίου τὴν ἔφοδον - ἡ δὲ ε μεγίστη νεφέλτ,, ν τῶν δοράτων, καὶ τῶν ἀχοντίων, καὶ τῶν παντοδαπῶν βελῶν τὸν κατακλυσμόν \" τὸ δὲ « ἐξαστράπτον πῦρ,» οὐ μόνον τὸ ἐπαγόμενον δέος, ἀλλὰ καὶ τὸν διὰ τοῦ πυρὸς γενόμενον τῆς πόλεως ἀφανισμόν\" τὸ δὲ «φέγγος τὸ κύκλῳ, » τὴν ἐπιφαινομένην διὰ τῆς τιμὼρίας τοῦ Θεοῦ δόξαν. Ἐπειδὴ γὰρ τῶν εὐεργεσιῶν οὐκ ἀπώναντο, οὐδὲ συνιδεῖν ἐξ ἐκείνων τὸν εὐεργέτὴν ἠθέλησαν, διὰ τῆς τιμωρίας εἰσδέχονται τὴν ἐπίγνωσιν \" διὸ καὶ βοῶσιν \" «Ὕστερον αἰχμαλωσίας μου μετενόησα \"1.»---- Καὶ ἐν τῷ μέσῳ αὐτοῦ, ὡς δρασις ἠλέκτρου ἐν μέσῳ τοῦ πυρὸς, καὶ \"5 φέγγος ἐν αὐτῷ. » Μέχρι μὲν οὖν τούτου τὴν ἀποκάλυψιν ἡμῖν ὁμοῦ πᾶσαν ἐδήλωσεν \" ἐντεῦθεν δὲ ἐπὶ τὴν κχατὰ μέρος ἐξήγησιν ἔρχεται. ","t":"\"And I saw, and behold, a lifting wind was coming from the north, and a great cloud in it, and brightness around it, and fire flashing like lightning.\" It is necessary first to state the cause of the revelation, and then to bring on the interpretation in detail. At that time many false prophets contradicted the prophets; the blessed Jeremiah teaches us this above all. For when God commanded him to wear a yoke and to foretell the captivity of the king and of all the people, a certain false prophet Hananiah broke it and contradicted what the prophet said, lying outright and crying out that not only would the city not be laid waste, but those already taken captive earlier would also return before long. Therefore the Master God, all the more indignant, commands him to put iron bonds on himself in place of the wooden ones, and to those … the siege in Judea and the … the captives, and to build houses and to plant vineyards, since the sentence of seventy years was not false. Not only, then, did Jeremiah have to say and write these things in Judea, but those in the captivity also had to learn them through the prophets among them. So the prophet sees the utter ruin that would come upon Jerusalem. For this is what \"a lifting wind was coming from the north\" means, or, as Symmachus said, \"a storming one.\" The violence of the wind signifies the onslaught of the Babylonian; the \"very great cloud,\" the deluge of spears and javelins and missiles of every kind; the \"fire flashing like lightning,\" not only the fear that is brought on but also the destruction of the city by fire; and the \"brightness around,\" the glory of God that shines forth through the punishment. For since they did not profit from his benefits and would not perceive the Benefactor from them, they receive knowledge of him through punishment; therefore they also cry out: \"After my captivity I repented.\" \"And in the midst of it, as the appearance of electrum in the midst of the fire, and brightness in it.\" Up to this point he has shown us the whole revelation together; from here he comes to the explanation in detail.","f":"Theodoret, <i>Comm. Ezech.</i> 1.4 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/1-4)."},"theodoret-interpretatio-ezechielem/1.5":{"o":"ε΄, Καὶ ἐν τῷ μέσῳ ὡς ὁμοίωμα τεσσάρων ζώων. Ζῶον καλεῖται λογικὸν, καὶ ὁ ἄνθριυπος, καὶ ὁ ἄγγελος\" ἀλλ᾽ ὁ μὲν λογικὸν θνητὸν, ὁ δὲ λογικὸν ἀθάνατον. Τίς δ᾽ ἂν δυνηθείη σαφῶς ἑρμηνεῦσαι τὴν ἀποκάλυψιν, αὐτοῦ τοῦ προφήτου περὶ τὴν διήγησιν ἀτονήσαντος; Οὐ γὰρ ἁπλῶς ἔφη τέσσαρα τεθεᾶσθε: ζῶα, οὔτε μὴν ὁμοίωμα ζώων, ἀλλ᾽ «ε ὡς ὁμοίωμα τεσσάρων ζώων » ὡς εἶναι δῆλον, ὅτι οὐκ αὐτὰς ἐθεώρουν τῶν ἀοράτων τὰς φύσεις οἱ θεσπέτιο: προφῆται, ἀλλ᾽ εἰχάτματά τινα καὶ ἐκτυπώματα εἰς χρείαν ἑκάστην ὑπὸ τοῦ μεγαλοδώρου δεικνύμενα᾽ λέγει: τοίνυν ἡμῖν καὶ τῶν ὀφθέντων αὐτῷ ζώων τὰ σχήματα. Αὕτη γὰρ, φησὶν, ἡ ὅρασις αὐτῶν, ὁμοίωμα ἀγθρώπου ἐν\" αὑτοῖς. (ς\".) Καὶ τέσσαρα πρόσωπατῷ ἑγὶ, καὶ τέσσαρες πτέρυγες τῷ ἑνί. Καὶ\" τὰ σχέη αὐτῶν» ὀρθὰ, καὶ πτερωτοὶ οἱ πόδες αὐτῶν, καὶ \"' αἱ πτέρυγες αὐτῶν. Καὶ χεὶρ ἀνθρώπου ὑποκάτωθεν τῶν πτερύγων αὑτῶν ἐπὶ τὰ τέσσαρα μέρη αὑτῶν \"\". Τὸ μὲν οὖν εἶδος τῶν ὀφθέντων ὄρθιον εἶναί φηδ.»γ καὶ ἀνθρώπῳ ἐοικός \" τετραπρόσωπον δὲ ἔκαστον, καὶ τετραπτέρυγον, ἰσαρίθμους δὲ ταῖς πτέρυξι καὶ χεῖρας ἔχειν ἔφη, πλήρεις δὲ πτερῶν καὶ τοὺς πόδας εἶναι. Παραδηλοῖ δὲ διὰ τοῦ ἀριθμοῦ τῶν τε προσώπων, καὶ τῶν πτερύγων, τῶν τὸ θεῖον σχῆμα φερουσῶν δυνάμεων, τοῦ παμέασιλέως Θεοῦ τὴν πάντοτε διήκουσαν ἐποψίαν. Τὸ δὲ ὑπόπτερον σημαίνει τῆς φύσεως αὐτῶν τὴν ὀξύτητα \" οἱ δὲ τῷ λαμπροτάτῳ χαλκῷ ἐοικότες σπινθῆρες, τὴν φαιδρότῆτα καὶ τὴν τοῦ φρονήματος σημαίνουσι καθαρότῆτα᾽ αἱ δὲ ὑπὸ τὰς πτέρυγας χεχρυμμέναι χεῖρες, τὴν ἀόρατον καὶ ποικίλην ἐνέργειαν. Τούτοις ἐπάγει\" Κ. Οὐκ ἐπεστρέφοντο ἐν τῷ βαδίζειν αὐτὰ, ἕχαστον κατέγαγτι τοῦ προσώπου αὑτῶν ἐπορεύετο. “Ανθρωπὸς μὲν γὰρ ἐπὶ τὸ βόρειον μέρος ἐδεύων, εἶτα ἐθέλων ἐπὶ τὸ νότιον μεταδῆναι, ἀναγχκαίως ἐπιστρέφεται ἕν πρόσωπον ἔχειν Ἰαχών \" οἷς 5 δὲ τὰ πρόσιυπα τῶν τεσσάρων τῆς οἰκουμένης κλιμάτων\"\" ἰσάριθμα, οὐκ ἔστι νότιον οὐδὲν, ἀλλὰ πανταχοῦ πρόσωπον πάντα ἐφορᾷ \"', καὶ οὗ ἂν ἐθέλει βαδίζον, καὶ μεταθέσεως οὐ δεόμενον. ἡ. Καὶ\" ὁμοίωσις, φησὶ, τῶν προσώπων αὖτῶν, πρόσωπον ἀνθρώπου, καὶ πρόσωπον τος, ἐκ δεξιῶν τοῖς τέσσαρσι, καὶ πρόσωπον ἀετοῦ τοῖς τέσσαρσι, καὶ πρόσωπον μόσχου ἐξ ἀριστερῶν τοῖς τέσσαρσι\" ταῦτα \"\" τὰ πρόσωπα αὑτῶν, ᾿Αλλὰ μηδεὶς οἰέσθω θηρίων καὶ ζώων ἀλόγων εἰκόνας ἔχειν τὰς ἀοράτους δυνάμει:\" ἕτερα γὰρ διὰ τούτων αἰνίττεται \" διὰ μὲν τοῦ «λέοντος, βϑασιλείαν; βασιλικὸν γὰρ τὸ ζῶον \" διὰ δὲ τοῦ μόσχου, τὴν ἱερωσύνην \" ὑπὲρ γὰρ τοῦ ἀρχιερέως εἷς προσεφέρετο μόσχος\" διὰ δὲ τοῦ ἀετοῦ, τὴν προφητείαν \" ὑψιπετὲς γὰρ τὸ ζῶον, καὶ λίαν ὀξυδερχές \" τοιαύτη δὲ ἡ προφητεία, ὑψηλὴν ἔχουσα τὴν θεωρίαν, καὶ πόῤῥωθεν τὰ ἐσύόμενα προηρῶσα. Διδάσκει τοίνυν διὰ τῶν εἰρημένων, ὅτι πᾶσα τῶν ἀνθρώπων ἡ φύσις, μετὰ τῶν οἰκείων ἣγε μόνων, τῷ παμδασιλεῖ τῶν ὅλων ὑπόχεικαι, καὶ ὅτι τοσούτοις χαρίσμασι τὸ ἀνθρώπινον \"ἢ κατεκόσμησε γένος.","t":"\"And in the midst as the likeness of four living creatures.\" Both a human being and an angel are called a rational living creature; but the one is rational and mortal, the other rational and immortal. Who could interpret the revelation clearly, when the prophet himself faltered in describing it? For he did not simply say that he had seen four living creatures, nor even the likeness of living creatures, but \"as the likeness of four living creatures,\" so that it is plain that the inspired prophets did not see the very natures of invisible beings, but certain images and impressions shown by the bountiful Giver for each need. He tells us, then, also the shapes of the living creatures that appeared to him: \"This,\" he says, \"was their appearance: the likeness of a man in them. And each had four faces, and each had four wings. And their legs were straight, and their feet winged, and … their wings. And a man's hand under their wings on their four sides.\" The form of what he saw, then, he says was upright and resembling a man; each one four-faced and four-winged; he said they had hands equal in number to the wings, and that their feet too were full of feathers. By the number of the faces and wings of the powers that bear the divine form he indicates the oversight of God, the King of all, which reaches everywhere at all times. Their being winged signifies the swiftness of their nature; the sparks like most gleaming bronze signify the radiance and purity of their mind; and the hands hidden under the wings, their invisible and varied activity. To these he adds: \"They did not turn as they went; each went straight before its face.\" For a man walking toward the north who then wishes to cross to the south must turn, since he has one face; but those whose faces are equal in number to the four regions of the world have no back; everywhere a face looks on everything, going wherever it will and needing no change of direction. \"And the likeness of their faces,\" he says, \"a man's face, and a lion's face on the right for the four, and an eagle's face for the four, and a calf's face on the left for the four: these were their faces.\" But let no one think that the invisible powers bear the images of wild beasts and irrational animals; for something else is hinted at through these: through the lion, kingship, for the animal is royal; through the calf, the priesthood, for a calf was offered for the high priest; through the eagle, prophecy, for the animal flies high and is very sharp-sighted, and such is prophecy, with its lofty contemplation, seeing future things from afar. Through what has been said, then, he teaches that the whole nature of human beings, together with its own rulers, is subject to the King of all, and that he has adorned the human race with so many gifts.","f":"Theodoret, <i>Comm. Ezech.</i> 1.5 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/1-5)."},"theodoret-interpretatio-ezechielem/10.1":{"o":"α'. Καὶ εἴδον, καὶ ἰδοὺ ἐπάγω τοῦ στερεώματος τοῦ ὑπὲρ κεφαλῆς τῶν Χερουδὴμ, ὡς «λίθος σακφείρου \" ὁμοίωμα θρόνου ἐπ᾽ αὐτῷ. Ἔνταῦθα σαφῶς λοιπὸν ἃ ἐθεάσατο ζῶα, Χερουδὶμ ὀνομάζει\" σημαίνει δὲ, ὡς ἔφην, τὸ ὄνομα πλήρης γνώσεως.","t":"\"And I saw, and behold, upon the firmament that was over the head of the cherubim, as a sapphire stone, the likeness of a throne upon it.\" Here at last he clearly names the living creatures he saw \"cherubim\"; and the name, as I said, means \"full of knowledge.\"","f":"Theodoret, <i>Comm. Ezech.</i> 10.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/10-1)."},"theodoret-interpretatio-ezechielem/10.15":{"o":"ιε΄. Καὶ ἐπήρθη, φυαὶ, τὰ Χρρουῤβίμ. Εἴτα διδά- Ὁ, σχων͵ ἡμᾶς, ὡς ταῦτα, καὶ ἤδη. πρότερον φησίν-. «, Τοῦτο τὸ, ζῶρν, ἃ εἶδον, ἐπὶ τοῦ, ποταμοῦ τὴν δὲ. προσηγορίαν, ἡγνόῃσε;\" νῦν͵ δὲ καὶ τοῦτο με-","t":"\"And the cherubim rose up,\" he says. Then, teaching us that he had already seen these before, he says: \"This is the living creature that I saw by the river …\" … but he did not know the name; now he has learned this too","f":"Theodoret, <i>Comm. Ezech.</i> 10.15 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/10-15)."},"theodoret-interpretatio-ezechielem/10.16":{"o":"ις’, ιζ΄. Καὶ ὃν. τῷ πορεύεσθαι τὰ. Χερουδὶμ ἐπὸρεύοντο οἱ τροχοὶ, καὶ οὗτοι, ἐχόμεγοι αὐτῶν,\" καὶ ἐν τῷ ἐξαίρειν τὰ Χρρουδὶμτὰς πτέρυγας αὐτῶν τοῦ μετεωρίζεσθεμ, ἀπὸ τῆς γῆς» οὐκ ἐπἐστρεφον οἱ τροχοὶ αὐτῶν, καί γε αὐτοὶ ἀπὸ τῶν. ἐχομένων 5᾽ ἀπ᾿ αὐτῶν. Καὶ ἐν τῷ ἑστάναι αὑτὰ εἱστήκεισαν καὶ ἐν τῷ μετεωρίζεσθαι αὐτὰ ἐμετεωρίζοντο μετ᾽ αὐτῶν, διότι πγεῦμα ζωῆς ἐν “ αὐτοῖς. Εἴποντο, φησὶ, κατὰ πάντα τοῖς Χερουδὶμ οἱ τροχοὶ, καὶ κινουμένοις συνεχινοῦντο, καὶ πετομένοις Ἰκολούθουν, καὶ ἑστώτων εἱστήκεισαν,οὐκ ὑπό τινος βίας συρόμενοι, ἀλλ᾽ αὐτόματοι τούτων ἔκαστον ἐνεργοῦντες \" πνευματικῶς 5 γὰρ καὶ αὐτοὶ ζωῆς ἐν μετουσίᾳ ἐτύγχανον.","t":"\"And when the cherubim went, the wheels went, and they too beside them; and when the cherubim lifted their wings to rise from the earth, their wheels did not turn, and they too from beside them. When those stood, these stood; and when those rose, these rose with them; for a spirit of life was in them.\" The wheels, he says, followed the cherubim in everything: they moved with them when they moved, followed them when they flew, and stood when they stood, not dragged by some force but doing each of these things of their own accord; for they too had a spiritual share in life.","f":"Theodoret, <i>Comm. Ezech.</i> 10.16 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/10-16)."},"theodoret-interpretatio-ezechielem/10.18":{"o":"τη’, ιθ΄, Καὶ ἐξῆθε δόξα Κυρίου ἀπὸ τοῦ αἱθρίου τοῦ οἴκου, καὶ ἐπέδη ἐπὶ τὰ Χερουδίμ. Καὶ ἀνέλαδε 12 τὰ Χερουδὶμ τὰς πτέρυγας αὐτῶν, καὶ ἐμετεωρίσθησαν ἀπὸ τῆς γῆς ἐνώπιον ἐμοῦ ἐν τῷ ἐξαίρειν αὑτὰ, καὶ ἔστησαν ἐπὶ τὰ πρόθυρα τῆς πύλης οἵἴχου Κυρίου τῆς ἀπέναντι, καὶ δόξα Θεοῦ Ἰσραὴλ ἦν ἐπ᾿ αὑτῶν ὑπεράνωθεν. Ἡνίχα μὲν γὰρ τοὺς ἄνθρακας ληφθῆναι προσέταξεν, ἔδοξέ πως ἀφίστασθαι, ἵνα χαταθαῤῥήσῃ προσελθεῖν ὁ προστεταγμένος \" ἑἐχείνου δὲ γινομένου, πάλιν ἐπανιέναι δοκεῖ, καὶ ἐποχεῖσθαι \" τὰ δὲ Χερουθίμ φησι μετἐωρα, καὶ ῥᾷον διὰ τοῦ ἀέρος ἐφέρετο, τῇ κινήσει τῶν πτερύγων ἀντὶ ποδῶν χρώμενα - εἴποντο δὲ οἱ τροχοὶ οὐδὲ βραχὺ χωριζόμενοι - ἐπωχεῖτο δὲ ἡ τοῦ Θεοῦ δόξα, οὐκ αὐτὸς ὁ Θεός \" ἀπερίγραπτος \"! γὰρ, καὶ πανταχοῦ παρὼν, καὶ τὰ πάντα πληρῶν \" ἀλλ᾽ ἡ τούτου δόξα ἡ πρὸς τὰς οἰκονομίας ἐπιφαινομένη.","t":"\"And the glory of the Lord went out from the open court of the house and mounted upon the cherubim. And the cherubim lifted their wings and rose from the earth before me as they went out, and stood at the porch of the gate of the house of the Lord that faces opposite, and the glory of the God of Israel was over them above.\" When he ordered the coals to be taken, he seemed somehow to withdraw, so that the one who had been commanded might take courage to approach; when that had been done, he seems to return again and to be borne upon them. The cherubim, he says, were aloft, and were carried more easily through the air, using the movement of their wings instead of feet; the wheels followed, never separated even a little; and it was the glory of God that was borne upon them, not God himself, for he is uncircumscribed, present everywhere, and filling all things; but his glory, which appears for the sake of his dispensations.","f":"Theodoret, <i>Comm. Ezech.</i> 10.18 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/10-18)."},"theodoret-interpretatio-ezechielem/10.2":{"o":"β΄. Καὶ εἶπε πρὸς τὸν ἄνδεα τὸν ἐνδεδυχότα τὴ» στολήν\" Εῖσει19ε εἰς τὸ μέσον τῶν τροχῶν τῶν ὑποχάτω τῶν Χερουδίμ. Ἐπισημήνασθαι χρὴ, ὅτι οὐδενὶ τῶν ἕξ τοῖς ἀλλὰ τῷ τὴν στολὴν ἐνδεδυμένῳ \" ὡς αὐτῶν δηλονότι μὴ ἀξίων ὄντων πλησιάζειν θείαις δυνάμεσι, τοῖς Χερονδίμ. « αὶ πλῆσον τὰς χεῖράς σου ἀνθράκων πυρὸς, ἐκ μέσου τῶν Χερουθὶμ, καὶ διασχόρπισον ἐπὶ τὴν πόλιν. » Φρίκης, δὲ μεστὰ τὰ. θεωρούμενα᾽ μεῖς, δηλαδὴ τὴν πόλιν περινοστοῦσαι.","t":"\"And he said to the man clothed in the robe: Go into the midst of the wheels beneath the cherubim.\" One must note that he says this not to any of the six but to the one clothed in the robe, since they were evidently not worthy to approach the divine powers, the cherubim. \"And fill your hands with coals of fire from the midst of the cherubim, and scatter them over the city.\" What is seen is full of dread: … going around the city.","f":"Theodoret, <i>Comm. Ezech.</i> 10.2 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/10-2)."},"theodoret-interpretatio-ezechielem/10.20":{"o":"χ', Τοῦτο, φησὶ, τὸ ζῶόν ἐστιν ὃ εἶδον ὕποκάτω Θεοῦ ἸΙσραὴ,1, ἐπὶ τοῦ ποταμοῦ Χοδάρ - καὶ ἔγγων ὅτι Χερουδίμ ἐστι. Τῆς μὲν γὰρ θεωρίας καὶ ἤδη πρότερον ἀπήλαυσα\" τὴν δὲ προσηγορίαν ἐπὶ τοῦ παρόντος μεμάθηκα. Καὶ ἐντεῦθεν δὲ σαφῶς ἔστι μαθεῖν, ὡς οὐκ αὐτὴν εἶδε τῶν ἀοράτων φύσεων τὴν οὐσίαν, ἀλλ᾽ εἰκάσματά τινα καὶ ἱνδάλματα\" ἐν μὲν γὰρ τῇ προτέρᾳ ὁπτασίᾳ τέσσαρας πτέρυγας ἔφη ἔχειν τὸ ἕν Χερουδὶμ, ἐνταῦθα δὲ ὀκτώ\" οὐκ ἂν δὲ ἡ φύσις μεταθολὴν ἐδέξατο, ἀλλὰ πρὸς τὴν χρείαν ἡ θεωρία ἐξετυπώθη \" ἐπειδὴ γὰρ πλείονα γνῶσιν ὁ προφήτης ἐκ τῆς ϑείας διαλέξεως ἔλαδεν, αἱ ὃὲ πτέρυγες γνώσεως παραδηλοῦσιν ὀξύτῆτα, τὴν γενομένην αὐτῷ τῆς γνώσεως προσθήκην σημαίνων, διπλᾶς αὐτῷ δείκνυσι τῶν Χερουθδὶμ. τὰς πτέρυγας\" καὶ αὐτὴ γὰρ ἧ τούτων προσηγορία τῇ Ἑλλάδι φωνῇ τὸ πλῆθος σημαίνει τῆς γνώσεως.","t":"\"This,\" he says, \"is the living creature that I saw beneath the God of Israel by the river Chobar; and I knew that they were cherubim.\" I had enjoyed the vision before, but now I have learned the name. And from this too one can clearly learn that he did not see the very being of the invisible natures, but certain likenesses and images. For in the former vision he said that each cherub had four wings, but here eight. Their nature would not have undergone a change; rather, the vision was shaped according to the need. Since the prophet had received more knowledge from the divine conversation, and the wings indicate keenness of knowledge, God shows him the wings of the cherubim doubled, signifying the increase of knowledge that had come to him; for their very name, in the Greek tongue, signifies the abundance of knowledge.","f":"Theodoret, <i>Comm. Ezech.</i> 10.20 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/10-20)."},"theodoret-interpretatio-ezechielem/10.4":{"o":"δ΄. Καὶ ἀπῆρεν.\" ἡ δόξα Κυρίου ἀπὸ τῶν Χερουδὴμ εἰς τὸ αἴθριον τοῦ οἴκου. Ἐπ πιϑιδὴ γὰρ προῦἐταξε ληφθῆναι τοὺς ἄνθρακας, καὶ σχεδασθῆνα, κατὰ τῆς πόλεως, ὑποχωρεῖν. πως. δηχεξ, χώραν δὶ-.Β δοὺς τῷ προσταχθέντι ποιῆσας τὸ κελευσθέν- ἐδεδίε: τῶν Χερουθδίμ.' μέγιστος δὲ ἦχος ἀϊτετελεῖτο τῶν πτερύγων κινουμένων τῶν Χερουδὶμ, ὡς ὑπολαμθάνεῖν βροντὴν εἶναι, ἢ θείαν φωνήν \" τὸ γὰρ, ε Ὡς φωνὴ θεοῦ Σαδαῖ 55 ».--ε ἰκανοῦ Θεοῦ βροντὴν » ὁ Σύ\". μᾶχος καὶ ὁ Θεοδοτέων ἡρμήνευσαν \" τουτέστιν, Β'χκάσαις ἂν τὸν ἦχον τῇ τοῦ ἱκανοῦ καὶ δυνατοῦ θ:οῦ ᾿ α φωνῇ ᾿ ἀντὶ τοῦ, τῇ κατὰ θείαν ἐνέργειαν ἀποτελου- μένῃ βροντῇ. Καὶ ἤθε, φησὶν, καὶ ἔστη ἐχόμεγος τῶν τροχῶν-. (ζ.) Καὶ ἐξέτεινε, φησὶν, ὁ Χεροὺδ τὴν χεῖρα αὑτοῦ ἐκ τῶν 5“ ἀναμέσον τῶν Χερουδὶμ, εἰς μᾷσον τοῦ πυρὸς τοῦ ὄντος ἐν μέσῳ τῶν Χερουδίμ- καὶ ξλαδε, καὶ ἔδωκεν εἰς χεῖρας τοῦ ἐνδδδυκότος τὴν στολὴν τὴν ἁγίαν, καὶ ἔλαθε “5, καὶ ἐξῆ10ε. Τὴν τῶν ἀοράτων ταγμάτων διαφορὰν καὶ ἐντεῦθεν ἔστ: μαθεῖν “ οἱ μὲν γὰρ ἕξ οὐδὲ πελάσαι τοῖ; Χερουῤὶμ προσετάχθησαν \" ὁ δὲ πελάζει μὲν, οὐ κατατολμᾷ δὲ τοῦ μέτου τῶν Χερουδὶμ, ἀλλ᾽ αὐτὰ 55 τὰ Χερουξὶμ ὀρέγει τοὺς ἄνθρακας. ᾿","t":"\"And the glory of the Lord departed from the cherubim to the open court of the house.\" Since he had commanded the coals to be taken and scattered over the city, he seems in a way to withdraw, giving room to the one who had been commanded, who was to do what he was told and who feared the cherubim. And a very great sound was produced as the wings of the cherubim moved, so that one would suppose it to be thunder or a divine voice; for \"as the voice of God Saddai\" Symmachus and Theodotion rendered \"the thunder of God the Sufficient\"; that is, you would liken the sound to the voice of the sufficient and powerful God, meaning thunder produced by divine activity. \"And he went in,\" he says, \"and stood beside the wheels. And the cherub stretched out his hand from between the cherubim into the midst of the fire that was in the midst of the cherubim, and took it and gave it into the hands of the one clothed in the holy robe; and he took it and went out.\" The difference among the invisible orders can be learned from this as well: the six were not even ordered to approach the cherubim; this one approaches, but does not venture into the midst of the cherubim; the cherubim themselves hand him the coals.","f":"Theodoret, <i>Comm. Ezech.</i> 10.4 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/10-4)."},"theodoret-interpretatio-ezechielem/10.8":{"o":"η΄. Κὶ ἴδον, φηαὶ, τὰ Χερουδὶμ ὅμοια “' χειοῶν ἀνθρῴπων ὑποκάτωθεν τῶν πτερύγων αὐτῶν. Ἐνεργείας δὲ αἱ χεῖρες σημαντιχαζ\" εἶτα ἐξηγεῖται τάλιν τὰ κατὰ τοὺς τροχοὺς, πάντα μὲν εἰρηκὼς ἃ καὶ ἤδη προειρήκαμεν\" τὸ δὲ εἶδος τῆς χρόας μόνον ἐνηλλαγ μένον ἑωρακέναι͵ φησίν \" ἐκεῖ μὲν γὰρ, κατὰ τὴν Σύμμαχον, ὡς εἶδος ὑακίνθου ἔφη τεθεᾶσθαι \" ἐνᾧστε κἀντεῦθεν ἡμᾶς μαθεῖν, ὡς οὐκ αὐτὰς εἶδε τῶν ἀοράτων τὰς φύσεις, ἀλλ᾽ ὁμοιώματά τινα, καὶ εἰχάς σμᾶπα \" διὸ καὶ ἐνηλλαγμένα θεωρεῖ. Ταύτην δὲ τὴν ξναλλαγὴν. καὶ ἐπὸ τῷν Χερουδὶμ ἐθεάσατο᾽ ἐκεῖ μὲν γὰρ τὸ πρῶτον πρόσωπον ἀνθρῴπῳ ἐοικέναι ἔφη, τὰ δὲ δεύτερον λέοντι, τὸ δὲ τρίτον μόσχῳ, τὸ δὲ. τέταρκαὶ τὸ τρῦ Χερουβὶμ πρόσωπον, ὅπερ ἐστὶ μόσχην, πρῶτον ἔφη τεθεᾶσθαι, δεύτερον. δὲ τὰ τοῦ ἀνθρῴπου, ᾿ εἶτα τοῦ λέοντης, καὺ τὸ τοῦ ἀετοῦ. Οὐ τοίνυν τοιαύτη τῶν ἀοράτων. δυνάμεων ἡ φύσις, ἀλλὰ πρὸς τὴν χρείαν ὁ Δεσπότης τὰς τοιαύτας οἰκονομεῖ 4“ θεωρίας. Καὶ ἡγοῦμα;, ἐπειδὴ ὃν. τῷ νῷ ταύτην ἑώρᾳ τὴν ὀπτασίαν, διὰ τοῦτο προτεταγμένον. εἶδε τοῦ μόσχου τὰ πρόαωτον, ἐπειδὴ εἰς τύπον ἷε ρωσύνης τοῦτο παρείληπται. Διδάρχει δὸ, ἅτι͵ χρὶ οἱ νῷτοι αὑτῶν καὶ αἱ χεῖρες αὐτῶν, καὶ αἱ πτέρνγες, καὶ. οἱ τροχοὶ, πλίρεις ἦσαν ἀφθαλμῶν, τῆς γνώσεως αὑτῶν τὸ πλῆβας διδασχόμενο; \". ὅπερ χα). σημαίνει τὸ ἄνομα ιχ΄. Τοῖς δὲ τροχεῖς ταύτροις, φησ)», ἐπεκλήθη","t":"\"And I saw,\" he says, \"the cherubim, likenesses of human hands beneath their wings.\" The hands signify activity. Then he explains again what concerns the wheels, saying everything that we have already said; only he says that he saw the color changed. For there, according to Symmachus, he said he saw it as the appearance of hyacinth; … so that from this too we may learn that he did not see the very natures of the invisible beings, but certain likenesses and images; and that is why he sees them changed. He saw this change in the cherubim as well. For there he said that the first face resembled a man, the second a lion, the third a calf, the fourth …; [here] he said he saw first the face of the cherub, which is the calf, second that of the man, then that of the lion, and that of the eagle. Such, then, is not the nature of the invisible powers; rather, the Master arranges such visions according to the need. And I think that, since he saw this vision with his mind, he therefore saw the calf's face set first, because it has been taken as a type of the priesthood. He also teaches that their backs and hands and wings, and the wheels, were full of eyes, being taught the abundance of their knowledge, which the name also signifies. \"And to these wheels,\" he says, \"was given the name","f":"Theodoret, <i>Comm. Ezech.</i> 10.8 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/10-8)."},"theodoret-interpretatio-ezechielem/11.1":{"o":"α΄, γ΄. Καὶ ἀνέλαδέ με, φησὶ, Πγεῦμα, καὶ ἐξἠγαγέ ᾽\" με ἐπὶ τὴν πύλην τοῦ οἴχου Κυρίου τὴν κατέναντι, τὴν βλέπουσαν κατὰ ἀνατοιϊάς \" καὶ ἰδοὺ ἐπὶ τῶν προθύρων τῆς πύλης, ὡς δἴκοσιπέντε ἄνδρες, καὶ ἴδον ἐν μέσῳ αὐτῶν ᾿Ιεζονίαν 15 τὸν τοῦ ᾿Ιεζὲχ 1\", καὶ Φαϊζείαν τὸν Βαναίου, τοὺς ἀξηγουμένους τοῦ 1αοῦ. Καὶ εἶπε Κύριος πρός μδ' Υἱὲ ἀνθρώπου, οὗτοι οἱ ἄνδρες οἱ “ογιζόμεγοι μάταια, καὶ βου.ϊευόμενοι βουλὴν 15 πονηρὰν ἐν τῇ πόϊει ταύτῃ, οἱ έγογτες\" Οὐκὶ 15 προσφά- τως φχοδόμηνται οἰκίαι; Αὕτη ἐστὶν ὁ «“έδης, ὑμεῖς δὲ τὰ κρέα. Κατηγορεῖ καὶ τῶν ἡγουμένων, καὶ τῶν ὑπηκόων, ὡς ἐναντία τῷ Θεῷ βουλευομένων, καὶ τοῖς προφήταις ἀντιλεγόντων, καὶ κείθεσθαι μὴ θελόντων ὅτι τοῖς πολεμίοις παραδοθήσονται, ἀλλὰ τὴν πόλιν τοῦ βίου τὸ τέλος. Νεόδμητοι γὰρ, φησὶν, αἱ οἱκία:, καὶ ἐν ταύταις χατοιχήσομεν, καὶ τοῦ βίου τὸ πέρας δεξόμεθα\" τούτου χάριν ἀγανακτῶν ὁ Θεὸς τὴν ἐσομένην τῶν πολεμίων ἔφοδον διὰ τοῦ προφήτου προλέγει.","t":"\"And the Spirit lifted me up,\" he says, \"and brought me out to the gate of the house of the Lord that is opposite, that faces east; and behold, at the porch of the gate, about twenty-five men; and I saw in their midst Jezonias son of Ezer and Phaltias son of Banaias, the leaders of the people. And the Lord said to me: Son of man, these are the men who devise vain things and take wicked counsel in this city, who say: Have not the houses been newly built? This is the cauldron, and we are the meat.\" He accuses both the leaders and those under them of taking counsel against God, contradicting the prophets, and refusing to believe that they would be handed over to the enemies, but [supposing that they would meet] the end of their life [in] the city. For the houses, he says, are newly built, and we will live in them and come to the end of our life in them. For this reason God, in his indignation, foretells through the prophet the coming onslaught of the enemies.","f":"Theodoret, <i>Comm. Ezech.</i> 11.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/11-1)."},"theodoret-interpretatio-ezechielem/11.11":{"o":"ια΄, ιβ'. Αὕτη δ᾽ ὑμῖν οὐκ ἔσται εἷς έθητα, καὶ ὑμεῖς οὐ μὴ γέγησθε ἐν μέσῳ αὐτῆς εἰς κρέα\" ἐπὶ τῶν ὁρίων \"6 τοῦ ᾿Ισραὴ.1 κρινῶ ὑμᾶς. Καὶ ἐπιγνώσεσθε ὅτι 5 ἐγὼ Κύριος. Οὐκ ἀποθανεῖσθε, φησὶν, ἐν τῇ πόλει, οὐδὲ ταφῆς ἀξιωθήσεσθε ἐν αὐτῇ, κατὰ τὰς ὑμετέρας ἐλπίδας, ἀλλὰ πόῤῥω ταύτης ἀναιρεθήσεσθε - καὶ τὰς αἰτίας διδάσκων, « Ὅτι δ᾽ ῦ ἐν τοῖς δικαιώμασί μου, φησὶν, οὐκ ἐπορεύθητε, καὶ τὰ κρίματά μου οὐκ ἐποιήσατε \" ἀλλὰ δ᾽ οὐδὲ κατὰ τὰ κρίματα τῶν ἐθνῶν τῶν περικύκλῳ ὑμῶν οὐκ μέγιστος \"5 ἔλεγχος, τὸ μὴ μόνον τὸν θεῖον παραθῆναι νόμον, ἀλλὰ καὶ τῶν ἀσεδείᾳ συζώντων ἐθνῶν τοῦ ι΄. Καὶ ἐγένετο ἐν τῷ προςἡτεδειν μὲ, καὶ καὶ εἴπα\" Οἴμοι, οἴμοι, ᾿Αϑωξαΐ Κύριδ, εἷς συντὲειαν ποιεῖς σὺ τοὺς καταλοίπους τοῦ Ἰσραήξζ; Ὁρᾷ τὴν ἐνέργειαν ὃ πρσφήτὴς ἐκείνων; οὗ κόπτειν ἀφειδῶς πρυσετἀχθήσαν τὴν πόλιν, καὶ δείσας μῇ τὴν κανωλεθ ρίαν ὑπομείνὴ, πάντων ἀναιρουμένων\" ἐπέλάθετο γὰρ ἐξ τὴς ἀθυμίας ὡς πολλοὶ τὰ τῆς σωτηρίας ἐδέξαντο σημεῖα \" τὸν φιλάνθρωπον ἰχεἑεύει Δέσπότην ἐλέῳ χερᾶσαι τὸ δίκαιον \" διδάσκεται δὲ, ὡς οὗτοι μὲν τοῖς πολεμίσις παραδοθήσονται διὰ τὴν πολχὴν πονηρίαν\" οἱ δὲ ἤδη αἰχμάλωτοι ἀπιε΄; Υἱὲ γὰρ, φησὶν; ἀγθρώπου, οὗ ἀδειῖφοί δου, καὶ 8 \"5 ἄρδρὲς ἑῆς αἰχμαλωσίας δου, καὶ πᾶς ὁ δορυαλώτους γεγενημένους, καὶ δίκας ὧν ἐτόλμησαν δεδωκότας, φυλάξω μοι εἷς λαόν. «ε Οἷς εἶπον αὐτοῖς οἱ κατοικοῦντες Ἱερουσαλὴμ, Μακρὰν ἀπέχέτε ἀπὸ Κυρίου, ἧμἷν δέδοται ἣ γῆ εἰς Χχληρονομίαν. » Ἐπ:τωθάζοντες ἐκείνοις οἱ νῦν τὴν Ἱερουσαλὴμ οἰκοῦντες χέγειν ἔτόλμων, ὡς Ὑμᾶς μὲν ἀύῤῥω ἑαυτοῦ πε- Χοίηϑεν ὅ Δεσπότης, ἡμῖν δὲ τὴν τῆς ἐπαγγελίας ἀπεχλήρωσε γῆν᾽ διὰ τοῦτό, φησὶ, πᾶν τοὐναντίον γενήσεται, καὶ ὑμᾶς μὲν παραδώσω σφαγῇ, ἐχεΐνων δὲ ποιήσομαι πρόνοιαν.","t":"\"It shall not be a cauldron for you, and you shall not be meat in its midst; on the borders of Israel I will judge you. And you shall know that I am the Lord.\" You will not die in the city, he says, nor be granted burial in it, as you hope, but you will be put to death far from it. And teaching the causes: \"Because you did not walk in my ordinances,\" he says, \"and did not do my judgments; you did not even act according to the judgments of the nations around you.\" The greatest reproach is not only to have transgressed the divine law, but also [to have fallen below] the nations that live in impiety. … \"And it came to pass while I was prophesying, … and … and said: Alas, alas, Adonai Lord, are you making an end of the remnant of Israel?\" The prophet sees the activity of those who had been ordered to strike the city without mercy, and fears that it will suffer utter ruin, with everyone being killed; for in his despondency he forgot that many had received the signs of salvation. He beseeches the loving Master to mix justice with mercy; and he is taught that these will be handed over to the enemies because of their great wickedness, but those already captive … \"Son of man,\" he says, \"your brothers, and the men of your captivity, and all …\" … those who have become captives and have paid the penalty for what they dared, I will keep for myself as a people. \"To whom the inhabitants of Jerusalem said: Keep far from the Lord; to us the land has been given as an inheritance.\" Mocking them, those who now lived in Jerusalem dared to say: The Master has put you far from himself, and has allotted to us the land of the promise. Therefore, he says, the very opposite will happen: I will hand you over to slaughter, and I will take care of them.","f":"Theodoret, <i>Comm. Ezech.</i> 11.11 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/11-11)."},"theodoret-interpretatio-ezechielem/11.16":{"o":"ις΄. Διὰ τοῦτο εἶπε\" \" Τάδε Τέγει Ἀδωναῖ Κίῥίος, δέι Ἀπώσομας ἀὑτοὺς εἰς τὰ ἔθνη, καὶ διασχορπιὼ αὑτοὺς εἷς πᾶσαν τὴν γῆν, καὶ ἔσομαι αὐτοῖς εἰς ἁγίασμα μικρὸν \"Ὁ ἐν ταῖς χώραις, οὗ ἂν ἐϊσέχθωσιν ἐκεῖ. Τέως μὲν γὰρ αὑτοὺς \"5 αἱχα\" ἄλλ᾽ ὅμως ἐν τῇ μετοικίᾳ, τῇ προσδόκίᾳ τῆς τῶν συμφορῶν μεταδολῆς, καὶ τῇ ἐλπίδι τῶν ἀγαθῶν, παραψυχὴν αὐτοῖς παρέξομαι\" καὶ \"Ὗ τοῦτο παρἐδήλωσεν εἰπών\" ε« Ἕσομαι αὑτοῖς εἷς ἁγίασμα μικρόν. ν Οὐκ εἰς μακρὰν δὲ πάλιν αὐτοὺς ἀποκαταστήσω, καὶ εἰς τὴν πατρῴαν ἐπανάξω γῆν.","t":"\"Therefore say: Thus says Adonai the Lord: [Because] I will drive them away among the nations, and scatter them into every land, I will also be to them a little sanctuary in the countries where they enter.\" For a time, [he says, I will let] them [be taken] captive …; but nevertheless, during the exile, I will give them comfort through the expectation of a change in their misfortunes and the hope of good things; and this is what he indicated by saying, \"I will be to them a little sanctuary.\" And before long I will restore them again and bring them back to their ancestral land.","f":"Theodoret, <i>Comm. Ezech.</i> 11.16 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/11-16)."},"theodoret-interpretatio-ezechielem/11.17":{"o":"ιζ΄, τη. Συγνάξω γὰρ, φησὶν, αὐτοὺς ἐκ τῶν ἐθνῶν, καὶ εἰσδέξομαι\" αὐτοὺς ἐκ τῶν χωρῶν, οὗ \" διέσπειρα αὐτοὺς ἐν αὑταῖς \"\" καὶ δώσω αὐὖτοῖς τὴ» γὴν τοῦ Ἰσραὴ.ῖ, καὶ εἰσειεύσονται δῖ. καὶ πάσας τὰς ἀνομίας αὐτῆς δξ αὐτῆς ὃ. Τοῦτο δὲ ἡ τοῦ “Ἔσδρα' ἱστορία διδάσκει, καὶ τῶν Μίαχχαθαίων ἡ συγγραφή. Μετὰ γὰρ τὴν ἀπὸ Βαδυλῶνος ἐπάνοδον, τῆς τῶν εἰδώλων ἀποστάνξες λατρείας, ἐπιμελῶς τὸν τῶν ὅλων θεὸν θεραπεύοντες διετέλουν.","t":"\"For I will gather them,\" he says, \"from the nations, and receive them from the countries where I scattered them, and give them the land of Israel; and they shall enter there and remove all its abominations and all its iniquities from it.\" The history of Ezra teaches this, and the writing of the Maccabees. For after the return from Babylon they abandoned the worship of idols and continued to serve the God of all diligently.","f":"Theodoret, <i>Comm. Ezech.</i> 11.17 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/11-17)."},"theodoret-interpretatio-ezechielem/11.19":{"o":"ιθ΄, Καὶ δώσω αὑτοῖς, φησὶ, καρδίαν ἑτέραν, καὶ πνεῦμα καινὸν δώσω αὐτοῖς \". Διὰ τούτων οὐ τοῦ αὐτεξουσίου τὴν ἀναίρεσιν παρεδήλωσεν, ἀλλὰ τὴν ἐσομένην ἀντίληψιν παρ᾽ αὐτοῦ, καὶ συμμαχίαν ἐπὶ τῇ τῶν ἀγαθῶν ἐργασίᾳ: πγεῦμα δὲ καιγὸν ἐκάλεσε τὴν ἐπὶ τὰ καλὰ τῆς ψυχῆς ὁρμήν\" ἐπειδὴ τὰρ εἰς τἀναντία ἔῤῥεπαν, τὴν ἐπὶ τὸ χρεῖττον μεταθολὴν καινὸν προσηγόρευσε πνεῦμα - ὥσπερ γὰρ εἰρηκὼς ἑτέραν' καρδίαν, οὐ ψύφεως ἐσήμανεν, ἀλλὰ τῆς γνώμης τὴν ἐπὶ τὰ χρεῖττον ῥοπὴν\" οὕτω καὶ δυὰ τοῦ πνεύματος τοῦ καινοῦ ταυτὸ τοῦνο ἐδήλωσε \" μαρτυρεῖ δὲ καὶ τὰ ἐπαγόμενα\" « Καὶ ἐκσπάσω γὰρ, φησὶ, τὴν καρδίαν τὴν λιθένην ἐκ' τῆς σδαρχὸς αὐτῶν, καὶ δώσω αὐτοῖς καρδίαν σαρκίνην. ν Καὶ οὐδεὶς ἂν τῶν ἐχεφρόνων φύσιν λίθου τὴν λιθίνην ὑπολάδοι καρδίαν, ἀλλὰ τὴν ἀπειθῆ, καὶ ἀτεράμονα, καὶ εἴκειν Θεῷ μὴ βουλομένην \" σαρκίκην δὲ πάλιν, τὴν εὐπειθῃ καὲ εὐήκοον. Ὅσως ὃν τοῖς προστάγμασί μου πορεύων- τοι, καὶ τὰ δικαιώματά μου φυλώσσωνται, καὶ \" ποιήσωσιν αὐτὰ, καὶ ἔσονταί μοι οἷς «1αὸν, καὶ ἐγὼ ἔσομαι αὑτοῖς εἰς Θεόν. Τῆς γὰρ πολιτείας αὐτῶν λοιπὸν κατὰ τοὺς ἐμοὺς ἐπιτελουμένης νόμους, ἐγὼ μὲν αὐτῶν χληθέσομαι Θεὸς, αὐτοὶ δὲ λαὸς ἐμὸς χρηματίσουσι. Ἑαῦτα εἰρηκὼς περὶ τῶν ἤδη δορυαλώτων γενομένων, πάλιν ἐπανάγει τὸν λόγον περὶ τῶν τὴν Ἱερουσαλὴμ. τηνικαῦτα οἰκούντων.","t":"\"And I will give them,\" he says, \"another heart, and I will give them a new spirit.\" By these words he did not indicate the abolition of free will, but the help that would come from him, and his alliance in the doing of good things. He called the soul's impulse toward what is good a \"new spirit\"; for since they had inclined to the opposite, he called their change for the better a new spirit. Just as by saying \"another heart\" he signified not [a change] of nature but the inclination of the will toward the better, so by \"the new spirit\" he showed this same thing. What follows bears witness as well: \"And I will draw out,\" he says, \"the heart of stone from their flesh, and give them a heart of flesh.\" No sensible person would take the heart of stone to be the nature of stone, but the heart that is disobedient and hard and unwilling to yield to God; and the heart of flesh, in turn, the one that is obedient and ready to listen. \"So that they may walk in my commandments and keep my ordinances and do them; and they shall be my people, and I will be their God.\" For when their way of life is from then on conducted according to my laws, I will be called their God, and they will be called my people. Having said these things about those who had already become captives, he brings the word back again to those who then lived in Jerusalem.","f":"Theodoret, <i>Comm. Ezech.</i> 11.19 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/11-19)."},"theodoret-interpretatio-ezechielem/11.21":{"o":"κα΄. Αὐτῶν δὲ, φησὶν, εἰς τὴν καρδίαν τῶν βδελυγμάτων αὐτῶν, καὶ τῶν ἀνομιῶν αὐτῶν ἡ καρδία αὑτῶν ἐπορεύετο, τὰς ὁδοὺς αὐτῶν εἰς κεφαλὰς αὑτῶν δέδωκα, “1έγει ᾿Αδωναῖ Κύριος. Τούτοις δὲ, φησὶν, ἐπειδὴ τοῖς ἐχείνων οὐκ ἐσωφροεἶα γίσθησαν κακοῖς, ἀλλὰ τῇ ἀσεθδείᾳ προστετηκότες (ὦ διατελοῦσι, τὰς ἀξίας τῶν τολμημάτων ἐπάξω 7 δίκας.","t":"\"But as for those whose heart walked after the heart of their abominations and their iniquities, I have laid their ways upon their heads, says Adonai the Lord.\" But these, he says, since they were not brought to their senses by the evils that befell the others, but continue clinging to impiety, I will bring upon them the penalties their audacity deserves.","f":"Theodoret, <i>Comm. Ezech.</i> 11.21 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/11-21)."},"theodoret-interpretatio-ezechielem/11.22":{"o":"κβ', κγ'. Καὶ ἐξῆραν τὰ Χερουδὶ)μ τὰς πτέρυγας αὑτῶν, καὶ \" οἱ τροχοὶ ἐχόμενοι αὑτῶν, καὶ ἡ δύξα Θεοῦ Ἰσραὴ.1 ἐπ᾿ αὐτὰ ὑπεράνω αὐτῶν. Καὶ ἀνέδη ἡ δόξα Κυρίου ἐκ μέσης τῆς πόλεως, καὶ ἔστη ἐπὶ τοῦ ὅρους, ὃ ἦν ἀπέναντι τῆς πόλεως. Τούτων, φησὶν, οὕτως εἰρημένων, ἀπέστη ὲχ τῆς πόλεως τὰ Χερουδὶμ, φέροντα τοῦ Θεοῦ τὴν δόξαν ἐποχουμένην “ ἔστη δὲ ἐπὶ τοῦ ὄρους κατέναντι Ἵερουσαλῆμ ἔστι δὲ τοῦτο τὸ ὄρος τὸ τῶν Ἐλαιῶν καλούμενον, ὅθεν καὶ ἣ κατὰ σάρκα τοῦ Σωτῆρος ἡμῶν ἀνάληψις ἐγένετο\" εἰκότως τοίνυν καὶ τηνικαῦτα ἐν ἀνθρωπείῳ φανεὶς σχήματι, καὶ νὰς δύο φύσεις ἑνὶ δείξας προσώπῳ, καὶ τὴν μὲν θείαν διὰ τοῦ πυρὸς αἰνιξάμενος \", διὰ.5 τοῦ ἡλέκτρου δὲ τὴν ἀνθρωπείαν παραδηλώσας, κατὰ τῆς Ἱερουσαλὴμ τὴν ψῆφον ἐξενεγχὼν εἰς τὸ ὄρος τοῦτο χωρεῖ, κἀκεῖθεν ποιεῖται τὴν εἰς οὐρανοὺς \"\" ἄνοδον\" καὶ γὰρ μετὰ τὸν σταυρὸν, καὶ τὸν θάνατον, τὴν κατὰ τῆς Ἱερουσαλὴμ ψῆφον πάλιν ἐξενεγχὼν, ὅτι οὐ μὴ μείνῃ λίθος ἐπὶ λίθον ὃς οὐ μὴ καταλυθῇ, εἰς τὸ ὄρος ἐκεῖνο μετὰ τῶν μαθητῶν ἀνελθὼν, ὑπὸ νοερῶν καὶ ἀυτὼν φερόμενος δυνάμεων εἰς τοὺς οὐρανοὺς ἀνελίφθη. Τύπος τοίνυν τῶν ἐσομένων καὶ τὰ τῷ προφήτῃ δειχθέντα \" οὕτω δὲ ταῦτα θεασάμενος, φησίν\" κδ'΄. Πνεῦμα ἀνέλαδέ με, καὶ ἤγαγέ μι εἰς γὴν Χα.1δαίων \"\" ἐν ὁράσει ἐν Πνεύματι Θεοῦ. Οὐ γὰρ κατὰ ἀλήθειαν, φησὶ, σωματικῶς, νῦν μὲν εἰς τὴν Ἰουδαίαν, νῦν δὲ εἰς γῆν Χαλδαίων μετεφερόμην, ἀλλ᾽ ὁράσει \"δ, τουτέστιν ἐν ὁπτασίᾳ \" καὶ ἐγ' Πγεύματι Θεοῖ', ἀντὶ τοῦ, Διὰ τῇς τοῦ Θεοῦ ἐνεργείας τὴν διάνοιαν φωτιζόμενος, καὶ προφητικοὺς δεχόμενος ὀφθαλμοὺς, τούτων ἕχαστον ἐθεώρουν. Καὶ τοῦτο σαφέστερον ποιῶν ἐπήγαγε \" Καὶ ἀνέδην ἀπὸ τῆς ὁράσεως, ἧς εἶδον. (χε) Καὶ ἐλάλησα πρὸς τὴν αἰχμαλωσίαν πάντας τοὺς «1όγους τοῦ \"\" Κυρίου, οὖς ἔδειξέ μοι. Εἰς ἐμαυτὸν, φησὶν, ἐπανῆλθον, τῆς πνευματικῆς θεωρίας τέλος λαδούσης \" καὶ ἐκεῖνα μὲν οὐκέτι ἑώρων, μόνους δὲ τοὺς συμπαρόντας πρεαθυτέρου:, οἷς καὶ διηγησάμην ἕἔχαστον, ὧν τε εἶδον, ὧν τε ἀκήκοα' ἀλλὰ καιρὸς νῦν εἰπεῖν τὴν εὐαγγελικὴν ἐκείνην φωνὴν, ε« Μακάριοι οἱ καθαροὶ τῇ καρδίᾳ, ὅτι αὑτὰ τὸν Θεὸν ὄψονται. » ἹΙκανῶς γὰρ τοῦτο ἡμᾶς καὶ τὰ εἰρημένα ἐδίδαξε. πολλῶν γὰρ κατὰ ταυτὸν χαῦμένων, μόνος ὁ προφήτης τῆς πνευ ματιχῆς ἐκείνης ἀπήλαυσε θεωρίας. Ταύτης τυχεῖν τῆς καθαρότητος καὶ ἡμεῖς σπουδάσωμέν τε καὶ ἱχετεύσωμεν, ἵνα πάσης λύμης ἀπαλλαγέντες, ἐνδελεχῶς μὲν ἐπὶ τοῦ παρόντος βίου τοῦ Θεοῦ τὴν μνήμην ἐν τῇ ψυχῇ περιφέρωμεν, μετὰ παῤῥησίας δὲ αὐτὸν ἰδεῖν ἀξιωθῶμεν ἐν τῇ τῆς ἐπιφανείας ἡμέρᾳ. Αὐτῷ πρέπει ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Α μήν. πα","t":"\"And the cherubim lifted their wings, and the wheels beside them, and the glory of the God of Israel was upon them, above them. And the glory of the Lord went up from the midst of the city and stood on the mountain that was opposite the city.\" When these things had been said, he says, the cherubim departed from the city, bearing the glory of God that was carried upon them; and it stood on the mountain opposite Jerusalem. This is the mountain called the Mount of Olives, from which the ascension of our Savior according to the flesh took place. Fittingly, then, appearing then too in human form, and showing the two natures in one person, hinting at the divine nature through the fire and indicating the human through the electrum, having pronounced the sentence against Jerusalem he goes to this mountain, and from there makes his ascent into the heavens. For after the cross and the death, having again pronounced the sentence against Jerusalem, that not one stone would be left upon another that would not be thrown down, he went up to that mountain with the disciples, and, borne by intelligent and immaterial powers, was taken up into the heavens. What was shown to the prophet, then, is a type of things to come. And having seen these things in this way, he says: \"The Spirit took me up and brought me to the land of the Chaldeans, in a vision, in the Spirit of God.\" For I was not carried in reality and bodily, he says, now to Judea and now to the land of the Chaldeans, but \"in a vision,\" that is, in a sight, \"and in the Spirit of God\"; that is, my mind enlightened through the activity of God, and receiving prophetic eyes, I beheld each of these things. And making this clearer he added: \"And I went up from the vision that I saw. And I spoke to the captivity all the words of the Lord that he had shown me.\" I came back to myself, he says, when the spiritual vision had come to an end; I no longer saw those things, but only the elders who were present with me, to whom I recounted each thing that I had seen and heard. But now is the time to say that word of the Gospel: \"Blessed are the pure in heart, for they shall see God.\" What has been said has taught us this well enough; for though many were sitting together at the same time, the prophet alone enjoyed that spiritual vision. Let us too strive and pray to attain this purity, so that, freed from every defilement, we may carry the remembrance of God continually in our soul in the present life, and be counted worthy to see him with confidence on the day of his appearing. To him belongs the glory to the ages of ages. Amen.","f":"Theodoret, <i>Comm. Ezech.</i> 11.22 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/11-22)."},"theodoret-interpretatio-ezechielem/11.5":{"o":"ε΄. ᾿Επέπεσε \"5 γὰρ, φησὶν, ἐπ᾿ ἐμὲ Πνεῦμα Κυρίου, καὶ εἶπε πρός με. Τάδε 5 «“έγει Κύριος. Τουτέστι, τῆς τοῦ Θεοῦ Πνεύματος ἐνεργείας ἀναπλησθεὶς τάδε εἰπεῖν ἐκ προσώπου τοῦ Θεοῦ προσετάχθην. Οὕτως εἴπατε, οἶκος Ἰσραὴ,1, καὶ τὰ \"' διαδού- ἢ ἅια τοῦ πγεύμστος ὑμῶν ἐγὼ ἐπίσταμαι. (ς΄, η..) ᾿επιηθύγατε νεκροὺς 8. ἐν τῇ πόλει ταύτῃ, καὶ ἐπλήσατε δ τὰς ὁδοὺς αὐτῆς τραυματιῶν. Διὰ τοῦτο τάδε «2έγει Κύριος\" Τοὺς γεχροὺς ὑμῶν, οὖς ἐπατάξατε ἐν μέσῳ αὐτῆς, οὗτοί εἰσι τὰ κρέα, αὐτὴ δέ ἐστιν ὁ λέδης, καὶ ὑμᾶς ἐξάξω ἐκ μέσου αὐτῆς. 'Ρομφαίαν φοδεῖσθε, καὶ ῥομ- Ὑμεῖς μὲν, φησὶ, λέδητα τὴν πόλιν ἀπεφήνατε, γεχρῶν αὐτὴν μυρίων ἐμπλήσαντες “ τούτου χάριν οὐ τεύξεσθε ὧν ἐλπίζετε, οὐδὲ ἄλυπον δέξεσθε τοῦ βέου τὸ πέρας, ἀλλὰ τοῖς πολεμίοις, οὖς δεδοίκατε, παραυτίκα παραδοθήσεσθε, καὶ τῆς ἐχείνων ῥομΚαὶ ἐξάξω ὑμᾶς ἐκ μέσου αὐτῆς, καὶ πα- δώσω ὑμᾶς εἰς χεῖρας ἀ.1.1οτρίων, καὶ ποιήσω ἐν ὑμῖν κρίμω 55, Δικαίως, φησὶν, ὑμᾶς τιμωρήσομαι\" ἐπειδὴ γὰρ ὑμεῖς τοὺς ὁμοφύλους ἀνείλετε, ἀλλοτρίοις καὶ πολεμίοις ἐνδίκως παραδοθήσεσθε. (. Ἐπὶ τῶν ὁρίων δ' τοῦ Ἰσραὴλ κρινῶ ὑμᾶς\" καὶ ἐπιγγώσεσθε ὅτι ἐγὼ Κύριος. Ἔξω, φησὶ, τῆς πόλεως τίσετε δίκας ὧν ἠσεθδήσατε, καὶ διὰ τῆς πείρας μαθήσεσθέ με Δεσπότην.","t":"\"For the Spirit of the Lord fell upon me,\" he says, \"and said to me: Say: Thus says the Lord.\" That is, filled with the activity of the Spirit of God, I was ordered to say these things in the person of God. \"Thus you have said, house of Israel, and I know the counsels of your spirit. You have multiplied the dead in this city and filled its streets with the wounded. Therefore thus says the Lord: Your dead whom you struck down in its midst, these are the meat, and it is the cauldron; and you I will bring out of its midst. You fear the sword, and the sword …\" You, he says, have made the city a cauldron by filling it with countless corpses; for this reason you will not obtain what you hope for, nor will you meet a painless end of life, but you will at once be handed over to the enemies you fear, and to their sword. \"And I will bring you out of its midst, and hand you over into the hands of strangers, and execute judgments among you.\" I will punish you justly, he says; since you killed your own kinsmen, you will justly be handed over to foreigners and enemies. \"On the borders of Israel I will judge you, and you shall know that I am the Lord.\" Outside the city, he says, you will pay the penalty for your impieties, and learn by experience that I am the Master.","f":"Theodoret, <i>Comm. Ezech.</i> 11.5 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/11-5)."},"theodoret-interpretatio-ezechielem/12.1":{"o":"α', β΄. Καὶ ἐγένετο 1όγος Κυρίου πρός με, γῶν\" Υἱὲ ἀνθρώπου, ἐν μέσῳ οἴχον παραπικραίγογντος\" σὺ κατοικεῖς \" οἵ ἔχουσι» ὀφθαλμοὺς τοῦ βλέπειν, καὶ οὐ βλέπουσι, καὶ τὰ\" ὦτα ἔχουσι τοῦ ἀκούειν, καὶ οὐκ ἀκούουσι, διότι οἶκος παραπιχραίνων ἐστί. Τὴν ἐπ᾿ ἄμφω τῆς ψυχῆς ῥοπὴν ὁ λόγος ἐδήλωσεν \" « Ἔχουσι γὰρ, φησὶν, ὀφθαλμοὺς τοῦ βλέπειν, καὶ οὐ βλέπουσι, καὶ ὦτα ἔχουσι τοῦ ἀκούειν, ᾽καὶ οὐκ ἀκούουσι. » Καὶ διδάσκων ὡς οὐκ ἐκ φύσεως αὐτοῖς τὰ πάθη ταῦτα γέγονεν, ἐπήγαγε, « Διότι οἶκος παραπικραίνων ἐστί. » Τὸ δὲ παραπικραίνων ὁ Σύμμαχος προσεριστὴς ἡρμήνευσε, τουτἐστι φιλόνεικος, ἀπειθὴς καὶ ἀνήκοος. Ταῦτα δὲ τῷ προφήτῃ προεῖπεν ὁ Δεσπότης, μέλλων αὐτὸν \"7 προστάττειν τὴν διὰ τῶν πραγμάτων ποιήσασθαι προφητείαν, καὶ οἱονεὶ ἀπολογούμενος, ὅτι διὰ τὴν τοῦ λαοῦ σκληρότητα καὶ ἀπείθειαν τοιαῦτα ἐπιτάττεῖν ἀναγκάζεται. Υ. Καὶ σὺ, υἱὲ ἀνθρώπου, ποίησον σεαυτῷ ρας ἐνώπιον αὐτῶν, καὶ αἰχμαλωτευθήσῃ ἀπὸ τοῦ τόπου σου εἰς τόπον ἕτερον ἐνώπιον αὐτῶν, ὅπως ἴδωσι, διότε οἶκος,\" παραπικραίνων ἐστί. Καὶ σαφέστερα τὰ εἰρημένα ποιῶν ἐπάγει\" ὅ-ς΄. Καὶ ἐξοίσεις τὰ σκεύη σου, ὡς \"\" σκεύη ᾿ αἰχμαλωσίας ἡμέρας, κατ᾽ ὀρθαλμοὺς αὐτῶν, καὶ σὺ ἐξελεύσῃ ἑσπέρας ἐνώπιον αὐτῷν, ὡς ἐκπορεύεται αἰχμάλωτος. Διόρυξον σεαυτῷ εἰς τὸν τοῖχον, καὶ ἐξελεύσῃ δι' αὑτοῦ ἐνώπιον αὐτῶν \".. Ἐπ᾿ ὥμων ἀνγαληφθήσῃ, καὶ κεκρυμμένος \" ἐξδλεύσῃ, τὸ πρόσωπόν σου συγχαλλύψεις, καὶ οὐ μὴ ἴδῃς τὴν γῆν\" διότι τέρας δέδωκά σε τῷ οἴκῳ Ἱσραή.1. Μίμησαι, φησὶ, πολιορκούμενόν τινα, εἶτα τῆς πόλεως ἀλισχομένης,, καὶ φεύγειν ἀναγκαζμενον, καὶ διορύττοντα \"3 τοῖχον, καὶ ἔξοδον ἐπινοοὗντα, καὶ τὸ πρόσωπον συγχαλύπτοντα, ἵνα μὴ γνώριμος τοῖς ὁρῶσι γένηται\" διὰ σοῦ γὰρ βούλομαι καῦτα ποιοῦντος προσημῆναι τοῖς τὴν Ἱερουσαλὴμ οἰκοῦσι τὴν ἐσομένην αἰχμαλωσίαν. Τούτων δὲ ἕχαστον σαφέστερον ἡμᾶς ὁ θεσπέσιος Ἱερεμίας διδάσκει, διηγούμενος ὅπως ὁ Σεδεκίας, τῆς πόλεως ἁλούσης, μετὰ τῶν οἰκείων καὶ τῶν δορυφόρων ἐδραπέπευσε νύκτωρ, ἔξοδόν τινα μηχανησάμενος διὰ τοῦ χήπου τῶν βασιλείων. Εἶτα διδάσκει ὁ προφήτης, ὡς τῶν εἰρημένων ἕκαστον εἰς πέρας ἤγαγε, ἅτε δὴ θεῖα πληρῶν ἐπιτάγματα. Τούτων δὲ, φησὶν, οὕτω παρ᾽ ἐμοῦ γενομένων, η-ια΄. Ἐγένετο.όγος Κυρίου τοπρωϊ\"\" πρός με, λέγων - Υἱὲ ἀνθρώπου, οὐκ εἶπε πρὸς σὲ ὁ οἶκος τοῦ Ἰσραὴ,1, ὁ οἶκος ὁ παραπιχραίνων\" Τί σὺ ποιεῖς; Εἰπὲ πρὸς αὐτούς ' Τάδε.1έγει ᾿Αδωναῖ Κύριος τῷ ἄρχοντι\" καὶ ἀρηγουμένῳ ἐν Ἱερουσα-ὴμ, καὶ παντὶ οἴκῳ ἸΙσραὴ, οἵ εἰσιν ἐν μέσῳ αὐτῶν. Εἰπὲ, ὅτι Ἐγὼ τέρας ποιῶ \"7, ὃν τρόπον πεποίηκα, οὕτως ἔσται αὐτοῖς, ἐν μετοικήσει \"5 καὶ αἰχμαλωσίᾳ πορεύσονται. Ἐρωτώμενος, φησὶ, παρὰ τῶν ἀπειθῶν τούτων καὶ ἀντιτύπων, τῶν ὑπὸ δοῦ γινομένων τὴν αἰτίαν, σαφῶς αὐτοῖς εἰπὲ, ὅτι Τέρας ὑμῖν ἐγώ εἰμι καὶ σημεῖον, διὰ τῶν πραγμάτον προφητεύων, καὶ ἐν ἐμαυτῷ σχιογραφῶν, τά τε τῷ βασιλεῖ τῆς Ἱερουσαλὴμ, καὶ πᾶσι τοῖς ἄρχουσι","t":"\"And the word of the Lord came to me, saying: Son of man, you dwell in the midst of a provoking house, who have eyes to see and do not see, and have ears to hear and do not hear, for it is a provoking house.\" The word has shown that the soul can incline either way: \"For they have eyes to see,\" he says, \"and do not see, and ears to hear, and do not hear.\" And teaching that these afflictions did not come upon them from nature, he added: \"For it is a provoking house.\" \"Provoking\" Symmachus rendered \"quarrelsome,\" that is, contentious, disobedient, and unwilling to listen. The Master said these things beforehand to the prophet because he was about to command him to make his prophecy through actions, as if defending himself, that it was because of the people's hardness and disobedience that he was compelled to command such things. \"And you, son of man, make for yourself … before them, and you shall be taken captive from your place to another place before them, so that they may see, for it is a provoking house.\" And making what was said clearer he adds: \"And you shall bring out your baggage, as baggage for captivity, by day before their eyes; and you shall go out in the evening before them, as a captive goes out. Dig for yourself through the wall, and go out through it before them. You shall be lifted up on shoulders and go out hidden; you shall cover your face, and you shall not see the land; for I have made you a portent to the house of Israel.\" Imitate, he says, someone under siege who then, as the city is being taken, is forced to flee, digging through a wall and devising a way out, and covering his face so as not to be recognized by those who see him; for through you, as you do these things, I wish to signify beforehand to those who live in Jerusalem the captivity that is coming. The inspired Jeremiah teaches us each of these things more clearly, narrating how Zedekiah, when the city was taken, fled by night with his household and his guards, having contrived a way out through the garden of the palace. Then the prophet teaches that he carried each of the things said to completion, as one fulfilling divine commands. When these things had been done by me, he says, \"the word of the Lord came to me in the morning, saying: Son of man, has not the house of Israel, the provoking house, said to you: What are you doing? Say to them: Thus says Adonai the Lord to the ruler and the leader in Jerusalem, and to all the house of Israel who are in their midst. Say: I am making a portent; as I have done, so shall it be done to them; they shall go into exile and captivity.\" When you are asked by these disobedient and stubborn people, he says, the reason for what you are doing, tell them plainly: I am a portent and a sign for you, prophesying through actions and sketching in my own person the things [that will happen] to the king of Jerusalem and to all the rulers","f":"Theodoret, <i>Comm. Ezech.</i> 12.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/12-1)."},"theodoret-interpretatio-ezechielem/12.12":{"o":"ιβ΄. Καὶ ὁ ἄρχων γὰρ αὑτῶν ἐν μέσῳ αὑτῶν ἐπ' ὥμων ἀρθήσεται, καὶ κεκρυμμένως ἐξελεύσεται διὰ τοῦ τοίχου, καὶ διορύξει τοῦ ἐξε, θεῖν αὑτὸν δι᾽ αὐτοῦ \" τὸ πρόσωπον αὑτοῦ συγκαλύψει, ὅπως μὴ ὁραθῇ ὀφθαλμοῖς\", καὶ αὐτὸς τὶ» γὴν οὐκ ὄψεται. ᾿Αλλ᾽ ὅμως καὶ οὕτω ποιούμενος τὴν φυγὴν, καὶ πάντα μηχανώμενος ὥστε λαθεῖν, συλληφθήσεται παρὰ τῶν πολεμίων. ι΄. Καὶ ἐκπετάσω, φησὶ, τὸ δίκτυόν μου ἐπ᾽ αὑτὸν, καὶ συλληφθήσεται ἐν τῇ περιοχῇ μου Ἦν, καὶ ἄξω αὑτὸν εἰς Βαδυνῶγνα εἷς γῆν καὶ αὐτὴν οὐκ ὄψεται, καὶ ἐκεῖ τελευτήσει. Διὰ πάντων ἐδίδαξε τῶν εἰρημένων, ὡς ὀργάνοις κεχρῆμένος τοῖς πολεμίοις, δίκας ἀπαιτήσει τῆς ἀσεθείας, καὶ τὸν βασιλέα, καὶ τοὺς ἄρχοντας, καὶ ἅπαν τὸ ὑπήκοον. Δίέχκτυον» γὰρ αὑτοῦ τοὺς πολεμίους ἐκάλεσε, καὶ περιοχὴν αὑεοῦ τὴν πολιορκίαν. Ταῦτα δὲ καὶ ἡ τετάρτη τῶν Βασιλειῶν, καὶ ὁ μακάριος Ἵερεμίας σαφῶς διδάσκει. Ἱππιχὸν γὰρ σύνταγμα πέμψας ὁ Ναδουχοδονόσορ εἰς τὴν χαϑ' Ἱεριχὼ ἔρημον, καὶ τὸν Σεδεκίαν καὶ τοὺς σὺν αὐτῷ δραπετεύ- Σεδεχίον τοὺς παῖδας πρότερον ἀνελὼν, καὶ θεατὴν αὐτὸν ποιήσας \" τῆς τῶν παίδων σφαγῆς, οὕτως αὐτοῦ τοὺς ὀφθαλμοὺς ἐξώρυξε, καὶ δεσμὰ περιθεὶς ἐκ χαλκοῦ πεποιημένα, εἰς τὴν Βαδυλῶνα ἀπήγαγε, ᾿ μύλωνα οἰκεῖν ἀναγκάσας. Διὸ καὶ ἡ προφητεία φησὶν, ὅτι « Εἰς Βαδυλῶνα ἀχθήσεται, καὶ αὐτὴν οὐκ ὄψεται.»","t":"\"And their ruler in their midst shall be carried on shoulders, and shall go out secretly through the wall, and dig through so as to go out through it; he shall cover his face, so that he may not be seen by any eye, and he himself shall not see the land.\" Yet even though he makes his escape in this way and contrives everything so as to escape notice, he will be caught by the enemies. \"And I will spread my net over him,\" he says, \"and he shall be caught in my siege, and I will bring him to Babylon, into the land of the Chaldeans, and he shall not see it, and there he shall die.\" Through all that has been said he taught that, using the enemies as his instruments, he will exact the penalty for impiety from the king, the rulers, and all the subjects. He called the enemies his net and the siege his \"enclosure.\" The fourth book of Kingdoms and the blessed Jeremiah teach this clearly. Nebuchadnezzar sent a body of cavalry into the wilderness by Jericho, and Zedekiah and those who fled with him … having first killed Zedekiah's sons and made him watch the slaughter of his children, he then put out his eyes, put fetters of bronze on him, and led him off to Babylon, forcing him to live in a mill. That is why the prophecy says: \"He will be brought to Babylon, and he shall not see it.\"","f":"Theodoret, <i>Comm. Ezech.</i> 12.12 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/12-12)."},"theodoret-interpretatio-ezechielem/12.14":{"o":"ιδ΄, ιε΄, Καὶ πάντας, φησὶ, τοὺς κύκλῳ αὐτοῦ τοὺς βοηθοὺς αὐτοῦ, καὶ πάντας τοὺς ἀντιῖαμδανομένους αὐτοῦ, διασπερῶ εἰς πάντα ἄνεμον, καὶ ῥομφαίαν ἐκχεῶ 3 ὀπίσω αὐτῶν. Καὶ γνώσονται ὅτι ἐγώ εἰμι Κύριος, ἐν τῷ διασκορπίσαι μ αὐτοὺς ἐν τοῖς ἔθνεσι, καὶ διασπερῶ αὑτοὺς ἐν ταῖς χώραις. Ὅσοι δ' ἂν διαφύγωσι τὴν ἐν τῷ πολέμῳ σφαγὴν, αἰχμαλώτους ἀπαχθῆναι παρασχευάσω, καὶ μετοίχους ἀποφανῶ καὶ σποράδας, ἵνα δι' αὑτῶν μάθωσι τῶν πραγμάτων, ὡς κωφὰ μὲν τὰ εἴδωλα, καὶ. παντελῶς μὲν\" ἀδρανῆ, ἐγὼ δὲ Κύριος καὶ Δεσπότης.","t":"\"And all those around him,\" he says, \"his helpers, and all who support him, I will scatter to every wind, and I will draw out a sword after them. And they shall know that I am the Lord, when I scatter them among the nations and disperse them in the countries.\" Whoever escape the slaughter in the war I will cause to be led away captive, and I will make them exiles and scattered, so that through the events themselves they may learn that the idols are dumb and wholly powerless, but I am Lord and Master.","f":"Theodoret, <i>Comm. Ezech.</i> 12.14 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/12-14)."},"theodoret-interpretatio-ezechielem/12.16":{"o":"ις΄. Καὶ ὑπολήγψομαι ἐξ αὐτῶν ἄνδρας ἀριθμῷ ἐκ ῥομφαίας, καὶ ἐκ λιμοῦ, καὶ ἐκ θανάτου\", οἃὅπως ἂν ἐκδιηγῶνται πάθας τὰς ἀνομίας αὑτῶν ἐν τοῖς ἔθγεσιν, οὗ εἰσῆλθον ἐκεῖ, καὶ γγώσονται ὅτι ἐγὼ Κύριος. Αὐτοὶ δὲ οὗτοι, φησὶν, οἱ λεέψανον ἔσονται τοῦ λιμοῦ, καὶ τοῦ θανάτου, καὶ τῇ: πολεμικῆς σφαγῆς, κατήγοροι τῆς οἰκείας δυσοεδείας καὶ τῆς \"6 παρανομίας γενήσονται, διδάσκοντες τὰ ἔθνη ὧν εἰσι μέτοικοι, ὡς δίκας τίνουσιν ὧν εἰς ἐμὲ δ᾽ δ \" ","t":"\"And I will leave of them men few in number from the sword and from famine and from pestilence, so that they may recount all their iniquities among the nations where they have gone, and they shall know that I am the Lord.\" These very men, he says, who will be the remnant of the famine and the pestilence and the slaughter of war, will become accusers of their own impiety and lawlessness, teaching the nations among whom they live as exiles that they are paying the penalty for what they [did] against me.","f":"Theodoret, <i>Comm. Ezech.</i> 12.16 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/12-16)."},"theodoret-interpretatio-ezechielem/12.17":{"o":"ιζ΄, της, Καὶ ἐγένετο.16γος Κυρίου͵ πρός μα, λέγων \" Υἱὲ ἀνθρώπου, τὸν ἄρτον σου μετ᾽ ὀδύνης φαγῇ \", καὶ τὸ ὕδωρ σου μετὰ βασάνου καὶ γϑως πιδῖ. Καὶ τοῦτο πάλιν σημεῖον τοῦ κατὰ τὴν πολιορκίαν γενη τομένου λιμοῦ.","t":"\"And the word of the Lord came to me, saying: Son of man, you shall eat your bread with grief, and drink your water with torment and anguish.\" This again is a sign of the famine that would occur during the siege.","f":"Theodoret, <i>Comm. Ezech.</i> 12.17 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/12-17)."},"theodoret-interpretatio-ezechielem/12.19":{"o":"ιθ΄, χ΄. Καὶ ἐρεῖς πρὸς τὸν λαὸν τῆς γῆς ᾿ Τάδε «᾿έγει Ἀδωνωῖ Κύριος τοῖς κατοικοῦσιν Ἱερουσαεἱὴμ καὶ 5 ἐπὶ τῆς γῆς τοῦ Ἰσραή.\" Τοὺς ἄρτους αὐτῶν μετ᾽ ἐνδείας φάγονται, καὶ τὸ ὕδωρ αὖὑτῶν \"5 μετ' ἀφαγισμοῦ \" πίονται, ὅπως ἀφανισθῇ ἡ τῇ σὺν πληρώματι αὐτῆς, ἐν ἀσεδείᾳᾳ πάντων τῶν κατοικούντων ἐν αὐτῇ\". Καὶ αἱ πόλεις αὑτῶν αἱ κατοιχούμεγαι ἐξερημωθήσονται, καὶ ἡ γῆ εἰς ἀραγισμὸν ἔσται, καὶ ἐπιγνώσεσθε ὅτι ἐγὼ Κύριος. Ἐπειδὴ γὰρ ἀπολαύοντες τῶν παρ᾽ ἐμοῦ ἀγαθῶν, καὶ τοῖς ἀπὸ γῆς ἐντρυφῶντες καρποῖς, ἠγνοτῖτε τὸν δοτῇρα, καὶ ἀγνώμονες περὶ τὸν εὐεργέτην ἐγένεσθε, ἐν τῇ στερήσει τῶν ἀγαθῶν καὶ τῇ τῶν πόλεων ἐρημίᾳ τὴν ἐμὴν μαθήσεσθε δεσποτείαν, Ταῦτα ὃὲ τοῖς ἐν Ἱεροσόλύμοις προηγόρευσεν ὁ προφήτης ἐν τῇ αἰχμαλωσίᾳ τυγχάνων, τοῦ Θεοῦ βουλομένου, καὶ τοὺς ἤδη γενομένους αἰχμαλώτους ψυχαγωγεῖν, ὅτι οὐ μόνοι τοιαῦτα πεπόνθασιν, ἀλλὰ καὶ τοὺς ἄλλους σχήσουσι κοινωνούς - καὶ τοὺς ἔτι τὴν Ἱερουσαλὴμ οἰκοῦντας, φόδῳ τῆς τῶν κακῶν προφητείας, πεῖσαι θέλων παύσασθαι τῆς πονηρίας. Πυοὸς δὲ τούτοις, ἐπειδὴ τοῖς τοῦ θείου Ἱερεμίου οἱ τὴν Ἱερουσαλὴμ οἰκοῦντες ἀντέλεγον λόγοις, καὶ τοῖς τοῦ διάγοντες, ἀναγκαίως τὰ δι᾽ ἀλλήλων βεδαιοῦσι σύμ- 6 φωνα προφητεύοντες, καὶ διὰ τῆς συμφωνίας θείους ἀποφαίνουσι τοὺς λόγονς. Εἰ μὲν γὰρ πλησίον ᾧκουν ἀλλήλων, ἔσχε\" γοῦν χώραν κατὰ τῆς τῶν λόγων συμφωνίας ἡ ὑποψία ἐπειδὴ δὲ πολλοῖς σταθμοῖς ἀλλήλων διείργοντο\"\", καὶ ταυτὰ προηγόρευον, ἀναγχκαίως θεΐζα δείκνυται τὰ λεγόμενα. Τούτου χάριν, Ἱερεμίας μὲν τοῖς ἐν τῇ Χαλδαίᾳ ἐπιστέλλει, Ἰεζεχιὴλ δὲ τοῖς ἐν τῇ Ἰουδαίᾳ, τοῦ Θεοῦ τῶν ὅλων καὶ τούτοις κἀκείνοις ὠφελείας πάντα πόρον μηχανωμένου. χα’, κθ΄. Καὶ ἐγένετο «1ὅγος Κυρίου πρός με, λέγων\" Υἱὲ ἀνθρώπου, τίς \"\" ἡ παραδοϊὴ αὕτη ἐπὶ τῆς γῆς τοῦ ᾿Ισραὴ,ϊ λεγόντων\" Μακρὰν \" αἱ ἡμέραι, ἀπόϊλω.16 πᾶσα ὅρασις; Τί δῆποτε, φησὶν, οἱ τὴν Ἰουδαίαν οἰκοῦντες λέγειν εἰώθασι τοῖς προφήταις, ὅτι Τὰ μετὰ πολὺν ἑτῶν ἀριθμὸν ἐσόμενα προαγορεύετε, ψεῦδος ἀναμιγνύντες τοῖς λόγοις, καὶ","t":"\"And you shall say to the people of the land: Thus says Adonai the Lord to the inhabitants of Jerusalem and on the land of Israel: They shall eat their bread in want, and drink their water in desolation, so that the land may be made desolate with its fullness, in the impiety of all who dwell in it. And their inhabited cities shall be laid waste, and the land shall become a desolation, and you shall know that I am the Lord.\" Since, while enjoying the good things that come from me and luxuriating in the fruits of the earth, you ignored the Giver and were ungrateful toward your Benefactor, you will learn my lordship through the loss of good things and the desolation of your cities. The prophet, who was in the captivity, foretold these things to those in Jerusalem, because God wished both to console those already captive, by showing that they were not the only ones to suffer such things but would have the others as partners, and to persuade those still living in Jerusalem, through fear of the prophecy of evils, to cease from their wickedness. Besides this, since those living in Jerusalem contradicted the words of the divine Jeremiah, and those … living [apart], they necessarily confirm one another by prophesying in agreement, and through their agreement they show the words to be divine. If they had lived near each other, suspicion might have had some room against the agreement of their words; but since they were separated from each other by many days' journey and foretold the same things, what was said is necessarily shown to be divine. For this reason Jeremiah writes to those in Chaldea, and Ezekiel to those in Judea, the God of all devising every means of benefit for both. \"And the word of the Lord came to me, saying: Son of man, what is this parable of yours in the land of Israel, saying: The days are long, every vision has perished?\" Why ever, he says, are those living in Judea accustomed to say to the prophets: You foretell things that will happen after a great number of years, mixing falsehood into your words, and","f":"Theodoret, <i>Comm. Ezech.</i> 12.19 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/12-19)."},"theodoret-interpretatio-ezechielem/12.23":{"o":"κγ΄. Διὰ τοῦτο εἰπὲ πρὸς αὐτούς Τάδε ᾿ἀδωναῖ Κύριος \" Καὶ ἀποστρέψω τὴν ταύτην, καὶ οὐκ ἔτι οὐ μὴ εἴπωσι τὴν ταύτην ὁ οἶκος τοῦ Ἰσραὴ1, ὅτι 1αλήσεις πρὸς αὑτοὺς,.ἐγων\" Ἡγγίκασιν αἱ ἡμέραι καὶ ὁ καιρὸς πάσης ὁράσεως. Ἐπειδὴ γὰρ τὴν μακροθυμίαν ψευδολογίαν καλοῦσι, πεπείσθωσαν ὡς παραυτίκα τῆς προφητείας τὸ τέλος, καὶ ἐν προθύροις λοιπὸν ἡ","t":"\"Therefore say to them: Thus [says] Adonai the Lord: I will turn away this parable, and the house of Israel shall no longer speak this parable; for you shall say to them: The days have drawn near, and the fulfilment of every vision.\" Since they call [God's] patience a lie, let them be persuaded that the fulfilment of the prophecy is immediate, and that it is now at the doors","f":"Theodoret, <i>Comm. Ezech.</i> 12.23 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/12-23)."},"theodoret-interpretatio-ezechielem/12.24":{"o":"κδ', Διότι οὐκ ἔτε ἔσται πᾶσα ὅρασις ψευδὴς, καὶ\" μαντευόμενος τὰ πρὸς χάριν ἐν μέσῳ τῶν υἱῶν ᾿Ισραή.. Καταπαύσω γὰρ, φησὶ, τοὺς ψευδοπροφήτας ὑμῶν, τοὺς τἀναντία τοῖς ἐμοῖς προφήταις προλέγειν ἐπιχειροῦντας, καὶ ἀγαθῶν παρουσίαν κε, Ὅτι ἐγὼ λαλήσω τοὺς «λόγους μου, καὶ ποιήσω\", καὶ οὗ μὴ μηκυγῶ\" ἔτι, διότι ἐγ ταῖς ἡμέραις ὑμῶν, οἶκος ἸἸσραὴ,δ ὁ παρακικραίνων. Λαλήσω «16γον, καὶ ποιήσω, «16γει ᾿Αδωναῖ Κύριος. Μὴ προπέχετε, φησὶ, τοῖς ἐμοῖς προφήταις, ὡς τηνάλλως διαλεγομένοις \" ἐγὼ γὰρ διὰ τούτων φθέγγομαι, καὶ θᾶττον ἣ λόγος ἐπάξω τῷ λόγῳ τὸ πέρας, ὑμᾶς ποιῶν αὐτόπτας τῆς ἀληθείας τῶν )όγων. Οὕὔτω πάλιν δι᾽ ἑτέρων λόγων τὰ αὐτὰ σημήνας, καὶ τοῖς κατηγοροῦσι τῶν προφητῶν, ὡς τὰ παρόντα μὲν οὐ προλεγόντων, τὰ δὲ μακροῖς ὕστερον \"᾽ χρόνοις ἐσόμενα ψευδῶς προαγορευόντων, ἀπειλήσας τὴν ταχεῖαν τῶν προφητευομένων \"5 ἀλήθειαν\"","t":"\"For there shall no longer be any false vision, nor one who divines to please, in the midst of the sons of Israel.\" For I will put a stop, he says, to your false prophets, who attempt to foretell the opposite of what my prophets foretell and [promise] the presence of good things. … \"For I will speak my words and do them, and I will no longer delay; for in your days, provoking house of Israel, I will speak a word and do it, says Adonai the Lord.\" Do not listen to my prophets, he says, as though they spoke idly; for I speak through them, and quicker than speech I will bring the word to its fulfilment, making you eyewitnesses of the truth of the words. Having thus signified the same things again in other words, and having threatened those who accuse the prophets of not foretelling the present but falsely foretelling what will happen long afterward with the swift truth of what was prophesied,","f":"Theodoret, <i>Comm. Ezech.</i> 12.24 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/12-24)."},"theodoret-interpretatio-ezechielem/12.28":{"o":"χη΄. Οὐ γὰρ μὴ μηκύνωσι, φησὶν, ἔτι πάντες οἱ «λόγοι μου, οὖς ἐὰν λαλήσω, ὅτι καὶ ποιήσω,.1έγει ᾿Αδωναῖ Κύριος,","t":"\"For none of my words that I speak shall be delayed any longer, for I will also do them, says Adonai the Lord.\"","f":"Theodoret, <i>Comm. Ezech.</i> 12.28 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/12-28)."},"theodoret-interpretatio-ezechielem/13.12":{"o":"ιβ΄. Ἔσται γὰρ, φησὶν, ὑετὸς καταχιλύζων, καὶ τῶν, καὶ πεσεῖται \"\", καὶ πνεῦμα ἐξαῖρον ἥξει “, καὶ ῥαγήσεται. Καὶ ἰδοὺ πέπτωκεν ὁ τοῖχος. Τροπι. χῶς ἅπαντα ὡς ἐπὶ τοίχου εἴῤῥηχε, διὰ πάντων δὲ τὴν τῶν πολεμίων παρεδήλωσεν ἔφοδον, Ἐγδέσμους δὲ τοῦ τοίχου τὸν βασιλέα καὶ τοὺς ἄρχοντας προηγόἐσφιγγον τὸν λαόν. Καὶ ὑετὸν τοίνυν χατακιλύζοντα, «οὺὑς Χαλδαίους ὠνόμασε. Ἡεσόντος τοίνυν, φησὶ, τοῦ τοίχου, « ρα οὐκ ἐροῦσι πρὸς ὑμᾶς\" Ποῦ ἐστιν ἡ ἁλοιφὴ ὑμῶν, ἣν ἠλείψατε; » Ὅταν διὰ τῶν πραγμάτων μάθωσι ψευδεῖς τὰς ὑμετέρας προῤῥήσεις, καὶ πόλεμον, καὶ σφαγὴν, καὶ αἰχμαλωσίαν Β ἀντὶ τῆς ἐλπισθείσης εἰρήνης, οὐκ ἐροῦσι ὑμῖν\" Ποῦ οἱ χρηστοὶ ὑμῶν λόγοι, καὶ αἱ τῆς εἰρήνης ἐπαγγελίαι; Οὕτω πάλιν διὰ πλατυτέρων τὰ αὐτὰ εἰρηκὼς, καὶ ἀπειλήσας τῶν πολεμικῶν βελῶν τὸν χκαταχλυσμὸν, καὶ τὰς τῶν λίθων νιφάδας, καὶ τοῦ κακῶς οἰκοδομηθέντος τοίχου τὴν μέχρι θεμελίων κατάλυσιν, καὶ τῆς ψευδολογίας τῶν τὰ ἀγαθὰ προενρηχότων τὸν ἔλεγχον, σαφέστερον ποιεῖ τὸν λόγον. Εἴπα 5 γὰρ, φησὶ, πρὸς ὑμᾶς\" Οὐκ ἔστιν ὁ τοῖχος, οὐδὲ οἱ ἀλείφοντες αὐτόν. (τς.\") Οἱ προφῆται τοῦ Ἰσραὴῖ, οἱ προφητεύοντες ἐπὶ ρουσαλὴμ, καὶ ὁρῶντες αὐτῇ \" εἰρήνην, καὶ φησὶ, πάντα γενήσεται, καὶ ἡ ἀλοιφὴ, καὶ ὁ τοῖχος, καὶ οἱ τὴν ἀλοιφὴν προσενεγχόντες προφῆται. Πολιορκία γὰρ, φησὶ, καὶ αἰχμαλωσία, ἀντὶ τῆς ἐπαγτελθείσης εἰρήνης τὴν Ἱερουσαλὴμ καταλήψεται, Ταῦτα περὶ τῶν ψευδοπροφητῶν εἰρηκὼς, τρέπεῖ τὸν λόγον ἐπὶ τὰς ψευδοπροφήτιδας. “Οργανα γὰρ καὶ ταύτας ὁ τῆς ἀνθρωπείας φύσεως ἀλάστωρ εὑρὼν, καὶ διὰ τούτων τὴν ψευδολογίαν ἐνήργει\" καὶ τοῖς μὲν προφήταις τοὺς ψευδοπροφήῆτας ἀντἕταττε, ταῖς δὲ προφητικῆς χάριτος ἠξιωμέναις γυναιξὶ τὰς τοῦ ψεύδους τὴν ἐνέργειαν δεξαμένας. Προλέγει τοίνυν καὶ ταύταις τὰ συμδησόμενα.","t":"\"For there will be a flooding rain, and …, and it will fall; and a lifting wind will come, and it will be rent. And behold, the wall has fallen.\" He has said everything figuratively, as of a wall, and through all of it he indicated the onslaught of the enemies. The bonds of the wall he called the king and the rulers, [who] held the people together. And the flooding rain, then, he named the Chaldeans. When the wall has fallen, then, he says, \"will they not say to you: Where is your plaster with which you daubed it?\" When they learn through events that your predictions were false, and [find] war and slaughter and captivity instead of the peace they hoped for, will they not say to you: Where are your kind words and your promises of peace? Having thus said the same things again at greater length, and having threatened the deluge of missiles of war, the snowstorms of stones, the demolition of the badly built wall down to its foundations, and the exposure of the lies of those who foretold good things, he makes his word clearer: \"For I said to you: The wall is no more, nor those who daub it: the prophets of Israel who prophesy to Jerusalem and see peace for it, and …\" … all will [perish], he says, the plaster, the wall, and the prophets who applied the plaster. For siege and captivity, he says, will overtake Jerusalem instead of the peace that was promised. Having said these things about the false prophets, he turns his word to the false prophetesses. For the destroyer of human nature found these too as his instruments and worked his lying through them; and as he set the false prophets against the prophets, so against the women counted worthy of the prophetic grace he set those who had received the working of falsehood. He foretells, then, to these also what will befall them.","f":"Theodoret, <i>Comm. Ezech.</i> 13.12 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/13-12)."},"theodoret-interpretatio-ezechielem/13.17":{"o":"ιζ΄, τη. Καὶ σὺ, υἱὲ ἀγθρώπον, στήρισον τὸ πρόσωπόν σου ἐπὶ τὰς θυγατέρας τοῦ λαοῦ σου, τὰς προφητευούσας ἀπὸ καρδίας αὑτῶν, καὶ προφήτευσον ἐπ᾽ αὐτὰς, καὶ ἐρεῖς \" Τάδε καράλαια ὑπὸ πάντα ἀγχῶνα χειρὸς, καὶ ποιούσαις ἐπιδόλαια “' ἐπὶ πᾶσαν κεφαλὴν πάσης ἡλικίας, τοῦ διαστρέψαι “ ψυχάς. Τὰς ψυχὰς τοῦ λαοῦ μου διέστρεφρον “3, καὶ ψυχὰς ζδριεποιοῦντο. Τοῦτο δὲ σαφέστερον ὁ Σύμμαχος ἡρμῆ“ νευσεν, οὕτως εἰπών \" ς Οὐαὶ ταῖς συῤῥαπτούσαις ὑπαυχένια πρὸς κεφαλῆς πάσης ἡλικίας εἰς τὸ θη ρϑύειν ψυχάς. ν» Τροπικῶς δὲ διὰ τούτων τοὺ; ἀπαλωτέρους καὶ χρηστοτέρους ἡνίξατο λόγους “ τά τε γὰρ ὑπαυχένια καὶ τὰ ὑπαγχώνια ἀνάπαυλάν τινα καὶ θεραπείαν προσφέρει τοῖς μέλεσιν, οἷς ὑποτίθενπαι\" καὶ οἱ χρηστότεροι λόγοι, καὶ ψευδεῖς ὄντες, πρὸς καιρὸν μὲν τὴν ἀκοὴν γαργαλίξουσι, φὰς δὲ παντοδαπὰς προσφέρουσι ταῖς ψυχαῖς. Οὕτω καὶ αἱ ψευδοπροφήτιδες τῷ μὲν λαῷ τὴν κατὰ ψυχὴν δος, τὰ δοκοῦντα χρηστὰ προφητεύουσαι. Τοῦτο γὰρ ἡνίξατο εἰρηκώς \" ε Τὰ; ψυχὰς τοῦ λαοῦ βου διέττρε- φον, καὶ ψυχὰς περιεποιοῦντο. ν» Διαστρέφοντες γὰρ τὸν λαὸν, καὶ τοῦ Θεοῦ ἀφιστῶντες, αὐταῖς προσἔχειν παρεσχεύαζον. Εἶτα κέρδους τὸ εὐτελές.","t":"\"And you, son of man, set your face against the daughters of your people who prophesy from their own heart, and prophesy against them, and say: Thus … pillows under every elbow of the hand, and who make veils upon every head of every age, to pervert souls. The souls of my people were perverted, and they preserved souls [for themselves].\" Symmachus rendered this more clearly, saying: \"Woe to those who sew together neck-cushions for the heads of every age, to hunt souls.\" By these he hinted figuratively at softer and kinder words; for neck-cushions and elbow-pillows bring a kind of rest and comfort to the limbs under which they are placed; and kinder words, even when they are false, tickle the hearing for a time, but bring harm of every kind to souls. So too the false prophetesses [brought] … to the people, prophesying what seemed kind. This is what he hinted at by saying: \"The souls of my people were perverted, and they preserved souls.\" For by perverting the people and drawing them away from God, they made them attend to themselves. Then [he shows] the cheapness of their gain.","f":"Theodoret, <i>Comm. Ezech.</i> 13.17 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/13-17)."},"theodoret-interpretatio-ezechielem/13.19":{"o":"ιθ΄, Καὶ ἐδεδήϊλουν μὲ πρὸς τὸν λαόν μου, ἔνδ- κεν δραχὸς χριθῶν, καὶ ἔνεχεν' κλασμάτων ἄρτου. Τί γὰρ τούτων εὐτελέστερον; Τί δὲ χαλεπώτερον τῆς ἐντεῦθεν ἐπαγομένης λώθδης; ε Τοῦ ἀποκτεῖναι, φησὶ, ψυχὰς, ἃς οὐκ ἔδες ἀποθανεῖν, καὶ τοῦ πεὲριποιήσασθαι ψυχὰς, ἃς οὐκ ἔδει ζῆσαι, ἐν 19 τῷ ἀποφθέγγεσθαι ὑμᾶς λαῷ εἰσαχούοντι μάταια ἀποφθέ- Ὑματαῖ\". ν Σμικροῦ γὰρ ἕνεκεν κέρδους, τοὺς μὲν ἐπῃνεῖτε μάτην ἐπὶ τοῦ λαοῦ, τοὺς δὲ τιμωρίας εἴναι ἀξίους ἐλέγετς, τῇ τοῦ λαοῦ κουφότητι καὶ εὖκολίᾳ κακῶς ἀποχεχρημέναι. Πειθόμενοι γὰρ τοῖς ὑφ᾽ ὑμῶν λεγομένοις, τοὺς μὲν ἀδίκως διέσωζον, τοὺς δὲ μάτην χατέσφαττον. Οὕτω τὴν ἀσέδειαν ἐλέγξας, ἀπειλεῖ τιμωρίαν.","t":"\"And they profaned me before my people for handfuls of barley and for pieces of bread.\" What is cheaper than these? And what is harsher than the harm that comes from it? \"To kill souls,\" he says, \"that should not die, and to preserve souls that should not live, when you utter vain utterances to a people that listens.\" For the sake of a little gain you praised some before the people without cause, and said that others deserved punishment, wickedly exploiting the fickleness and credulity of the people. For, believing what you said, they saved some unjustly and slaughtered others for nothing. Having thus exposed their impiety, he threatens punishment.","f":"Theodoret, <i>Comm. Ezech.</i> 13.19 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/13-19)."},"theodoret-interpretatio-ezechielem/13.2":{"o":"Κατὰ τῶν ψευδοπροφητῶν λοιπὸν τρέπει τὸν λόγον. β΄. Υἱὲ γὰρ, φησὶν, ἀνθρώπου, προφήτευσον ἐκὶ τοὺς προφήτας τοῦ ᾿ἸΙσραὴ.1, τοῖς προφητεύον» 6 τας. Καὶ ἵνα μὴ ἡ ὁμωνυμία βλάδην τοῖς ἀνθρώποις ἀπεργάσηται (προφῆται γὰρ, καὶ οἱ ἀληθεῖς, καὶ οἱ ψευδεῖς ὠνομάζοντο), εἰκότως ἐπήγαγε \" « Καὶ ἐρεῖς τοῖς προφῆταις δ᾽ τοῖς προφητεύουσιν ἀπὸ καρδίας αὑτῶν. » Τουτέστι, τοῖς ἐρήμοις παντελῶς τῆς τοῦ Πνεύματος ἐνεργείας, ψευδῇ δὲ ἀπὸ λογισμῶν Καὶ προφητεύσεις, φησὶ, καὶ ἐρεῖς πρὸς αὐτούς\" Ἀκούσατε «.16γον Κυρίου. (γ'.) Τάδε «λέγει ᾿Αδωναῖ Κύριος \" Οὐαὶ τοῖς προφητεύουσιν ἀπὸ καρδίας αὑτῶν, τοῖς \"\" πορενομέγοις ὀπίσω τοῦ πνεύματος αὑτῶν, καὶ τὸ καθόλου μὴ βλέπουσι. θρῆνος, φησὶ, καταλήψεται τοὺς ὑπὸ θείου μὲν Πνεύματος οὐκ ἐνεργουμένους, οἰκείᾳ δὲ ὁρμῇ πειθομένους. Τὴν Ὁ Τὰρ προαίρεσιν τῆς ψυχῆς πνεῦμα αὑτῶν \") προῦδ᾽, ε΄, Ὡς ἀλώπεκες ἐν ταῖς ἐρήμοις οἱ προφῆταί σου, Ἰσραήλ. Οὐκ\" ἔστησαν ἐν στερεώματι, καὶ οὗ συγήγαγον ποίμνιον δ ἐπὶ τὸν οἶκον τοῦ Ἰσραήλ. Οὐκ ἀνέστησαν. ὡς ἐν πολέμῳ, οἱ 16γοντες δ ὡς \" ἐν ἡμέρᾳ Κυρίου. Ταῦτα δὲ ὁ Σύμμᾶχος σαφέστερον ἡρμήνευσεν “ε Ὡς ἀλώπεκες ἐν ἐρειπὶοις οἱ προφῆταί σου, Ἰσραὴλ οὐκ ἀνέδητς εἰς τὰς διαχοπὰς, οὐδὲ περιεφράξατε φραγμὸν περὶ τοὺς υἱοὺς Ἰσραὴλ, ὑπὲρ τοῦ στῆναι, ὡς \"δ ἐν πολέμῳ ἐν ἡμέρᾳ Κυρίου. » ᾿Αλώπεξι γὰρ, φησὶν, ἐοίκασιν οἱ προφῆταί σου, ὦ Ἰσραὴλ, ἐν ἐρειπίοις Καθάπερ γὰρ ἐκεῖναι τὰς τῶν ἐρειπίων οὐκ ἀποφράττουοιν ἐξόδους, ἀλλ᾽ ἔξεστι τῷ βουλομένῳ ἀνιέναι διὰ τούτων, καὶ εἰσιέναι. οὕτως οὗτοι τὴν τοῦ λαοῦ ῥᾳθυμίαν ὁρῶντες, οὐκ ἀπετείχισαν αὐτοῦ τὰς ἐπὶ τὴν πονηρίαν ὁδοὺς, οὐδὲ λόγοις περιέφραξαν εὖσεδέσιν, ὥστε ἐν τῇ τῆς ὀργῆς ἡμέρᾳ δυνηθῆναι τῶν πολεμίων περιγενέσθαι \" ἀλλὰ τῇ τοῦ λαοῦ ἀσθενείᾳ εἰς οἰκεῖον ἀπεχρήσαντο κέρδος.","t":"From here he turns his word against the false prophets. \"Son of man,\" he says, \"prophesy against the prophets of Israel who prophesy.\" And so that the sameness of the name might not harm people (for both the true and the false were called prophets), he fittingly added: \"And you shall say to the prophets who prophesy from their own heart\": that is, to those wholly destitute of the activity of the Spirit, [who utter] falsehoods from [their own] reasonings. \"And you shall prophesy,\" he says, \"and say to them: Hear the word of the Lord. Thus says Adonai the Lord: Woe to those who prophesy from their own heart, who walk after their own spirit and see nothing at all.\" Lamentation, he says, will overtake those who are not moved by the divine Spirit but follow their own impulse; for he called the choice of the soul \"their spirit.\" … \"Like foxes in the deserts are your prophets, Israel. They did not stand in the firmament, and did not gather a flock for the house of Israel. They did not rise up, as in war, those who say: as in the day of the Lord.\" Symmachus rendered this more clearly: \"Like foxes in ruins are your prophets, Israel; you did not go up into the breaches, nor build a fence around the sons of Israel, to stand as in war in the day of the Lord.\" For your prophets, he says, O Israel, are like foxes in ruins. Just as foxes do not block the openings of the ruins, but anyone who wishes may go up and come in through them, so these men, seeing the slackness of the people, did not wall off their roads to wickedness, nor fence them about with godly words, so that on the day of wrath they might be able to overcome their enemies; but they exploited the people's weakness for their own gain.","f":"Theodoret, <i>Comm. Ezech.</i> 13.2 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/13-2)."},"theodoret-interpretatio-ezechielem/13.20":{"o":"χ', χα΄. Διὰ τοῦτο τάδε.ἰέγει Αδωγαῖ Κύριος \" Ἰδοὺ ἐγὼ ἐπὶ τὰ προσκεφάλαια ὑμῶν, ἐφ' ὑμεῖς συστρέφετε 13 ἐκεῖ ψυχὰς, καὶ διαῤῥήξω αὑτὰ ἐπὶ\" τῶν βραχιόνων ὑμῶν, καὶ ἐξαποστελῶ τὰς ψυχὰς, ἃς ὑμεῖς ἐξεστρέψατε, τὰς ψυχὰς αὐτῶν εἰς διασκορπισμόν 1\", Καὶ ῥήξω τὰ ἐπιδόμαια 1\" ὑμῶν, καὶ ῥύσομαι τὸν λαόν μου ἐκ χειρὸς ὑμῶν, καὶ οὐκ ἔτι ἔσονται ἐν χερσὶν ὑμῶν εἰς συστροφὴν 1\", καὶ ἐπιγγώσεσθε ὅτι ἐγὼ Κύριος. Ἐλέγξω, φησὶ, τοὺς ὑμετέρους λόγους, καὶ δείξω ψευδεῖς, καὶ ἀντὶ τῶν χρηστῶν ἐχείνων ἐπαγγελιῶν, αἷ ἐοίκασιν ὑπαυχενίοις μαλακοῖς καὶ ὑπαγχωνίοις, ἐπάξω τὰ ἀλγεινὰ τῷ πεισθέντι ὑμῖν λαῷ, καὶ διασχορπιῶ αὐτοὺς, τῇ πείρᾳ διδάσκων τὸ ὑμέτερον ψεῦδος. ᾿Ελευθερώσω δὲ αὐτοὺς ὅμως ἀπὸ τῆς ὑμετέρας ψευδολογίας, πείθων αὐτοὺς, δι᾽ ὧν ὑπομένουσι, μηκέτι τοῖς ὑμετέροις προσέχειν λόγοις, ἀλλ᾽ ἐμὲ Κύριον ἐπιγράφεσθαι καὶ Δεσπότῆν.","t":"\"Therefore thus says Adonai the Lord: Behold, I am against your pillows, on which you gather souls there, and I will tear them from your arms, and I will send away the souls that you have perverted, their souls, to scattering. And I will tear your veils, and deliver my people from your hand, and they shall no longer be in your hands to be gathered; and you shall know that I am the Lord.\" I will expose your words, he says, and show them to be false; and instead of those kind promises, which resemble soft neck-cushions and elbow-pillows, I will bring painful things on the people that believed you, and I will scatter them, teaching your falsehood by experience. Yet I will free them from your lying, persuading them through what they suffer no longer to attend to your words, but to acknowledge me as Lord and Master.","f":"Theodoret, <i>Comm. Ezech.</i> 13.20 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/13-20)."},"theodoret-interpretatio-ezechielem/13.22":{"o":"κβ΄, κγ΄. Ἀνθ᾽ ὧν διεστρέφρετε καρδίαν δικαίου με ἀδίκως, καὶ ἐγὼ οὐ διέστρορον αὐτὸν, καὶ τοῦ κατισχύσαι χεῖρας ἀνόμου τὸ καθόλου, τοῦ μὴ ἀποστρέψαι αὐτὸν ἀπὸ τῆς ὁδοῦ αὑτοῦ τῆς πογηρᾶς, καὶ ζῆσαι αὐτόν. Διὰ τοῦτο ψευδῆ οὗ μὴ ἴδητε, καὶ μαντείας οὐ μὴ μαγτεύσησθε ἔτι\" καὶ ῥύσομαι τὸν λαόν μου ἐκ χειρὸς ὑμῶν, καὶ γνώ- σεσθε ὅτι ἐγὼ Κύριος. Ἐπειδὴ γὰρ, φησὶ, τοὺς μὲν δικαίους διεταράττετε καὶ ἐχειμάζετςο (οὕτω γὰρ ὁ ᾿Ακύλας ἡρμήνευσε), λυπηρὰ αὐτοῖς προλέγοντες, θρασυτέρους δὲ τοὺς παρανόμους ἀπετελεῖτε, ἀγαθὰ προθεσπίζοντες, καὶ ἑκάτερα παρὰ τὸν ἐμὸν ἐποιεῖτε σκοπόν\" τούτου χάριν, παντελεῖ ὑμᾶς παραδώσω ὀλέθρῳ, καὶ τὴν ψευδῇ μαντείαν ὑμῶν καταπαύσω, καὶ τῆς δε ὑμῶν ἀπωλείας τὸν ἐμὸν ἐλευθερώσω λαόν. Οὕτω τὰ περὶ τούτων προθεσπίσας, ἐφ᾽ ἕτερον μεταφέρει τὸν λόγον. -","t":"\"Because you perverted the heart of the righteous unjustly, though I did not pervert him, and strengthened the hands of the lawless altogether, so that he would not turn from his evil way and live; therefore you shall no longer see falsehoods, and you shall divine divinations no more; and I will deliver my people from your hand, and you shall know that I am the Lord.\" Since, he says, you troubled and tossed the righteous (so Aquila rendered it) by foretelling grievous things to them, and made the lawless bolder by prophesying good things to them, doing both contrary to my purpose, for this reason I will give you over to utter destruction, put an end to your false divination, and free my people from [the harm] you cause. Having thus foretold what concerns them, he transfers his word to another subject.","f":"Theodoret, <i>Comm. Ezech.</i> 13.22 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/13-22)."},"theodoret-interpretatio-ezechielem/13.6":{"o":"ς΄, ζ,. Βλέποντες, φησὶ, ψευδῆ, μαντευόμενοι μάταια, οἱ λέγοντες \" Λέγει Κύριος, καὶ Κύριος οὐκ ἀπέσταιλχεν αὐτοὺς, καὶ ἤρξαντο τοῦ ἀνα- στῆσαι «1όγον. Οὐκ ὅρασιν ψευδῆ δωράχατε, καὶ Κύριος, Κύριος, καὶ ἐγὼ οὐκ ἐλάλησα, Τῷ ὀνόματι, φησὶ, τῷ ἐμῷ χατεχρήσασθε ψευδεῖς μαντείας τῷ λαῷ προσφέροντες \" ἐγὼ δὲ οὐδὲν ὑμῖν τού-","t":"\"Seeing falsehoods,\" he says, \"divining vain things, who say: The Lord says, and the Lord did not send them; and they began to raise up a word. Have you not seen a false vision …, and [said]: The Lord, the Lord [says], and I did not speak?\" You misused my name, he says, bringing false divinations to the people; but I [said] nothing of these things to you","f":"Theodoret, <i>Comm. Ezech.</i> 13.6 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/13-6)."},"theodoret-interpretatio-ezechielem/13.8":{"o":"η΄, θ΄. Διὰ τοῦτο εἰπέ\" Τάδε «1έγει ᾿Αδωγαῖ Κύριος \" ᾿Αγθ᾽ ὧν οἱ.16γοι ὑμῶν ψευδεῖς, καὶ αἱ μαντεῖαι ὑμῶν μάταιαι, διὰ τοῦτο ἰδοὺ ἐγὼ ἐφ᾽ ὑμᾶς, «1έγει ᾿Αδωναῖ Κύριος. Καὶ ἐκτενῶ τὴν χεῖρά μου ἐπὶ τοὺς προφήτας τοὺς ὁρῶντας τὰ ψευδῆ, καὶ τοὺς ἀποφθεγγομένους μάταια. Ἕν παιδείᾳ “5 τοῦ «αοῦ μου οὐκ ἔσονται, οὐδὲ ἐν γραφῇ οἴκου Ἰσραὴ. γραρήσογνται, καὶ εἰς τὴν γῆν ε τοῦ ᾿Ισραὴϊ οὐκ εἰσεεύσονται, καὶ γνώσονται ὅτε ἐγὼ ᾿Αδωναῖ Κύριος. Τὸν μὲν ἐμὸν, φησὶ, παικαὶ ἀνάγραπτον τὴν μνήμην οὐκ ἕξουσιν, οὐδὲ συναριθμηθήσονται τῷ λαῷ μου. Καὶ τὴν αἰτίαν δεικνὺς, ν\". ᾽Αγθ' ὧν, φησὶν, ἐπιιάνησαν δ\" τὸν λαόν μου, «“1έγοντες \" Εἰρήνη, εἰρήγη, καὶ οὐκ ἔστιν εἰρήνη. Ἐγὼ μὲν γὰρ τῷ λαῷ πόλεμον, καὶ σφαγὴν, καὶ αἰχμαλωσίαν προηγόρενον, τῇ ἀπειλῇ τῶν χκαχῶν σωφρονίσαι βουλόμενος οὗτοι δὲ τἀναντία μοι δρῶντε;, εἰρήνην αὐτοῖς ἐπηγγέλλοντο μάτὴν. ᾿ Καὶ αὐτὸς, φησὶν, οἰκοδομεῖ τοῖχον, ὡς στερεὸν “, καὶ αὐτοὶ ἐπαλείφουσιν αὐτόν. τὸν, Πεσεῖται. ᾽Ο μὲν γὰρ, φησὶ, λαὸς οἰκοδομεῖ τοῖχον σαθρὸν, διὰ τῆς πονηρίας καὶ ἀσεόείας \" οὗτοι δὲ τὰς χρηστὰς προῤῥήσεις, καὶ τὰς ἀγαθὰς ὑποσχέσεις, οἷόν τινα ἁλοιφὴν καὶ χρίσμα τῷ τοίχῳ προσφέρουσι, δέον καταλύειν τὴν σφαλερὰν μίαν, καὶ παρασκευάζειν στερεὰν αὐτὴν γενέσθαι. Ἐπαλείφοντες δὲ τοῖχον, ἐνόμιξον αὐτὸν ἀσφαλῆ διὰ τῆς ἀλοιφῇς ἀπεργάζεσθαι. Εἰπὲ τοίνυν αὐτοῖς ὅτι πεσεῖται καὶ διαλυθήσετα:. ","t":"\"Therefore say: Thus says Adonai the Lord: Because your words are false and your divinations vain, therefore behold, I am against you, says Adonai the Lord. And I will stretch out my hand against the prophets who see falsehoods and utter vain things. They shall not be in the instruction of my people, nor shall they be written in the register of the house of Israel, and they shall not enter the land of Israel; and they shall know that I am Adonai the Lord.\" My [instruction], he says, … and they shall not have their memory written down, nor be counted with my people. And showing the cause: \"Because,\" he says, \"they led my people astray, saying: Peace, peace, and there is no peace.\" For I foretold to the people war and slaughter and captivity, wishing to bring them to their senses by the threat of evils; but these men, acting against me, promised them peace in vain. \"And he,\" he says, \"builds a wall as if it were firm, and they daub it. … that it will fall.\" The people, he says, builds a rotten wall through its wickedness and impiety; and these men apply their kind predictions and good promises to the wall like a plaster and coating, when they ought to have torn down the unsound structure and seen to it that it became firm. By daubing the wall they thought they were making it safe with the plaster. Tell them, then, that it will fall and be broken up.","f":"Theodoret, <i>Comm. Ezech.</i> 13.8 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/13-8)."},"theodoret-interpretatio-ezechielem/14.11":{"o":"(ια΄) ὅπως μὴ πλανῷνται \" ἔτι οἶκος τοῦ Ἰσραὴλ ἀτ’ ἐμοῦ, καὶ ἵνα μὴ μιαίνωνται ἔτι ὃν πᾶσι τοῖς παραπτώμασιν αὑτῶν\" καὶ ἔσονταί μοε εἰς \"λαὸν, καὶ ἐγὼ ἔσομαι αὐτοῖς εἷς Θεὸν, ᾿Αδωγναῖ Κύριος. Οὐ μάτην, φησὶ, ταύτην ἐκείνοις ἐπάξο) τὴν τιμωρίαν, ἀλλὰ διὰ τοῦ ἐχείνων ὀλέθρου τὸν λαόν μου εὐεργετῶν, καὶ τῆς ἐχείνων ἀσεδείας ἐλευθερῶν». Βούλομαι γὰρ αὐτὸν ἔχειν λαὸν, καὶ εἶναι αὐτῶν θέλω Θεὸς, πᾶσαν αὑτῶν κηδεμονίαν ποιούμενος. ιβ'-ἰδ, Καὶ ἐγένετο λόγος Κυρίου πρός μδ, \"λέγων \" Υἱὲ ἀγθρώπου, γῆ ἐὰν ἁμάρτῃ μοι, τοῦ παραπεσεῖν παραπτώματι, καὶ ἐκτενῶ τὴν χεῖρά μου ἐπ' αὐτὴν, καὶ συντρίψω αὐτῆς στήριγμα ἄρτου, καὶ ἑξαποστειῶ ἐπ᾽ αὐτὴν “λιμὸν, καὶ ἐξαρῶ ἐξ αὐτῆς ἄνθρωπον καὶ κτῆνος\" καὶ ἐὰν ὧσιν οἱ τρεῖς ἄνδρες οὗτοι ἐν μέσῳ αὐτῆς, Νῶε, καὶ ἸΙὼδ, καὶ Δαγιὴ., αὐτοὶ ἐν τῇ δικαιοσύνῃ αὑτῶν σωθήσονται, 2έγει ᾿Αδωναῖ Κύριος. Ἕν, φησὶν, ἁμαρτῆσαν ἔθνος κολάσαι βουληθῶ, καὶ λιμῷ παραδοῦναι, μετανοίᾳ δὲ χρήτασθαι μὴ βουληθῶσιν οἱ κολαζόμενοι, οὐδεμιᾶς τεύξονται συγγνώμης, οὐδὲ εἰ Νῶε, καὶ Ἰὼδ, καὶ Δανιὴλ εὑρεθεῖεν ἐν αὑτοῖς. Ἀλλ᾽ οὗτοι μὲν τῆς οἰκείας διχαιοσύνηφ τοὺς καρποὺς, καὶ τῆς σωτηρίας ἀπολαύσονται, ἐκείνους δὲ τῆς ἐπαγομένης οὐκ ἀπαλλάξουσι τιμωρίας. Τούτων δὲ τῶν ἀνδρῶν ἐμνημόνευσεν, ὡς τοῖς εἰρημένοις τῶν κατὰ τοὺς χρόνους αὐτῶν γεγονότων Ὁ λίαν συμθαινόντων. Ὅ τε γὰρ Νῶς ἐν ἀσεδῶν εὑρεθεὶς γενεᾷ, οὐκ ἴσχυσε τῆς τοῦ κατακλυσμοῦ πᾶνὠλεθρίας ἀπαλλάξαι τοὺς μετανοίᾳ χρήσασθαι μὴ θελήσαντας. Καὶ ὁ Δανιὴλ ὡσαύτως, κατὰ τὸν τῆς αἰχμαλωσίας γενόμενος καιρὸν, τοὺς μὲν ἄλλους διὰ τῶν κακῶν \" αὐτὸς δὲ, καὶ δορυάλωτος γενόμενος, τῶν πολεμίων ἐκράτησε, καὶ τοὺς ἀνδρα ποδίσαντας ἔλαδεν ὑπηκόους. Οὐδὲ οἱ τοῦ Ἰὼδ δὲ παῖδες τῆς τοῦ πατρὸς δικαιοσύνης ἀπῶναντο, μόνος δὲ κρείτ- \" των τῆς τοῦ Διὰ πλειόνων δὲ πάλιν ἑτέρων ταῦτά φησι\" Κἂν γὰρ θάνατον ἐπαγάγω τῇ γῇ ἐκείνῃ, κἂν θηρίων ἑπανάσεαπιν, κἂν πολεμίων ἔφοδον, εὑρεθήσονται δὲ οἱ τρεῖς ἄνδρες μέσοι αὐτῶν, οὐδὲ τοὺς ἑαυτῶν υἱοὺς ἢ θυγατέρας διασῶσαι δυνήσονται, ἀλλὰ μόνοι, τεύξονται τῆς σωτηρίας. Δῆλον\" δὲ ὅτι οἱ μετανοίας ὑπάρχουτες ἔρημοι, οὐδεμίαν ὠφέλειαν ἐκ τῶν δικαίων καρποῦνται᾽ ὅτι γὰρ ἀκολουθεῖ τῇ μετανοίᾳ ἡ σωττοία, μάρτυς ἡ θεία Γραφὴ, πανταχοῦ τοῦτο διδάσκουσα. Νινευῖται γὰρ, οὔτε τὸν Νῶε, οὔτε τὸν Ἰὼδ, οὔτε τὸν Δανιὴλ ἔχοντες, ἀλλὰ τὸν Ἰωνᾶν, οὐκ μετανοίας εὕραντο τὴν σωτηρίαν. Διδάσκει τοίνυν ὁ προφητικὸς λόγος, ὡς οὐδεμίαν ἕξουσι συγγνώμην οἱ παρανομίᾳ συζῶντες, μεταμελείᾳ\" χρῆσθαι μὴ βουλόμενοει, καὶ \"5 δικαίοις συνοικεῖν σεμνυνόμενοι. Πρὸς δὲ τούτοις, βούλεται δεῖξαι ὁ τῶν ὅλων Θεὸς ὅτι ὅπερ ἐπ᾽ ἄλλου ἔθνους οὐ πεποίηκε, τοῦτο ἐπὶ τοῦ Ἰσραὴλ πεποίηκε.","t":"\"… so that the house of Israel may no longer go astray from me, and may no longer be defiled in all their transgressions; and they shall be my people, and I will be their God, [says] Adonai the Lord.\" I will not bring this punishment on them in vain, he says, but in order to benefit my people through their destruction and to free it from their impiety. For I wish to have it as my people, and I want to be their God, taking every care of them. \"And the word of the Lord came to me, saying: Son of man, if a land sins against me by committing a transgression, and I stretch out my hand against it, and break its staff of bread, and send famine upon it, and cut off from it man and beast; even if these three men are in its midst, Noah, Job, and Daniel, they shall be saved by their righteousness, says Adonai the Lord.\" If I wish, he says, to punish a nation that has sinned and to hand it over to famine, and those who are punished do not wish to repent, they will obtain no pardon, not even if Noah, Job, and Daniel are found among them. These men will enjoy the fruits of their own righteousness and salvation, but they will not free the others from the punishment brought upon them. He mentioned these men because what happened in their times agrees very closely with what was said. Noah, found in a generation of the ungodly, could not free from the utter destruction of the flood those who would not repent. Likewise Daniel, living at the time of the captivity, [could not deliver] the others from the evils; but he himself, though taken captive, prevailed over the enemies and had those who had enslaved him as his subjects. Nor did Job's children benefit from their father's righteousness; he alone [proved] stronger … He says the same again through several further examples: Even if I bring death upon that land, or a rising of wild beasts, or an onslaught of enemies, and the three men are found in their midst, they will not be able to save even their own sons or daughters, but they alone will obtain salvation. It is plain that those who are destitute of repentance reap no benefit from the righteous; for that salvation follows repentance, the divine Scripture bears witness, teaching this everywhere. The Ninevites had neither Noah, nor Job, nor Daniel, but Jonah, and they found salvation through repentance. The prophetic word teaches, then, that those who live in lawlessness and refuse to repent, while priding themselves on living among the righteous, will receive no pardon. Besides this, the God of all wishes to show that what he did not do in the case of any other nation he did in the case of Israel.","f":"Theodoret, <i>Comm. Ezech.</i> 14.11 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/14-11)."},"theodoret-interpretatio-ezechielem/14.21":{"o":"χα΄, κβ'. Τάδε.έγει γὰρ, φησὶν, ᾿Αδωγναῖ Κύριος΄ Ἐὰν δὲ καὶ τὰς τέσσαρας ἐκδικήσεις μου τὰς πονηρὰς (πονηρὰς δὲ τὰς χαλεπὰς λέγει), ῥομ:ραίαν, καὶ Διμὸν, καὶ θηρία πονηρὰ, καὶ θάνατον ἐξαποστειῶ ἐπὶ Ἱερουσαλὴμ, τοῦ ἐξοἱλοθρεῦσαι ἐξ αὐτῆς ἄνθρωπον καὶ κτῆγος. Καὶ Ἰδοὺ ὑποιλεδιμμένοι ἐν αὐτῇ οἱ ἀνασωζόμεγοι \"Ὲ ἐξ αὐτῆς, οἵτινες ἐξάξουσιν ἐξ αὐτῆς υἱοὺς καὶ θυγατέρας, ἰδοὺ αὐτοὶ ἐκπορεύσονται αρὸς ὑμᾶς, καὶ ὄψεσθε τὰς ὁδοὺς αὐτῶν \"\". Θάνατον μὲν καλεῖ τὴν αἰφνίδιον τελευτὴν, ῥομφαίαν δὲ τὴν σφαγὴν, «λιμὸν δὲ δῆλον ὅτι τὴν ἔνδειαν, θηρία πονηρὰ τοὺς ὠμῶς ἐξανδραποδίζοντας, ρὰς ἐκδικήσεις τὰς χαλεπὰς καὶ πικράς. Ταύτας, Ἢ φησὶ, τὰς τιμωρίας ἐπαγαγὼν τῷ Ἰσραὴλ, χαταλιμπάνω ἀνασωζομένους ἐξ αὑτῶν υἱοὺς καὶ θυγατέρας, ἴνα μάθωσιν ἅπαντες τὴν πολλὴν αὐτῶν ἀσέδειαν, καὶ τὰ πονηρὰ ἐπιτηδεύματα, καὶ γνῶσι τῆς τιμωρίας τὸ δίκαιον. Καὶ ὑμεῖς δὲ, οἱ ἐχείνων ὁμόφυλοι, οὐ χατηγορήσετε τῆς τιμωρία; ὠμότητα, τὴν τούτων θεασάμενοι πονηρίαν. Καὶ τοῦτο δηλῶν ἐπήγαγεν \"᾿ Καὶ μεταμεληθήσεσθε ἐπὶ τὰ κακὰ, ἃ ἐπήγαγον ἐπὶ ᾿Ιερουσαλὴμ, ἐπὶ πᾶσι τοῖς κακοῖς. οἷς \"\" ἐπήγαγον ἐπ᾿ αὐτήν. (κγ'.) Καὶ παρακαλέσουσιν ὑμᾶς, διότι ὄψεσθε τὰς ὁδοὺς αὐτῶν \"\", καὶ τὰ ἐνθυμήματα αὐτῶν, καὶ ἐπιγγώσεσθε ὅτι\" οὐ μάτην» πεποίηκα πάντα, ὅσα ἐποίησα ἐν αὑτῇ, “λέγει ᾿Αδωναῖ Κύριος. Τούτου γὰρ \" χάριν, φησὶν, οὐ πάντας παραδώσω πανωλεθρίᾳ, ἀλλὰ καταλείψω ἐξ αὐτῶν σωζομένους 5, ἵνα μάθωσι δι᾿ ἐχείνων ἅπαντες τῆς ἐπενεχθείσης \" αὐτοῖς τιμωρίας τὸ δίκαιον.","t":"\"For thus says Adonai the Lord: Even if I send my four evil vengeances\" (by \"evil\" he means severe) \"sword, and famine, and evil beasts, and pestilence upon Jerusalem, to destroy from it man and beast; yet behold, there are left in it those who escape from it, who will bring out of it sons and daughters; behold, they will come out to you, and you will see their ways.\" He calls sudden death \"death,\" slaughter \"sword,\" and by \"famine\" plainly means want; \"evil beasts\" are those who cruelly enslave; [and] \"evil vengeances,\" those that are severe and bitter. Having brought these punishments on Israel, he says, I leave sons and daughters who escape from among them, so that all may learn their great impiety and their wicked practices, and may know the justice of the punishment. And you, their kinsmen, will not accuse the punishment of cruelty when you have seen their wickedness. Showing this he added: \"And you shall regret the evils that I brought upon Jerusalem, all the evils that I brought upon it. And they will comfort you, because you will see their ways and their designs, and you shall know that I have not done in vain all that I did in it, says Adonai the Lord.\" For this reason, he says, I will not give all of them over to utter destruction, but will leave some of them saved, so that through them all may learn the justice of the punishment that was brought upon them.","f":"Theodoret, <i>Comm. Ezech.</i> 14.21 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/14-21)."},"theodoret-interpretatio-ezechielem/14.4":{"o":"α'-τ΄. Καὶ ἤθον, φησὶ, πρός με ἄνδρες ἐκ τῶν πρεσθδυτέρων τοῦ ᾿Ισραὴλ, καὶ ἐκάθισαν πρὸ προσώπου μου. Καὶ ἐγένετο 1όγος Κυρίου πρός με, λέγων \" Υἱὲ ἀγθρώπου, οἱ ἄνδρες οὗτοι ἔθεντο τὰ διαγοήματα αὐτῶν 185 ἐπὶ τὰς χαρδίως αὑτῶν, καὶ τὴν κόλασιν\" τῶν ἀδικιῶν αὑτῶν ἔθηκαν πρὸ προσώπου αὑτῶν\" εἰ ἀποκρινόμενος ἀποκχριθῶ αὐτοῖς\"; Σαφέστερον τοῦτο ὁ ᾿Ακύλας ἡρμήγευσεν ςε Οἱ ἄνδρες οὗτοι ἀνήνεγκαν τὰ εἴδωλα ᾿αὑτῶν ἐπὶ καρδία: αὑτῶν, καὶ σκάνδαλον ἀνομίας αὑτῶν ἔδωκαν ἀπέναντι τοῦ προσώπου αὑτῶν. »ν Ἃ γὰρ κακῶς, φησὶ, διανοηθέντες ἐπιτελοῦσι, καὶ ἠπειλημένης δ' τοῖς ἀδίκοις κολάσεως ἀναίδην καταφρονήσαντες, παρεγένοντο πρὸς σὲ, πυθέσθαι τι βουλόμενοι, καὶ ἀποκρίσεως ἀξιωθῆναι προσδ', ε΄. Διὰ τοῦτο λάϊησον αὑτοῖς, καὶ ἐρεῖς σ πρὰς αὐτούς - Τάδε ἰέγει ᾿Αδωναῖ Κύριος\" θρωπος\" ἐκ τοῦ οἴκου Ἰσραὴλ, ὃς ἐὰν θῇ τὰ διανοήματα\" αὑτοῦ ἐπὶ καρδίας αὑτοῦ, καὶ τὴν κόλασιν\" τῆς ἀδικίας αὑτοῦ τάξῃ πρὸ προσὠποῦυ ἑαυτοῦ, καὶ ξλθῃ πρὸς τὸν προφήτην, ἐγὼ Κύριος ἀποκριθήσομαι αὐτῷ ἐν τούτοις, ἐν οἷς ἐνέχεται ἡ διάνοια αὐτοῦ, ὅπως πλαγιάσῃ \"' τὸν οἶκον τοῦ ᾿Ισραὴ.λ: κατὰ τὰς καρδίας αὐτῶν τὰς ἀπηλλοτριωμένας ἀπ' ἐμοῦ ἐν τοῖς ἐγθυμήμασιν αὐτῶν \"5, Ἐπειδὴ τοῖς προφήταις καὶ τοῖς δουλεύοντες, καὶ ἐπυνθάνοντο, οὐκ ἵνα πάντως τὰ ὑπὸ τοῦ Θεοῦ κελευόμενα περάνωσιν, ἀλλὰ βουλόμενο; μανθάνειν εἰ συμθαίνουσι τοῖς λογισμοῖς αἱ προῤῥήσεις \" τούτου χάριν, ὁ τῶν ὅλων θεὸς διὰ τοῦ προφήτου φησὶν, ὅτι Πᾶς ἄνθρωπος ἐκ τοῦ οἴχου Ἰσραὴλ, ταῖς μὲν θείαις ἀντιλέγων διδασχαλέαις, μόνοις δὲ τοῖς οἰκείοις πειθόμενος λογισμοῖς, καὶ τῆς ἡἠπειλημένης τοῖς παρανόμοις καταφρονὼν τιμωρίας, κἂν πρὸς ψευδοπροφήτην ἀπέλθῃ, τὰ μὲν οἰκεῖα βουλήματα πληρῶσαι θέλων, ἀπόπειραν δὲ ποιούμενος, εἰ συμδαίνουσι τοῖς οἰκείοις λογισμοῖς αἱ προῤῥήσεις, ἐγὼ, φησὶν, ἀποκριθήσομαι αὐτῷ. Ἐπειδὴ οὐκ εὐθείᾳ κέχρηται διανοίᾳ, συγχωρήσω ὀλέθρου γάρ ἔστι καὶ ἀπωλείας ἀξιος. Διὰ τοῦτο, φησὶν, « Ὅπως πλαγιάσῃ τὸν οἶκον τοῦ Ἰσραὴλ κατὰ τὰς καρδίας αὐτῶν τὰς ἀπηλλοτριωμένας ἀπ᾽ ἐμοῦ ἐν τοῖς ἐνθυμήμασιν αὐτῶν- ν» Ἐπειδὴ γὰρ πόῤῥω τῆς ἐμῆς κηδεμονίας σφᾶς αὐτοὺς καθιστᾶσι, καὶ τῇ τῶν ψευδυπροφητῶν καίρουσιν ἐξαπάτῃ, συγχωρήσω αὑτοῖς τῶν οἰκείων πόνων δρέψασθαι τοὺς χαοπούς. Τοῦτο καὶ ἐπὶ τοῦ ᾿Αχλὰδ νον ἔστιν εὑρεῖν. Σεδεκίας γὰρ ὁ ψευδοπροφήτης, χέρατα σιδηρᾶ ἑαυτῷ ποιήσας, ἔλεγε τῷ ᾿Αχαάδ \" « Ἐν τούτοις χερατιεῖς τὴν Συρίαν. ν Τοῦ δὲ Ἰωσαφὰτ οὐ δεχομένου τὰ παρὰ τῶν ψευδοπροφητῶν λεγόμενα, μὲν ὁ Μικαίας \" ἐναντία δὲ τῷ Σεδεχίᾳ προφητεύσας, οὐκ ἔπεισε τὸν ᾿Αχαάδ. Οὔτε γὰρ ἐκεῖνα ποιῆσαι βουλόμενος, ἃ ὁ Θεὸς πργηγόρευσε δ᾽, τὸν προφήτην ἠρώτα, ἀλλ᾽ ἐκ παντὸς τρόπου τὸν ἴδιον ἤθελε κυρῶσαι σκοπόν. Διὸ τοῦ Θεοῦ συγχωρήσαντος, προῦλεγον μὲν οἱ ψευδοπροφῆται τὰ ψευδῇ \" πειθόμενος δὲ ἐκεῖνος ἐξήει, καὶ τὰς \"5 δίκας ἐδίδου τῆς","t":"\"And there came to me,\" he says, \"men from the elders of Israel, and they sat before my face. And the word of the Lord came to me, saying: Son of man, these men have set their thoughts upon their hearts, and have set the punishment of their iniquities before their faces; shall I indeed answer them?\" Aquila rendered this more clearly: \"These men have brought up their idols upon their hearts, and have set the stumbling block of their iniquity before their face.\" The things they carry out after wicked thinking, he says, and while shamelessly despising the punishment threatened against the unjust, … they have come to you, wishing to inquire about something and to be counted worthy of an answer … \"Therefore speak to them and say to them: Thus says Adonai the Lord: [Any] man of the house of Israel who sets his thoughts upon his heart, and sets the punishment of his iniquity before his face, and comes to the prophet, I the Lord will answer him in the things in which his mind is entangled, so that he may lead the house of Israel astray according to their hearts, which are estranged from me in their designs.\" Since … to the prophets, and … serving, and they inquired not in order to carry out at all costs what God commanded, but wishing to learn whether the predictions agreed with their own reasonings, for this reason the God of all says through the prophet: Every man of the house of Israel who contradicts the divine teachings and obeys only his own reasonings, and despises the punishment threatened against the lawless, even if he goes to a false prophet, wishing to fulfil his own wishes and testing whether the predictions agree with his own reasonings, I, he says, will answer him. Since he does not use an upright mind, I will permit it; for he deserves ruin and destruction. Therefore, he says: \"So that he may lead the house of Israel astray according to their hearts, which are estranged from me in their designs.\" For since they put themselves far from my care and delight in the deceit of the false prophets, I will allow them to reap the fruits of their own labors. One can find this also in the case of Ahab. Zedekiah the false prophet made himself horns of iron and said to Ahab: \"With these you shall gore Syria.\" And when Jehoshaphat would not accept what the false prophets said, … Micaiah [was brought]; he prophesied the opposite of Zedekiah, but did not persuade Ahab. For Ahab did not ask the prophet because he wished to do what God foretold, but wished in every way to ratify his own purpose. Therefore, with God's permission, the false prophets foretold falsehoods; and he, persuaded by them, went out and paid the penalty for his","f":"Theodoret, <i>Comm. Ezech.</i> 14.4 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/14-4)."},"theodoret-interpretatio-ezechielem/14.6":{"o":"ς΄. Διὰ τοῦτο εἰπὲ\" πρὸς τὸν οἶκον τοῦ Ἰσραήλ Τάδε λέγει ᾿Αδωναῖ Κύριος - ᾽Επιστράφρητε\",, καὶ ἀποστρέψατε ἀπὸ τῶν ἐπιτηδευμάτων ὑμῶν \"3 καὶ ἀπὸ πασῶν τῶν ἀσεδειῶν ὑμῶν, καὶ ἐπιστρέψατε τὰ πρόσωπα ὑμῶν. Παραίνεσιν προσφέρει πρόξενον σωτηρίας, καὶ τὸ ἀπὸ ταύτης ἐσόμενον ἀποδείκνυσι κέρδος.","t":"\"Therefore say to the house of Israel: Thus says Adonai the Lord: Turn back, and turn away from your practices and from all your impieties, and turn your faces.\" He offers an exhortation that brings about salvation, and shows the gain that will come from it.","f":"Theodoret, <i>Comm. Ezech.</i> 14.6 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/14-6)."},"theodoret-interpretatio-ezechielem/14.7":{"o":"ζ΄. Διότι ἄνθρωπος, ἄνθρωπος ἐκ τοῦ οἴχου Ἰσραὰὴ1, καὶ ἐκ τῶν προσηλύτων τῶν προσητευόγτων\"\" ἐγ τῷ οἴκῳ\" Ἰσραὴλ, ὃς ἀπαλ1ο- τριωθῇ ἀπ᾽ ἐμοῦ, καὶ θῇ τὰ ἐνθυμήματα αὑτοῦ \"5 ἐπὶ τὴν διάνοιαν αὑτοῦ, καὶ τὴν κόλασιν τῆς ἀδικίας αὑτοῦ τάξῃ πρὸ προσώπου ἑαυτοῦ, καὶ ἔλθῃ πρὸς τὸν προφήτην τοῦ ἐπερωτῆσαι αὑτὸν ἂν ἐμοὶ, ἐγὼ Κύριος ἀποκριθήσομαι αὐτῷ ἐν οἷς ἀνέχεται\" ἐν αὐτοῖς. Ταῦτα πάλιν σαφέστερα εἶπεν, ὅτι Πᾶς ὁ ἀλλότριον ἑαυτὸν καθιστὰς τῆς ἐμῆς κηδεμονίας, καὶ ἡγεμόνι τῷ κακῷ χρώμενος λογισμῷ,, καὶ εἰδὼς μὲν τὴν ἠπειλημένην τοῖς κακοῖς κόλασιν, καταφρονῶν δὲ ταύτης ἀφίκηται πρός τινα τῶν ψευδοπροφητῶν, ὡς δῆθεν παρ᾽ ἐμοῦ μαθεῖν τὸ πρακτέον βουλόμενος, ἐγὼ, φησὶ, ποιήσομαι τὴν ἀπόκρισιν, καὶ συγχωρήσω τῷ καλουμένῳ προφήτῃ ἀκόλουθα τοῖς λογισμοῖς ἰ ἀποκρίνασθαι. Εἶτα τὴν ἀξίαν ἀπειλεῖ τιμωρίαν \" π΄. Καὶ στηριῶ τὸ πρόσωπόν μου ἐπὶ τὸν ἄνθρωπον ἐκεῖνον, καὶ θήσομαι αὐτὸν εἰς ἔρημον, καὶ εἰς ἀφανισμὸν\"δ, καὶ ἐξαρῶ αὑτὸν ἐκ μέσου τοῦ «αοῦ μου, καὶ ἐπιγγώσεσθε ὅτι ἐγὼ Κύριος. Καὶ δεικνὺς ὡς οὐ περὶ τῶν θείων ταῦτα λέγει προφητῶν, ἀλλὰ περὶ τῶν τὸ μὲν ὄνομα ἐχόντων, τοῦ δὲ πράγματος ὄντων ἐρήμων, ἐπἤγαγε\" Καὶ ὁ\" προφήτης ἐὰν πλανηθῇ, καὶ προφήτην ἐκεῖνον, καὶ ἐχτεγῶ τὴν χεῖρά μου ἐπ᾿ αὐτὸν, καὶ ἀρανιῶ αὐτὸν ὃκ μέσου τοῦ αοῦ μου Ἰσραήλ. Καὶ λήψονται\" τὴν ἀδικίαν αὐτῶν. ᾿Αλλ᾽ οὐκ ἔστιν ἴδιον τοῦ δικαίου κριτοῦ, καὶ πλανᾷν τὸν προφήτην, καὶ πλανηθέντα χολάξειν. Οὐ τοίνυν κατ᾽ ἐνέργειαν λέγει τὸν προφήτην πλανᾷν, ἀλλὰ κατὰ συγχώρησιν \" τουτέστι, Δυνάμενος αὑτοῦ παραυτίκα ἐλέγχειν \" τὸ ψεῦδος, ἀνέχομα:, καὶ μαχροθυμῶ, καὶ συγχωρῶ ὃ κεχρῆσθαι τῇ ἐξαπάτῃ ᾿ γνώμῃ γὰρ, καὶ οὐκ ἀνάγκῃ ταύτην ἐπιτηδεύει. Διὸ καὶ τῆν ἴσην τιμωρίαν ἀπειλεῖ, καὶ τῷ κακῶς ἐρωτῶντι, κσὶ Κατὰ τὸ ἀδίκημα γὰρ, φησὶ, τοῦ ἐπερωτῶντος, Β ὡσαύτως καὶ τὸ ἀδίκημα τοῦ προφήτου ἔσται,","t":"\"For any man of the house of Israel, and of the proselytes who sojourn in Israel, who estranges himself from me, and sets his designs upon his mind, and sets the punishment of his iniquity before his face, and comes to the prophet to inquire of him concerning me, I the Lord will answer him in the things in which he is held.\" He said the same things again more clearly: Everyone who makes himself a stranger to my care and takes evil reasoning as his guide, and, knowing the punishment threatened against the wicked but despising it, comes to one of the false prophets as though wishing to learn from me what he should do, I, he says, will give the answer, and I will allow the so-called prophet to answer in agreement with his reasonings. Then he threatens the fitting punishment: \"And I will set my face against that man, and make him a desert and a desolation, and remove him from the midst of my people; and you shall know that I am the Lord.\" And showing that he says these things not about the divine prophets but about those who have the name but are empty of the reality, he added: \"And if the prophet is deceived …, … that prophet, and I will stretch out my hand against him and destroy him from the midst of my people Israel. And they shall bear their iniquity.\" But it is not the part of a just judge both to deceive the prophet and to punish him when he has been deceived. He does not say, then, that he deceives the prophet by his own working, but by permission; that is: though able to expose his falsehood at once, I bear with him, and am patient, and permit him to practice his deceit; for he practices it by choice and not by compulsion. Therefore he threatens the same punishment both to the one who inquires wickedly and to …: \"For according to the iniquity of the one who inquires,\" he says, \"so shall the iniquity of the prophet be,\"","f":"Theodoret, <i>Comm. Ezech.</i> 14.7 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/14-7)."},"theodoret-interpretatio-ezechielem/15.6":{"o":"α'-δ. Καὶ ἐγένετο «όγος Κυρίου πρός με, γωγν\" Καὶ σὺ, υἱὲ ἀγθρώπου, τί ἂν γένοιτο τὸ ξύ.1ον» τῆς ἀμπέλου ἐκ πάντων τῶν ξύλων τῶν λήψονται ἐξ αὐτῆς 1 ξύλον, τοῦ ποιῆσαι εἰς ἐργασίαν \"5; εἰ λήψονται ἐξ αὐτῆς πάσσαλον, τοῦ κρεμάσαι ἐπ᾿ αὑτὸν πᾶν σκεῦος; Πάρεξ δ'\" πυρὶ δέδοται εἰς ἀνάλωσιν, τὴν καὶ ἐνιαυτὸν αὐτῆς κάθαρσιν δ᾽ ἀναλίσκει τὸ πῦρ, καὶ ἐκλείπει εἰς τέλος \"5. Ἐπειδὴ ἄμπελον ἀεὶ διὰ πῶν προφητῶν τὸν Ἰσραὴλ ὠνόμασε\" διὰ μὲν γὰρ τοῦ Δαδὶδ, φησὶν, εἼΑμπελον ἐξ Αἰγύπτου μετῆρας\"» ὁδὲ Ἡσαῖας\" « ᾿Αμπελὼν ἐγενήθη τῷ ἠγαπημένῳ\" ν ὁ δὲ Ἱερεμίας’ ε« Πῶς ἐστράφης μοι εἰς πικρίαν, ἡ ἄμπελος ἡ ἀληθινή ᾽\"\";» τροπικῶς ἀπὸ τῶν χλημάτων τῆς ἀμπέλου δείκνυσι τοῦ Ἰσραὴλ τὸ ἄχρηστον. Καθάπερ γὰρ, φησὶν, ὑπὲρ ἅπαντα τὰ ξύλα εἰς ἐργασίαν ἀνεπιτήδειον τῆς ἀμπέλου τὸ ξύλον\" οὔτε γὰρ πάσσαλόν τις τὸν εὐτελέστατον ἐξ ἐκείνης κατασκευάσαι δύναται, ἀλλὰ μόνον τοῦ πυρὸς ὑπάρχει τροφὴ, καὶ ἡ κατ' ἐνιαυτὸν δὲ αὐτῆς κάθαρσις τῷ πυρὶ παραδίδοται - οὕτως οὗτος ὁ λαὸς εἰς ἕτερον οὐδὲν ἐπιτήδειος, ἢ εἰς ὄλεθρον καὶ τιμωρίαν. Τὴν κατ᾽ ἐνιαυτὸν αὑτῆς κάθαρσιν, φησὶν, ἀναλίσκει τὸ πῦρ, καὶ ἐκιλείπει εἰς τέλος. Εἰ ποιηθήσεται \" εἰς ἐργασίαν; (ε΄.) Οὐδὲ ἔτι αὑτοῦ ὄντος ὁλοκλήρου οὐκ ἔσται εἰς ἐργασίαν \". Μὴ ὅτι ἐὰν καὶ πῦρ αὐτὸ ἀναλώσῃ εἰς τέλος, εἰ ἔτι ἔσται εἰς ἐργασίαν; ἘΠ γὰρ, πρὶν ἣ τῷ πυρὶ παραδοθῆναι, εἰς οὐδεμίαν ἐστὶν ἐπιτήδειον ἐργασίαν, σχολῇ γε ἂν χρήσιμον ἔσται μετὰ τὸ πυρὸς γενέσθαι δαπάνην οὕτω τὴν παραθολὴν εἰρηκὼς, ἐπάγει τὴν ἑρμηνείαν. ς΄, ζ΄. Διὰ τοῦτο εἰπὲ, Τάδε «1έγει ᾿Αδωναῖ Κύριος\" Ὃν τρόπον τὸ ξύλον τῆς ἀμπέλου ἐγ τοῖς ξύλοις τοῦ δρυμοῦ, ὃ δέδωκα αὐτὸ τῷ πυρὶ εἰς ἀνάλωσιν, οὕτω δέδωκα τοὺς κατοικοῦντας Ἱερουσαλήμ. Καὶ δώσω τὸ πρώσωπόν μου ἐπ᾿ αὐτούς. Τοῦτο δὲ ἐκ μεταφορᾶς εἴρηκε τῶν ὀργίλον ὑποδειχνύντων καὶ βλοσυρὸν τὸ πρόσωπον. « Ἔχ τοῦ πυρὸς ἐξελεύσονται, φησὶ, καὶ πῦρ καταφάγεται αὐτούς. ν» ᾿Απαλλαγέντες γὰρ τοῦ λιμοῦ, παραδοθήσονται τῇ σφαγῇ καὶ τῇ αἰχμαλωσίᾳ. Καὶ γγώσονται ὅτι ἐγὼ Κύριος, ἐν τῷ στηρίσαι 3\" τὸ πρόσωπόν μου ἐπ᾽ αὐτούς. (η'.) Καὶ δώσω τὴν γῆν εἰς ἀφανισμὸν, ἀνθ᾽ ὧν παυρέπεσον παραπτώματι, λέγει ᾿Αδωναῖ Κύριος. Αὐτοὺς μὲν γὰρ αἰχμαλωσίᾳ καὶ σφαγῇ παραδώσω, τὴν δὲ ὑπ' αὑτῶν γεωργουμένην γῆν ἔρημον καταστήσω τῶν γεωργούντων οὐκ ὄντων. Ταῦτα δὲ πείσονται, δίκας ὧν ἐπλημμέλησαν τίνοντες. Ἐπειδὴ τοίνυν ὅσα προεγράφη, εἰς ἡμετέραν ὠφέλειαν προεγράφη, ἵνα διὰ τῆς ὑπομονῆς καὶ τῆς παρακλήσεως τῶν Γραφῶν τὴν ἐλπίδα ἔχωμεν, μὴ γενώμεθα ξύλα, καὶ χόρτος, καὶ καλάμη, ἅπερ ἐστὶ τροφὴ τοῦ πυρὸς, ἀλλὰ ἃ χρυσὸς καὶ λίθοι τίμιοι, ὕλη τοῦ βασιλικοῦ διαδήματος, ἵνα Χριστῷ συμβασιλεύσωμεν, μεθ᾽ οὗ τῷ Πατρὶ ἡ δόξα πρέπει, σὺν τῷ ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.","t":"\"And the word of the Lord came to me, saying: And you, son of man, what would the wood of the vine be, out of all the woods of the …? Will they take wood from it to make it into work? Will they take a peg from it to hang any vessel on it? Except that it is given to fire for consumption; the yearly pruning of it the fire consumes, and it fails utterly.\" Since through the prophets he always called Israel a vine (through David he says, \"You brought a vine out of Egypt\"; Isaiah says, \"The beloved had a vineyard\"; and Jeremiah, \"How have you turned to bitterness for me, O true vine?\"), he shows figuratively, from the branches of the vine, how useless Israel was. For just as, he says, the wood of the vine is less fit for work than any other wood (no one can make even the cheapest peg from it; it is only food for the fire, and even its yearly prunings are given to the fire), so this people is fit for nothing else but destruction and punishment. \"The yearly pruning of it,\" he says, \"the fire consumes, and it fails utterly. Will it be made into work? Even while it is whole it will not be fit for work; how much less, when the fire has consumed it utterly, will it still be fit for work?\" For if before it is given to the fire it is fit for no work, it will hardly be useful after it has become fuel for the fire. Having spoken the parable in this way, he adds the interpretation: \"Therefore say: Thus says Adonai the Lord: As the wood of the vine among the trees of the forest, which I have given to the fire for consumption, so have I given the inhabitants of Jerusalem. And I will set my face against them.\" This he said by a metaphor taken from those who show an angry and grim face. \"They shall come out of the fire,\" he says, \"and fire shall devour them\"; for after escaping the famine they will be handed over to slaughter and captivity. \"And they shall know that I am the Lord, when I set my face against them. And I will make the land a desolation, because they fell into transgression, says Adonai the Lord.\" I will hand them over to captivity and slaughter, and the land they farmed I will make desolate, with no one to farm it. They will suffer these things in payment for their offences. Since, then, whatever was written beforehand was written for our benefit, so that through endurance and the encouragement of the Scriptures we may have hope, let us not become wood, hay, and straw, which are food for the fire, but gold and precious stones, the material of the royal diadem, so that we may reign with Christ, with whom be glory to the Father, with the Holy Spirit, to the ages of ages. Amen.","f":"Theodoret, <i>Comm. Ezech.</i> 15.6 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/15-6)."},"theodoret-interpretatio-ezechielem/16.1":{"o":"α', β΄. Καὶ ἐγένετο λόγος Κυρίου πρός μδ,.ἐὴμ τὰς ἁμαρτίας αὐτῆς. ᾿Αγαθὸς τῶν ἀμαρτημάτῶν ὁ ἔλεγχος, καὶ ἐπ᾽ ὠφελείᾳ γινόμενος. Τοῖς γὰρ ἀναλγησίᾳ νοσοῦσιν ἐντίθησιν αἴσθησιν, καὶ εἰς μνήμὴν φέρει τῶν οἰκείων πλημμελημάτων. ᾿Ανιαρὸν νὰν γὰρ, καὶ λίαν χαλεπὸν, τὸ νοσεῖν \" χαλεπώτερον δὲ πολλῷ τὸ καὶ αὑτὴν ἀγνοεῖν τὴν νόσον \" οὗ χάριν, πολλάκις καὶ ἰατρῶν παῖδες «τοὺς οὕτω διακειμένους, οἵ Ἀ αἴσθησιν τῶν παθημάτων οὖκ ἐθέλουσι ᾽\" δέξασθαι, τὸ βαρὺ τῆς νόσου διδάσκουσιν, ἵνα αἰσθόμενοι παύσωνται μὲν ἀταξίᾳ τρέφοντες τῆς νόσου τὰς ὕλας, τοῖς δὲ τῆς ἰατρικῆς τέχνης ἀχολουθήσωσι νόμοις. Τοῦτο καὶ ὁ τῶν ὅλων θεὸς ἐπὶ τῶν παραποιῶν \" τῷ μὲν γὰρ ἁμαρτωλῷ διὰ τοῦ Δαδὶδ λέγει \" « Ἐλέγξω σε, καὶ παραστήσω κατὰ πρόσωπόν σου τὰς ἁμαρτίας σου\" » τῇ δὲ Ἱερουσαλὴμ διὰ Ἱερεμίου \" « Γνῶθι, ὅτι εἰς Κύριον τὸν Θεόν σου ἐσέδησας \" » καὶ πάλιν\" 4“ Ἴδε τὰς ὁδούς σου ἐν τῷ πολνανδρίῳ, καὶ γνῶθι τί ἐποίησας \"» καὶ μυρία δὲ ἄλλα τοιαῦτα ἔστιν εὑρεῖν. Τοῦτο τοίνυν κἀνταῦθα τῷ προφήτῃ Ἱεζεχιὴλ ποιῆσαι παρακελεύεται - «ε Διαμάρτυραι γὰρ. φησὶ, τῇ Ἱερουσαλὴμ τὰς ἀνομίας αὐτῆς. » Δεῖξον, φησὶ, τὰ τραύματα, ὑπόδειξον αὐτῆς τὰ ἔλκη, ἵνα μὴ ἀποτομίαν νομίσῃ τὴν τιμωρίαν, ἀλλὰ μαθοῦσα ἰατρικὴν τὴν τομὴν, χάριν ὁμολογήσῃ τῷ ἰατρῷ. Εἶτα κατὰ μέρος αὑτὸς διηγεῖται τὰ πλημ-","t":"“And the word of the Lord came to me … Jerusalem her sins.” Reproof of sins is good, and it is given for benefit. For it implants awareness in those sick with insensibility, and brings their own offenses to memory. To be sick is painful and very grievous; but far more grievous is not even to know the sickness itself. For this reason physicians often teach those so disposed, who are unwilling to accept awareness of their sufferings, how heavy the disease is, so that once aware they may stop feeding the matter of the disease by disorderly living and may follow the laws of the art of medicine. The God of all does this too with transgressors. To the sinner he says through David: “I will reprove you, and set your sins before your face”; to Jerusalem through Jeremiah: “Know that you have acted impiously against the Lord your God”; and again: “See your ways in the burial ground, and know what you have done”; and one can find countless other such things. This, then, he here commands the prophet Ezekiel to do: “Testify,” he says, “to Jerusalem her iniquities.” Show her wounds, he says, point out her sores, so that she may not think the punishment harshness, but, learning that the cutting is the surgeon's, may give thanks to the physician. Then he himself recounts her offenses one by one …","f":"Theodoret, <i>Comm. Ezech.</i> 16.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-1)."},"theodoret-interpretatio-ezechielem/16.11":{"o":"ια΄, ιβ΄. Καὶ ἐκόσμησά σε κόσμῳ, καὶ περιέθηκα ψέλλια περὶ τὰς χεῖράς σου, καὶ κάθεμα ἐπὶ τράχημόν σου. Καὶ ἔδωκα ἐνώτιον ἐπὶ τὸν μυκτηρὰ σου, καὶ τροχίσκους ἐπὶ τὰ ὠτία ᾽\" σου, καὶ στέστον “6 δὲ τούτων τροπικῶς προσήκει νοεῖν. ε Ῥέλλια μὲν ταῖς χερσὶ περιτιθέμενα,» τὴν πρακτικὴν ἀρετὴν\" τοῦ νόμου ζυγόν - ἐνώτιον δὲ τῷ μυχτῆρι νον, τὴν διὰ τῶν ἐντολῶν τῆς κακίας ἀνατροπὴν, χαλινοῦ δίκην προσφερομένην ἐκ μεταφορᾶς τῶν ταύρων, οἱ τὸν σιδηροῦν χαλινὸν ταῖς ῥισὶ δέχονται, καὶ δι᾽ ἐχείνου τῇδε κἀκεῖσε περιάγονται. Ὅτι δὲ καὶ βουσὶν ἀπείχασεν αὐτῶν τὴν θρασύτητα, μάρτυς ὁ προφήτης Ὡσηὲ ἐκ προσώπου τοῦ Θεοῦ λέγων\" Ἐγώτια δὲ τοῖς ὠσὶ προσφερόμενα τὴν ἀγαθὴν λέγει διδασκαλίαν, κόσμον ταῖς ἀκοαῖς διὰ τῆς εὐπειθείας προσφέρουσαν' στέφανον δὲ τῇ κεφαλῇ ἐπιτιθέμενον, τὴν ἐκ τῆς εὐσεθείας, καὶ τῆς εὐνομίας, καὶ ἐξ ἁπάντων τῶν ἀγαθῶν προσφερομένην εὐφημίαν. τ. Καὶ ἐχοσμήθης χρυσίῳ, καὶ ἀργυρίῳ, καὶ τὰ περιξόλαιά σου βύσσινα, καὶ τρίχαπτα 15, καὶ ποιχίζα. Καὶ τούτων δὲ ἕχαστον δυνατὸν οὕτω νοῆσαι\" κἀκεῖνο δὲ προσήκει προσθεῖναι τοῖς εἰρημένοις, ὅτι οὐ πνευματικὰ μόνον διὰ τῶν εἰρημένων αἰνίττεται, ἀλλὰ καὶ τὴν σωματικὴν εὑπραξίαν σημαίνει, Εὐθὺς μὲν. γὰρ ἐξελθόντες ἐξ Αἰγύπτου ἐχρήσατο παρὰ τῶν Αἰγυπτίων σχεύη ἀργυρᾶ καὶ χρνοᾶ, καὶ ἐσχύλευσαν τοὺς Αἰγυπτίους, τῆς βιαίας ἐργασίας δίκαιον ἀπαιτοῦντες μισθόν. Καὶ μέντοι καὶ τῶν τὴν Παλαιστίνην οἰκούντων ἐθνῶν πάντα τὸν πλοῦτον ἐλησαντο. Σημαίνει τοίνυν, πρὸς τοῖς πνευματικοῖς, καὶ τὴν σωματικὴν περιουσίαν Διὸ ἐπἀγει\" ε Σεμέδαλιν, καὶ μέλι, καὶ ἔλαιον ἔφαγες. » Πάντων, φησὶ, τῶν ἐκ γῆς ἀπήλαυσας ἀγαθῶν. Καὶ ἐγένου καλὴ σφόδρα, σφόδρα 1\". Εἴχες τὸν νόμον πληροῦτα τὴν ἀπὸ τῆς εὐνομία; εὐπρέπειαν. «Καὶ χατευ- Ό θύνθης εἰς βασιλείαν δ᾽.» Οὕτω, φησὶν, ηὐξέθης, ὡς φοθερὰ γενέσθαι πᾶσι τοῖς ἐκ γειτόνων, καὶ βασιλικῆς ἀπολαύειν τιμῆς. Τοῦτο γὰρ ἠνίξατο, δι᾿ ὧν ἐπήγαγεν.","t":"“And I adorned you with ornament, and put bracelets around your hands and a necklace on your neck. And I put a ring on your nostril, and discs on your ears, and a crown …” Each of these should be understood figuratively. “Bracelets placed around the hands” mean practical virtue; … the yoke of the law; the ring on the nostril, the overturning of evil through the commandments, applied like a bridle, by a metaphor from bulls, which take the iron ring in their nostrils and are led about this way and that by it. That he likened their insolence to cattle as well, the prophet Hosea is witness, speaking in the person of God: … The ornaments put on the ears he calls good teaching, which brings ornament to the hearing through ready obedience; the crown placed on the head, the good repute that comes from piety, from good order, and from all good things. “And you were adorned with gold and silver, and your garments were of fine linen, and hair-nets, and embroidered work.” Each of these too can be understood in the same way. And to what has been said one should add that through these words he hints not only at spiritual things but also signifies bodily prosperity. For as soon as they came out of Egypt they borrowed vessels of silver and gold from the Egyptians and despoiled the Egyptians, claiming a just wage for their forced labor. And they also took as plunder all the wealth of the nations that lived in Palestine. So, besides the spiritual things, he also signifies bodily abundance. That is why he adds: “You ate fine flour and honey and oil.” You enjoyed, he says, all the good things of the earth. “And you became very, very beautiful.” You had the law, which supplied the comeliness that comes from good order. “And you prospered into a kingdom.” You grew so great, he says, as to become fearsome to all your neighbors and to enjoy royal honor. For this is what he hinted at by what he added.","f":"Theodoret, <i>Comm. Ezech.</i> 16.11 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-11)."},"theodoret-interpretatio-ezechielem/16.14":{"o":"ιδ', Καὶ ξξη.1θέ σοι κ' ὄγομα ἐν τοῖς ἔθνεσιν ἐγ πτῷ κάλλει σου. Ἐπίσημος γὰρ ἐγένου, καὶ πο)υλρύλλητος παντσχοῦ. Εἴτα καὶ τὴν τούτου αἰτίαν φησί. ς Διότι συντετελεσμένον ἣν ἐνεὐπρεπείᾳ \"\", ζταξα ἐπὶ σὲ, λέγει ᾿Αδωναῖ Κύριος. » Ἔγὼ γάρ σο: τῆς εὐπρεπείας ταύτης ἐγενόμην αἴτιος, ἐντολαῖς καὶ νόμοις ἰδίοις χκαταχοσμήσας.","t":"“And your name went out among the nations for your beauty.” For you became notable and celebrated everywhere. Then he also states the cause of this: “Because it was perfected in the comeliness that I set upon you, says Adonai the Lord.” For I was the cause of this comeliness of yours, having adorned you with my own commandments and laws.","f":"Theodoret, <i>Comm. Ezech.</i> 16.14 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-14)."},"theodoret-interpretatio-ezechielem/16.15":{"o":"ιε΄, Καὶ ἐπεποίθεις ἐν τῷ κά,λ1ει σου. Λὕτη τῶν κακῶν ἡ ἀρχὴ, τὸ καταλιπεῖν μὲν τὴν θείαν ἐλπίδα, τοῖς δὲ οἰκείοις ἐναδρύνεσθαι κατορθώμασι. ε Καὶ Ὁ ἐπόρνευσας ἐπὶ τῷ ὀνόματί σου, καὶ ἐξέχεας τὴν πὴρνείαν σου ἐπὶ πάντα πάροδον\" αὐτῷ ἐγίνετο “δ, καὶ οἷκ ἔσται δῦ, γ Ὀνομαστοτάτη, φησὶ, γενομένη, καὶ μέγα διὰ τοῦτο φρονήσασα, ἐμοῦ μὲν ἀπέστης, εἰς ἐσχάτην ὃὲ ἀκολασίαν ἐξώχειλας, οὐκ ἕνα ἐραστὴν, οὐδὲ δύο δεχομένη, ἀλλὰ πάντα τὸν διὰ σοῦ παρελθεῖν χομένη τὴν συνουσίαν. Τοῦτο γὰρ παρεδήλωσεν εἰρηκώς\" « Αὐτῷ ἐγίνετο, καὶ οὐκ ἔσται!\" » τουτέστι, ἐμοὶ γὰρ σαυτὴν ἐξ ἀρχῆς ἀνατέθειχας. Ποργείαν δὲ ἐνταῦθα τὴν εἰδωλολατρείαν καλεῖ \" πάντα δὲ πάροδον, τὰς διαφοροὺς τῶν δαιμόνων ἐπιδουλάς.","t":"“And you trusted in your beauty.” This is the beginning of evils: to abandon hope in God and to pride oneself on one's own achievements. “And you committed sexual immorality on account of your name, and poured out your immorality on every passer-by; it was his, and it shall not be.” Having become most famous, he says, and proud because of it, you departed from me and ran aground in utter licentiousness, receiving not one lover, nor two, but everyone who [wished] to pass through you, [welcoming] intercourse. This is what he indicated by saying: “It was his, and it shall not be”; that is, for you had dedicated yourself to me from the beginning. Here he calls idolatry sexual immorality, and “every passer-by” the various schemes of the demons.","f":"Theodoret, <i>Comm. Ezech.</i> 16.15 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-15)."},"theodoret-interpretatio-ezechielem/16.16":{"o":"ις΄. Καὶ ἔλαδες ἐκ τῶν ἱματίων σου, καὶ ἐποίησᾶς σεαυτῇ εἴδωλα ῥαπτὰ, καὶ ἐξεπόρνευσας ἐπ' αὑτὰ, καὶ οὐ μὴ εἰσόλθῃς, ἃ οὐκ ἔσται \",, οὐδὲ μὴ γένηται. ἹΚαινὰ, φησὶ, καὶ παράδοξά σου τὰ τῆς εἰδωλολατρείας ἐπιτηδεύματα. Οὐ γὰρ μόνα πὰ τῶν ἄλλων ἐζήλωσας κακὰ, ἀλλὰ καὶ αὐτὴ ἕτερα ἐπενόησας, ἐξ ἱματίων εἰδώλων εἰκόνας χατασχευάσασα, καὶ θεοὺς ἀναγορεύσασα, καὶ ταῦτα ἐμοῦ σοι διὰ τοῦ νόμου τὰ τοιαῦτα \"᾽ ἀπαγορεύσαντος. εξ, Καὶ ἔλαδες τὰ σκεύη τῆς καυχήσεώς σου ἐκ τοῦ ἀργυρίου μου καὶ ἐκ τοῦ χρυσίον μου, ἐξ ὧν δέδωκά 5 σοι, καὶ ἐποίησας σεαυτῇ εἰκόνας ἀῤῥενικὰς, καὶ ἐπόργευσας ἐν αὑταῖς. Παρ ἐμοῦ, φησὶ, τὸν ἄργυρον, καὶ τὸν χρυσὸν λαμβάνουσα, θεοὺς ἐκ τῶν ἐμῶν κατασχενάζεις δωρεῶν, καὶ τούτους τῆς ἐμῆς προείλου θεραπείας. Εἰχόγας δὲ ἀῤῥενικὰς ὧνόμᾶσεν, ἐπειδὴ πορνείαν τὴν εἰδωλολατρείαν τροπικῶς \" ὀνομάζει. ιη\", ιθ΄, Καὶ ἔλαδες, φησὶ, τὸν ἱματισμόν σοῦ τὸν ποικίλον, καὶ περιέδαιες αὑτὰ\", καὶ τὸ ὅλαιόν μου καὶ τὸ θυμίαμὰ μου ἔθηκας πρὸ προσώπου αὖτῶν. Καὶ τοὺς ἄρτους, οὖς ἔδωκά σοι, σεμίδαιιν αὶ καὶ μέλι, καὶ ἔλαιον ἐψώμισά σε, καὶ ἔθηκας αὐτὰ πρὸ προσώπου αὑτῶν εἰς ὀσμὴν εὐωδίας. “Ἃ παρ' ἐμοῦ, φησὶν, ἐλάμθανες ἀγαθὰ, ταῦτα τοῖς μοιχοῖς ἐχείσμοῦσα, καὶ χαταποιχίλλουσα, τοῖς δὲ τὰς θυσίας καὶ Καὶ ἐγένετο, «1έγει ᾿Αδωγωῖ Κύριος. (χ') Καὶ ἔλαδες τοὺς υἱούς σου καὶ τὰς θυγατέρας σου, σιν \". Εἶτα κατ᾽ εἰρωνείαν ὁ ἔλεγχος. ε Ὥς μικρὰ ἐξεπόρνευσας.» Ἐξ ὧν δῆλον, καὶ λίαν σαφὲς, ὅτι πορνείαν ἐνταῦθα τὴν τῶν εἰδώλων θεραπείαν καλεῖ. ἣ","t":"“And you took some of your garments and made yourself stitched idols, and committed sexual immorality with them; and you shall not enter, things that shall not be, nor come to pass.” Your practices of idolatry, he says, are new and strange. For you did not only copy the evils of others, but you yourself devised others, making images of idols out of garments and proclaiming them gods, and this when I had forbidden you such things through the law. “And you took the vessels of your boasting, of my silver and of my gold, of what I had given you, and made yourself male images, and committed sexual immorality with them.” Taking the silver and the gold from me, he says, you make gods out of my gifts, and you preferred them to my service. He called them male images because he calls idolatry, figuratively, sexual immorality. “And you took,” he says, “your embroidered clothing and covered them with it, and you set my oil and my incense before them. And my loaves which I gave you — I fed you fine flour and honey and oil — you set them before them for a fragrant aroma.” The good things you received from me, he says, you … on the adulterers, adorning and decking them, and to them the sacrifices and … “And so it was, says Adonai the Lord. And you took your sons and your daughters …” … Then the reproof, by irony: “As if your sexual immorality were a small thing!” From this it is plain and very clear that here he calls the worship of idols sexual immorality.","f":"Theodoret, <i>Comm. Ezech.</i> 16.16 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-16)."},"theodoret-interpretatio-ezechielem/16.21":{"o":"κα', κβ΄. Καὶ ἔσφαξας, φησὶ, τὰ τέχνα σου\" καὶ ἔδωκας αὑτὰ ἐν τῷ ἀποτροπιάζεσθαί 5\" σε αὐτὰ Ὁ αὐτοῖς. Τοῦτο παρὰ πᾶσαν τὴν ποργείαν καὶ τὰ βδελύγματά σου. Πάντων γὰρ τῷ ὄντι καὶ μυσαρώτατον, καὶ μιαρώτατον, ἣ ἄδικος τῶν παίδων σφαγὴ, ἣν ἐπετέλουν οἱ μεμηνότες καὶ κακῶν ἀπαλλαγὴν, ὡς ἀνοήτως ὑπελάμδανον, σφίσιν αὐτοῖς μηχανώμενοι. ε Καὶ οὐκ ἐμνήσθης τῆς ἡμέρας τῆς νηπιότητός σου, ὅτε ἦσθα γυμνὴ, καὶ ἀσχημονοῦσα, καὶ πεφυρμένη ἐν τῷ αἵματί σου, καὶ","t":"“And you slaughtered,” he says, “your children, and gave them over when you consecrated them to them. This is beyond all your sexual immorality and your abominations.” For truly the most loathsome and most defiling of all things is the unjust slaughter of children, which those madmen carried out, contriving for themselves, as they foolishly supposed, a release from evils. “And you did not remember the day of your infancy, when you were naked and in shame and stained in your blood, and …”","f":"Theodoret, <i>Comm. Ezech.</i> 16.21 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-21)."},"theodoret-interpretatio-ezechielem/16.23":{"o":"κγ'. Καὶ ἐγένετο μετὰ πάσας τὰς ἀδικίας σου, ","t":"“And it came to pass after all your wickedness …”","f":"Theodoret, <i>Comm. Ezech.</i> 16.23 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-23)."},"theodoret-interpretatio-ezechielem/16.24":{"o":"κδ΄, χε΄, Καὶ φκοδόμησας σεαυτῇ οἴκημα πορνι- νατο κάλλος, καὶ πάντα πάροδον εἰς τὴν τοιαύτην ἀκολασίαν ὑπεδέξατο, νῦν μὲν τοὺς τῶν Αἰγυπτίων, νῦν δὲ τοὺ; τῶν ᾿Ασσυρίων καὶ Χαλδαίων προσχυνήσασα θεούς. Καὶ τοῦτο διδάσκων ἐπήγαγε\" Καὶ ἐπλήθυνας τὴν πορνείαν σου. (κς᾽.) Καὶ ἐξεπόρνευσας ἐπὶ τοὺς υἱοὺς Αἰγύπτου τοὺς μεγαλοσάρχους, τοὺς μεθ᾽ ὑπερδολῆς τῇ τῶν εἰδώλων θεραπείᾳ προστετηχότας ὠνόμασεν. Οὗτϑι γὰρ καὶ τράγους, καὶ βόας, καὶ πρόδατα, κύνας καὶ καὶ πιθήκους, καὶ κροκοδείλους, καὶ ἴδεις, καὶ ἱέρακας προσεκύνησαν. ᾿ αζ΄. Καὶ ἰδοὺ \"5 ἐκτεγῶ τὴν χεῖρά μου ἐπὶ σὲ, καὶ ἐξαρῶ τὰ νόμιμά σου, καὶ παραδώσω σε εἰς γψυχὰς μισούντων σε, θυγατέρας ἀλλορύλων, υ τὰς \"5\" ἐχκλιγούσας ἀπὸ τῆς ὁδοῦ σου, ἧς ἠσέβησας. Κινήσω, φησὶν, εἰς παιδείαν τὴν χεῖρά μον, καὶ γυμνώσω σε τῆς τοῦ νόμου λαμπρότητος, καὶ ἐπίχαρτόν σε τοῖς ἐχθροῖς καταστήσω, καὶ τὰς ἐκ γειτόνων πόλεις ἐπιγελᾷν φδοι ποιήσω, αἵ τὴν τῆς ","t":"“And you built yourself a brothel-house …” … [she defiled her] beauty, and received every passer-by into such licentiousness, worshiping now the gods of the Egyptians, now those of the Assyrians and Chaldeans. And to teach this he added: “And you multiplied your sexual immorality.” “And you committed sexual immorality with the sons of Egypt …” He called “great of flesh” those devoted beyond measure to the worship of idols. For these worshiped goats and oxen and sheep, dogs and apes, crocodiles, ibises and hawks. “And behold, I stretch out my hand against you, and I will take away your ordinances, and hand you over to the souls of those who hate you, the daughters of foreigners, who turned you aside from your way, in which you acted impiously.” I will move my hand, he says, to discipline you, and strip you of the splendor of the law, and make you a joy to your enemies, and I will make the neighboring cities laugh at you, which …","f":"Theodoret, <i>Comm. Ezech.</i> 16.24 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-24)."},"theodoret-interpretatio-ezechielem/16.28":{"o":"χη’, κθ'. Καὶ ἐξεπόρνευσας, φησὶν, ἐπὶ τοὺς υἱοὺς \"\" ᾿Ασσοὺρ, καὶ οὐδὲ οὕτως ἐνεπλήσθης, θυνας τὰ ποργεῖά\" σου πρὸς γῆν Χαναὰν, καὶ εἷς τοὺς Χαλδαίους, καὶ οὐδὲ ἐν τούτοις σθης. Ἕναστον, φησὶν, ἔθνος ἰδίοις εἰδώλοις ἐδούλευσε σὺ δὲ τοὺς ἁπάντων προσχυνήσασα θεοὺς, καὶ τῶν πανταχοῦ εἰδώλων τὴν θεραπείαν ἀσπαζομένη, χόρον τῆς ἀσεδείας οὐδέπω καὶ τήμερον ἔλαδες. γ΄. Τίγι καθαριῶ τὴν καρδίαν σου \", λέγει Ἄδωγαῖ Κύριος, ἐν τῷ ποιῆσαί σε πάντα ταῦτα ἔργα γυναικὸς πόργης παῤῥησιαζομέγης ὃ; Ποίαν, φησὶν, ἀξίαν τῆς ἀσεδείας ἐπαγάγω σοι τιμωρίαν; ποίῳ φαρμάκῳ χρησάμενος ποιήσομαι τῶν δυσωδῶν ἑλκῶν σου τὴν κάθαρσιν; τετόλμηχας γὰρ ἔργα γυναικὸς τὴν μὲν αἰδὼ τῶν μετώπων ἀποξυσάσης, Β τως δὲ καὶ προφανῶς τὴν ἀκολασίαν μετερχομένης. « Καὶ\" ἐξεπόρνευσας τριοσῶς ἐν ταῖς θυγατράσι σου.» Τῶν ὑπηκόων σου, φησὶ, πόλεων ἡ σὴ παρανομία τριπλασίων ἐστὶ, καὶ ἣν ἔδει διδάσκαλον τῆς εὗσεδείας γενέσθαι, αὕτη πάσης ἀσεδείας ἀρχέτυπον","t":"“And you committed sexual immorality,” he says, “with the sons of Assyria, and even so you were not satisfied” … [and you multi]plied your sexual immorality toward the land of Canaan and toward the Chaldeans, and not even with these were you [satisfied].” Each nation, he says, served its own idols; but you, worshiping the gods of all and embracing the worship of idols everywhere, have not yet had your fill of impiety even today. “How shall I cleanse your heart, says Adonai the Lord, when you do all these things, the works of a brazen prostitute?” What punishment worthy of your impiety, he says, shall I bring on you? With what medicine shall I cleanse your foul sores? For you have dared the works of a woman who has scraped the shame from her forehead and pursues licentiousness openly and in public. “And you committed sexual immorality three times over in your daughters.” Your lawlessness, he says, is three times that of the cities subject to you; and you who ought to have become the teacher of piety have become the pattern of all impiety.","f":"Theodoret, <i>Comm. Ezech.</i> 16.28 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-28)."},"theodoret-interpretatio-ezechielem/16.3":{"o":"Υ΄. Καὶ ἐρεῖς - Τάδε «έγει Αδωγναῖ ύριος τῇ Ἱερουσαλήμ. Πανταχοῦ \" ὁ διπλασιασμὸς τὸ ἀληθὲς διδάσκει τῆς δεσποτείας. « (Β ῥίζα σου 21 καὶ ἡ γένεσίς σου ἐκ γῆς Χαναάν ὁ κατὴρ σου ᾿Αμοῤῥαῖος, καὶ ἡ μήτηρ σου Χετταία.» Μέγα ἐφρόνουν Ἶουδαῖοι ἐπὶ τῇ συγγενείᾳ τοῦ ᾿Αδραάμ᾽\" διὸ καὶ τῷ Κυρίῳ ἂν τοῖς ἱεροῖς Εὐαγγελίοις ἔλεγον \"« Σπέρμα ᾿Αδραάμ Εἰ ὑπέδειξεν ὑμῖν φυγεῖν ἀπὸ τῆς μελλούσης ὀργῆς; Ποιήσατε οὖν καρποὺς ἀξίους τῆς μετανοίας, καὶ μὴ δόξητε λέγειν ἐν ἑαυτοῖς “ Πατέρα ἔχομεν τὸν ᾿Αὐραάμ' ἀμὴν ν᾽ γὰρ λέγω ὑμῖν\" Δύναται ὁ Θεὸς ἐκ τῶν λίϑων πούτων ἐγεῖραι τέχνα τῷ ᾿Αδραάμ. ν Ὥσπερ τοίνυν ὁ θεσπέσιος οὗτος ἀνὴρ, θηριώδεις ὄντας αὐτοὺς χεὶ πονηρίᾳ συζῶντας, τοῖς ἱοδόλοις θηρίοις ἀπείχασεν, οὕτω κἀνταῦθα ὁ Δεσπότης Θεὸς διὰ τοῦ προφήτου Χαναναίαν αὐτῶν τὴν ῥίζαν καλεῖ, τὸν δὲ πατέρα ᾿Αμοῤῥαῖον, καὶ τὴν μητέρα Χετταίαν, καὶ ἀπαξαπλῶς τὴν γένεσιν ἀλλόφυλον\" ὧν γὰρ ἐζήλωσαν τὴν ἀσέδειαν, τούτων εἰκότως ἐδέξαντο τὴν συγγένειαν, Β ἀπὸ τοῦ τρόπου τῷ γένει τούτῳ συγχληρωθέντες. Ἱκανὸν δὲ ἣν λίαν αὐτοὺς πλῆξαι, οὐ μόνον διὰ τὴν τηνικαῦτα παρανομίαν τούτων αὐτῶν τῶν ἐθνῶν, ἀλλὰ καὶ διὰ τὴν ἄνωθεν δυσγένειαν. ᾿Αραῖς γὰρ ὁ Χαναὰν ὑπεδλήθη, καὶ δουλείαν ὑπὸ τοῦ προπάτορος Νῶε κατεδικάσθη. Τούτου, φησὶν, ὑπάρχεις ἀπόγονος, καὶ οὐδεμίαν ἔχεις πρὸς τὸν ᾿Αδραὰμ καὶ τὸν Σὴμ συγγένειαν\" ὧν γὰρ ἠρνήθης τὴν εὐσέθδειαν, τούτων ἀπώλεσας καὶ αὐτὴν τὴν συγγένειαν, καὶ τῆς εὐγενείας ἐκείνης παντελῶς ἐγυμνώθης. Οὕτω πλήξας αὐτοὺς τῇ τοῦ Χαναὰν δυσγενείᾳ, κατὰ μέρος καὶ τὴν αὐτῶν παρανομίαν, καὶ τὸν οἰκείαν διηγεῖται εὐεργεσίαν 83. ς δ'. Οὐκ ἐτμήθη, φησὶν, ὁ ὀμφαιλός \" σου \". Τουτέστιν \"\", Ἔτι τὴν Αἰγυπτιαχὴν ἕλχεις τροφήν. « Γέννησιν δὲ αὐτῆς ν» καλεῖ τὴν ἐξ Αἰγύπτον ἔξοδον. Φασὶ δὲ ἰατρῶν παῖδες τὸ ἔμόρυον ἐν τῇ μήτρᾳ οἷόν τινα ῥίζαν ἔχειν τὸν ὀμφαλὸν, καὶ δι᾽ ἐχεΐνου τρέφεσθαί τε καὶ αὐξάνεσθαι ἐπειδὴ τοένυν αἱ μαῖαι κόπτειν εἰώθασι τοῦ βρέφους τὸ προχύπτον τοῦ ἐμφαλοῦ, τροπικῶς ἐκ μεταφορᾶς φησιν\" ε« Ὁ ὀμφαλός σον οὐ περιετμήθη \". ἀντὶ τοῦ, “τι καὶ σήμερον ξλχεις ἀπὸ τῆς μητρῴας μήτρας, τουτέστι τῆς Αἰγύπτου, τὴν τῆς ἀσεδείας τροφήν. « Καὶ ἐν ὕδατι οὐκ ἐλούσθης εἰς σωτηρίαν \"5, » Καὶ τοῦτο ἴσως \"\", \"' ἐκ μεταφορᾶς τῶν βρεφῶν, τῶν μετὰ τὸν τόκον λουομένων, καὶ ἀποῤῥυπτομένων, καὶ τοῦ μητρῴου αἷματος ἀπαλλαττομένων. Σὺ οὖν, φησὶ, τούτων οὐκ Ὁ ἀπηλλάγης, ἀλλ᾽ ἔτι καὶ σήμερον φέρεις τῆς μητρῴας νηδύος τὰ σημεῖα, ε Οὐδὲ ἀλὶ ἡλέσθης, καὶ φηλ, τῆς διδασκαλίας τοὺς ἅλας, οὐ τὰ προσενεχθέντα σοι διὰ τοῦ νόμου σπάργανα, ἃ τοῖς βρέφεσι ον προσφέρεται, ἵνα, εἴ τι ἂν τῶν μελῶν ἐν ταῖς ὠδῖσι «τοῦ εὐθέος παρατραπῇ, διευθύνηται, καὶ τὸ προσ-","t":"“And you shall say: Thus says Adonai the Lord to Jerusalem.” Everywhere the doubling teaches the reality of the lordship. “Your root and your birth are from the land of Canaan; your father was an Amorite, and your mother a Hittite.” The Jews thought highly of themselves because of their kinship with Abraham; that is why in the holy Gospels they said to the Lord: “We are Abraham's seed.” … [“Who] warned you to flee from the wrath to come? Bear, then, fruits worthy of repentance, and do not presume to say among yourselves, ‘We have Abraham as father’; for truly I say to you, God is able from these stones to raise up children to Abraham.” Just as this inspired man likened them to venomous beasts because they were beastly and lived with wickedness, so here too the Master, God, through the prophet calls their root Canaanite, their father an Amorite and their mother a Hittite, and, in short, their birth foreign. For they rightly received kinship with those whose impiety they emulated, being assigned to this race by their way of life. This was enough to strike them hard, not only because of the lawlessness of these very nations at that time, but also because of their low birth from the beginning. For Canaan was put under curses and condemned to slavery by the forefather Noah. You are his descendant, he says, and you have no kinship with Abraham and Shem; for you lost even kinship with those whose piety you denied, and you were stripped entirely of that noble birth. Having struck them in this way with Canaan's low birth, he recounts in detail both their lawlessness and his own kindness. “Your navel,” he says, “was not cut”; that is, you still draw Egyptian nourishment. He calls “her birth” the departure from Egypt. Physicians say that the embryo in the womb has the navel as a kind of root and is nourished and grows through it; and since midwives usually cut the part of the navel that protrudes from the infant, he speaks figuratively, by a metaphor: “Your navel was not cut,” meaning: even today you draw from your mother's womb, that is, from Egypt, the nourishment of impiety. “And you were not washed in water for salvation.” This too is perhaps a metaphor from infants, who after birth are washed and cleansed and freed from the mother's blood. You, then, he says, were not freed from these, but even today you bear the marks of your mother's womb. “Nor were you salted with salt” … the salt of teaching, nor the swaddling clothes offered to you through the law, which are given to infants so that if any of the limbs has been bent out of straight in the pains of birth, it may be straightened, and …","f":"Theodoret, <i>Comm. Ezech.</i> 16.3 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-3)."},"theodoret-interpretatio-ezechielem/16.31":{"o":"λα΄. Ἐν \" τῷ οἰκοδομῆσαί σε, φησὶ, τὸ πορ» γεῖόν σου ἐν ἀρχῇ πάσης ὁδοῦ, καὶ τὸ ἔχθεμά σου ἐποίησας ἐν πάσῃ τῇ πιλατείᾳ, καὶ οὐκ \" ἐγένου ὡς πόρνη συνάγουσα μισθώματα. Οὔτε γὰρ ἣ τῶν ἀναγκαίων χρεία ἐπὶ ταύτην σε ἤγαγε τὴν ἀκολασίαν\" πάντων γὰρ ἀπολαύουσα τῶν ἀγαθῶν, καὶ τοῖς ἐμοῖς ἐντρυφῶσα δώροις, τὰ παρ᾽ ἐμοῦ σο: διδόμενα προσέφερες ἐκείνοις. Διὸ γυναικὶ ἔοικας, ἀνδρὶ μὲν συνεζευγμένῃ, μοιχοῖς δὲ τὴν ὥραν προϊεμένῃ, καὶ τὰ τοῦ ἀνδρὸς ἐχφερούσῃ, καὶ τοῖς","t":"“In your building,” he says, “your brothel at the head of every way, and you made your display in every street; and you did not become like a prostitute gathering wages.” For it was not the need of necessities that led you into this licentiousness: enjoying all good things and luxuriating in my gifts, you offered to them what I gave you. So you are like a woman joined to a husband who gives away her bloom to adulterers, carries off her husband's goods, and to the …","f":"Theodoret, <i>Comm. Ezech.</i> 16.31 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-31)."},"theodoret-interpretatio-ezechielem/16.32":{"o":"λβ΄. Ἡ γυνὴ γὰρ, φησὶ, καὶ 1 ἡ \" μοιχωμένη ὑπὸ τὸν ἄνδρα αὑτῆς εἰς ἀλλοτρίους, ὁμοία \" σοι, ἡ καὶ πᾶσι τοῖς ἐκπορνεύουσιν\" εἰς αὐτὴν προσδιδοῦσα μισθώματα. Καὶ τὸ αὐτὸ πλατύτερον διεξιὼν, ἵνα σαφῶς διελέγξῃ τὴν ἀτοπίαν.","t":"“For the adulterous wife,” he says, “who [takes wages] from strangers while under her husband is like you, she who even gives wages besides to all who commit sexual immorality with her.” And he goes through the same thing more broadly, so as to expose the absurdity clearly.","f":"Theodoret, <i>Comm. Ezech.</i> 16.32 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-32)."},"theodoret-interpretatio-ezechielem/16.33":{"o":"λγ΄, Πάσαις γὰρ 3\", φησὶ, πόρναις δίδοται μιτοῖς ἐρασταῖς σου, καὶ ἐφόρτιζες αὐτοὺς τοῦ ἔρχεσθαι πρὸς σὰ κυχιόθεν ἐν τῇ ποργείᾳ σου. Οὐδεὶς γὰρ οὐδὲν ἀγαθὸν παρὰ τῶν ἀλαστόρων δαιμόνων ἐδέξατο πώποτε\" οἱ δὲ τούτοις δουλεύειν αἱ- Ὁ Ρούμενοι, τὰ παρὰ τοῦ Θεοῦ χορηγούμενα τούτοις προσφέροντες, τὴν τούτων δεσποτείαν ἐφέλχονται. Τοῦτο γὰρ ἡνίξατο εἰρηκώς \" ε Καὶ ἐφόρτιζες αὐτοὺς ποῦ ἔρχεσθαι πρὸς σὲ κυκλόθεν ἐν τῇ πορνείᾳ σον.» Δι᾿ ὧν γὰρ, φησὶ, προσέφερες, προέτρεπες αὐτοὺς προσθέειν σοι, καὶ προστρέχειν, καὶ διηνεκῶς συνεἶναι.","t":"“For to all prostitutes,” he says, “wages are given; [but you gave wages] to your lovers, and loaded them with gifts so that they came to you from all around in your sexual immorality.” For no one has ever received any good from the avenging demons; but those who choose to serve them, offering them what God supplies, draw their lordship upon themselves. This is what he hinted at by saying: “And you loaded them with gifts so that they came to you from all around in your sexual immorality.” For by what you offered, he says, you urged them to run to you, to hurry to you, and to be with you continually.","f":"Theodoret, <i>Comm. Ezech.</i> 16.33 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-33)."},"theodoret-interpretatio-ezechielem/16.34":{"o":"λδ', Καὶ ἐγένετο ἐν σοὶ διεστρειιμμένον παρὰ τὰς αὶ","t":"“And there was in you something perverse beyond the [women] …”","f":"Theodoret, <i>Comm. Ezech.</i> 16.34 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-34)."},"theodoret-interpretatio-ezechielem/16.35":{"o":"λε΄, λς΄. Διὰ τοῦτο, πόρνη, ἄκουε.6γον Κυρίου. φαίνεσθαι λοιπὸν τοῦ χρυσίου τὴν φύσιν, ἀλλ᾽ ὅλον σου τὸ νόμισμα θεωρεῖσθαι χαλκοῦν, \" γυμνώσω σὲ λοιπὸν τῆς ἐμῆς προνοίας, καὶ αἰσχύνης ἐμπλήσω, τῆς παντὸδαπῆς σε παρανομίας δίκας πραττόμενος, διαφερόντως δὲ τῆς ἀδίκου τῶν τέχνων σου σφαγῆς, ἣν τοῖς μιαιφόνοις προσήνεγχας δαίμοσι. ᾿","t":"“Therefore, prostitute, hear the word of the Lord.” … that the nature of the gold no longer appear, but all your coinage be seen to be bronze … I will strip you henceforth of my providence and fill you with shame, exacting from you the penalty for every kind of lawlessness, and especially for the unjust slaughter of your children, which you offered to the bloodthirsty demons.","f":"Theodoret, <i>Comm. Ezech.</i> 16.35 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-35)."},"theodoret-interpretatio-ezechielem/16.37":{"o":"λζ΄. Διὰ τοῦτο ἰδοὺ ἐγὼ ἐπὶ σὲ συγάγω πάντας τοὺς ἐραστάς σου, ἐν οἷς ἐπεμίγης ἐν αὐτοῖς, καὶ πάντας οὗς ἠγάπησας, σὺν πᾶσιν \"δ οῦς ἐμίσεις, καὶ συγάξω αὑτοὺς ἐπὶ σὲ κυχιϊόθεν. Δι᾽ αὐτῶν, φησὶ, τῶν ἐραστῶν σου τιμωρήσομαί σε\" ἐζήλωσας Χαλδαίων καὶ ᾿Λσσυρίων, Χαναναίων τε γαὶ Αἰγυπτίων τὴν ἀσέδειαν\" τούτοις ὀργάνοις χρήσομαι κατὰ σοῦ, τὰς ἀξίας σοι ἐπιφέρων τιμωρίας \" συνάψω δὲ τοῖς ἐρασταῖς σου καὶ τοὺς ὑπὸ σοῦ μισουμένους, ἵνα καὶ οὗτοι κἀκεῖνοι τὴν πολλήν σαν παρανομίαν θεάσωνται. ε« ᾿Αποκαλύψω γὰρ, φησὶ, τὰς κακίας σου \"Ἶ πρὸς αὐτοὺς, καὶ ὄψονται πᾶσαν τὴν αἰσχύνην σον. » :","t":"“Therefore, behold, I am gathering against you all your lovers, with whom you mingled, and all whom you loved, together with all whom you hated, and I will gather them against you from all around.” Through your very lovers, he says, I will punish you. You emulated the impiety of the Chaldeans and Assyrians, of the Canaanites and Egyptians: these I will use as instruments against you, bringing on you the punishments you deserve. And to your lovers I will join those whom you hated as well, so that both the one and the other may behold your great lawlessness. “For I will uncover,” he says, “your evils to them, and they will see all your shame.”","f":"Theodoret, <i>Comm. Ezech.</i> 16.37 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-37)."},"theodoret-interpretatio-ezechielem/16.38":{"o":"λη΄. Καὶ ἐκδικήσω σε ἐκδικήσει μοιχαλίδων \"8 καὶ ἐκχεουσῶν αἷμα, καὶ θήσω σε ἐν αἵματι θυμοῦ ἢ, ἡ γυναικῶν᾽ τίσεις δίκας \" ὧν γὰρ ἐμιμήσω τὴν παρανομίαν, τούτων δέξῃ τὴν τιμωρίαν.","t":"“And I will punish you with the punishment of adulteresses and of women who shed blood, and I will set you in the blood of wrath …” … you will pay the penalty of [such] women; for you will receive the punishment of those whose lawlessness you imitated.","f":"Theodoret, <i>Comm. Ezech.</i> 16.38 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-38)."},"theodoret-interpretatio-ezechielem/16.39":{"o":"λθ΄. Καὶ παραδώσω σε εἰς χεῖρας αὐτῶν, καὶ δαιμόνων τεμένη. « Καὶ καθελοῦσι τὴν βάσιν σου 3.» Τὸν θεῖον νεὼν διὰ τούτων ἠνίξατο \" βάσις γὰρ αὐτῶν, καὶ κρηπὶς, καὶ ὑποδάθρα, ἡ ἐν ἐκείνῳ ἐπιτελουμένη λατρεία. « Καὶ ἐχδύσουσί ας τὰ ἱμάτιά σον, καὶ λήψονται τὰ σχεύη τῆς καυχήσεώς σον, καὶ ἀφοκαὶ τὸν ἀνδραποδισμὸν διὰ τούτων ἐδήλωσε. μ᾽, μα’, Καὶ ἄξουσιν ὑπὲρ 3. σὲ ὄχλους, καὶ «“τιθοδοιήσουσί σε ἐν «λίθοις, καὶ χκατασφάξουσί σε ἐν τοῖς ξίφεσιν αὑτῶν \" καὶ ἐμπρήσουσι τοὺς οἴκους σου ἐν πυρὶ, καὶ ποιήσουσιν ὃν σοὶ ἐκδικήσεις ἐνώπιον γυναικῶν πολλῶν. Ταῦτα κατὰ τὸν τῆς αἰχμαλωσίας καιρόν\" τροπικῶς δὲ αὐτὰ, ὡς ἐπὶ γυναικὸς νης, καὶ σφαττομένης, καὶ ἐμπιπραμένης᾽ οὗ χάριν ἐπιμείνας τῇ τροπῇ ἐπήγαγε\" « Καὶ ποιήσουσιν ἐν σοὶ ἐκδικήσεις ἐνώπιον γυναικῶν πολλῶν\" ν»οὐ γυνγαῖδ κας δὲ τὰς γυναῖκας ὀνομάζει, ἀλλὰ τροπικῶς τὰς πόλεις οὕτω καλεῖ, ἐπειδὴ καὶ αὐτὴν πόλιν οὖσαν δίκην γυναικὸς εἰς τὸ δικαστήριον εἰσάγει. Εἶτα τὴν ἀπὸ τῆς τιμωρίας ὠφέλειαν αἰνίττεται. ε Καὶ ἀποστρέψω σε ἀπὸ πορνείας, καὶ μισθώματα οὐ μὴ προσδῷς \": ἔτι, » Γυμνωθεῖσα γὰρ τῆς εὐημερίας, καὶ τῇ αἰχμαλωσίᾳ παραδοθεῖσα, οὐκ ἔτι λοιπὸν ἕξεις τῆς κακῆς ἐκείνης χορηγίας τὰς ὕλας, ἡ δὲ σπάνις ὠφελείας σοι γενήσεται πρόξενος.","t":"“And I will hand you over into their hands …” … and sacred precincts of demons. “And they will tear down your base.” By these words he hinted at the divine temple; for their base, foundation and footing was the worship carried out in it. “And they will strip you of your garments, and take the vessels of your boasting, and leave …” … and by these words he showed the enslavement. “And they will bring crowds against you, and stone you with stones, and slaughter you with their swords; and they will burn your houses with fire, and execute punishments on you before many women.” These things [happened] at the time of the captivity; but he speaks of them figuratively, as of a woman …, slaughtered and burned. That is why, keeping to the figure, he added: “And they will execute punishments on you before many women”; yet by women he does not mean women, but figuratively calls the cities so, since he also brings Jerusalem, which is a city, into court like a woman. Then he hints at the benefit that comes from the punishment: “And I will turn you away from sexual immorality, and you will no longer give wages.” For stripped of your prosperity and handed over to captivity, you will no longer have the means for that wicked largesse; and want will become for you the agent of benefit.","f":"Theodoret, <i>Comm. Ezech.</i> 16.39 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-39)."},"theodoret-interpretatio-ezechielem/16.42":{"o":"μβ΄. Καὶ ἑπαφήσω 5 τὸν θυμόν μου ἐπὶ σὲν καὶ ἐξαρθήσεται \"\" ὁ ζῆλός μου ἐκ σοῦ, καὶ ἄγναπαύσομαι, καὶ οὗ μὴ μεριμνήσω \"\" ἔτι. Ἐροπιχὼῶς πάλιν, ὡς ἐπὶ ἀνδρὸς ζηλοτυποῦντος τῆς γυναικὸς τὴν μοιχείαν, καὶ ταῦτα ἔφη. Τῇ γὰρ τιμωρίᾳ, φησὶ, χρησάμενος καταπαύσω σον τὴν ἀκολασίαν, καὶ τῆς ἐπὶ σοὶ φροντίδος ἀπαλλαγήσομαι “ οὐκέτι γάρ μά εἰς ζηλοτυπίαν οἱ ἐρασταί σον χινήσουσι, Ταύτην δὲ σοι τὴν τιμωρίαν ἐπάξω\" ΒΥ. Ἀγθ' ὧν οὐκ ἐμνήσθης τῆς ἡμέρας \" τῆς γηπιότητός σου, καὶ ἐλύπεις με ἐν πᾶσι τούτοις \" καὶ ἐγὼ ἰδοὺ τὰς ὁδούς σου εἰς κεραλήν σου δέτὴν τῶν κακῶν τούτων φορὰν, οὐ βουληθεῖσα λαδεῖν εἰς διάνοιαν, οἵα ἀνθ᾽ οἵας ἐγένου, καὶ ὅπως σε εὐτελῇ οὖσαν, καὶ σμικρὰν, καὶ παντελῶς ἄσημον, δοίδιμον ἀπέφηνα, καὶ λίαν περιφανῆ. ε Καὶ 36 οὕτως οὐκ ἐποίησα κατὰ πᾶσαν τὴν ἀπέδειάν σου ἐν πάσαις ταῖς ἀνομίαις σου. » Οὐδὲν, φησὶ, τῶν ἁμαρτημάτων ἄξιον ὑπομένεις \" σμικρὰ γὰρ ἣ τιμωρία τῇ ἀσεδείᾳ συγκρινομένη \"\".","t":"“And I will let my wrath loose on you, and my jealousy will be taken away from you, and I will rest and no longer be anxious.” Again he said this figuratively, as of a husband jealous over his wife's adultery. For when I have used punishment, he says, I will put an end to your licentiousness and be rid of my care for you; for your lovers will no longer move me to jealousy. And I will bring this punishment on you: “Because you did not remember the day of your infancy, and you grieved me in all these things, behold, I … your ways on your head …” … this course of evils, not willing to take to heart what you had become from what you were, and how, when you were worthless, small and wholly obscure, I made you renowned and very illustrious. “And even so I did not act according to all your impiety in all your lawlessness.” You suffer nothing that your sins deserve, he says; for the punishment is small compared with the impiety.","f":"Theodoret, <i>Comm. Ezech.</i> 16.42 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-42)."},"theodoret-interpretatio-ezechielem/16.44":{"o":"μδ', Ταῦτά ἐστι πάντα, ὅσα εἶπον κατὰ σοῦ ἐν Καθὼς ἡ μήτηρ καὶ ἡ θυγάτηρ. 'Αρμόττει σοι, φησὶν, ἣ περιφερομένη παροιμία, ὅτι μητρὶ ἔοικεν ἡ θυγάτηρ μητέρα δὲ αὑτῆς ἄνω τὴν Χετταίαν ὠνόμασε.","t":"“These are all the things that I said against you in … As the mother, so the daughter.” The proverb that goes around fits you, he says, that the daughter is like her mother; and he named her mother above: the Hittite.","f":"Theodoret, <i>Comm. Ezech.</i> 16.44 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-44)."},"theodoret-interpretatio-ezechielem/16.45":{"o":"με΄. Θυγάτηρ τῆς μητρός σου σὺ εἶ, τῆς \" ἁπωσαμένης τὸν ἄνδρα αὑτῆς καὶ τὰ τόχνα αὖτῆς, καὶ ἀδερὴ τῶν ἀδελρῶν σου, τῶν ἀπωσαμένων τὸν ἄνδρα αὐτῶν καὶ τὰ τέχνα αὐτῶν. Δείχνυαι διὰ τούτων, ὡς οὐκ Ἰουδαίων ὁ Θεὸς μόνον, ἀλλὰ καὶ ἐθνῶν\" καὶ γὰρ ἐχείνων πάλαι Θεὸς ἐχρημάτισε, πρὶν αὐτοὺς δέξασθαι τῆς εἰδωλολατρείας τὴν λώδην\" διὸ κἀκείνους ἔφη, καὶ τὸν ἄνδρα ἀπώσασθαι, καὶ τὰ τέχνα, τὸν μὲν Θεὸν ἀρνηθέντας, τὰ δὲ τέκνα τοῖς δαίμοσι χαταθύσαντας. Εἶτα σαφέστερον τὸν λόγον ποιεῖ \" Ἧ μήτηρ ὑμῶν Χειταα, καὶ ὁ πατὴρ ὑμῶν ᾿Αμοῤῥαῖος. (μς΄.) Σαμάρεια, αὐτὴ καὶ αἱ θυγατέρες αὐτῆς, καὶ ἡ κατοιχοῦσα ἐξ εὐωνύμων σον, καὶ ἡ ἀδειϊή σον ἡγεωτέρα ἡ κατοικοῦσα ἐκ δεξιῶν σου, Σόδομα, καὶ αἱ θυγατέρες αὑτῆς. --- Πρεσ δυτέραν τὴν Σαμάρειάν φησιν, οὐ κατὰ τὸν χρόνον, ἀλλὰ κατὰ τὴν τῆς ἀσεδείας διδασκαλίαν ὠνόμασε \" κατὰ γὰρ τὸν χρόνον, ἡ Σόδομα πρεσθδυτέρα \" ἀλλ᾽ ἐπειδὴ τὰ τῆς Σαμαρείας πρότερον ἐζήλωσεν ἐπιτηδεύματα, εἶτα κατὰ μέρος τὴν παρανομίαν ἐξέτεινεν, ὡς καὶ Σοδόμοις ἀπει κασθῆναι, Νεωτέραν δὲ ἀδελφὴν προσαἸορεύει τὴν Σόδομα, ὡς ὕστερον τὴν πρὸς αὐτὴν ἀσπασαμένην συγγένειαν\" τὴν γὰρ τῆς ἀσεδείας χοιγωνίαν συγγένειαν προσηγόρευσε. Τὸ δὲ, ε ἐκ δεξιῶν καὶ ἐξ εὐωνώμων, » διὰ τὴν θέσιν τῶν τόπων τέθεικε \" τοῖς γὰρ ἐν δ Ἱεροσολύμοις πρὸς ἀνατολὰς τετραμμέγοις. ἔχ δεξιῶν μὲν τὰ Σόδομα χεῖται\" νοτιώτερα γάρ“ ἐξ εὐωνύμων δὲ ἡ Σαμάρεια, βορειοπέρα διαχειμένη. Θυγατέρας δὲ καὶ ταύτης κἀκείνης τὰ; ὑποκειμένας καὶ πόλεις καὶ χώμα; ὀνομάζει. ἐπήγαγεν\"","t":"“You are the daughter of your mother, who thrust away her husband and her children, and the sister of your sisters, who thrust away their husbands and their children.” By these words he shows that God is not the God of the Jews only, but also of the nations; for of old he was called their God too, before they received the ruin of idolatry. That is why he said that they too thrust away both their husband and their children: denying God, and sacrificing their children to the demons. Then he makes the saying clearer: “Your mother was a Hittite and your father an Amorite. Samaria, she and her daughters, who lives on your left, and your younger sister who lives on your right, Sodom and her daughters.” He calls Samaria the elder, naming her so not by time but by the teaching of impiety; for in time Sodom is the elder. But since Jerusalem first emulated the practices of Samaria, and then gradually stretched her lawlessness so far as to be likened even to Sodom, he calls Sodom the younger sister, as the one whose kinship she embraced later; for he has called fellowship in impiety kinship. He put “on the right and on the left” because of the position of the places: for those in Jerusalem who face east, Sodom lies on the right, since it is more to the south, and Samaria on the left, lying more to the north. By the daughters of each he means the cities and villages subject to them. He added:","f":"Theodoret, <i>Comm. Ezech.</i> 16.45 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-45)."},"theodoret-interpretatio-ezechielem/16.47":{"o":"μζ΄. Καὶ οὐδ' ὡς ἐν ταῖς ὁδοῖς αὑτῶν ἐπορεύθϑης, οὐδὲ κατὰ τὰς ἀνομίας αὐτῶν ἐποίησας \" πορὰ μικρὸν καὶ ὑπέρκεισας αὐτὰς ἐν πάσαις ταῖς ὁδοῖς σου. Βῦξησας, φησὶν, ἐπινοίαις τὰ πονηρὰ ἐχείνων ἐπιτηδεύματα, καὶ κινδυνεύεις τὰ νυμη. Ζῶ ἐγὼ,.16γει ᾿Αδωναϊ Κύριος, εἰ ἐποίησε Σόδομα ἡ ἀδειϊφή σου αὕτη, καὶ αἱ θυγατέρες αὐτῆς, ὃν τρόπον ἐποίησας σὺ, καὶ αἱ θυγατέμὲς σου. Εἴτα δείκνυσι τὸ διάφορον. μΌ, ν. Πλὴν τὸ ἀνόμημα Σοδόμων ἐν ὑπερηφαγίᾳ, καὶ ἐν πλησμονῇ ἄρτων καὶ εὐθηνίαις \"3 ἐσκατάλων αὐτὴ καὶ αἱ θυγατέρες αὐτῆς \" τοῦτο ὑπῆρχον ἐν αὐτῇ, καὶ ἐν ταῖς θυγατράσιν αὑτῆς\" καὶ χεῖρα πτωχοῦ καὶ πένητος οὐκ ἀντελαμδάγοντο, καὶ ἐμδεγαλαύχουν 35. Καὶ ἐποίησαν ἀνομίματα ἐνώπιόν μου, καὶ ἐξῆρα αὐτὰς, καθὼς εἶδον. Ὑπερμαζήσαντες, φησὶ, τῇ τῶν ἀγαθῶν ἀφθογίᾳ εἰς ὑπερηφανίαν καὶ ἀλαζονείαν ἐξώκειλαν, καὶ ὑπερεώρων τοὺς ἐν ἐνδείᾳ οἱ πάσης χλιδῆς ἀπολαύοντες - ὅθεν εἰς τὴν ἐσχάτην ἀκολασίαν ἐξέπεϑαν, καὶ δίκας ὑπέμειναν τῶν ἀσεδημάτων ἀξίας. νά, Καὶ Σαμάρεια κατὰ ἡμίση \"\" τῶν ἁμαρτημάτων σου οὐκ ἥμαρτεν, καὶ ἐπλήθυνας τὰς ἀνομίας σου ὑπὲρ αὐτὰς, καὶ ἐδικαίωσας τὰς ἀδεῖράς σου ἐν ταῖς δ ἁμαρτίαις σου, καὶ πάσαις Δεῖξαι δὲ βουλόμενος τὴν τῆς ἀσεδεία:ς ὑπερδολὴν, ταῖς ἀνομίαις σου αἷς ἐποίησας. Ταύτην ὃὲ τὴν παρεξέτασιν οὐ κατὰ μόνην ποιεῖται τὴν τῆς ἁμαρπίας ποιότητα, ἀλλὰ κατὰ τὴν τῆς κηδεμονίας. Εἰ γὰρ καὶ ἐξήμαρτε, καὶ μυρία παράνομα ἡ Σαμάρεια τετόλμηκεν, ἀλλὰ πόῤῥω ἦν τοῦ θείου νεὼ, καὶ εἶχε σμικρὰν γοῦν τινα συγγνώμην, ὑφ᾽ ἕτερον μὲν τελοῦσα βασιλέα, ἐπιτελεῖν δὲ ἐν τῷ θείῳ νεῷ τὰ νόμιμα μὴ δυναμένη. Καὶ τὰ Σόδομα δὲ οὔτε προφήτην εἶχεν, οὔτε νομοθέτην, μόνης δὲ τῆς \"ποῦ φυσικοῦ νόμου διδασκαλίας ἀπήλαυς. Σὺ δὲ καὶ νόμον ἔχουσα, καὶ ἱερέας, καὶ προφήτας, καὶ τὸν θεῖον νεὼν, καὶ τὴν ἔννομον λατρείαν, τὴν ἐχείνων ἀσέδειαν ἐπ:τήδευσας \" διὸ συγγνώμης ἐκείνας ἀπο-","t":"“And not even so did you walk in their ways, nor act according to their lawlessness; but in a little while you surpassed them in all your ways.” You have outdone their wicked practices with your inventions, he says, and you are in danger … “As I live, says Adonai the Lord, Sodom your sister, she and her daughters, did not do as you and your daughters have done.” Then he shows the difference: “But this was the lawlessness of Sodom: she and her daughters lived in arrogance, in fullness of bread and in plenty and luxury; this was in her and in her daughters; and they did not take hold of the hand of the poor and needy, and they boasted greatly, and they committed lawless deeds before me, and I removed them, as I saw.” Glutted with the abundance of good things, he says, they ran aground in arrogance and boastfulness, and those who enjoyed every luxury looked down on those in need; from there they fell into utter licentiousness and suffered penalties worthy of their impieties. “And Samaria did not sin half of your sins; and you multiplied your lawless deeds beyond them, and you justified your sisters by all your sins and by all your lawless deeds that you did.” [Wishing to show the excess of the impiety …] He makes this comparison not by the quality of the sin alone, but by the measure of the care received. For although Samaria sinned and dared countless lawless things, she was far from the divine temple and had at least some small excuse, since she was subject to another king and could not perform the lawful rites in the divine temple. And Sodom had neither prophet nor lawgiver, but enjoyed only the teaching of the natural law. But you, who had the law, priests, prophets, the divine temple and the lawful worship, practiced their impiety; therefore [you have shown] them deserving of pardon …","f":"Theodoret, <i>Comm. Ezech.</i> 16.47 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-47)."},"theodoret-interpretatio-ezechielem/16.5":{"o":"ε΄. Οὐδὲ ἐφείσαξο ἐπὶ\" σοὶ ὁ ὀφθαιῖμός μου τοῦ ποιῆταἱ σοι ἕν ἐκ πάντων τούτων, τοῦ \"\" παθεῖν τι ἐπὶ σοί\" καὶ ἀπεῤῥίφης ἀπὸ \" προσώπου τοῦ πεδίου τῇ σκομιότητι τῆς ἡυχῆς σου, ἐν ἦ ἡμέρᾳ ἐτέχθης. Εὐθὺς γὰρ, φησὶ, καὶ παραχρῆμα τεχθεῖσα, καὶ τῆς Αἰγύπτου ἀπαλλαγεῖσα, καὶ τὴν ἰσότητα τοῦ νόμου παιδευθεῖσα παρ᾽ ἐμοῦ 55, παρετράπης, τὰ σκολιὰ καὶ διεστραμμένα ἀεὶ ἀγαπήσασα. Πεδίον γὰρ ἐνταῦθα τὴν ἰσότητα προηγόρευσεν. Ἐγὼ δὲ, φησὶν, ἐν μὲν τῇ Αἰγύπτῳ, οὐδένα 5' σοι προῖἤνεγχα νόμον, οὐδὲ τῶν ἐντολῶν τοὺς ἅλας, οὐδὲ τὴν τοῦ ὀμφαλοῦ περιτομὴν, οὐδὲ τὴν διὰ τῶν σπαργάνων διάρθρωσιν τῶν μελῶν \" μετὰ δὲ τὴν ἐκεῖθεν Β ἀπαλλαγὴν, παντοδαπῆς σε ἐπιμελείας ἠξίωσα. Διὸ ἐπάγει\"","t":"“Nor did my eye spare you, to do for you one of all these things, to feel anything for you; and you were cast out on the face of the plain in the crookedness of your soul, on the day you were born.” For immediately, he says, at once, as soon as you were born and freed from Egypt and taught by me the levelness of the law, you turned aside, always loving what is crooked and perverse. For here he has called levelness a “plain.” In Egypt, he says, I gave you no law, neither the salt of the commandments, nor the cutting of the navel, nor the setting of the limbs by swaddling clothes; but after your deliverance from there I counted you worthy of every kind of care. So he adds:","f":"Theodoret, <i>Comm. Ezech.</i> 16.5 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-5)."},"theodoret-interpretatio-ezechielem/16.52":{"o":"νβ΄. Καὶ σὺ κόμισαι τὴν βάσανόν σου \"δ ὑπερ- Β ξάλλουσαν -» ἐν\" ἦ ἔρθειρας τὰς ἀδειῖςφάς σου ἐν ταῖς ἁμαρτίαις σου, αἷς ἠγόμησας ὑπὲρ αὐὖτὰς, καὶ ἐδικαίωσας αὐτὰς \" ὑπὲρ σεαυτήν. Οὐκ ἁπλῶς εἶπεν, ἐδικαίωσας, ἀλλ᾽ ὑπὲρ σεαυτὴν. Σὺ μὲν γὰρ, τὴν ἐχείνων παρανομίαν μιμησαμένη \"\", οὐκ ἔχεις ἀπολογίαν ὑπὸ νόμου καὶ προφητῶν βοηθουμένη \" ἐκεῖναι δὲ διὰ τὴν τῆς σῆς ἀαεδείας ὑπερ. Θολὴν τυχεῖν συγγνώμης ἐθέλουσι. Δέξαι τοίνυν τῶν σῶν ἐπιτηδευμάτων τὴν τιμωρίαν, δι᾽ ὧν χὰλάδε τὴν ἀτιμίαν σου, ἐν τῷ δικαιῶσαΐ ας τὰς ἀδελφάς σου. » Ὅταν τις ἐν τιμῇ ὧν μὴ συνίῃ, ἀτιμίᾳ περιδληθεὶς εἰς αἴσθησιν. ἔρχετα! τῆς προτέρας τιμῆς. Καὶ Ἱερουσαλὴμ τοίνυν, τὴν ὑπὰ τοῦ Θεοῦ δα» αὐτῇ μὴ γνωρίσασα τιμὴν, διὰ τῆς πολιορχίας καὶ αἰχμαλωσίας \"5 τὸν ἑαυτῆς ἐπέγνω Θεόν\" διὸ βοᾷ ὑπὸ τοῦ μακαρίου διδαχθεῖσα Δαδίδ᾽ «Ἢ αἰοχύνη τοῦ προσώπου μου ἐκάλυψέ με, ἀπὸ φωνῆς ὀνειδίξοντος καὶ καταλαλοῦντος, ἀπὸ προσώπου","t":"“And you, bear your torment, which exceeds theirs, in which you corrupted your sisters by your sins, by which you acted more lawlessly than they, and you justified them above yourself.” He did not simply say “you justified,” but “above yourself.” For you, who imitated their lawlessness, have no defense, since you were helped by the law and the prophets; but they, because of the excess of your impiety, may claim to obtain pardon. Receive, then, the punishment for your practices, through which … “[And be ashamed, and] receive your dishonor, in justifying your sisters.” When someone who is in honor does not understand, once he is clothed with dishonor he comes to recognize his former honor. So Jerusalem too, which did not recognize the honor given her by God, recognized her own God through siege and captivity. That is why, taught by the blessed David, she cries: “The shame of my face has covered me, at the voice of the one who reproaches and slanders, at the face …”","f":"Theodoret, <i>Comm. Ezech.</i> 16.52 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-52)."},"theodoret-interpretatio-ezechielem/16.53":{"o":"νγ΄. Καὶ ἀποστρέψω, φησὶν, ἀποστροφὰς \"\" αὖτῶν, τὴν ἁποστροφὴν Σοδόμων, καὶ τῶν θυγα» τέρων' αὑτῆς, καὶ\" ἀποσερέψω τὴν ἀποστροφὴν Σαμαρείας, καὶ τῶν θυγατέρων αὑτῆς. Προσἧκει τὰ τῆς Γραφῆς ἰδιώματα εἰδέναι\" οὔτε γὰρ δυνατὸν ἑτέρως αὐτῆς τὸν σκοπὸν διαγνῶναι. “Ἔχει τοίνυν πρὸς ἄλλοις πολλοῖς καὶ τοῦτο ἰδίωμα, τὸ καὶ τὰ γεγενημένα, ὡς ἐσόμενα λέγειν, καὶ τὰ ἐσόμενα ὡς γεγενημένα. Ὅδυτω τοίνυν κἀνταῦθα τὰ ἤδη γεῃ γενημένα, ὡς. ἐσόμενα λέγει \" '᾿λπεστράφη με Σόδομα, καὶ αἱ ὑπ᾽ αὐτὴν πόλεις \" ὡσαύτως δὲ καὶ ἣ Σαμάρεια σὺν τοῖς ὑπηκόοις. ᾿Αλλὰ κἀγὼ ἀπεστράφὴν \"\" καὶ δίκας ὧν ἥμαρτεν ἐπραξάμην. ᾿ Καὶ σοῦ δὲ πάλιν ὡσαύτως ἀποστρέψω τὴν ἀποστροφήν σου \" ἐν μέσῳ αὐτῶν\" (νδ'.) ὅπως κομίσῃ τὴν βάσανόν σου, καὶ ἀειμωθήσῃ ἐκ πάντων ὧν ἐποίησας ἐν\" τῷ σε παροργίσαι μες \"Ταὐτὰ, φησὶν, ἐκείναις πείσῃ καὶ σὺ, καὶ ὧν εἰς Α ἐμὲ πεπλημμέληχας δώσεις τὰς δίκας. γ νε΄, Καὶ ἡ ἀδελ:»ἡ σου Σόδομα, καὶ αἱ θυγατέρὲς αὐτῆς ἀποκατασταθήσονται, καθὼς ἦσαν ἀπ᾿ ἀρχῆς \" καὶ σὺ\", καὶ αἱ θυγατέρες σου ἀποχατασταθήσεσθε, καθὼς ἦτε ἀπ᾿ ἀρχῆς. --- Ἀποκατάστασιν ἐνταῦθα οὗ τὴν ἐπὶ τὸ χρεῖττον, ἀλλὰ τὴν ἐπὶ τὸ χεῖρον ὠνόμασςξ \" τὸ γὰρ μελετητιχὺν ἐπὶ Σοδόμων πάλιν τὸ ἰδίωμα τῆς Γραφῆς πρόσκεῖται, Ὃ δὲ λέγει, τοιοῦτόν ἐστιν\" “Ὥσπερ τὰ Σόἕομα, λαμπρὰ ὄντα καὶ ὑπὸ “πλείστων υἱχούμενα,᾿ εἰς τὸ ἀρχαῖον μετέθηχα σχῆμα, καὶ πεποίηκα πανοὕτω καὶ σοῦ πᾶσαν ἀφελόμενος τὴν εὐπρέπειαν, εἰς τὸ πρότερον εἶδος ἐπανελθεῖν παρασχευάσω.","t":"“And I will turn back,” he says, “their turnings: the turning of Sodom and of her daughters; and I will turn back the turning of Samaria and of her daughters.” One must know the idioms of Scripture, for otherwise one cannot discern its aim. Among many others it has this idiom too: to speak of things that have happened as if they were to come, and of things to come as if they had happened. So here too he speaks of things already done as if they were to come: Sodom and the cities under her turned away from me, and likewise Samaria with her subjects; but I too turned away, and exacted the penalty for their sins. And yours likewise I will turn back, your turning “in their midst, so that you may bear your torment and be dishonored for all that you did in provoking me.” You too, he says, will suffer the same as they, and pay the penalty for your offenses against me. “And your sister Sodom and her daughters will be restored as they were from the beginning; and you and your daughters will be restored as you were from the beginning.” Here he has called restoration not a return to something better but to something worse; for the future tense used of Sodom is again the idiom of Scripture. What he says is this: as I brought Sodom, which was splendid and inhabited by very many, back to its ancient state and made it [utterly desolate], so I will strip you too of all your comeliness and make you return to your former condition.","f":"Theodoret, <i>Comm. Ezech.</i> 16.53 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-53)."},"theodoret-interpretatio-ezechielem/16.56":{"o":"νς΄, νζ΄. Καὶ εἰ μὴ ἦν Σόδυμα ἡ ἀδε1ρή σου Β εἰς ἀκοὴν ἐν τῷ στόματί σου, ἐν ταῖς ἡμέραις ὑπερηφανείας σου. Πρὸ τοῦ ἀποκαλυφθῆναι τὰς κακίας σου, ὃν τρόπον νῦν ὄνειδος εἶ σὺ θυγατέρων Συρίας, καὶ πάντων τῶν κύχιῳ σου, καὶ \"5 θυγατέρων ἀ.1.1ο:»ύλων τῶν περιεχουσῶν σε κύκίῳ. Εἰ μὴ ἐμεμαθήχεις τῶν Σοδόμων, φησὶ, τὴν τιμωρίαν, καὶ περιεφέρετο ἐν τῷ στόματί σου ἡ ἐχείνων πανωλεθρία, ὃν τρόπον νῦν ἢ σὴ πολιορκία ἐν ταῖς τῆς Συρίας καὶ Παλαιστίνης πόλετι, τί τλέον ἂν εἰργάσω κακόν; Οὐδὲ γὰρ τὸ ἐχείνων ὥνησέ σε παράδειγμα, ἀλλ᾽ εἰδυῖα τά τε ὑπ᾽ αὐτῶν τολμηθέντα, τά τε ἐπενεχθέντα αὐτοῖς κακὰ, οὐδὲν ἧττον ἐπέμεινας παρανομοῦσα. Διὰ τοῦτο νη, νθ΄. Τὰς ἀσεδείας σου, καὶ τὰς ἁγομίας σου σὺ κόμισαι αὐτὰς,.1ἐγει Κύριος. Τάδε “έγει ἀδωγαῖ Κύρεος\" Καὶ ποιήσω ὃν σοὶ, καθὼς ἐποίησας, ὡς ἠτίμωσας τὴν ἀρὰν, τοῦ παραἔῆναι τὴν διαθήκην μου.᾿ Εἶχεν ὁ νόμος ἀρὰν τοῖς παραδαίνουσιν αὐτὸν ἑπομένην “ ἐκέλευσε δὲ ταύτην τὰς ξξ φυλὰς ἐν τῷ ὄρει τῷ Γηδὰλ ἑστῶσας διεξιέναι, καὶ πάντα τὸν λαὸν ἐπάγειν ᾿Αμὴν, οἷον ὑπογράφοντας, καὶ συντιθεμένους τῇ τοῦ νόμου ἀρᾷ. Ἐπειδὴ τοίνυν, φησὶν, οὐδὲ τὴν ἀρὰν ἐφοδήθης, ἀλλ᾽ ἀδεῶς τὴν ἐμὴν παρέδης διαθήκην, δέξαι τῶν σπερμάτων τὰ δράγματα. Εἶτα ὑπισχνεῖται καὶ τὰ μετὰ τὴν τιμωρίαν ἀγαθά. ᾿","t":"“And was not Sodom your sister a byword in your mouth in the days of your arrogance, before your evils were uncovered, as now you are a reproach to the daughters of Syria and to all around you, and to the daughters of the foreigners who surround you on every side?” Had you not learned the punishment of Sodom, he says, and was not their utter destruction on your lips, as your siege now is in the cities of Syria and Palestine? What worse evil could you have done? For not even their example helped you; knowing both what they had dared and the evils brought on them, you nonetheless persisted in lawlessness. Therefore: “Your impieties and your lawless deeds, you bear them, says the Lord. Thus says Adonai the Lord: And I will do to you as you have done, as you dishonored the curse, so as to transgress my covenant.” The law had a curse that followed those who transgressed it; and it commanded six tribes standing on Mount Ebal to recite it, and all the people to answer “Amen,” as if signing and assenting to the curse of the law. Since you did not even fear the curse, he says, but transgressed my covenant without fear, receive the sheaves of what you sowed. Then he also promises the good things after the punishment.","f":"Theodoret, <i>Comm. Ezech.</i> 16.56 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-56)."},"theodoret-interpretatio-ezechielem/16.6":{"o":"ς΄, ζ΄. Καὶ διῆλθον ἐπὶ σὲ, καὶ εἶδόν δ σε πεφυρμένην ἐν τῷ αἵματι \"5\" καὶ εἶπόν σοι, Ἔν \" τῷ αἵματι ζώσῃ\", καὶ Μ' εἶπόν σοι\" Σὺν τῷ αἵματί σου ζωή\" Πληθύνου ἀθώως 5\", καθὼς τὴν ἀνατολὴν \" τοῦ ἀγροῦ δέδωκά σε. θεαδάμενος γάρ σε τῷ τῆς εἰδωλολατρείας αἵματι πεφυρμένην, καὶ τὰ αἵματα τῶν θυσιῶν ἀσπαζομένην, σοι θύειν, οὐκ εἰδώλοις, ἀλλ᾽ ἐμοί. Τοῦτο γὰρ παρἐδήλωσεν εἰρηκώς “« Σὺν τῷ αἵματί σου ζωή \" πληθύνου ἀθώως \" » τουτέστι, Μὴ παρανόμως, ἀλλ' ἐννόμως \" μὴ δαίμοσιν, ἀλλὰ Θεῷ θύουσα\" τοῦτο γὰρ ποιοῦσα δίκην ἀρούρας εὐθαλοῦς βλαστήσεις, καὶ παντοδαποῖς χοσμηθήσῃ καρποῖς. ε Καὶ ἐπληθύνθτς καὶ ἐμεγαλύνθης ὅν, καὶ \"᾽ εἰσῆλθες εἰς πόλεις πόλεων. » Ἠκολούθησε, φησὶ, τῇ ἐμῇ εὐλογίᾳ τὸ ἕρτον: ἐγὼ μὲν γὰρ εἶπον\" Ὡς τὴν ἀνατολὴν τοῦ ἀγροῦ δέδωκά σε\" σὺ δὲ δεξαμένη τὴν εὐλογίαν, καὶ πλῆθος ἐκτήσω, καὶ μέγεθος ' ἐπίσημός τε καὶ περιφανὴς ἀπεφάνθης, καὶ τὰς μεγίστας τῶν πόλεων ἔσχες ὑποχειρίους. Οὕτω συντόμως δείξας αὐτὴν “᾽ τὴν γένεσιν δ' καὶ τὴν ἐπίδοσιν, πάλιν ἐξηγεῖται τὴν κατὰ μέρος αὔξησιν. « Οἱ μαστοί σου, φησὶν, ἀνὠρθώϑησαν, καὶ ἡ θρίξ σου ἀνέτειλε. » Τροπικῶς ἅπαντα ἐκ μεταφορᾶς τῶν παιδίων λέγει, τὴν πλείονα 5ι:άθεσιν διὰ τούτων ἐπιδεικνύς. Μαστοὺς δὲ καλεῖ τοῦ λογικοῦ τὴν διάκρισιν (τὴν γὰρ καρδίαν οἱ μαστοὶ συγκαλύπτουσι), τρίχας δὲ τὸν ἀπὸ τελειότητος γινό- μένον κόσμον. « Σὺ δὲ ἦσθα 4\", φησὶ, γυμνὴ, καὶ ἀσχημονοῦσα 5\". » Οὐδέπω γὰρ ἐδέξω τοῦ νόμου τὸ γ΄. Καὶ διῆλθον διὰ σοῦ, καὶ εἶδόν σε \" καὶ ἰδοὺ ὁ καιρός σου, καὶ καιρὸς καταλυόντων 5\" καὶ διεπέτασα τὰς πτέρυγάς μου ἐπὶ σὲ “, καὶ ἐκά- Ἢυγα τὴν ἀσχημοσύνην σου, καὶ ὥμοσά σοι, καὶ εἰσῆλθον ἐν διαθήκῃ μετὰ σοῦ, «.έγει ᾿Αδωγναῖ Κύρίος. Θεασάμενος γάρ σε ἐπιτηδείαν λοιπὸν εἰς τὸ ἔξασθαι τὴν διὰ τοῦ νόμου πρὸς ἐμὲ κοινωνίαν, ἐξἐτεινα μὲν οἷόν τινας πτέρυγας νῷν σωτηρίων ἔντολῶν τὴν διδασκαλίαν, καὶ συνεκάλυψα τὴν τῆς ἀνοπαρηχολούθησε γραμματεῖον. ε Εἰσῆλθον γὰρ, φησὶν, ἐν διαθήκῃ μετὰ σοῦ.» Ἐπειδὴ δὲ ἔδει καὶ ὄρκον ἂντεθῆναι τῷ γραμματείῳ, οὐδὲ τοῦτο ποιῆσαι παρῃτησάμην᾽ ἀλλ᾽ ἀξιόχρεως ὧν καὶ λόγῳ μόνον ὑπισχνούμενος, καὶ ὄρκον τῷ λόγῳ προστέθειχα. Ῥάδιον δὲ Β τοῦτο καταμαθεῖν τῷ βουλομένῳ τοῖς τοῦ νόμου γράμμᾶσιν ἐντυχεῖν \" εὑρήσειγὰρ καὶ ἐν τῇ τοῦ μακαρίον Μωσέως 5“ φδῇ αὐτὸν τὸν τῶν ὅλων Θεὸν λέγοντα \" « ᾿Αρῶ εἰς τὸν οὐρανὸν τὴν χεῖρά μον, καὶ ὀμοῦμαι τῇ δεξιᾷ μον, καὶ ἐρῶ: Ζῶ ἐγὼ εἰς τὸν αἰῶνα. » «ε Καὶ ἐγένου μοι, » φησί. Τουτέστι, Συνήφθης μοι, καὶ ὁ γάμος ἀπετελέσθη.","t":"“And I passed by you and saw you stained with your blood, and I said to you: In the blood you shall live; and I said to you: With your blood, life; multiply innocently, as I have made you the sprouting of the field.” For seeing you stained with the blood of idolatry and delighting in the blood of sacrifices, [I commanded you] to sacrifice, not to idols, but to me. This he indicated by saying: “With your blood, life; multiply innocently,” that is, not lawlessly but lawfully, sacrificing not to demons but to God; for by doing this you will spring up like a flourishing field and be adorned with fruits of every kind. “And you multiplied and grew great, and you entered into cities of cities.” The deed followed my blessing, he says. For I said: “As the sprouting of the field I have made you”; and you, receiving the blessing, gained both numbers and greatness; you became notable and illustrious, and had the greatest of cities under your hand. Having thus briefly shown her birth and her progress, he again explains her growth step by step. “Your breasts,” he says, “stood firm, and your hair grew.” He says all of this figuratively, by a metaphor from children, showing through these the more developed state. By breasts he means the discernment of the rational faculty (for the breasts cover the heart), and by hair the adornment that comes from maturity. “But you were,” he says, “naked and in shame.” For you had not yet received the … of the law. “And I passed through you and saw you; and behold, your time, and a time of lodgers; and I spread my wings over you and covered your shame; and I swore to you and entered into a covenant with you, says Adonai the Lord.” For seeing you now fit to receive fellowship with me through the law, I stretched out like wings the teaching of the saving commandments and covered your sh[ame] … the written contract followed. “For I entered,” he says, “into a covenant with you.” And since an oath also had to be added to the contract, I did not refuse to do this either; but although I am trustworthy even when I promise by word alone, I added an oath to the word. Anyone who wishes to read the writings of the law can easily learn this; for he will find in the song of the blessed Moses the God of all himself saying: “I will lift my hand to heaven, and I will swear by my right hand, and I will say: I live forever.” “And you became mine,” he says; that is, you were joined to me, and the marriage was completed.","f":"Theodoret, <i>Comm. Ezech.</i> 16.6 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-6)."},"theodoret-interpretatio-ezechielem/16.60":{"o":"ξ΄, Καὶ μνησθήσομαι ἐγὼ τῆς διαθήκης μου τῆς μετὰ σοῦ ἐν ἡμέραις γηπιότητός σου \" καὶ εἴσω στήσω σοι τὴν διαθήκην μου αἰώνιον 3\". Σὺ μὲν Ὁ γὰρ, φησὶ, τὰς πρὸς ἐμὲ συνθήῆχας ἐπάτησας, ἐμὲ δὲ οὐδὲ τοῦτο πείσε! παντελῶς σε καταλιπεῖν, ἀλλὰ τῇ παιδείᾳ σε σωφρονίσας, καὶ διδάξας εὐγνωμοσύ γῆν, τῶν συνθηκῶν ἐχείνων ἀναμνησθήσομαι, ἃς πρὸς σὲ πάλαι ἐποιησάμην ἔτι νηπίαν οὖσαν οὕτω δὲ καλεῖ τὸν χρόνον τῆς δ᾽ ἐν τῇ ἐρήμῳ διαγωγῆς. «Καὶ στήσω τὴν διαθήκην μου, διαθήκην αἰώνιον. » Οὐ τὴν τοῦ νόμου, ἀλλὰ τὴν τῆς χάριτος \" οὐ τὴν διὰ τοῦ δ Μωσέως, ἀλλὰ τὴν διὰ τῶν ἀποστόλων \" ἡ μὲν γὰρ ἔχει τὸ πρόσκαιρον, ἣ δὲ τὸ αἰώνιον. Τοῦτο δὲ καὶ διὰ Ἱερεμίου τοῦ προφήτου ποιήσειν ὑπέσχετο. Διαθήσομαι \"5 γὰρ, φησὶ, τῷ οἴκῳ Ἰσραὴλ καὶ Ἰούδα διαθήκην καινὴν, οὐ κατὰ τὴν διαθήκην, ἣν διεθέμην τοῖς πατράσιν αὐτῶν, ἐν ἡμέρᾳ ἐπιλαθομένου μου τῆς χειρὸς αὐτῶν ἐξαγαγεῖν αὐτοὺς ἐκ γῆς Αἰγύπτου, ὅτι αὐτοὶ οὐκ ἐνέμειναν ἐν τῇ δια. θήχῃ μου, καὶ ἐγὼ ἀπωσάμην αὑτούς “ ἀλλὰ διαθήσομαι αὐτοῖς διαθήκην καινὴν, διδοὺς νόμους μου εἰς διάνοιαν αὐτῶν, καὶ ἐπὶ τὰς καρδίας αὑτῶν γρόψω αὐτούς. » Ταύτην κἀνταῦθα ὑπισχνεῖται τὴν διαθήκην. ξά. Καὶ μγησθήσῃ, φησὶ, τῶν ὁδῶν \"' σου, καὶ ἐξατιμωθήσῃ ἐν τῷ ἀνα.ϊἰἀμδάγειν σε τὰς Β ἀδεῖφάς σον, τὰς πρεσδυτέρας σου, σὺν ταῖς γεωτέραις σου. Διὰ γὰρ τῆς τιμωρίας εἰς αἴσθησιν ἐρχομένη τῶν οἰκείων ὁδῶν, καὶ τὴν περικειμένὴν σοι ἀτιμίαν ὁρῶσα, τὸν οἰκεῖον ἐπιγνώσῃ δεσπότην \" ὄψῃ δὲ καὶ͵ ταύτας τὰς ἀδελφάς σον, σὺν σοὶ ταύτης ἀπολαυούσας τῆς διαθήκης, μᾶλλον δὲ σαυτὴν μετ᾽ ἐχείνων τυγχάνουσαν. ε Δώσω γὰρ, φησὶν, αὐτάς σοι εἰς οἰκοδομὴν \"5, καὶ οὐκ ἐκ διαθήκης σου. » Οὐ γὰρ ἐκεῖναι διὰ σοῦ, ἀλλὰ σὺ ἐξ αὑτῶν καρπώσῃ τὴν ὠφέλειαν, οὐ ταύτης τῆς διαθήκης, καθ᾽ ἣν νῦν πολιτεύῃ, τὴν κοινωνίαν ταύτὴν ἐργαζομένης, ἀλλὰ τῆς αἰωνίου τῆς ὕστερον δοθησομένης ᾿ αἰνίττεται διὰ τῶν Συδόμων, καὶ τῆς Σαμαρείας, τὴν τῶν ἐθνῶν ἁπάντων καὶ τῶν Ἶουδαίων κατὰ ταυτὸν ἐσομένην εὐσέδειαν, καὶ τὴν εἰς ἕνα Θεὸν πίστιν ἐκ τῆς Νέας πρυτανενομένην Διαθήκης. ξβ΄. Καὶ ἀναστήσω, φησὶν, ἐγὼ τὴν διαθήκην μου μετὰ σοῦ, καὶ ἐπιγγώσῃ, ὅτι ἐγὼ Βύριος. Βρῶτον μὲν γὰρ Ἰουδαίοις ἐκηρύχθη τὸ Εὐαγγέλιον, εἶτα πᾶσι τοῖς ἔθνεσιν\" ἀλλὰ καὶ αὖθις κηρυχθήσεται διὰ τοῦ μεγάλου Ἠλία πρὸ τῆς τοῦ χότμου συντελείας. Ἐγὼ οὖν, φησὶ, πάντᾳ παιήσω τὴν σὴν πραγματευόμενος ὠφέλειαν - γνώσῃ γὰρ ἐκ τούτων, οἷα μὲν τὰ παρὰ σοῦ εἰς ἐμὲ γεγενημένα, ὁποῖα δὲ τὰ παρ᾽ ἐμοῦ ὑπαρχθέντα φοι ἀγαθά. Διὰ τοῦτο ἐπἤγαγεν \" ξγ. Ὅπως μνησθῇς, καὶ αἰσχυνθῇς, καὶ μὴ ἧ σοι ἔτι ἀνοῖξαι στόμα ἀπὸ προσώπου τῆς ἀτιμίας σου, ἐν τῷ ἐξιλάσκεσθαί σε\" κατὰ πᾶντα ὅσα ἐποίησας, 2έγει ᾿Αδωναῖ Κύριος. Τούτοις ἐν τῇ καμίνῳ καὶ οἱ τρεῖς παῖδες τοῖς λόγοις ἐχρήσαντο. Οἰκειούμενοι γὰρ τὰς τοῦ λαοῦ παρανομίας ἔλεγον προσευχόμενοι\" « Καὶ νῦν οὐκ ἔστιν ἡμῖν ἀνοῖξαι στόμα᾽ αἰσχύνη καὶ ὄνειδος ἐγενήθημεν τοῖς δούλοις σον, καὶ τοῖς σεδομένοις σε. » Καὶ ὁ θεσπέσιος δανιὴλ ὡσαύτως ἐν τῇ αἰχμάλωσίᾳ ἐδόα ἜΣοὶ “9 Κύριε, ἡ δικαιοσύνη, καὶ ἡμῖν ἡ αἰσχύνη τοῦ προσώπου, ὡς ἡ ἡμέρα αὕτη, καὶ τοῖς 5\"' βασιλεῦσιν ἡμῶν, κκαὶ τοῖς ἄρχουσιν ἡμῶν͵, καὶ τοῖς πατράσιν ἡμῶν. » Καὶ τὴν αἰτίαν δεικνύντες ἐπἤγαγον εἰκότως \" «ε Διότι ἡμάρτομέν σοι. » Πέρας τοίνυν καὶ αὕτη εἴληφεν ἡ προφητεία \" ἀψευδὴς γὰρ ὁ τοῖς προφήταις ἐμπνέων. Δεξ τοίνυν καὶ ἡμᾶς τὰ χαϑ᾽ ἡμᾶς αὐτοὺς ἐξετάζοντας, καὶ βάσανον ἀχριθῆ ποιουμένους τῶν πεπολιτευμένων, παρεξετάζοντας δὲ ταῖς ἡμετέραις πλημμελείαις τὰς θείας εὐεργεσίας, τούτοις κεχρῆσθαι προσευχομένους τοῖς λόγοις, καὶ τῇ αἰσχύνῃ τῶν προειργασμένων ἁμαρτημάτων φεύγειν τὴν τῆς αἰσχύνης ποιητικὴν ἐργασίαν, καὶ τῇ θείᾳ μνήμῃ τὴν ψνχὴν χαταυγάζειν. Οὕτω γὰρ δυνησόμεθα πόῤῥω μὲν τῶν τῆς ἁμαρτίας γενέσθαι μηχανημάτων, τῷ δὲ Θεῷ προσεδρεύειν, καὶ τῆς παρ᾽ αὐτοῦ χάριτος ἀπολαύειν, ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, μεθ᾽ οὗ τῷ Πατρὶ ἡ δόξα πρέπει “5, σὺν τῷ ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας τῶν αἰώνων. ","t":"“And I will remember my covenant with you in the days of your infancy, and I will establish for you my eternal covenant.” You, he says, trampled on your agreement with me; but not even this will persuade me to abandon you entirely. Rather, when I have brought you to your senses by discipline and taught you gratitude, I will remember that agreement which I made with you long ago, when you were still an infant; this is what he calls the time of the sojourn in the wilderness. “And I will establish my covenant, an eternal covenant”: not that of the law, but that of grace; not the one through Moses, but the one through the apostles; for the one is temporary, the other eternal. He also promised through Jeremiah the prophet to do this: “For I will make,” he says, “a new covenant with the house of Israel and Judah, not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; for they did not remain in my covenant, and I rejected them; but I will make a new covenant with them, putting my laws into their mind, and I will write them on their hearts.” This is the covenant he promises here too. “And you will remember,” he says, “your ways, and be dishonored when you receive your sisters, your elder ones together with your younger.” For coming to recognize your own ways through the punishment, and seeing the dishonor that surrounds you, you will recognize your own Master; and you will see these sisters of yours sharing this covenant with you, or rather yourself obtaining it together with them. “For I will give them to you for building up, and not from your covenant.” For it is not they who will reap the benefit through you, but you from them; and it is not this covenant, under which you now live, that brings about this fellowship, but the eternal one that will be given later. Through Sodom and Samaria he hints at the piety that will come to all the nations and to the Jews together, and at faith in one God brought about by the New Covenant. “And I will raise up,” he says, “my covenant with you, and you will know that I am the Lord.” For the gospel was preached first to the Jews, then to all the nations; but it will be preached again through the great Elijah before the end of the world. I, then, he says, will do everything to bring about your benefit; for from these things you will know what you did to me, and what good things I provided for you. That is why he added: “So that you may remember and be ashamed, and it may no longer be yours to open your mouth because of your dishonor, when I make atonement for you for all that you have done, says Adonai the Lord.” The three young men in the furnace also used these words. For, taking the people's transgressions as their own, they said in prayer: “And now it is not ours to open our mouth; we have become a shame and a reproach to your servants and to those who worship you.” And the inspired Daniel likewise cried out in the captivity: “To you, Lord, righteousness, and to us shame of face, as on this day, and to our kings, and to our rulers, and to our fathers.” And showing the cause, they fittingly added: “Because we sinned against you.” This prophecy too, then, has reached its fulfillment; for the one who inspires the prophets does not lie. We too, then, must examine our own lives, test our conduct exactly, and set the divine benefits beside our offenses; we must use these words in prayer, and, through shame at sins already committed, flee the conduct that produces shame, and light up the soul with the remembrance of God. For so we shall be able to stay far from the devices of sin, to wait upon God, and to enjoy his grace, in Christ Jesus our Lord, with whom glory befits the Father, with the Holy Spirit, to the ages of ages.","f":"Theodoret, <i>Comm. Ezech.</i> 16.60 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-60)."},"theodoret-interpretatio-ezechielem/16.9":{"o":"θ΄, τ, Καὶ ξλουσά σε ἐν 51 ὕδατι, καὶ ἔπλυνα \" τὸ αἷμά σου, καὶ ἔχρισά σε ἐν ἐλαίῳ. Καὶ ἐνκαὶ ἔζωσά σε βύσσῳ, καὶ περιέδαλόν σε τριχἄπτῳ 5. Κατὰ μέρος τὰς οἰκείας διῆλθεν εὐεργεσίας\" πρῶτον μὲν γὰρ, φησὶ, τῷ τῆς διδασκαλίας τήρια προσενήνοχα. \"Ἔπειτα ε ἔχρισά σε ἐλαίῳ. » Τὰ τῆς ἱερωσύνης λοιπὸν ἐνταῦθα διεξέρχεται εἴδη. Οἱ ἐερεῖς γὰρ τῷ ἐλαίῳ τῷ ἀγίῳ ἐχρίοντο \" αὐτοὶδὲ καὶ τὴν νίττεται δὲ καὶ τὸν αὐτῷ τῷ λαῷ γενόμενον πλοῦτον, καὶ σωματικὸν, καὶ πνευματικὸν, διὰ τῆς αὑτοῦ κηδεμονίας. « Καὶ περιέδαλόν δε τριχάπτῳ. »Πλέγμα 15\" ἐστὶ τοῦτο ἀπὸ τριχῶν κατεσκευασμένον, ταῖς τῶν γυναικῶν περιτιθέμενον κεφαλαῖς. Τροπικῶς τοίνυν τὴν ἐπιτεθεῖσαν αὐτοῖς εὐπρέπειαν διὰ τῆς παντοδαπῆς παρεδήλωσεν ἐπιμελείας. Αἰνίττεται δὲ, ὡς οἶμαι, καὶ τὴν σκηνὴν ἀπὸ νην, ἐν ἧ καὶ αἱ περὶ ἁμαρτίας προσεφέροντο θυσία:, ἀποκαλύψεις τε θεῖαι ἐγίνοντο ἐκ τοῦ ἱλαστηρίου, τῷ ἀρχιερεῖ τοῦ Θεοῦ προσ-","t":"“And I washed you in water, and washed off your blood, and anointed you with oil. And I clothed you … and girded you with fine linen, and put a hair-net around you.” He has gone through his own benefits one by one. First, he says, by the [water] of teaching … I brought the …. Then: “I anointed you with oil.” Here he now goes through the forms of the priesthood. For the priests were anointed with the holy oil; and they … He also hints at the wealth that came to the people itself through his care, both bodily and spiritual. “And I put a hair-net around you.” This is a braid made from hair, placed on women's heads. Figuratively, then, he has indicated the comeliness given them through every kind of care. He also hints, I think, at the tabernacle … in which the sacrifices for sin were offered, and divine revelations came from the mercy seat to the high priest of God …","f":"Theodoret, <i>Comm. Ezech.</i> 16.9 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-9)."},"theodoret-interpretatio-ezechielem/17.11":{"o":"ια΄, εβ', Καὶ ἐγένετο 2όγος Κυρίου πρὸς μὲ, «᾿έγων \" ΥἹὲ ἀνθρώπον, εοἰκὲ πρὸς τὸν οἶκον τὸν Βαδυλῶνος ἐπὶ Ἱερουσαϊὴμ, καὶ λήψεται τὸν βασιλέα αὑτῆς, καὶ τοὺς ἄρχοντας αὐτῆς. καὶ Β ἄξει αὑτοὺς πρὸς ἑαυτὸν εἰς Βαδυλῶνα. Τὸ ε Ἰδιὼ ἔρχεται, » ἀντὶ τοῦ, Ἰδοὺ ἦλθεν\" τέως γὰρ τὰ ἤδη γενόμενα διηγεῖται καὶ περὶ τοῦ Ἰεχονίον ταῦτα διεξελήλυθε, κατὰ τὸ οἰκεῖον ἰδίωμα\" τὰ παρεληλυθότα, ὡς μηδέπω γενόμενα λέγει\" ὅτι δὲ ἐκεῖνα περὶ τοῦ Ἰεχονίου ἔφη, ὃς ἔκτον ἤδη λοιπὸν ἔτος εἶχεν ἐν τῇ αἰχμαλωσίᾳ, κατὰ τὴν αὐτοῦ τοῦ προφήτου διδασκαλίαν, τὰ ἐπαγόμενα διδάσκει. ι΄, ιτδ᾽, Καὶ λήγεται, φησὶν, ἐκ τοῦ σπάρματος τῆς βασιδείας, καὶ διαθήσεται πρὸς αὐτὸν δια: θήχην, καὶ εἰσάξει αὑτὸν ἐν ἀρᾷ\" καὶ τοὺς ἦγονμένους τῆς γῆς λήψδοται, τοῦ γενέσθαι δὶς βασι- «ἰέα 5 ἀσθενῆ, τὸ καθόλου μὴ ἐπαίρεσθαι, φυλάσσειν τὴν διαθήκην αὐτοῦ, καὶ ἱστᾷν αὖτήν. Ταῦτα περὶ τοῦ Σεδεχίον ἔφη, καὶ αὐτὰ δὲ πρὸ ἕξ ἐτῶν ἐγεγόνει, Τὸ τοίνυν ε λήψεται, καὶ διαθήσεται, καὶ εἰσάξει ν» ἀντὶ τοῦ ἔλαδεν, καὶ ὃιἔθετο, καὶ εἰσήγαγε. Τὰς γὰρ συνθήκας πρὸς τὸν Σεδεκίαν ποιούμενος ὄρκους αὑτὸν φριχωδεστάτους ἀπήτησε, μὴ παραθδῆναι τὰ σνγκείμενα \" ὁ δὲ παραυτίκα. τοὺς ὄρκους ἐπάτησε. Χειροτονῶν δὲ, φησὶν, αὐτὸν βασιλέα πάντας τοὺς πλούτῳ χομῶντας αλώτους λήψεται. Τοῦτο δὲ ἡμᾶς καὶ τῶν Βασιλειῶν ἡ τετάρτη, καὶ ἡ δευτέρα τῶν Παραλειπομένων ἐδίδαξεν\" ὡσαύτως δὲ καὶ ὁ μακάριος Ἱερεμίας ὁ προφήτης πάντα δὲ,φησὶ, ταῦτα πραγματεύεται ὁ Βαδυλώνιος, ἀσθενῆ τὴν βασιλείαν ποιῶν, ἵν᾽ ὑπαχούῃ διηνεκῶς, καὶ στάσεως πρόφασιν μηδεμίαν ἔχῃ. ","t":"“And the word of the Lord came to me, saying: Son of man, say to the [rebellious] house … Babylon against Jerusalem, and he will take her king and her rulers, and bring them to himself into Babylon.” “Behold, he comes” stands for “Behold, he came”; for so far he is narrating things that had already happened, and he has gone through these things concerning Jeconiah according to Scripture's own idiom, which speaks of past things as if they had not yet happened. What follows teaches that he said those things about Jeconiah, who, according to the prophet's own teaching, was already in his sixth year in captivity. “And he will take,” he says, “of the seed of the kingdom, and make a covenant with him, and bring him under a curse; and he will take the leaders of the land, so that it may become a weak kingdom, not lifting itself up at all, to keep his covenant and to stand by it.” He said these things about Zedekiah, and they too had happened six years before. So “he will take, and make a covenant, and bring” stands for “he took, made a covenant, and brought.” For when he made the agreement with Zedekiah, he demanded of him the most dreadful oaths not to transgress the terms; but Zedekiah immediately trampled on the oaths. And when he appointed him king, he says, he will take as captives all who abound in wealth. This the fourth book of Kingdoms and the second of Chronicles have taught us, and likewise the blessed prophet Jeremiah. All these things, he says, the Babylonian does, making the kingdom weak, so that it may obey continually and have no pretext for revolt.","f":"Theodoret, <i>Comm. Ezech.</i> 17.11 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/17-11)."},"theodoret-interpretatio-ezechielem/17.15":{"o":"ιε΄, Καὶ ἀποστήσεται ἀπ᾿ αὑτοῦ, τοῦ ἑξαποστέλλειν ἀνθρώπους \"᾽ εἰς Αἴγυπτον, τοῦ δοῦναι αὐτῷ ἴππους, καὶ λαὸν πολύν. Ἄπερ ἄνω συνἐδίδαξεν. Εἶτα κατ᾽ ἐρώτησιν 3 ἐπάγει \" ε ΕἸ κατευθυνεΐ, εἰ διασωθήσεται ὁ ποιῶν ἐναντία \"\", καὶ παρᾶ» θαίνων διαθήκην; εἰ ἐκφεύξεται; ν» Ὑμῖν, φησὶ, καὶ συνθηκῶν γενόμενον τὴν δίκην ἐκφυγεῖν, καὶ σωτηρίας τυχεῖν \" ἐπειδὴ δὲ οὐδὲν ἀποχρίνεσθε, ἐγὼ ","t":"“And he will revolt against him by sending men to Egypt to give him horses and many people.” He taught this above as well. Then he adds by way of a question: “Will he prosper? Will the one who does such things be kept safe, and the one who transgresses a covenant? Will he escape?” [Judge] for yourselves, he says, [whether one who has become a transgressor of oaths] and agreements [can] escape the penalty and obtain safety; but since you give no answer, I …","f":"Theodoret, <i>Comm. Ezech.</i> 17.15 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/17-15)."},"theodoret-interpretatio-ezechielem/17.16":{"o":"ις΄, ιζ΄. Ζῶ ἐγὼ, «1έγει ᾿Αδωναῖ Κύριος \" ἐὰν\" ἐν\"τῷ τόπῳ τοῦ βασιλέως τοῦ βασιλεύσαντος αὐτὸν, ὃς\" ἠτίμωσε τὴν ἀράν μου, καὶ σααρέδη τὴν διαθήκην μου μετ᾽ αὐτοῦ, ἐν μέσῳ Βαδυιῶνος τελευτήσει’ καὶ οὐκ ἐν δυνάμει μεγάλῃ, οὐδὲ ἐν ὄχλῳ πολλῷ. ὋὋ ἀγνοῶν με, φησὶ τῶν Βαδυλωνίων ὅ βασιλεὺς, κατ᾽ ἐμὲ τοὺς ὄρκους τοῦτον ἀπήτησεν “ οὗτος δὲ ὑπὸ τοὺς ἐμοὺς πολιτευόμενος νόμους παραδάτης τῶν ὄρκων ἐγένετο. Διὸ τῷ χειροτονήσαντι αὐτὸν βασιλεῖ παραδοθήσεται, καὶ ἐν Βαδυλῶνι δέξεται τοῦ βίου τὸ τέλος. « Ποιήσει ὃὲ Φαραὼ \"\" πόλεμον ἐν χαραχοθολίᾳ, καὶ ἐν οἰκοδομῇ βελοστάσεων τοῦ ἐξᾶραι πολλὰς \"6 ψυχάς. ν Καὶ τοῦτο δὲ πάλιν ὁ μακάριος ἡμᾷς Ἵερεμίας ὁ προφήτης διδάσκει - τῶν γὰρ Χαλδαίων τὴν Ἱερουσαλὴμ πολιορχούντων, ὁ Αἰγυπτίων βασιλεὺς εἰς ἐπικουρίαν τῶν Ἰουδαίων ἀφίκετο \" δείσαντες δὲ ταύτην οἱ Χαλδαῖοι τὴν ἔφοδον, ἀνεχώρησαν᾽ ἀλλὰ τῷ Σεδεχία διὰ Ἱερεμίου τοῦ προφήτου παρκινεῖ ὁ τῶν ὅλων θεὸς, μὴ θαῤῥήσῃ \"7 τῇ τοῦ Αἰγυπτίου βοηθείᾳ. « Παραυτίκα γὰρ, φησὶν, ἥξει βασιλεὺς Βαδυλῶνος, καὶ λήψεται τὴν κόλιν. ν» Ταῦτα δὲ κἀνταῦθα διὰ τοῦ Ἰεζεχιήλ φησιν ὁ Θεός.","t":"“As I live, says Adonai the Lord, in the place of the king who made him king, who dishonored my curse and transgressed my covenant with him, in the midst of Babylon he will die; and not with great power, nor with a great crowd …” The king of the Babylonians, he says, who does not know me, required these oaths of him in my name; but this man, who lived under my laws, became a transgressor of the oaths. Therefore he will be handed over to the king who appointed him, and in Babylon he will meet the end of his life. “And Pharaoh will make war with the throwing up of mounds and the building of siege towers, to cut off many souls.” This too the blessed prophet Jeremiah teaches us. For while the Chaldeans were besieging Jerusalem, the king of the Egyptians came to the help of the Jews; and the Chaldeans, fearing his approach, withdrew. But the God of all, through Jeremiah the prophet, urges Zedekiah not to trust in the Egyptian's help: “For immediately,” he says, “the king of Babylon will come and take the city.” This is what God says here too through Ezekiel.","f":"Theodoret, <i>Comm. Ezech.</i> 17.16 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/17-16)."},"theodoret-interpretatio-ezechielem/17.18":{"o":"ιη΄. Καὶ ἠτίμωσε τὴν ὀρχωμοσίαν τοῦ παραδῆγαι διαθήκην», καὶ ἰδοὺ δέδωκε\" τὴν χεῖρα αὑτοῦ, καὶ πάντα ταῦτα ἐποίησεν αὐτῷ, μὴ σωθήσεται; Οὐδεμίαν, φησὶν, ὄνησιν ἐκ τῆς τοῦ Αἰγυπτίου συμμαχίας χαρπώσεται, ἀλλὰ τῆς παρα- ιθ’-κα΄. Διὰ τοῦτο εἰπὲ, Τάδε “1έγει ᾿Αδωναῖ Ὁ Κύριος, Τὴν\" ὁρχωμοσίαν μου, ἣν ἠτίμωσε, καὶ τὴν διαθήκην μου, ἣν παρέδη, καὶ δώσω αὐτὴν ἐπὶ κεραλὴν αὐτοῦ. Καὶ ἐκπετάσω ἐπ᾽ αὐτὸν τὸ δίχευόν μου, καὶ ἀλώσετωι ἐν τῇ περιοχῇ αὐτοῦ, μαι μετ᾽ αὐτοῦ ἐκεῖ περὶ τῆς ἀδικίας αὑτοῦ, ἧς ἠδίκησεν ἐν ἐμοὶ ἐν\" πάσαις ταῖς φυγαδείαις αὑτοῦ. Καὶ πάντες οἱ ἐκλεκτοὶ αὐτοῦ σὺν πώσαις ταῖς παρατάξεσιν αὐτοῦ ἐν ῥομφαίᾳ πεσοῦνται, καὶ πάντας τοὺς καταλοίπους αὐτῶν εἰς πάντα ἄνεμον διασπερῶ, καὶ ἐπιγνώσεσθε, διότε ἐγὼ Κύριος.ελάληκα. Τῇ Αἰγυπτίων, φησὶ, βοηθείᾳ θαῤῥήσας τοὺς ἐμοὺς ὄρκους ἐπάτησεν \" ἀλλ᾽ ἐγὼ οἷόν τινι διχτύῳ τῇ τῶν Χαλδαίων χρησάμενος στρατείας ζωγρήσω αὐτὸν, καὶ ἐν τῇ αδυλῶνι παραπέμψω, καὶ τοὺς λογάδας αὐτοῦ, καὶ τῆς στρατείας τοὺς ἀρίστους παραδώσω σφαγῇ \" τοὺς \" δὲ ἐκ τοῦ πολέμου διαφυγόντας θάνατον παραδώσω Ἰορυαλώτους, καὶ δι᾽ αὐτῆς μαθήσεσθε τῆς πείρας, εἰρηκώς \" Καὶ ἐπιγγώσεσθε, διότι ἐγὼ Κύριος ὡς ἀψευδῆ μου τὰ ῥήματα. Τοῦτο γὰρ ἐσήμανεν (κβ’, κγ΄.)}\" Τάδε «λέγει Αδωναῖ Κύριος\" Αήγψομαι ὁγὼ ἐκ τῶν ἐπιλέχτων 1 τῆς κέδρου τῆς ὑφηιϊῆς 5 ἐκ κορυφῆς, καὶ \" δώσω ἀπὸ χεφρα.ϊῆς παραξυά δων αὐτῆς, ἐκ καρδίας κορυφῇς αὐτῆς ἀποκνιῶ, καὶ καταφυτεύσω ἐπ᾽ ὄρους ὑψηοῦ ἐγώ. Καὶ χρεμάσω αὐτὸν ἐν ὄρει μετεώρῳ Ἱσραὴ.2, καὶ καταφυτεύσω αὐτὸν, καὶ ἐξοίσει βιαστὸν, καὶ ποιήσει καρπὸν, καὶ ἔσται εἰς κέδρον καὶ ἀναπαύσεται ὑποχάτω αὐτοῦ πᾶν ὄρνεον, καὶ ἅπαν πϑτειγὸν ὑπὸ τὴν σκιὰν αὐτοῦ ἀνασεται. ᾿Αληθῶς οἶκος παραπιχραίνων ὁ, Ἰσραὴλ, καὶ ὀφθαλμοὺς ἔχουσι, καὶ οὐ βλέπουσι, καὶ.\" ὦτα ἔχουσι, καὶ οὐκ ἀκούουσι. Εἰ δὲ οὐκ οὕτω ταῦτ᾽ ἔχει, δειξάτωσαν ἡμῖν, τίς οὗτος ὁ ληφθεὶς ἐκ τῶν ἐπιλέ- Β κτων τῆς κέδρου τῆς ὑψηλῆς ἐκ καρδίας κορυφῆς, καὶ χαταφυτευθεὶς μὲν πρότερον ἐν ὄρει ὑψηλῷ, εἶτα χρεμασθεὶς ἐν ὄρει μετεώρῳ Ἰσραὴλ, καὶ μετὰ τὸ κρεμασθῆναι ἐξοίσας βλαστὸν, καὶ ποιήσας καρπὸν, καὶ γενόμενος εἰς χέδρον μεγάλην, ὥστε πᾶν ὄρνεον καὶ πᾶν πτηνὸν, οὐ τετράποδον, οὔτε ἐρπετὸν, ἀλλὰ πᾶν ὕρνεον καὶ πετεινὸν ὑπὸ τὴν σκιὰν αὐτοῦ ἀναπαύεσθαι. Εἰ γὰρ περὶ τοῦ Ζοροθάθελ ταῦτα εἰρῖ,σθαι φήσαιεν, δειξάτωσαν ἐν ποίῳ ὄρει ὁ Ζοροθάθελ ἐκρεμάσθη, ἣ ὅτι πάντα τὰ ὄρνεα καὶ πετεινὰ \"' ὑπὸ τὴν σκιὰν αὐτοῦ ἀνεπαύσατο μόνον γὰρ ὁ Ζοροδάδελ τηῦ ἀπὸ τῆς αἰχμαλωσίας συνανελθόντος λαοῦ ἄρξας διετέλεσε, τὰ δὲ ἄλλα ἔθνη οὐ μόνον αὐτοῦ οὐκ ὑπήκουσεν, ἀλλὰ καὶ διηνεκῶς ἐπολέμει. Οὗ χάριν οὐδὲ ἡ οἰκοδομὴ τοῦ θείου νεὼ σύντομον ἐδέξατο πέρας. Εἰ δὲ οὐδαμῶς ἁρμόττει τῷ Ζοροθάθελ τὰ εἰρημένα, σχολῇ γ᾽ ἂν ἑτέρῳ τοὶ ἁρμόσειεν. Εἰ δὲ εἰς τοὺς Μαχχαδαίους τὴν προφγτείαν ἑλκύσαι ἐπιχειρήσαιεν, ῥᾳδίως αὐτῶν τὸ ψεῦδος διελεγχθήσεται. Οὐδὲ γὰρ ἐκ τῆς βασιλιχζ,ς, ἀλλ᾽ ἐκ τῆς: ἱερατικῆς ὑπῆρχον ἐκεῖνοι φυλῆς \" ἐνταῦθ δὲ χέδρον τὸ βασιλικὸν προσαγορεύει γένος. Καὶ γὰρ περὶ τοῦ Ἰεχονίου οὕτως ἔφη\" « Ὁ ἀετὸς ὁ μέγας, ὁ μεγαλοπτέρυγος, τὰ ἀπαλὰ τῆς κέδρου ἀπἐχνίσεν, καὶ εἰς Βαθυλῶνα ἀπήγαγεν, » ἀντὶ τοῦ, βασιλικὸν γένος. Οὐκοῦν εἰ μῆτε τῷ Ζοροθάδελ, μήτε τοῖς Μαχχαθαίοις ἁρμόττει τὰ εἰρημένα, δῆλον ὅτι περὶ τοῦ Κυρίου καὶ Σωτῆρος ἡμῶν Ἰηποῦ Χριστοῦ ταῦτα προηγόρευται, ὃς ἐκ τοῦ Δαδὶδ τὸ κατὰ σάρκα τὸ γένος, οὐκ ἐκ παραφυάδων τινῶν τῆς βασιλείας τοὺς προπάτορας ἔχων, ἀλλ ἐξ αὐτῆς τῆ; τῶν βασιλέων διαδοχῆς. Καὶ τοῦτο ἀχριδῶς ἡμᾶ; ὁ μακάριος διδάσκει Ματθαῖος - τοῦ γὰρ Δαδὶδ τὸν Σολομῶντα εἰρηκὼς υἱὸν, κἀκείνου τὸν εἶτα ἑξῆς ἁπάσας τὰς γενεαλογίας διεξελθὼν μέχρι «ἴς μετοικεσίας Βαδυλῶνος, ἐπάγει\" « Καὶ μετὰ τὴν μετοιχεσίαν Βαδυλῶνο; Ἰεχονίας ἐγέννησε τὸν Σαλαθιήλ’ » οὗτο; αὐτὸς ὁ αἰχμάλωτος γεγονώς ὁ Σαλαθιὴλ δὲ τὸν Ζοροδάδελ \" οὗτος δέ ἐττιν ὁ μετὰ τὴν ἐπάνοδον ἡγησάμενος τοῦ λαοῦ\" ἐκ τούτων ὁ κα Δεσπότης Χριστὸς κατάγει τὸ γένο; τὸ κατὰ σάρχα᾽ διό φησι\" ε Λήψομαι ἐκ τῶν ἐπιλέχτων τῆς κέδρου «ἧς ὑψηλῆς ἐκ κορυφῆς \"3, » τουτέδτιν ἐξ αὐτῆς τῆς βασιλικῆς ῥίζης - καὶ πάλιν τὸ αὐτὸ σημαίνων, « Καὶ δώσω ἀπὸ κεφαλῆς παραφυάδων αὐτῆς, ἐκ καρδίας κορυφῆς ἀποχνιῶ. » Τοὺς μὲν οὖν αἰχμαὐτὸς ἀπκέκχνισεν ὁ Δεσπότης, ὡς προειρήκαμεν \" ἑαυτῷ γὰρ τὸν ἀνθρώπινον ᾧκοδόμησε ναόν. ε Καὶ καταφυτεύσω ἐπ᾽ ὄρους ὑψηλοῦ ἐγὼ, ν οὐκ ὁ Βαδυλώνιος ᾿ ὄρος δὲ ὑψηλὸν τὸ περιφανὲς τῆς Ἔκκλησίας καλεῖ οὕτω γὰρ καὶ Ἡσαΐας καὶ Μικαίας προεφήτευσαν' ε Καὶ ἔσται, φησὶν, ἐν ταῖς ἐσχάταις ἡμέραις ἐμφανὲς τὸ ὄρος Κυρίου, καὶ ὁ οἶκος τοῦ Θεοῦ ἐπ᾽ ἄκρων.\" τῶν ὁρέων, » καὶ τὰ ἑξῆς. Οὕτω ἃ δείξας τὸ ἐπίσημον αὐτοῦ διὰ τῶν θαυμάτων, καὶ διὰ τῶν χηρνγμάτων, προλέγει καὶ τὸ πάθος\" « Καὶ κρεμάσω αὐτὸν ἐν ὄρει Ἰσραήλ. » Αὐτοῦ γὰρ συγχωρήσαντος, καὶ τὸ πάθος ἀπετελέσθη. Τοῦτο δὲ αὐτὰς ὁ Κύριος δῆλον πεποίηκε τῷ Πιλάτῳ διαλεγόμένος \" σεμνυνομένου γὰρ ἐχείνου, ὡς ἐξουσίαν ἔχοντὸς καὶ κολάσαι καὶ ἀπολῦσαι, ἔφησεν \"\" ὁ Κύριος \" « Οὐκ εἶχες ἐξουσίαν, εἰ μὴ ἦν σο: δεδομένον ἄνωθεν. » Ὡς ἐνέργειαν τοίνυν τὴν συγχώρησιν προσηγόρευσε. « Καὶ χρεμάσω αὐτὸν ἐν ὄρει μετεώρῳ Ἰσραήλ. » ὙΨηλὸς δὲ ὁ Γολγοθᾷ, ἔνθα ὁ σωτήριος ἐπάγη σταυρός. Εἶτα τὴν μετὰ τὸ πάθος ἀνάστασιν, καὶ τὴν τοῦ κηρύγματος βλάστησιν. ε« Καὶ χαταφυκεύσω αὐτὸν, καὶ ἐξοίσει βλαστὸν, καὶ ποιήσει χαρ- “τὴν, » ὃν ἡ οἰκουμένη τρυγῶσα καὶ σιτουμένη τὴν αἰώνιον ἐλπίζει ζωήν. « Καὶ ἀναπαύσεται ὑποχάτω αὐτοῦ πᾶν ὄρνεον. » Εἶτα σαφέστερον, « Καὶ πᾶν φτετεινὸν ὑπὸ τὴν σκιὰν αὐτοῦ ἀναπαύσεται. » Οὐδὲν κτηνῶδες, οὐδὲ ἑρπετὸν καὶ χαμαίζηλον, ἀλλ᾽ εἴ τι ὁπόπτερον, καὶ ἀεροπόρον, καὶ ἐπὶ τὰ ἄνω τὴν ὁρμὴν ἔχον. Τοιοῦτοι γὰρ οἱ τῆς πίστεως τρόφιμοι, ἄνω τὴν διάνοιαν πέμποντες, καὶ τὰ οὐράνια φανταζόμενοι, καὶ ὑπὸ τὴν σκιὰν τῆς μεγίστης καθήμενοι. κέδρου. Κέδρον δὲ αὐτὸν προσηγόρευσε κατὰ τὸ ἀνθρώπινον, ἐπειδὴ καὶ τὴν Δαθιτιχὴν\"\" βασιλείαν χέδρον ὠνόματεν \" ἔχει δὲ καὶ ἄσηπτον 'δ ἡ κέδρος, ὥσπερ καὶ ὁ Δεσπότης, καὶ κατὰ τὸ ἀνθρώπειον, τὸ ἀναμάρτητον ἔσχηχε. « Καὶ τὰ κλήματα αὐτοῦ, φησὶν, ἀποχατατταθήσεται, » Τοῦτο διὰ τὴν τηνικαῦτα τῆς Ἱερουσαλὴμ ἐρημίαν ἐπήγαγεν ἀντὶ τοῦ. Μὴ ἀποόλέψητε εἰς τὴν ἐσομένην μετὰ τὴν αἰχμαλωσίαν τῆς πόλεως ἐρημίαν οὗτος γὰρ ὁ αἰώνιος βασιλεὺς ἐκεῖθεν ὁρμώμενος βασιλεύσει, καὶ ἐξ αὐτῆς λήψεται κλήματα \" σημαίνει δὲ τὸν ἀποστολικὸν χορόν\" ἀποκατασταθήσεται τοίνυν, φησὶ, πῇ Δαδιτιχῇ \"7 φυλῇ ἡ βασιλεία, κατὰ τὰς πρὸς τὸν Δχδὶὸ ὑπὸ τοῦ Θεοῦ γενομένα; συνθήκας, Εἶτα ἐπάγει\"","t":"“And he dishonored the oath so as to transgress the covenant; and behold, he gave his hand, and did all these things to him; will he be kept safe?” He will reap no benefit, he says, from the alliance with the Egyptian, but [the penalty of his] transgression … “Therefore say: Thus says Adonai the Lord: My oath, which he dishonored, and my covenant, which he transgressed, I will bring on his head. And I will spread my net over him, and he will be caught in its encircling, … there with him for the wrong that he did against me in all his flights. And all his picked men with all his battle lines will fall by the sword, and all who are left of them I will scatter to every wind; and you will know that I the Lord have spoken.” Trusting in the help of the Egyptians, he says, he trampled on my oaths; but I will use the army of the Chaldeans like a net and take him alive, and send him off to Babylon; his picked men and the best of the army I will hand over to slaughter; and those who escape death in the war I will hand over as captives; and you will learn by experience itself that my words do not lie. For this is what he signified by saying: “And you will know that I am the Lord.” “Thus says Adonai the Lord: I myself will take from the choice parts of the lofty cedar, from the top, and I will set it; from the head of its shoots, from the heart of its top, I will nip off, and I myself will plant it on a high mountain. And I will hang him on a lofty mountain of Israel, and I will plant him, and he will bring forth a shoot and bear fruit and become a cedar; and every bird will rest beneath him, and every winged creature will rest under his shadow.” Truly Israel is a rebellious house: they have eyes and do not see, and they have ears and do not hear. If this is not so, let them show us who this is that was taken from the choice parts of the lofty cedar, from the heart of the top, and was first planted on a high mountain, then hung on a lofty mountain of Israel, and after being hung brought forth a shoot, bore fruit, and became a great cedar, so that every bird and every winged creature, not a quadruped nor a reptile, but every bird and winged creature, rests under its shadow. If they should say that this was said about Zerubbabel, let them show on what mountain Zerubbabel was hung, or that all the birds and winged creatures rested under his shadow. For Zerubbabel only went on ruling the people who had come back with him from the captivity; the other nations not only did not obey him but were continually at war with him. For this reason even the building of the divine temple was not quickly completed. And if what is said does not fit Zerubbabel at all, it would hardly fit anyone else. If they should try to drag the prophecy over to the Maccabees, their falsehood will easily be exposed. For they were not of the royal tribe but of the priestly one, whereas here he calls the royal family a cedar. For about Jeconiah too he spoke thus: “The great eagle, the great-winged one, nipped off the tender parts of the cedar and carried them off to Babylon,” meaning the royal family. If, then, what is said fits neither Zerubbabel nor the Maccabees, it is clear that these things were foretold of our Lord and Savior Jesus Christ, who has his descent according to the flesh from David, having his forefathers not from some side-shoots of the kingdom, but from the very succession of the kings. And the blessed Matthew teaches us this exactly. For having said that Solomon was the son of David, and that … of him, and then going through all the generations in order down to the deportation to Babylon, he adds: “And after the deportation to Babylon Jeconiah fathered Shealtiel” (this is the very one who became the captive), “and Shealtiel fathered Zerubbabel”; and this is the one who led the people's return. From these the Master Christ traces his descent according to the flesh. That is why he says: “I will take from the choice parts of the lofty cedar, from the top,” that is, from the royal root itself; and again, signifying the same thing: “And I will set it from the head of its shoots; from the heart of the top I will nip off.” The captives, then, … but the Master nipped off himself, as we said before; for he built the human temple for himself. “And I myself will plant it on a high mountain”: I, not the Babylonian. By a high mountain he means the conspicuousness of the church; for so Isaiah and Micah also prophesied: “And it will be,” he says, “in the last days, that the mountain of the Lord will be manifest, and the house of God on the tops of the mountains,” and the rest. Having thus shown how renowned he would be through the miracles and the preaching, he foretells the passion too: “And I will hang him on a mountain of Israel.” For the passion too was accomplished with his permission. The Lord himself made this plain when speaking with Pilate; for when Pilate boasted that he had authority both to punish and to release, the Lord said: “You would have no authority unless it had been given you from above.” So he has called the permission an act. “And I will hang him on a lofty mountain of Israel”: Golgotha is high, where the saving cross was fixed. Then the resurrection after the passion, and the sprouting of the preaching: “And I will plant him, and he will bring forth a shoot, and bear fruit,” the fruit which the world harvests and feeds on, and hopes for eternal life. “And every bird will rest beneath him.” Then, more clearly: “And every winged creature will rest under his shadow”: nothing beastly, nothing reptile and groveling, but whatever is winged and travels through the air and has its impulse toward things above. For such are the nurslings of the faith: they send their minds on high, picture heavenly things, and sit under the shadow of the greatest cedar. He called him a cedar with respect to his humanity, since he had named the Davidic kingdom a cedar; and the cedar does not rot, just as the Master, with respect to his humanity too, was without sin. “And its branches,” he says, “will be restored.” He added this because of the desolation of Jerusalem at that time, meaning: Do not look at the desolation of the city that will follow the captivity; for this eternal king will reign, setting out from there, and from it he will take branches; he means the choir of the apostles. The kingship, then, he says, will be restored to the tribe of David, according to the agreements God made with David. Then he adds:","f":"Theodoret, <i>Comm. Ezech.</i> 17.18 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/17-18)."},"theodoret-interpretatio-ezechielem/17.24":{"o":"κδ΄. Καὶ γγώσονται πάντα τὰ ξύ.1α τοῦ πεδίου, ὅτι ἐγὼ Κύριος, ὁ ταπεινῶν ξύλον ὑψηλὸν, καὶ ν ξύλον ξηρόν. Ἐγὼ Κύκαὶ ποιήσω. Γνώσονται, φησὶ, πάντες ἄνθρωποι, ὅτι ῥᾷδιόν μοι καὶ τὰ ὑψηλὰ ταπεινοῦν, καὶ ἀνυψοῦν τὰ ταπεινὰ, καὶ τὰ ὑγρὰ ξηραίνειν, καὶ τὰ ξηρὰ τεθηλότα δεικνύναι. Ὅταν γὰρ μετὰ τὴν τῆς πόλεως ἐρημίαν βλαστὸν ἐξ αὐτῇ: φύσαντα κατὰ τὴν Ἡ παΐου προφητείαν\" ε« Ἐξελεύσεται γὰρ, φησὶ, ῥάῤδος ἐκ τῆς ῥίζης Ἱεσσαὶ, καὶ ἀ, » οἱ ἄνθος ἐκ τῆς ῥίζης ἀναδήσεται\" » καὶ τοῦτον πάστς πάντες, ὅτι ἐγὼ Κύριος προλέγων, καὶ τῷ λόγῳ τὸ","t":"“And all the trees of the field will know that I am the Lord, who brings low the high tree and … the dry tree. I the Lord … and I will do it.” All people will know, he says, that it is easy for me both to bring low what is high and to raise up what is low, to dry up what is green and to make what is dry flourish. For when, after the desolation of the city, [they see] a shoot springing up from it, according to Isaiah's prophecy (“For a rod will come forth,” he says, “from the root of Jesse, and a flower will come up from the root”), and [see] him [ruling] all, [they will know] that I am the Lord who foretells and by the word …","f":"Theodoret, <i>Comm. Ezech.</i> 17.24 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/17-24)."},"theodoret-interpretatio-ezechielem/17.5":{"o":"γειν ἐπιχειροῦντας. « Ὅς ἔχει, φησὶ, τὸ ἔγημα ἢ εἰσελθεῖν εἰς τὸν Λίδανον. » Ἐνταῦθα σαφῶς ἐδίδαξεν, ὅτι οὐκ αὐτομάτως εἰς τὴν Ἱερουσαλὴμ ἐλήλυθεν, ἀλλ᾽ ἀοράτως τοῦ θεοῦ τῶν ὅλων παρακχινήσαντός πε καὶ ἀγαγόντος \" Αἰδαγον γὰρ τὴν Ἱερουσαλὴμ προσηγόρευσεν, οὐκ ὡς ἐπίσημον μόνον, ἀλλὰ καὶ ὡς κομῶσαν τηνικαῦτα,, καὶ οἰκητόρων πλήθε:, καὶ τῶν κατὰ νόμον ἱερέων, καὶ προφητῶν τὰ θεῖα. Καὶ\" εἰσῆλθε, φησὶ, καὶ ἔλαδε τὰ ἐπίλεχτα τῆς κέδρου. (δ΄.) Τὸ 5 ἄκρον τῆς ἀπαιλότητος\"“\" ἀπέχνισε. Τὸν Ἰεχονίαν διὰ τούτων ἡνίξατο \" ἐπί- «ἴεκτα δὲ ἔφη τῆς κέδρου διὰ τὴν βασιλείαν, ε ἄκρον δὲ τῆς ἀπαλότητος, » οὐ\" μόνον διὰ τὸ ὑψηλὸν, ἀλλὰ Β καὶ διὰ τὸ νέον τῆς ἡλικίας “ νέος γὰρ ὧν ἔτι, καὶ τὴν βασιλείαν ἐδέξατο, καὶ τὴν αἰχμαλωσίαν ὑπέμεινεν \" ἁρμοδίως δὲ καὶ τὸ ἀπέχνισε τέθεικεν, ἐπειδὴ ἀετὸν προσηγόρευσε πλείστοις ὄνυξι κεχρη μένον. « Καὶ εἰσήγαγεν \"᾽ αὐτὰ, φησὶν, εἰς πόλιν Χαναὰν, εἰς πόλιν τετειχισμένην δ΄ ἔθετο αὐτά. » Τὴν Βαδυλῶνα διὰ τούτων ἐσήμανε\" « πόλιν δὲ αὐτὴν Χαναὰν» ὠνόμασε, διὰ τὴν τῶν τρόπων συγγένειαν. ε΄. Καὶ ἔλαθεν ἀπὸ τοῦ σπέρματος τῆς γῆς. καὶ ἔδωκεν αὐτὸ εἰς πεδίον σπόριμον 5, «λαθεῖν ῥίζωσιν φυτῶν\" ἐν ὕδατι πολλῷ ἐπιθιλεπόμενον ἔταξεν αὑτό. Τὸν Σεδεκίαν διὰ τούτου παρεδήλωσε \" τοῦτον γὰρ ἀντὶ Ἰεχονίου χειροτονήσας 7 βασιλέα, ἀπῆλθεν ’ οὐκέτι δὲ τὴν Ἱερουσαλὴμ Αἰδανον ὄνομάζει, ἀλλὰ ε πεδίον σπόριμον, » διὰ τὸ ταπεινοτέραν γενέσθαι τὴν βασιλείαν. Τὸ δὲ, «ε ἐν ὕδατι πολλῷ ἐπιθλεπύμενον. ἔταξεν αὐτὸ, » τὴν ὑποταγὴν σημαίνει, καὶ τὸν ἐπιτεθέντα αὑτῷ δασμόν.","t":"… attempting to …. “Which has,” he says, “the leading to enter into Lebanon.” Here he taught clearly that he did not come to Jerusalem of his own accord, but because the God of all invisibly stirred him up and led him. For he called Jerusalem Lebanon, not only as illustrious, but also as flourishing at that time with a multitude of inhabitants, with priests according to the law, and with prophets of divine things. “And he entered,” he says, “and took the choice parts of the cedar; he nipped off the top of the tender shoots.” By these words he hinted at Jeconiah. He said “the choice parts of the cedar” because of the kingship, and “the top of the tender shoots” not only because of the height, but also because of his youth; for while still young he both received the kingdom and endured the captivity. And he fittingly put “nipped off,” since he had called him an eagle with many talons. “And he brought them,” he says, “into a city of Canaan; he set them in a walled city.” By these words he signified Babylon; and he named it “a city of Canaan” because of the kinship of their ways. “And he took of the seed of the land and put it in a sown plain, to take root as plants; by much water, watched over, he set it.” By this he indicated Zedekiah; for having appointed him king in place of Jeconiah, he departed. He no longer calls Jerusalem Lebanon, but “a sown plain,” because the kingdom had become humbler. And “by much water, watched over, he set it” signifies the subjection and the tribute imposed on him.","f":"Theodoret, <i>Comm. Ezech.</i> 17.5 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/17-5)."},"theodoret-interpretatio-ezechielem/17.6":{"o":"- ς΄, ᾿Αγότβιῖε, φησὶ, καὶ ἐγένετο δὶς ἄμπελον ᾿ἀσθενοῦσαν 1\", καὶ μικρὰν τῷ μεγέθει, τοῦ ἐπι- “φαίνεσθαι τὰ κλήματα\" αὐτῆς ἐπ’ αὐτὴν, καὶ αἱ ῥίζαι αὑτῆς ὑποκάτω αὐτῆς \"5 ἦσαν\" καὶ ἐγέγετο εἰς ἄμπελον μεγάλην 15, καὶ ἐποίησεν ἀπ- ᾿Ασθενεστέρα λίαν ἐγένετο ἡ τελευταία τῶν Ἰουδαίων βασιλεία\" τρὶς γὰρ ἤδη πολιοῤκίάν καὶ ἀνδραποδισμὸν ὑπομείναντες, καὶ εἰς πενίαν ἤλασαν, καὶ τοῦ πλήθους ἀπεστερήθησαν. Διὰ τοῦτο λέγεϊ, ὅτι « “Ἐγένεῖο εἰς ἄμπελον ἀσθενοῦσαν, καὶ μικρὰν τῷ μεγέ- Ὁ θει, καὶ τὰ κλήματα αὐτῆς ἐπ᾽ αὐτήν. » Οὐκέτι; φησὶν, ἐξετείνετο, κατὰ τὴν τοῦ Δαδὶδ προφητείαν, ἕως θαλάσσης καὶ ἕως ποταμῶν, οὐδὲ ἐκάλυψεν ὄρη ἣ σκιὰ αὐτῆς, καὶ αἱ ἀναδενδράδες αὐτῆς τὰς κέδρους τοῦ Θεοῦ τὸ δὲ, ε« Ἐξέτεινε τὴν ἀναδενδράδα αὑτῆς,» οὐ τὸ μέγεθος σημαίνει; ἀλλὰ τὴν πρὸς τὸν Αἰγύπτιον φιλίαν. Διὸ ἐπήγαγεν \"","t":"“It sprouted,” he says, “and became a weak vine, small in size, so that its branches appeared upon it, and its roots were under it; and it became a great vine and made …” The last kingdom of the Jews became very weak; for having already endured siege and enslavement three times, they were driven into poverty and robbed of their numbers. That is why he says: “It became a weak vine, small in size, and its branches upon it.” No longer, he says, did it stretch out, as David prophesied, to the sea and to the rivers; nor did its shadow cover the mountains, nor its tendrils the cedars of God. And “it stretched out its tendril” does not signify its greatness, but its friendship with the Egyptian. That is why he added:","f":"Theodoret, <i>Comm. Ezech.</i> 17.6 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/17-6)."},"theodoret-interpretatio-ezechielem/17.7":{"o":"ζ΄, η΄. Καὶ ἐγένετο ἀετὸς ἕτερος μέγας, μεγα- «Ἰοπτέρυγος, καὶ πολὺς ὄγυξι, καὶ ἰδοὺ ἡ ἄμπεἴος αὕτη περιπλεχομένη 1 ἐπ᾽ αὐτὸν, καὶ αἱ ῥίζαι αὑτῆς πρὸς αὐτὸν, καὶ τὰ κλήματα αὐτῆς ἐξἀπέστειλεν αὐτῷ, τοῦ ποτίσαι αὐτὴν σὺν τῷ βώμλῳ \"5 ἀπὸ 1\" τοῦ πρέμνγου τῆς φυτείας αὑτῆς. Εἰς πεδίον καιλὸν, ἐφ᾽ ὕδατι ποιλλῷ αὕτη πίεται\", τοῦ ποιῆσαι βλαστοὺς, καὶ φέρειν καρπὸν, τοῦ εἶναι\" εἰς ἄμπειιον μεγάλην. ᾿Αετοὺς καλεῖ τοὺς βασιλέας διὰ τὴν ἡγεμονίαν - βασιλικὸν γὰρ τὸ ζῶον, καὶ τὴν κατὰ τῶν ὀρνέων ἡγεμονίαν λαχόν \" διὰ δὲ τούτων δ᾽ τὸν τῶν Αἰγυπτίων ἡνίξατο βασιλέα. Οὐάφρης δὲ οὗτος ἦν. καὶ μέμνηται αὐτοῦ Ἱερεμίας ὁ προφήτης ᾿ πρὸς γὰρ τοῦτον ὁ Σεδεκίας ἐσπείσατο ποὺς ὄρκους παραδὰς, καὶ τὰς συνθήκας, ἃς πρὸς τὸν Ναδουχοδονόσορ ἐποιήσατο. Τὸ δὲ, « Ἐξαπέστειλεν αὐτῷ τὰ κλήματα αὑτῆς, » τὰ χρήματα σημαίνει τὰ παρὰ τοῦ Σεδεκίου τῷ βασιλεῖ τῶν Αἰγυπτίων πεμφθέντα. Ἔπεμφς δὲ, φησὶ, ε τοῦ ποτίσαι αὐτὴν σὺν τῷ βώλῳ, » ἵνα, φησὶ, καὶ τοῦ βασιλέως καὶ τῶν ὑπηκόων ὑπερμαχήσῃ βῶλον γὰρ προσηγόρευσε τὸν λαὸν, ἐπιμείνας τῇ τροπῇ, ἐπειδὴ καὶ τὸν βασιλέα ἄμπειον ὠνόμασεν. Ἡ δὲ ἄμπελος ἐν τῇ γῇ πεφυ- «ευμένη, καὶ τὰς οἰκείας αὐτῇ δίδωσι ῥίζας, καὶ τὴν νοτίδα παρὰ ταύτης ἀρύεται. “Ἔπεμφς τοίνυν, φησὶ, χρήματα τῶν Αἰγυπτίων τῷ βασιλεῖ ὁ Σεδεκίας, ὥστε διὰ τῆς ἐχείνου βοηϑείας, καὶ αὐτὸν καὶ τὸν λαὸν ἀπολαῦσαι κηδεμονίας, « ἵνα ποιήσῃ βλαστοὺς, καὶ φέρῃ καρπόν\" » ἄμπελος δὲ μείνασα \"5, ἀντι τοῦ, μὴ ἀποδαλοῦσα τὴν ἀξίαν, ἣν ἔλαθε.","t":"“And there was another great eagle, with great wings and many talons; and behold, this vine was twining toward him, and its roots toward him, and it sent out its branches to him, so that he might water it with the clod from the stock of its planting. In a good plain, by much water, it drinks, so as to make shoots and bear fruit, so as to be a great vine.” He calls the kings eagles because of their rule; for it is a royal creature, which has been allotted rule over the birds. By these words he hinted at the king of the Egyptians. This was Hophra, and Jeremiah the prophet mentions him; for Zedekiah made a treaty with him, transgressing the oaths and the agreements that he had made with Nebuchadnezzar. And “it sent out its branches to him” signifies the money sent by Zedekiah to the king of the Egyptians. He sent it, he says, “so that he might water it with the clod,” that is, so that he might fight for both the king and the subjects; for he called the people the clod, keeping to the figure, since he had named the king a vine. A vine planted in the earth gives its own roots to it and draws moisture from it. Zedekiah, then, he says, sent money to the king of the Egyptians, so that through his help both he and the people might enjoy protection, “so that it might make shoots and bear fruit”; and “remaining a vine” means: not losing the dignity it had received.","f":"Theodoret, <i>Comm. Ezech.</i> 17.7 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/17-7)."},"theodoret-interpretatio-ezechielem/17.9":{"o":"θ΄. Διὰ τοῦτο εἰπὲ Τάδε,.1έἐγει ᾿Αδωγαῖ Κύριος, Εἰ κατευθυνεῖ; Οὐκὶ αἱ ῥίζμι τῆς ἁπαλότητος, φησὶ, τῆς ἐλπίδος, καὶ οὐ τεύξεται ὧν προσδοκᾷ\" ἢ γὰρ τοῦ Αἰγυπτίου ἀρδεία, οὐ μόνον οὐδεμίαν ὠφέλειαν αὐτῇ προσοίσει... ἀλλὰ καὶ “σηπεδόνα ταῖς ῥίζαις ἐργάσεται, καὶ τοὺς ἐκεῖθεν φυομένους ξηρανεῖ βλαστούς \" τοῦτο δὲ καὶ δι’ αὐτῶν συνέδη τῶν πρα- Ὑμάτων. θαῤῥήσας γὰρ ὁ Σεδεκίας τῇ τοῦ -Αἰγυαἰχμάλωτον ἔλαός, καὶ τὸν λαὸν ἐξηνδραπόδισε, καὶ τὴν πόλιῦ ἐνέπρησε. ε Καὶ οὐκ ἐν βραχίονι μεγάλῳ, οὐδὲ ἐν λαῷ πολλῷ, τοῦ ἐχσπάσαι αὑτὴν ἐκ ῥιζῶν αὐτῆς. », Οὐδὲ γὰρ πολλὴν, φησὶν, ὁ Αἰγύπτιος πέμψει αὐτῷ στρατείαν, καὶ αὐτὴ δὲ αὕτη οὐ μόνον αὐτὸν οὐδὲν ὀνήσει, ἀλλὰ καὶ ἐκ ῥιζῶν ἀνατ, Καὶ ἰδοὺ πίεται, μὴ κατευθυγεῖ; Καὶ τέως, φησὶ, θαῤῥεῖ τῇ βοηθείᾳ, ἀλλ' οὐκ εἰς τέλος ἀπολαύσεται. « Οὐκ ἅμα τῷ ἅψασθαι αὐτῆς ἄνεμον καύσωνα ξηρανθήσεται ξηρασίᾳ, σὺν τῷ βώλῳ τῆς ἀνατολῆς αὑτῆς ξηρανθήσεται; » Παραχρῆμα γὰρ, φησίν, Βαλεὺς, καὶ τὸ ὑπήκοον ἅπαν ἐξανδραποδισθήσεται. Πάλιν γὰρ ἐνταῦθα βῶλον τὸν λαὸν προσηγόρευτεν\" ἄνεμον δὲ καύσωνα τοῦ Βαδυλωνίου τὴν στρατείαν\" ὥσπερ γὰρ ἄμπειῖον τὸν βασιλέα, καὶ βῶϊεν τὸν λαον (ἐν αὐτῷ δ' γὰρ ἐπεφύτευτο) \" οὕτω τρ᾿πιχῶς ἁρδείαν, ποῦ Αἰγυπτίου τὴν βοήθειαν \" ἄνεμον δὲ καύσωνα, τοῦ Βαδυλωνίου τὴν ἔφοδον λέγει.","t":"“Therefore say: Thus says Adonai the Lord: Will it prosper? Will not the roots of its tender growth …” … of the hope, he says, and it will not obtain what it expects. For the Egyptian's watering not only will bring it no benefit, but will even cause rot in the roots and dry up the shoots that grow from them. And this happened in the events themselves: for Zedekiah, trusting in the Egyptian's [help] … took him captive, enslaved the people, and burned the city. “And not with a great arm, nor with many people, to pull it up from its roots.” For the Egyptian, he says, will not send him a large army; and this very army not only will not help him, but will even [see him] uprooted. “And behold, it drinks; will it prosper?” For a while, he says, he trusts in the help, but he will not enjoy it to the end. “Will it not, as soon as the burning wind touches it, dry up with drought? Will it not dry up with the clod of its sprouting?” For at once, he says, … the king, and all the subjects will be enslaved. For here again he has called the people the clod, and the army of the Babylonian a burning wind. For as he named the king a vine and the people the clod (since it was planted in it), so figuratively he calls the help of the Egyptian watering, and the onslaught of the Babylonian a burning wind.","f":"Theodoret, <i>Comm. Ezech.</i> 17.9 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/17-9)."},"theodoret-interpretatio-ezechielem/18.13":{"o":"ιΥ΄. Ζωῇ οὐ ζήσεται, πάσας τὰς ἀνομίας ταὐτας ἐποίησε, θαγάτῳ θανατωθήσεται, τὸ αἷμα εὑτοῦ ἐπ' αὐτὸν ἕσται. Οὐδὲν, φησὶν, ὁ παράνομος ἔχ τῆς πατρῴας ἀρετῆς ὠφεληθήσεται, ἐναντίον ἐκείνῷ προαιργύμενος βίον, ἀλλὰ τῶν οἰκείων σπερμάτῶν δῥέψεται τοὺς καρπούς.","t":"“He shall surely not live; he has done all these lawless deeds; he shall surely be put to death; his blood shall be on him.” The lawless man, he says, will gain no benefit from his father's virtue, since he has chosen a life opposite to his; he will reap the fruits of his own sowing.","f":"Theodoret, <i>Comm. Ezech.</i> 18.13 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/18-13)."},"theodoret-interpretatio-ezechielem/18.14":{"o":"ιδ'. οταν δὲ, φὴσὶ, γεγγήσῃ υἱὸν, καὶ ἴδῃ πάσας τὰς ἁμαρτίας τοῦ πατρὸς αὑτοῦ ἃς ἐποίησε, καὶ φοδηθῇ, καὶ μὴ ποιήσῃ κατὰ ταύτας “Ἵ. Εἶτα ἐφεξῆς λέγει\" Ὅτι τῆς τῶν εἰδώλων ἑχυτὸν λατρείας ἀπήλλαξε, καὶ τῆς τοῦ οἴχου Ἰσραὴλ παρανομίας οὐ κεκοινώνηκε, γάμοις τΞ ἀλλοτρίοις οὐκ ἐπεθούλευσε, “πᾶν Ν᾽ εἶδος πλεονεξίας ἐμίσησε, τὴν δὲ δυνατὴν θεραπείαν τοῖς δεομένοις προσήνεγκεν, τῶν μὲν λιμὸν ἀπαλλάττων, καὶ πάσας ὁμοῦ τᾶς ἐντολὰς διεφύλαξέν. ","t":"“But if,” he says, “he fathers a son, and the son sees all the sins of his father that he did, and fears, and does not act like them.” Then he lists them in order: that he freed himself from the worship of idols, and did not share in the lawlessness of the house of Israel; he did not scheme against other men's marriages; he hated every kind of greed, and gave what care he could to those in need, freeing some from hunger …; and he kept all the commandments together.","f":"Theodoret, <i>Comm. Ezech.</i> 18.14 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/18-14)."},"theodoret-interpretatio-ezechielem/18.17":{"o":"ιζ΄, Οὐ τελευτήσει οὗτος, φησὶν, ἐν ταῖς ἀδικίαις τοῦ πατρὸς αὑτοῦ, ἀλλὰ ζωῇ ζήσεται. Οὔτε γὰρ δίκαιον, τοῦτον ὑπὲρ τῆς ἐχείνου παρανομίας ιη,, ιθ΄, Ὁ 3 δὲ πατὴρ αὐτοῦ, φησὶν, ἐπειδὴ ψϑει ἔθλιψε, καὶ ἅρπαγμα ἥρπασε, καὶ ἐναντία ἐποίησεν ἐν μέσῳ τοῦ «ἰαοῦ, καὶ ἀπέθανεν ἐν τῇ ἀδικίᾳ αὑτοῦ. Καὶ εἴπατε, Τί οὐκ ξλαδεν ὁ\" υἱὸς τὴν ἀδικίαν τοῦ πατρὸς αὑτοῦ; Ὑμεῖς δέ φησιν ἀδίκως κρίνοντες βούλεσθε τοῦ παρανόμου τὸν υἱὸν τιμωρίαν ὑπὲρ τοῦ πατρὸς ὑπομεῖναι, καὶ ἀλλήλων πυνθάνεσθε, Τί δήποτε τὰς τοῦ πατρὸς παρανομίας οὐκ ἔτισεν; Ἐγὼ δὲ ὑμῖν φημι, ε« Ὅτι ὁ υἱὸς κρίμα \"), καὶ δικαιοσύνην, καὶ ἕλεον ἐποίησε, πάντα τὰ νόμιμά μου συνετήρητε, καὶ ἐποίησεν αὐτὰ, ζωῇ ζήσεται.» Ἐπειδὴ οὐ τὴν αὐτὴν ὥδευσε τῷ πατρὶ, ἀλλὰ τὴν ἐμὴν ὁδὸν τῆς τοῦ πατρὸς προετίμῃ σεν, ἄξιον εὕρατο τῆς ὁδοῦ τὸ τέλος.","t":"“This one will not die,” he says, “in the injustices of his father, but will surely live.” For it is not just that this one, for the other's lawlessness … “But his father,” he says, “since he oppressed with affliction and seized plunder and did what was contrary in the midst of the people, also died in his injustice. And you said: Why did the son not bear the injustice of his father?” You, he says, judging unjustly, want the son of the lawless man to undergo punishment for the father, and you ask one another: Why ever did he not pay for his father's transgressions? But I say to you: “Because the son did judgment and righteousness and mercy, kept all my ordinances and did them, he shall surely live.” Since he did not travel the same road as his father, but preferred my road to his father's, he has found an end worthy of the road.","f":"Theodoret, <i>Comm. Ezech.</i> 18.17 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/18-17)."},"theodoret-interpretatio-ezechielem/18.20":{"o":"χ'. Ἡ δὲ ψυχὴ ἡ ἁμαρτάνουσα αὕτη \" ἀποθαγεῖται, ὃ υἱὸς οὐ λήψεται τὴν ἀδικίαν τοῦ πατρὸς αὑτοῦ, οὐδὲ ὁ πατὴρ «λήψεται τὴν ἀδικίαν τοῦ υἱοῦ αὑτοῦ, Τὰ αὐτὰ πάλιν σαφέστερον καὶ συντόμως παρεδήλωσε᾽ « Δικαιοσύνη δικαίου ἐπ᾽ αὐτὸν ἔσται, καὶ ἀνομία ἀνόμου ἐπ᾽ αὐτὸν ἔσται. » Πολλάκις τὰ αὐτὰ λέγει, βεθαίαν αὑτῶν τὴν μνήμην ἐν τοῖς ἀκούουσι γενέσθαι βουλόμενος.","t":"“But the soul that sins, it shall die; the son shall not bear the injustice of his father, nor shall the father bear the injustice of his son.” He again indicated the same things more clearly and briefly: “The righteousness of the righteous shall be on him, and the lawlessness of the lawless shall be on him.” He says the same things often, wanting them to be firmly remembered by his hearers.","f":"Theodoret, <i>Comm. Ezech.</i> 18.20 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/18-20)."},"theodoret-interpretatio-ezechielem/18.21":{"o":"χα’, κβ'. Καὶ ὁ ἄνομος ἐὰν ἐπιστρέψῃ \"\" ἐκ πασῶν τῶν ἀνομιῶν αὑτοῦ ὧν ἐποίησε, καὶ φυκλάξηταὶ πάσας τὰς ἐντολάς μου, καὶ ποιήσῃ κρίο μα, καὶ δικαιοσύνην, καὶ ἔλεον, ζωῇ ζήσεται, καὶ οὐ μὴ ἀποθάνῃ. Πάγτα δὲ παραπτώματα αὐτοῦ ὅσα ἐποίησεν, οὐ μνησθήσεται αὑτῷ\" ἐν τῇ δικαιοσύνῃ αὑτοῦ, ἢ ἐποίησε, ζήσεται. Τοσοῦτον δὲ, φησὶν, ἀπέχω τοῦ δίκας ἕτερον ὑπὲρ ἑτέρου εἰσπράξαι, ὅτι καὶ αὐτὸν τὸν παραδάτην τοῦ νόμου, κᾶν μυρίας παρανομίας ἐργάσηται, μεταθαλλόμενον, καὶ μεταμελείᾳ χρώμενον, καὶ τὴν τῆς διχαιοτύνης ὁδὸν προαιρούμενον, καὶ δέξομαι, καὶ ζωῆῇς ἀξιώσω \" εἶτα τὴν οἰκείαν ἀγαθότητα παραδηλοξ,","t":"“And the lawless man, if he turns from all his lawless deeds that he did, and keeps all my commandments, and does judgment and righteousness and mercy, he shall surely live and shall not die. All his transgressions that he did shall not be remembered against him; in his righteousness that he did he shall live.” I am so far, he says, from exacting punishment from one for another, that even the transgressor of the law himself, though he does countless lawless things, if he changes and repents and chooses the road of righteousness, I will receive and count worthy of life. Then he indicates his own goodness:","f":"Theodoret, <i>Comm. Ezech.</i> 18.21 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/18-21)."},"theodoret-interpretatio-ezechielem/18.23":{"o":"κγ'. Οὐ \"\" μὴ θελήσει θελήσω τὸν θάνατον τοῦ ψαι αὐτὸν ἐκ \"Ἴ τῆς ὁδοῦ αὑτοῦ τῆς πονηρᾶς, καὶ ὅσαι αὐτόν; Οὐ τὸν θάνατον, φησὶ, τοῦ ἀνόμου ἀλλὰ τὴν μετάνοιαν ποθῶ οὐδὲ γὰρ ἵνα χολάσω, Ὦ τῶν ἀνθρώπων τὴν φύσιν ἐδημιούργησα, ἀλλ᾽ ἵνα ζωῆς μεταδῶ - μαρτυρεῖ δὲ τοῖς λόγοις τὰ πράγματα\" οὐ γὰρ ἂν προφήταις ἐνέπνευσε, καὶ ἀποστόλους ἀπέστειλε, καὶ ἐγγράφους ἔδωκε νόμους, καὶ ἀγαθὰ ὑπισχνεῖται, καὶ γέενναν ἀπειλεῖ, κολάζειν \" βουλόμενος \" ἀλλ᾽ εἴασεν ἂν τοὺς ἀνθρώπους, ὡς ἂν θέλωσι, φέρεσθαι\" νῦν δὲ ταῦτα πάντα διατελεῖ ποιῶν, ἵνα τῶν ἡἠπειλημένων ἐλευθερώσῃ δεινῶν \" ὅτι δὲ οὐ λόγοι μόνον τὰ εἰρημένα, ἀλλὰ τὰ \" πράγματα, \" τά ὅτι γενόμενα, καὶ γιγνόμενα, μάρτυς ἡ θεία Γραφή. Ὁ α γὰρ Ἐζεκίας ἐκ δυσσεθοῦς πατρὸς τοῦ “Αχαζ φὺς, οὐ μόνον οὐκ ἔτισεν ὑπὲρ τοῦ πατρὸς δίκας, ἀλλὰ καὶ περιφανέστατος ἐκ τῆς οἰκείας εὐσεδείας ἐγένετο. Ὃ δέ γε πανόλθιο; Μανασσῇς, ἐκ διαμέτρου ἐναντίαν ἀπώνατο\" μεταμελείᾳ δὲ χρησάμενος τῆς σωτηρίας ἀπήλαυσεν. ᾿Αμὼν \"5 δὲ ὁ τούτου υἱὸς, τὴν μὲν παπτρῴαν πονηρίαν ζηλώσας, τὴν δὲ μετάνοιαν οὐκέτι, χαχῶὼς τὸν βίον κατέλυσεν\" ὁ δὲ τούτου παῖς ἴωπᾶτι τοῖς τῆς ἀρετῆς εἴδεσι τὴν ψυχὴν κατακοσμήσας, τῷ τῶν ἁγίων συνηρίθμηται καταλόγῳ, οὐδεμἰα) ἐλ τῆς τοῦ πατρὸς παρανομίας λώδην ἑλκύσας\" οἱ δὲ τούτου παῖδες, τοῦτον μὲν οὐ ζηλώσαντες, δυσσεδείᾳ δὲ πάσῃ συζήσαντες, δίκας τῶν οἰκείων πλημμελημάτων ἐξέτισαν, ἐκ τῆς τοῦ πατρὸς φιλοθεῖας οὐδὲν ὄφελος καρπωσάμενοι. Καὶ ἐξ αὐτῆς τοίνυν τῆς τῶν ἁγίων Γραφῶν ἱστορίας, ἀληθῇ πέφηνε τοῦ Δεσπότου τὰ λόγια. Φέρε τοῖνυν ἐπὶ τὴν ἀγκολουθίαν τῆς ἑρμηνείας ἐπανέλθωμεν. κδ, Καὶ ἐν τῷ ἀποστρέψαι δίκαιον ἀπὸ τῆς δικαιοσύνης αὐτοῦ, καὶ ποιῆσαι ἀδικίαν, κατὰ πάσας τὰς ἀδικίας \"\" ἃς ἐποίησεν ὁ ἄγομος, ἐὰν \"Ὲ ποιήσῃ, οὐ μὴ ζήσεται\" πᾶσαι αἱ δικαιοσύναι αὐτοῦ, ἃς ἐποίησεν, οὐ μὴ μνησθῶσιν\" ἐν τῷ παραπτώματι, ᾧ παρέπεσε, καὶ ἐν ταῖς ἁμαρτίαις αὑτοῦ, αἷς ἥμαρτεν, ἐν αὐταῖς ἀποθανεῖται. \"Ὥσπερ, φησὶν, εἴ τις τῶν παρανόμων, τὸν πρότερον βδελυξάμενος βίον, τὸν ἐναντίον προἕλοιτο, δέξομαι τὴν μετάνοιαν, καὶ ζωῆς αὐτὸν ἀξιώσω᾿ οὕτως,. εἴ τις τῶν δικαίων, παντελῶς τὴν τῆς δικαιοσύνης καταλιπὼν ὁδὸν, εἰς τὴν ἑτέραν τράπηται, πάντα μὲν τὸν πρότερον ἀπολέσει δρόμον, πρόσφορον δὲ τῇ ὁδῷ εὑρήσει τὸ τέλος\" ἐν γὰρ ταῖς ἁμαρτίαις αὑτοῦ ἀποθανεῖται. Ἑπιστῆσαι δὲ χρὴ, ὡς οὐκ ἁπλῶς εἶπεν, Ἐὰν ἁμάρτῃ, ἀλλ᾽ « Ἐὰν ἀποστραφῇ ἀπὸ τῆς δικαιοσύνης αὑτοῦ, καὶ ποιήσῃ ἀδικίαν \"5 κατὰ πάσας τὰς ἀδικίας, ἃς ἐποίησεν ὁ ἄνομος\" » ἐπεὶ προσπταίουσι καὶ τῶν εὐσεδῶν τινες, ἀλλ’ ἀνιστάμενοι πάλιν αὐτὴν ὁδεύουσι τὴν ὁδὸν, καὶ τῇ μετανοίᾳ χρώμενοι, τῆς σωτηρίας τυγχάνουσιν \" «ἱ ὃξ παντελῶς ταύτης ἀφιστάμενοι, τοὺς τῆς ἐναντίας ὁδοῦ τρυγῶπι καρπούς. ","t":"“Shall I indeed will the death of the [sinner] … rather than that he turn from his evil way and live?” I desire not the death of the lawless, he says, but his repentance. For I did not create human nature in order to punish it, but in order to give it a share of life. And the facts bear witness to the words. For he would not have inspired prophets, sent apostles, given written laws, promised good things and threatened Gehenna, if he wanted to punish; he would have let people be carried along as they wished. But in fact he keeps doing all these things in order to free them from the terrors he has threatened. And that what has been said is not words only, but facts that have happened and are happening, the divine Scripture is witness. For Hezekiah, born of an impious father, Ahaz, not only did not pay the penalty for his father, but became most illustrious through his own piety. The utterly wretched Manasseh had a career diametrically opposite; yet by repenting he obtained salvation. Amon his son copied his father's wickedness but no longer his repentance, and ended his life badly. But his son Josiah adorned his soul with every form of virtue and has been numbered in the roll of the saints, drawing no harm from his father's lawlessness. And Josiah's sons did not copy him but lived in every impiety; they paid the penalty for their own offenses, reaping no benefit from their father's love of God. So from the very history of the holy Scriptures the Master's oracles have shown themselves true. Come, then, let us return to the sequence of the interpretation. “And when the righteous man turns away from his righteousness and does injustice according to all the injustices that the lawless man did, if he does so, he shall not live; all his righteous deeds that he did shall not be remembered; in the transgression in which he fell and in his sins that he sinned, in them he shall die.” Just as, he says, if one of the lawless loathes his former life and chooses the opposite, I will accept his repentance and count him worthy of life, so if one of the righteous entirely leaves the road of righteousness and turns to the other, he will lose all his former course and will find an end that suits the road; for he will die in his sins. One should note that he did not say simply, “If he sins,” but “If he turns away from his righteousness and does injustice according to all the injustices that the lawless man did”; for some of the pious also stumble, but rising again they travel the same road and, by repenting, obtain salvation, whereas those who wholly depart from it harvest the fruits of the opposite road.","f":"Theodoret, <i>Comm. Ezech.</i> 18.23 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/18-23)."},"theodoret-interpretatio-ezechielem/18.25":{"o":"κε΄. Καὶ εἴπατε, φησὶν, Οὐ κατευθύνει ἡ ὁδὸς Κυρίου\" ἀκούσατε δὴ οἶκος ἸΙσραὴ.1, Μὴ ἡ ὁδός μου οὗ κατευθύνει; οὐκὶ ἡ ὁδὸς ὑμῶν οὐ κατευθύνει; Ταύτην μου, φησὶ, τὴν δικαίαν ψῆφον ὁρῶντες ἀδικίαν τολμᾶτε κατηγορεῖν; καὶ μὴν ἔδει ὑμᾶς καθ᾽ ὑμῶν αὐτῶν τὴν κατηγορίαν ποιεῖσθαι, ὅτι τοιαύτην ὁρῶντες παρὰ τῷ κριτῇ δικαιοσύνην προαιρεῖσθε τὴν ἀδικίαν. εἶτα τὰ αὐτὰ πάλιν συντόμως διέξεισι δ\" καὶ ὁ δίκαιος εἰς τὴν ἐναντίαν τρεπόμενος τῷ τῆς ἁμαρτίας θανάτῳ παραδοθήσεται, καὶ ὁ ἁμαρτωλὸς πάλιν μετανοίᾳ γρώμενος, καὶ διὰ πάσης ὁδεύειν τῆς ἀρετῆς προαιρούμενος, ζωὴν ἐκ τῆς με-","t":"“And you said,” he says, “The way of the Lord is not right. Hear now, house of Israel: Is my way not right? Is it not your way that is not right?” Seeing this just verdict of mine, he says, do you dare to accuse me of injustice? Yet you ought to have brought the accusation against yourselves, because, seeing such righteousness in the judge, you choose injustice. Then he again goes briefly through the same things: the righteous man who turns to the opposite will be handed over to the death of sin, and the sinner, in turn, who repents and chooses to walk through every virtue, [will reap] life from repentance …","f":"Theodoret, <i>Comm. Ezech.</i> 18.25 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/18-25)."},"theodoret-interpretatio-ezechielem/18.29":{"o":"κθ', Ταῦτα δ δὲ, φησὶν, ὁρῶν ὁ οἶκος \"Ισραὴ 1 έγει\" Οὐ κατορθοῖ, ἡ ὁδὸς Κυρίου: μὴ ἡ ὁδὸς Κυρίου οὐ κατορθοῖ, οἶκος Ἰσραήιϊ; οὐκὶ ἡ ὁδὸς ὑμῶν οὐ κατορθοῖ; Αὑτὰ, φησὶ, βοᾷ τὰ πράγματα, ὅτι αἱ μὲν ἐμαὶ κρίσεις ὀρθαὶ καὶ δίκαια:, ἡ δὲ ὑμετέρα προαίρεσις παρανομίας μεστή. χ΄. Διὰ τοῦτο ἕκαστον κατὰ τὴν ὁδὸν αὐτοῦ Οὕτως ἀπειλήσας, καὶ τὴν δικαίαν ψῆφον ἐξενεγχὼν ἐπὶ παραίνεσιν τρέπει τὸν λόγον.","t":"“And seeing these things,” he says, “the house of Israel says: The way of the Lord does not go straight. Does the way of the Lord not go straight, house of Israel? Is it not your way that does not go straight?” The facts themselves cry out, he says, that my judgments are right and just, but your choice is full of lawlessness. “Therefore each one according to his way …” Having threatened them in this way and pronounced the just verdict, he turns his speech to exhortation.","f":"Theodoret, <i>Comm. Ezech.</i> 18.29 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/18-29)."},"theodoret-interpretatio-ezechielem/18.31":{"o":"λα’. ᾿Επιστράφητε καὶ ἀποστρέψατε ἐκ πασῶν τῶν ἀσεδειῶν ὑμῶν, καὶ δ᾽ οὖκ ἔσονται ὑμῖν εἰς κόλασιν ἀδικίας. ᾿Αποῤῥίψατε ἀφ᾽ ἑαυτῶν πάσας τὰς ἀσεθείας ὑμῶν, ἃς ἠσεδήσατε εἷς ἐμὲ, καὶ ποιήσατε ἑαυτοῖς καρδίαν καιγὴν, καὶ πνεῦμ καιγὸν, καὶ ἱνατί ἀποθνήσκετε, οἶκος Καταλείψατε, φησὶ, τὴν τῆς ἀσεθείας ὁδὸν, καὶ ᾿ἑτέραν ἀναδέξασθε γνώμην, καὶ εἰς τοὺς ἐμοὺς ῥέ- Ψψατε νόμους, ἵνα μὴ θάνατον ἐκ τὺς πονηρίας χαρπώσησθε. Καρδίαν' γὰρ καινὴν καὶ πγεῦμα καὶγὸν, τὴν ἐπὶ τὰ ἀμείνω τῆς ψυχῆς τροπὴν προῦηγόρευσεν \" εἶτα καὶ τὴν οἰκείαν ἀγοθότητα γυμνοῖ. χόν, Διότι\"! οὗ βούλομαι τὸν θάνατον τοῦ ἀποθνήσκοντος, “έγει ᾿Αδωγναῖ Κύριος, ὡς \" τὸ ἐπιστρέψαι αὑτὸν ἀπὸ τῆς ὁδοῦ αὑτοῦ, καὶ ζῇν τὴν ψυχὴν αὐτοῦ, «“έγει ᾿Αδωγαῖ Κύριος \" ἐπιστρέψασθε\" καὶ ζήσεσθε. Εἰδότες, φησὶν, ὡς οὐ τὴν κόλασιν, ἀλλὰ τὴν μεταμέλειαν τοῦ ἁμαρτωλοῦ ποθῶ, χρήσασθε τῇ μετανοίᾳ καὶ δέξασθε τῆς ζωΐς τοὺς καρπούς. Τοὐτοκαὶ ὑμῖν ἁρμόττει τὸ φάρμακον. γὰρ ᾿Ιουδαίων μόνον ὁ Θεὸς, ἀλλὰ καὶ ἐθνῶν καὶ αὑτὸς Κύριος πάντων, πλουτῶν εἰς πάντας τοὺς ἐπικαλουμένους αὐτόν. » Καταλίπωμεν τοίνυν τὴν «ἧς κακίας ὁδὸν, ἧς τὸ τέλος δλεθρος καὶ ἀπώλεια, καὶ μεταμάθωμεν τὴν θείαν πορείαν, τὴν εἰς ουρανοὺς ἀνάγουσαν, καὶ τὴν πρὸς Θεὸν ἡμῖν παῤῥησίαν παρέχουσαν \" ἧς τύχοιμεν ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, μεθ᾽ οὗ τῷ Πατρὶ ἡ δόξα πρέπει\", δὺῦ τῷ ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. ","t":"“Turn back and turn away from all your impieties, and they will not be to you a punishment for injustice. Cast away from yourselves all your impieties with which you were impious toward me, and make yourselves a new heart and a new spirit; and why should you die, house …?” Leave the road of impiety, he says, take up another mind, and incline toward my laws, so that you may not reap death from wickedness. For by a new heart and a new spirit he meant the turning of the soul toward better things. Then he lays bare his own goodness as well: “Because I do not desire the death of the one who dies, says Adonai the Lord, so much as that he turn from his way and his soul live, says Adonai the Lord; turn, and you will live.” Knowing, he says, that I long not for the punishment but for the change of heart of the sinner, make use of repentance and receive the fruits of life. This medicine fits you too; for God is [not] of the Jews only, but of the nations too, “and the same is Lord of all, rich toward all who call upon him.” Let us, then, leave the road of evil, whose end is ruin and destruction, and learn instead the divine journey that leads up to heaven and gives us boldness before God. May we obtain it in Christ Jesus our Lord, with whom glory befits the Father, with the Holy Spirit, to the ages of ages. Amen.","f":"Theodoret, <i>Comm. Ezech.</i> 18.31 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/18-31)."},"theodoret-interpretatio-ezechielem/18.5":{"o":"Κυρίου πρός με, Β αὕτη ἐπὶ \"5 τῆς γῆς τοῦ Ἰσραὴλ «λεγόντων \"', Οἱ πατέρες ἔφαγον ὄμφακα, καὶ οἱ ὀδόντες τῶν τὲἀγὼν ἡμωδίασαν '; Ζῶ ἐγὼ, «“έγει ᾿Αδωναῖ Κύἐὰν 33 γένηται ἔτι ᾽\" ἡ παραθδοιλὴ αὕτη ἐν τῷ Ὅτι πᾶσαι αἱ ψυκαὶ ἐμαί εἰσιν\" ὃν τρόπον ἡ Ψυχὴ τοῦ πατρὸς, οὕτω καὶ ἡ ψυχὴ τοῦ υἱοῦ - πᾶσαι\" αἱ ψυκαὶ ἐμαί εἰσι, καὶ ἡ ὅὰ ψυχὴ ἡ ἁμαρτάνουσα, αὕτη ἀποθανεῖται. χεῖ ἐπ᾽ ἄλλο κεφάλαιον μεταθῆναι τὴν προφητείαν\" νόντα. Ἐπειδὴ γὰρ τῆς τοῦ Σεδεκίου παρανομίας μνημονεύσας, τὴν ἐκ τοῦ βασιλικοῦ σπέρματος προ εθέσπισεν ἐσομένην τῆς οἰκουμένης ἡγεμονίαν, χίαν τοῦ Θεοῦ χατηγορούσῃ παροιμίᾳ, ὅτι τῶν πατέρὼν φαγόντων ὄμφακα \" οἱ ὁδόντες τῶν τέχνων ἢ, κατὰ τὸν Σύμμαχον, ἐγομφίασαν. Ἰδοὺ γὰρ, φησὶ, παρανόμων ὄντων τῶν τηνικαῦτὰ αι βασιλέων τὸ ἐξ αὐτῶν σπέρμα τῆς οἰκουμένης χρα- Οὔτε γὰρ ἀνέξομαι, ὧν οἱ πατέρες ἐπλημμέτὰς εὐθύνας ἀπαιτῆσαι τοὺς παῖδας\" καὶ τούτων γὰρ χκἀχείνων Δεσπότης εἰμὶ, καὶ τὴν αὐτὴν ἁπάντων τὴν \" ἐπιμέλειαν ποιοῦμαι\" πᾶσαι γὰρ αἱ ψυκαὶ ἐμαί εἰσιν, ἡ δὲ ἁμαρτάνουσα ψυχὴ, αὕτη τίσει τὰς δίκας. Εἶτα διδάσκει ἡμᾶς τίνα τῆς διχλιο- σύνης τὰ εἴδη, καὶ πῶς δυνατὸν, καὶ ζωῆς ἀπολαῦ- ᾿ σαι, καὶ τιμωρίας ἀπαλλαγῆναι. ε΄. Ὁ δὲ ἄνθρωπος ὅς ἐστι \"9 δίκαιος, ὁ ποιῶν κρίμα καὶ δικαιοσύνην, Τουτέστιν, ὁ ἶσα κατέχων Ὁ τὰ τῆς δίκης ζυγά. : 'δ- ἠς’, Ἐπὶ τῶν ὀρέων οὐ φάγεται. Ὃ τῆς τῶν εἰ- τοῖς ὄρεσι τὰ τούτων ἵδρυτο τεμένη. « Καὶ τοὺ; ὀφθαλμοὺς αὑτοῦ οὐ μὴ ἐπάρῃ πρὸς τὰ ἐπιθυμή- ματα τοῦ \"' οἴχου Ἰσραήλ. ν ᾿Αντὶ τοῦ, Ἐὰν μὴ","t":"“… [And the word of the] Lord [came] to me … concerning the land of Israel, saying: The fathers ate sour grapes, and the children's teeth were set on edge? As I live, says Adonai the Lord, … this parable will no longer be … For all souls are mine: as the soul of the father, so also the soul of the son; all souls are mine, and the soul that sins, it shall die.” … the prophecy passes over to another topic. For since, after mentioning Zedekiah's lawlessness, he foretold that the rule over the world would come from the royal seed, … [the people] accusing the providence of God with a proverb, that when the fathers ate sour grapes, the children's teeth were set on edge, or, as Symmachus has it, “were blunted.” For behold, he says, although the kings of that time were lawless, the seed descended from them [will] rule the world …. For I will not put up with demanding of the children an account for what their fathers did wrong; for I am Master of both the one and the other, and I take the same care of all. For all souls are mine, and the soul that sins, it will pay the penalty. Then he teaches us what the forms of righteousness are, and how it is possible both to enjoy life and to be freed from punishment. “But the man who is righteous, who does judgment and righteousness,” that is, who holds the scales of justice even. “He will not eat on the mountains”: [he means the worship] of idols, for their sacred precincts were set up on the mountains. “And he will not lift up his eyes to the desires of the house of Israel,” that is, if he does not …","f":"Theodoret, <i>Comm. Ezech.</i> 18.5 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/18-5)."},"theodoret-interpretatio-ezechielem/18.7":{"o":"ζ΄. Καὶ ἄνθρωπον οὐ μὴ καταδυναστεύσῃ, καὶ","t":"“And he will not oppress a man, and …”","f":"Theodoret, <i>Comm. Ezech.</i> 18.7 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/18-7)."},"theodoret-interpretatio-ezechielem/18.8":{"o":"η΄. Τὸ ἀργύριον αὑτοῦ ἐπὶ τύχῳ οὐ δώσει, καὶ","t":"“He will not lend his silver at interest, and …”","f":"Theodoret, <i>Comm. Ezech.</i> 18.8 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/18-8)."},"theodoret-interpretatio-ezechielem/18.9":{"o":"θ΄. Καὶ ἐν τοῖς προστάγμασί μου πεπόρευται, καὶ τῇ τοῦ δικαίου προσηγορίᾳ τιμηθήσεται, καὶ χοὺς τῆς ζωῆς τρυγήσει καρπούς. τ“. Καὶ ἐὰν γεγγήσῃ υἱὸν «λοιμὸν, ἐκχέογτα αἷμα, καὶ ποιοῦντα ἁμαρτήματα. Εἶτα συντόμως \" « Ἐν τῇ ὁδῷ τοῦ πατρὸς αὑτοῦ τοῦ δικαίου οὐ πορεύεται δ\". » ᾿Αλλ᾽ ἕχαστον τῶν ἤδη ἀπηγορευμένων εἰργάσατο, καὶ τὴν ἐναντίαν ὁδὸν ὥδευσεν \" ἀνομίαν, φησὶ, πεποίηκεν οὗτος.","t":"“And he has walked in my ordinances …” … and he will be honored with the name of righteous, and will harvest the fruits of life. “And if he fathers a son who is a pest, who sheds blood and commits sins.” Then briefly: “He does not walk in the way of his righteous father,” but did each of the things already forbidden and traveled the opposite road. “He has done lawlessness,” he says.","f":"Theodoret, <i>Comm. Ezech.</i> 18.9 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/18-9)."},"theodoret-interpretatio-ezechielem/19.1":{"o":"α', β΄. Καὶ σὺ 1άδε θρῆνον ἐπὶ τὸν ἄρχοντα τοῦ ᾿Ισραή,. Καὶ ἐρεῖς \" Τί ἡ μήτηρ σου λέαινα\": ὁδὶ σκύμνος. Τὰ συμδησόμενα, φησὶ, τῷ τοῦ Ἰσραὴλ βασιλεῖ, δι᾿ ὧν αὑτὸν θρηνεῖς, προαγόρευσον. Βασιλέα δὲ Ἰσραὴλ οὐ τὸν ἐν Σαμαρείᾳ καθήμενον λέγει\" πάλαι γὰρ ἐκείνη κατελύθη ἡ βασιλεία - ἀλλὰ τὸν ἐν τῇ Ἱερουσαλήμ. Πάντων γὰρ τῶν τηνικαῦτα ὑπολειφθέντων ὁ τοῦ Ἰούδα βασιλεὺς ἐθαπίλευε - καὶ τοῦτο ἡμᾶς ἡ τετάρτη διδάσκει τῶν Πασιλειῶν, καὶ τῶν Παραλειπομένων ἡ δευτέρα. Μητέρα δὲ τοῦ βασιλέως τὴν Ἱερουσαλὴμ προσηγόρευσεν “ ἐκεῖθεν γὰρ οἱ βασιλεῖς ὡρμῶντο \"«16αιναν δὲ αὐτὴν καλεῖ, οὐ διὰ τὸ βασιλικὸν μόνον τῆς πόλεως, ἀλλὰ καὶ διὰ τὴν τοῦ ἤθους θρασύτητα. « Ἐν μέσῳ λεόντων ἐνεμήθη \"5. » Τῶν κύκλῳ, φησὶ, βασιλέων ἐξήλωσε τὸν τρόπον. ε« Ἐν μέσῳ λεόντων ἐπλήθυνΞς σχύμνους αὑτοῦ 5.» Σημαίνει δὲ τὰ μετὰ τὸν Ἰουσίαν συμόάντα - τέτταρες γὰρ βασιλεῖς ἐν ὀλίγῳ δ\" τῆς Ἱερουσαλὴμ ἡγήσαντο, Β Ἰωάχαξ, Ἰωακεὶμ, ᾿Ιεχονίας, Σεδεκίας..","t":"“And you, take up a lament over the ruler of Israel, and say: Why was your mother a lioness? …” Foretell, he says, what will happen to the king of Israel, for which you lament him. By the king of Israel he does not mean the one who sat in Samaria, for that kingdom had been abolished long before, but the one in Jerusalem. For the king of Judah reigned over all who were left at that time; the fourth book of Kingdoms and the second of Chronicles teach us this. He called Jerusalem the king's mother, for the kings came from there; and he calls her a lioness not only because the city was royal, but also because of the boldness of her character. “She lay down among lions”: she copied, he says, the ways of the surrounding kings. “Among lions she multiplied her cubs.” He signifies what happened after Josiah: for four kings ruled Jerusalem in a short time: Jehoahaz, Jehoiakim, Jeconiah, Zedekiah.","f":"Theodoret, <i>Comm. Ezech.</i> 19.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/19-1)."},"theodoret-interpretatio-ezechielem/19.12":{"o":"ιβ΄. Καὶ κατεκλάσθη ἐν θυμῷ, ἐπὶ γῆν ἐῤῥέφη, καὶ ἄνεμος καύσων ἐξήρανε τὰ ἐχιλεκτὰ 1\" αὐτῆς\" τῆς ἰσχύος αὐτῆς \" πῦρ ἐξήρανεν αὐτὴν, πῖρ\" ἀνάλωσεν αὑτήν. Τροπικῶς ἅπαντα καὶ παραδολιχῶς, ὡς ἐπὶ ἀμπέλου καὶ ῥοιᾶς - ἄνεμον δὲ καύσωνα τὴν τῶν πολεμίων ἐκάλεσεν ἔφοδον, πῦρ δὲ, σὴν ἐκ τῆς θείας ὀργῆς καταλαδοῦσαν αὐτοὺς τιμωρίαν. Ἔφη δὲ ξηρανθῆναι τὰς ῥάδδους τῆς ἰσχύος, διὰ τὸ σδεσθῆναι τὴν βασιλείαν. Εἶτα πάλιν διδάσκει ῬὉ τὰ μετὰ τὴν τοῦ Σεδεκίου αἰχμαλωτίαν κακά.","t":"“And it was broken in wrath, it was thrown to the ground, and the burning wind dried up its choice parts …; fire dried it up, fire consumed it.” All of this is figurative and in parable, as of a vine and a pomegranate. He called the onslaught of the enemies a burning wind, and fire the punishment that overtook them from the divine wrath. He said that the rods of strength were dried up because the kingdom was extinguished. Then he again teaches the evils that followed the captivity of Zedekiah.","f":"Theodoret, <i>Comm. Ezech.</i> 19.12 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/19-12)."},"theodoret-interpretatio-ezechielem/19.13":{"o":"ιΥ΄. Καὶ νῦν πεφυτεύκασιν αὐτὴν ἐν 5 τῇ ἐρήμῳ, ἐν γῇ ἀνύδρῳ καὶ διψώσῃ. Μετὰ τὸν ἐμπρη-, σμὸν τῆς πόλεως καὶ τοῦ θείου νεὼ, “τῶν ἐν τέλει πάντων τῶν μὲν ἀναιρεθέντων, τῶν δὲ δορυαλώτων ἀπαχθέντων, τοῖς ὑπολειφθεῖσιν ἐκεῖ πένησιν ἑπέστη- σεν ἄρχοντα τὸν Γοδολίαν ὁ Ναδουζαρδάν \" ἔρημος δὲ ἦν παντολῶς ἡ πόλις, μᾶλλον δὲ ἄπασα ἡ Ἰουδαία, καὶ τῶν τειχῶν περιῃρημένων, καὶ τῶν οἰκιῶν καὶ αἰχμαλωσίᾳ παραδοθέντων. Διό φησι\". Καὶ νῦν πεφυτεύχατιν αὐτὴν ἐν τῇ ἐρήμῳ. » ᾿Αλλ᾽ οὐδὲ οὕτω, φησὶ, διαμενεῖδη, φθορὰν δὲ καὶ τὰ λείψανα δέξεται., δ᾿ιδ', Ἐξελεύσεται γὰρ, φησὶ, πῦρ ἐκ εῶν ῥά- ὅδων τῶν ἐκλεκτῶν αὑτῆς, καὶ καταφάγεται οἷς αὐτήν. Ὁ γὰρ Ἰσμαὴλ βασιλικοῦ \"5 γένους ὑπάρχων, 6 καὶ τῷ Γοδολίᾳ φθονήσας, κεχρωσμένῃ πρὸς αὐτὸν φιλίᾳ χρησάμενος, τούτῳ μὲν ἀναιρεῖ δὲ καὶ τοὺς πλείστους τοὺς \"΄ σὺν αὐτῷ δείσας δὲ τὸ γεγονὸς δραπετεύει\" οἱ δὲ λοιποὶ πες, τὴν τῶν Χαλδαίων φοδηθέντες ὀργὴν, τὴν Αἴ- Β Ὑυπτον σὺν Ἱερεμίᾳ τῷ προφήτῃ χατέλαδον - τοῦτο δὲ ἐδήλωσεν εἰπὼν, « Καὶ ἐξε)εύσεται πῦρ ἐκ τῶν ῥάδδων τῶν ἐκλεκτῶν αὐτῆς καὶ καταφάγεται αὐ τήν. Καὶ οὐκ ἔσται ἐν αὐτῇ ῥάδδος ἰσχύος φυλῆς, σκῆπτρον\" εἰς τὸ ἐξουσιάζειν \" εἰς παραδολὴν θρήνων καὶ ἔσται εἰς θρῆνον. » Δῆλον δὲ, ὅτι τὰ δ πρὸ τῆς ἐπανόδου λέγει\" τηνικαῦτα γὰρ ὑπὸ μὲν τῶν οἰκείων ἐθρηνεῖτο, τοῖς δὲ ἀλλοτρίοις παροιμία ἐγένετο θρήνου εἰώθασι γὰρ οἱ ἄνθρωποι ἐπὶ τῶν μεγίσταις συμφοραῖς περιπιπτόντων λέγειν \" Μὴ πάθοιμι οἷα ὁ δεῖνα πέπονθε. Τοῦτο τοίνυν « παραδολὴν » ἐκάλεσε « θρήνου \"» προστέθεικε δὲ, ὅτι οὐκ ἔστιν ἐν αὐτῇ οἶς, ῥάδδος ἰσχύος, ἣ φυλὴ, ἢ σκῆπτρον. Οὐδένα γὰρ ἔσχεν ἄρχοντα, ἣ σύστημά τι φυλὴν ποιῆσαι δυνάμενον πρὸ.τῆς ἐπανόδου - μετὰ γὰρ τὴν ἐπάνοδον Ὁ πάλιν ἀπέλαδε τὴν προτέραν λαμπρότητα. Ταῦτα οὕτω προθϑεσπίσας, τίθησι μὲν ἐν μέσῳ τῆς προφητείας μικρόν τι διήγημα, συνάπτει δὲ τῷ διηγήματι παραυτίκα τὴν προφητείαν.","t":"“And now they have planted it in the wilderness, in a waterless and thirsty land.” After the burning of the city and of the divine temple, when all those in authority had been either killed or led away as prisoners, Nebuzaradan set Gedaliah as ruler over the poor who were left there. And the city was wholly a wilderness, or rather all Judea, since the walls had been torn down and the houses …, and [the people] handed over to captivity. That is why he says: “And now they have planted it in the wilderness.” But not even so, he says, will it remain; even the remnant will meet destruction. “For fire,” he says, “will come out of the rods of its choice ones and devour it.” For Ishmael, who was of royal stock and envied Gedaliah, used a pretended friendship toward him and killed him and most of those with him; then, fearing what had happened, he fled. The rest, fearing the anger of the Chaldeans, went down to Egypt with Jeremiah the prophet. This is what he showed by saying: “And fire will come out of the rods of its choice ones and devour it. And there will be in it no rod of strength of a tribe, no scepter for ruling; it is a parable of laments, and will be for a lament.” It is clear that he is speaking of the time before the return; for at that time it was lamented by its own people, and to strangers it became a proverb of lament. For people usually say of those who fall into the greatest calamities: “May I not suffer what so-and-so has suffered.” This, then, is what he called “a parable of lament.” And he added that there is in it no rod of strength, or tribe, or scepter. For before the return it had no ruler, nor any body able to form a tribe; after the return it recovered its former splendor. Having foretold these things, he places a short narrative in the middle of the prophecy, and joins the prophecy to the narrative at once.","f":"Theodoret, <i>Comm. Ezech.</i> 19.13 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/19-13)."},"theodoret-interpretatio-ezechielem/19.3":{"o":"γ΄, δ. Καὶ ἀπεπήδησεν εἷς τῶν σκύμνων αὐτῆς \" “λέων ἐγένετο, καὶ ἔμαθεν ἁρπάζειν ἁρπάγπατα, ἀγθρώπους ἔφαγεν. Καὶ ἤκουσε περὶ \"5 αὐτοῦ ἔθνη, καὶ συνελήφθη ἐν τῇ διαρθορᾷ αὖτοῦ “\", καὶ ἤγαγον αὐτὸν ἐν κημῷ εἰς γῆν Αἰγύατου. Τὸν Ἰωάχαξ λέγει, ὃς Ἰωσίαν τὺν πατέρα διαδεξάμενος, καὶ περὶ τὸ Θεῖον ἐγένετο δυσσεθὴς, καὶ περὶ τοὺς ὑπηκόους παράνομος - ἀλλὰ τοῦτον Φαραὼ Νεχαὼ τῶν Αἰγυπτίων ὁ βασιλεὺς δορυάλωτον λαθὼν, πεπεδημένον εἰσήγαγεν εἰς τὴν Αἴγυπτον, καὶ ἐκεῖ τῆς παρανομίας τὰς δίκας ἐξέτισε\" καὶ ποῦτο ἐσήμανεν εἰρηκὼς, εΣυνελήφθη ἐν τῇ διαφθορᾷ ᾽ν αὑτοῦ. ν» Εἶτα ἐπάγει\" ε΄-ζ; Καὶ εἶδεν ὅτι ἀπῶσται ἀπ' 5\" αὑτῆς, καὶ ἀπώλετο ἡ ὑπόστασις αὑτῆς, καὶ ἔιλαδεν ἐκ τῶν σχύμγνων αὑτῆς \" λέοντα ἔταξεν αὐτόν. Καὶ ἀνεστρέξετο ἐν μέσῳ λεόντων \" λέων ἐγένετο, καὶ ἔμαθεν ἁρπάζειν ἁρπάγματα, καὶ ἀνθρώπους ἔξαγε. Καὶ ἐνέμετο ἐν τῷ θράσει αὑτοῦ\", καὶ τὰς πόλεις αὐτῶν ἐξερήμωσε, καὶ ἡφάνισε γῆν καὶ τὸ πλήρωμα αὑτῆς ἀπὸ φωνῆς ὠρυώματος αὑτοῦ. Τὸν Ἰεχονίαν διὰ τούτων παρεδήλωχε δ᾽, τὸν τοῦ Ἰωακεὶμ υἱόν - περὶ γὰρ τῶν γενομένων αἰχμαλώτων, καὶ ἐν τῇ ξένῃ δεξαμένων τοῦ βίου τὸ πέρας, ποιεῖται τὸν λόγον \" διὸ τοῦ Ἰωακεὶμ ἐπὶ τοῦ παρόνπος τὴν μνήμην κατέλιπεν \" ἐν τῇ γὰρ Ἱερουσαλὴμ οὗτος ἐδέξατο τὴν σφαγήν. Ἐν συντόμῳ τοίνυν ἢ) στρά διεξῆλθε τὴν τοῦ Ἰεχονίου παρανομίαν, ὃς τρεῖς μῆνας πρὸς ὀλίγαις βασιλεύσας ἡμέραις, φόνων ἀδίκων τὴν πόλιν ἐπλήρωσεν. Ὃτι δὲ οὐ τὸν Ἰωακεὶμ., ἀλλὰ τὸν Ἰεχονίαν διὰ τούτων αἰνίττεται, τὰ ἐπαγόμενα μαρτυρεῖ. Φησὶ γάρ᾿","t":"“And one of her cubs leaped up; he became a lion and learned to seize prey; he devoured men. And the nations heard of him, and he was caught in their pit, and they brought him with a muzzle into the land of Egypt.” He means Jehoahaz, who succeeded his father Josiah and became impious toward God and lawless toward his subjects. But Pharaoh Neco, the king of the Egyptians, took him prisoner and brought him bound into Egypt, and there he paid the penalty for his lawlessness. This is what he signified by saying: “He was caught in their pit.” Then he adds: “And she saw that he had been thrust away from her, and her hope had perished; and she took another of her cubs and made him a lion. And he went about among lions; he became a lion and learned to seize prey, and devoured men. And he fed in his boldness, and laid waste their cities, and ruined the land and its fullness at the sound of his roaring.” By these words he has indicated Jeconiah, the son of Jehoiakim. For he is speaking of those who became captives and met the end of their life in a foreign land; that is why he has passed over Jehoiakim for the present; for he was slain in Jerusalem …. So he has briefly gone through the lawlessness of Jeconiah, who, having reigned three months and a few days, filled the city with unjust killings. That by these words he hints not at Jehoiakim but at Jeconiah, what follows testifies. For he says:","f":"Theodoret, <i>Comm. Ezech.</i> 19.3 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/19-3)."},"theodoret-interpretatio-ezechielem/19.8":{"o":"η΄, θ΄. Καὶ ἐπέθετο. ἐπ᾿ αὐτῷ ἔθνη. κυκλοῦεν! ἐκ τῶν χωρῶν, καὶ 1 ἐξεπέτασαν ἐπ᾽ αὐτὸν δίχευα αὑτῶν, καὶ ἐν τῇ διαρθορᾷ αὑτῶν συν- «ἰήφθη. Καὶ ἔθεντο αὐτὸν ἐν κημῷ, καὶ ἐν γαλεάδυλῶγος, καὶ εἰσήγαγον αὑτὸν εἰς φυκακὴν, ὅπως μὴ ἀκουσθῇ ἡ φωνὴ αὐτοῦ μηκέτι ἐπὶ τὰ ὄρη τοῦ Ἰσραήλ. Ὃ δὲ Ἰωακεὶμ οὐκ αἰχμάλωτος ἀπήχθη, ἀλλ᾽ ἐν τῇ Ἱερουσαλὴμ ἀνῃρέθη \" ὁ δὲ Ἶεχονίας τὰ προειρημένα πέπονθεν ἅπαντα \" εἰκότως δὲ ὡς ἐπὶ λέοντος τὴν μὲν τῆς στρατείας προσθολὴν ὠνόμασε δίκτυα, κημὸν δὲ καὶ γαλεάγραν τὰ περιτεθέντα αὑτῷ δεσμά\" ἐπειδὴ γὰρ τροπιχκῶς αὐτὸν ἐκάλεσε “2έοντα, ἀκολούθως καὶ τὰ συμδάντα αὐτῷ τροποκῶς ὀνομάζει \" τῷ γὰρ λέοντι καὶ τὰ δίχτνα καὶ ἡ γαλεάγρα ἁρμόττει\" οὕτω ταῦτα διηγησάμενος ἐφ᾽ ἕτερον εἶδος πάλιν μεταδαίνει παραδολῆς καί φησιν\" ν᾿, ια 8, Ἡ μήτηρ σου ἄμπελος, ὡς τ\" ἄνθος Β ῥοιᾶς \"8 ἐν ὕδατι περυτευμένης \" ὁ καρπὸς αὖτῆς, καὶ ὁ βλαστὸς αὐτῆς ἐγένετο ἐξ ὕδατος πολλοῦ. Καὶ ἐγένετο ῥάδδος 1 ἰσχύος ἐπὶ ἡγουμένων, καὶ ὑψώθη ἐν τῷ μεγέθει αὑτῆς ἐν μέσῳ στελεχῶν, καὶ εἶδε τὸ μέγεθος αὑτῆς ἐν πλήθει κλημάτων αὐτῆς. ᾿Αμπέλῳ, φησὶν, ἔοικεν ἡ μήτηρ σου, κκαὶ ῥοιᾷ πεφυτευμένῃ παρ᾽ ὄχθην ὕδατος, καὶ διὰ τὴν ἐκεῖθεν ἀρδείαν τεθηλνίᾳ τε καὶ ἄνθεσι κεκοσμημένῃ καὶ πολὺν βρυούσῃ Προσήκει δὲ ἐπισημήνασθαι, ὅτι οὐ χαλὸν τὸν καρπὸν προσηγόρευσε. Διὰ δὲ τοῦ ὕδατος τὰς παντοδαπὰς τοῦ Θεοῦ ἐδήλωσε 15 δωρεὰς, « ῥάδδον δὲ ἰσχύος » αὐτὴν τὴν βασιλείαν ἐχάλεσΞ. Παιδευτικὴ γὰρ ἡ ῥάδδος. Τὸ δὲ «ἐπὶ φυλὴν ἦγου μένων ν προστέθειχεν, ἐπειδὴ οὐ παντὸς ἡγήσατο τοῦ Ἰσραὴλ, ἀλλὰ τῆς ἡγεμονικῆς τοῦ Ἰούδα φυλῆς. Τὸ δὲ « Εἶδε τὸ μέγεθος αὑτῆς ἐν πλήθει χλημάτων αὑτῆς,» τὴν ἐκ τῆς εὐημερίας αὐτῇ προσγενομένην ἀλαζονείαν δηλοῖ. Ὅθεν ἐπάγει\"","t":"“And the nations set upon him from the regions round about, and spread their nets over him, and he was caught in their pit. And they put him in a muzzle and in a cage … [to the king of] Babylon, and brought him into a prison, so that his voice might no longer be heard on the mountains of Israel.” Jehoiakim was not led away captive, but was killed in Jerusalem; but Jeconiah suffered everything just described. And fittingly, as of a lion, he named the attack of the army nets, and the bonds put on him a muzzle and a cage. For since he called him a lion figuratively, he consistently names what happened to him figuratively too; for both nets and cage suit a lion. Having narrated these things in this way, he passes again to another kind of parable and says: “Your mother is a vine, like the flower of a pomegranate planted by water; its fruit and its shoot came from much water. And it became a rod of strength over a tribe of leaders, and it was lifted up in its greatness among the stems, and it saw its greatness in the multitude of its branches.” Your mother, he says, is like a vine, and like a pomegranate planted on the bank of a stream, flourishing because of the watering from it, adorned with flowers and teeming with much …. One should note that he did not call the fruit good. By the water he indicated the manifold gifts of God, and he called the kingdom itself “a rod of strength”; for the rod serves discipline. He added “over a tribe of leaders” because it did not lead all Israel, but the leading tribe of Judah. And “it saw its greatness in the multitude of its branches” shows the arrogance that came to it from prosperity. Hence he adds:","f":"Theodoret, <i>Comm. Ezech.</i> 19.8 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/19-8)."},"theodoret-interpretatio-ezechielem/2.1":{"o":"α'. Αὕτη “ ἡ ὄρασις ὁμοιώματος δόξης Κυρίου. Καὶ οὐκ εἶπεν, Αὕτη ἡ φύσις Κυρίου, οὐδὲ ἡ δόξα Κυρίου, ἀλλ᾽ «ὅρασις ὁμοιώματος δόξης Κυρίου.» Ὡς γὰρ ἠθέλησε, φησὶ, σχηματίσας τὴν ὄψιν, ἡξίεσ μὲ τῆς θεωρίας, ε Καὶ ἴδον, καὶ πίπτω ἐπὶ πρόσιν»πόν μου. » Καὶ μάλα εἰκότως - εἰ γὰρ τὰ Σεραξὶμ τὰ πρόσωπα, τί οὐκ ἂν ἔπανεν ἄνθρωπος σῶμα θνητὸν περικείμενος, καὶ ὀπτατία; χοῦ ἀληθοῦς ἐν θεωρίᾳ γενόμενος; ᾿Αλλ᾽ ἐχδάλλε: τὸ δέος δὰ 6 ὁ φιλάνθρωπος Δεσπότης. « \"ἤκουσα γὰρ, φησὶ, λαλοῦντος πρός με, καὶ εἶπε πρὸς με\" Υἱὲ ἀνθρώπου, στῆθι ἐπὶ τοὺς πόδας σον, καὶ λαλήσω πρὸς σέ. » Υιὸν δὲ ἀνθρώπου προσαγορεύει, μονονουχὶ λέγων, Μὴ ἐπιλάθου τῆς φύσεως τῆς ὑπὲρ τὴν σὴν φύσιν θεωρίας ἀξιωθεὶς, ἀλλὰ γνῶθι σαυτόν \" μήτε μὲν ἐπιμείνῃς τῇ ἀμετρίᾳ τοῦ δέους, ἐμοῦ σοι πάρεγγυῶντος θαῤῥεῖν, ἀλλ᾽ ἑστὼς ἄκους τῶν παρ᾽ ἐμοῦ λεγομένων, μὴ περιτρεπόμενος, ἀλλὰ τῇ στάσει σημαίνων τὸ βέδαιον. Καὶ οὐ μόνον ταῦτα ὁ ἀγαθὸς ἕλεγε Δεσπότης, ἀλλὰ καὶ δι’ αὐτῶν τῶν πραγμάτων","t":"\"This was the appearance of the likeness of the glory of the Lord.\" He did not say, \"This was the nature of the Lord,\" nor even \"the glory of the Lord,\" but \"the appearance of the likeness of the glory of the Lord.\" For he shaped the sight as he willed, he means, and counted me worthy of the vision. \"And I saw, and I fall upon my face.\" And very fittingly: for if the Seraphim [cover] their faces, what would a man not suffer who is clothed in a mortal body and has come to the vision of … ? But the loving Master drives out the fear. \"For I heard,\" he says, \"the voice of one speaking to me, and he said to me: Son of man, stand on your feet, and I will speak to you.\" He calls him \"son of man,\" all but saying: Do not forget your nature now that you have been counted worthy of a vision above your nature, but know yourself; and do not remain in excessive fear, since I bid you take courage, but stand and hear what I say, not turning this way and that, but showing steadfastness by your stance. And the good Master not only said these things but also through the deeds themselves","f":"Theodoret, <i>Comm. Ezech.</i> 2.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/2-1)."},"theodoret-interpretatio-ezechielem/2.10":{"o":"τ΄. Καὶ σὺ, υἱὲ ἀνθρώπου, ἄκουε τοῦ «αιϊοῦνζηλώσῃς τοὺς ἀντιλέγοντας, ἀλλὰ τὰ προσταττόμενα Καὶ ἴδον, παὶ ἰδοὺ χεὶρ ἐκτεταμένη πρός αὐτὴν ἐνώπιόν μου, καὶ ἐν αὑτῇ ἦν γεγραμμένα: τὰ ὄπισθεν δ' καὶ τὰ ἔμπροσθεν, καὶ ἐγέγραπτο εἰς αὐτὴν θρῆνος, καὶ μένος, καὶ οὐαΐ.","t":"\"And you, son of man, hear the one speaking …\" … do not imitate those who speak against [me], but [do] what is commanded. … \"And I saw, and behold, a hand stretched out toward me, and in it … written on the back and on the front, and there was written in it lamentation, and song, and woe.\"","f":"Theodoret, <i>Comm. Ezech.</i> 2.10 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/2-10)."},"theodoret-interpretatio-ezechielem/2.2":{"o":"β΄. ΓΠ.1θε γὰρ, φησὶν, ἐπ᾿ ἐμὲ πνεῦμα“, καὶ ἀνἐϊαδέ με, καὶ ἐξῆρέ με, καὶ ἔστησέ με ἐπὶ τοὺς αόδας μον, καὶ ἤκουον αὐτοῦ «.1αλοῦντος πρός με. θεία γάρ τις ἐνέργεια ἀψαμένη μου συνέσφιγξέ με τῷ φόδῳ διαλυθέντα, καὶ στῆναι, καὶ ἀχοῦται τῶν φερομένων παρεσκεύασε λόγων.","t":"\"For a spirit came upon me, and took me up, and lifted me, and set me on my feet, and I heard him speaking to me.\" For a divine activity took hold of me and braced me when I had been undone by fear, and made me able to stand and to hear the words that were spoken.","f":"Theodoret, <i>Comm. Ezech.</i> 2.2 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/2-2)."},"theodoret-interpretatio-ezechielem/2.3":{"o":"γ΄. Καὶ εἶπε πρός με' Υἱὲ ἀνθρώπου, ἐξαποστε.1ῶ ἐγώ σε πρὸς τὸν οἶκον τοῦ Ἰσραὴ1, τοὺς με αὐτοὶ, καὶ οἱ πατέρες αὑτῶν, καὶ ἠθέτησων ἐν ἐμοὶ \"' ἕως τῆς σήμερον ἡμέρας. Τί: ἂν λόγῳ μετρήσειε τὴν θείαν φιλανθρωπίαν; ποῖος δ᾽ ἂν ἐξίχοιτο νοῦς τοῦ πελάγους τῆς ἀγαθότητος; Μετὰ τὰς μυρίας ἀπεθδείας καὶ παρανομίας οὐκ ἀπαγορεύει τὴν σωτηρίαν, ἀλλὰ κατηγορεῖ μὲν καὶ αὐτῶν, καὶ τῶν πατέρων, ὡς ἀθετησάντων, καὶ παραδεδηχότων τὰς ουγχειμένα; συνθήχαξ, καὶ μέχρι καὶ τήμερον τῇ πονηρίᾳ προσμεινάντων \" ἀνακαλεῖται δὲ, καὶ πρὸς ὑγίειαν τοὺς ἀνήκεστα νοσοῦντας καλεῖ, καὶ ταῦτα ( εἰδὼς αὑτῶν τὸ δυσπειθὲς καὶ δυσήχοον \" διὸ καὶ","t":"\"And he said to me: Son of man, I am sending you to the house of Israel, … they and their fathers, and they have rebelled against me to this very day.\" Who could measure the divine love for humankind in words? What mind could reach the ocean of his goodness? After countless acts of disobedience and lawlessness he does not give up on their salvation; he accuses both them and their fathers of having rebelled and transgressed the covenants that had been made and of having persisted in wickedness to this very day; yet he calls them back and summons to health those who are incurably sick, and this although he knows how disobedient and unwilling to listen they are. Therefore also","f":"Theodoret, <i>Comm. Ezech.</i> 2.3 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/2-3)."},"theodoret-interpretatio-ezechielem/2.4":{"o":"δ΄. Καὶ 5\" υἱοὶ σκ:ληροπρόσωποι, καὶ θρασυκάρδιοι, “' πρὸς “3. οὖς ἀποστειϊῶ σε ἐγὼ πρὸς αὖτούς. Τουτέστιν ἱταμοὶ, ἐρυθριᾷν οὐκ εἰδότες, μακειθόμενοι λόγοις, οὔτε τῇ τῶν τιμωριῶν ἀνάγκῃ μεταδαλλόμενοι. ε 15 Καὶ ἐρεῖς πρὸς αὐτούς \" Τάδε λέγει ᾿Αδωναῖ 7' Κύριος. » Τὸ δὲ ᾿Αδωναἴ καὶ αὐτὸ τὸ Κύριος σημαίνει\" ἔχει δὲ καὶ σμιχράν τινα ἑτέραν ἔμφασιν\" Τάδε λέγει, φησὶ, Κύριος, ὁ Κύβίος μου.","t":"\"And they are sons hard of face and bold of heart, to whom I am sending you.\" That is, brazen, not knowing how to blush, neither persuaded by words nor changed by the compulsion of punishments. \"And you shall say to them: Thus says Adonai the Lord.\" \"Adonai\" itself also means \"Lord\"; but it carries a small further nuance as well: \"Thus says the Lord,\" he means, \"my Lord.\"","f":"Theodoret, <i>Comm. Ezech.</i> 2.4 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/2-4)."},"theodoret-interpretatio-ezechielem/2.5":{"o":"ε΄. Ἐὰν 12 ἄρα ἀκούσωσιν, ἢ πτοηθῶσι, ἵν διότι οἶκος παραπικραίνων ἐστὶ, καὶ γνώσονται ὅτι προφήτης εἶ σὺ ἐν μέσῳ αὑτῶν. Τὸ, ἐὰν ἄρα, οὐκ ἀγνοίας ὑπάρχει σημαντικόν. Οὐδὲν γὰρ ἀγνοεῖ τῶν μελλόντων ὁ γινώσκων τὰ πάντα πρὶν γενέσεως αὐτῶν\" διὸ καὶ ὁ μακάριος Δαθδὶδ βοᾷ πρὸς αὐτὸν, Σὺ ἔγνως τὴν καθέδραν μου, καὶ τὴν ἔγερσέν μου, σὺ συνῆκας τοὺς διαλογισμούς μου ἀπὸ μαχρόθεν. τὴν τρίθον μου, καὶ τὴν σχοῖνόν μου σὺ ἐξιχνίασας, καὶ πάσας τὰς ὁδούς μου προῖδες \" ἰδοὺ, Κύριε, σὺ ἔγνω; πάντα τὰ ἔσχατα καὶ ἀρχαῖα.» Εἰδὼ: τοίνυν ἀχριθῶς: αὑτῶν τὸ ἀνένδοτον, τίθησι τὸ ἐὰν ἄρα, τὸ τῆς γνώμης αὐθαίρετον διὰ τούτων διδάσκων, ὅτι ἐνἔχεται αὐτοὺς μεταθληθῆναι ἐὰν ἐθελήσωσι \" τοιοῦτὸν ἐστι καὶ τὸ ἐν τῷ Εὐαγγελίῳ εἰρημένον ἔχ προτὦπου τοῦ πατρός \" ᾿Αποστελῶ 15 τὸν υἱόν μου πρὸς τοὺς γεωργοὺς, ἴτω: ἐντραπήσονται τοῦτον\" ν οὐδὲ Ὑὰρ ἐκεῖ ἀμφιθολίχς τὸ ἴσως \" ἤδει γὰρ ὡς οὖχκ ἐντραπήσονται τὰ δὲ ἁρμόττοντα τῇ ἑαυτοῦ δικαιοσύνῃ ποιεῖ. Ἵνα γὰρ μὴ τις αὑτοῦ τὴν πρόγνωτιν αἰτίαν ὑπολάδθῃ τῆς τῶν πραγμάτων ἐχύάσεως, ἀναγκαίως τὰ τῆς ὀμφιθολίας τίθησι ῥήματα, δεικνὺς τῆ; γνώμης τὸ αὐτεξούσιον, καὶ ἀπολογίαν ἑαυτῷ φυλάττων ἐν τῇ τῆς χρίσεως ἡμέρ. Τούτου χάριν καὶ προειδὼς τὸ δυσπειθὲς καὶ ἀνήχογν, πᾶσαν ἴδ κινεῖ μηχανὴν εἰς τὴν ἐκ ποντρίας λήν. Διὸ καὶ διὰ Ἡσαῖου τοῦ προφήτου βοᾷ \" «Τί ἔτι ποιήσω τῷ ἀμπελῶνί μου τούτῳ, καὶ οὐκ ἐποίησα\"; ν» καὶ διὰ Ὠσηὲ πάλιν’ ε Τί σο: Ἐφραῖμ; τί σοι ποιήσω, Ἰούδα: ν» ᾿Αλλ᾽ ὅμως καὶ ἀνήκεστα νοσοῦντας εἰδὼς προσφέρει τὰ φάρμακα, ἵνα ἐν τῇ τῆς χρίσεως ἡμέρᾳ ἀνα,τιῤῥήτως τὴν ἐχφερομένην κατ᾽ αὐτῶν οἱ ἀπειθοῦντες δέξωντα: φον, τῶν θείων εὐεργεσιῶν εἰς μέσον προσφερομένων. Οὗ χάριν καὶ ὁ μακάριος Δαδὶδ βοᾷ \" « Ὅπω; ἂν δικαιωθῇς ἐν τοῖς λόγοις σου, καὶ νικήσῃ; ἐν τῷ κρίνεσθαί σε᾽ » παρεξεταζομένη γὰρ ἡ ἡμετέρα παρανομία ταῖς θείαις εὐεργεσίαις ἑἐνδίχως ἡμᾶς ὑποβάλλει ταῖς τιμωρίαις \" αὐτὸς δὲ ὁ δίκαιος κριτὴ, καὶ παρ᾽ αὐτῶν τῶν κολαζομένων 715 δέχεται τὴν νιχῶσαυ, ὡς πᾶν εἶδος φιλανθρωπίας παραστήσας, 7\" καὶ μηδένα πόρον ἀκίνητον εὐεργεσίας καταλιπών. Τὸ τοίνυν, « Ἐὰν ἄρα ἀκούσωσιν ἣ πτοηθῶαιν, » οὐ Θεοῦ \"᾽ σημαίνει τὴν ἄγνοιαν, ἀλλ᾽ ἐκείνοις χώραν δίδωσι μεταμελείας \" ἐπεὶ καὶ τοῦ Φαρχὼ τὴν ἀπείθειαν εἰδὼς ὁ Θεὸς, « Οἶδα γὰρ, φησὶν, ἐγὼ, ὅτι οὐ προήσεται ὑμᾶς Φαραὼ 5', εἰ μὴ ἐν χειρὶ κραταιᾷ, καὶ ἐν βραχίονι ὑψηλῷ, » μακροθυμῶν διετέλεσεν. Εἰ γὰρ ἀπὸ τῆς προγνώσεως τὰς τιμωρίας ἐπῆγεν ὁ Δεσπότης, πόθεν ἂν ἐγνώσθη τοῦ Θεοὺ τὸ δίκαιον τοῖς οὐκ ὁρῶσι τὸ τῆς προγνώσεως πέλος; διὰ τοῦτο ἀναμένει τὸ τέλος, καὶ τηνικαῦτα τὴν τιμωρίαν ἐπάγε:. Κἀμὲ τοίνυν, φησὶν, ὦ προ φῆτα, καὶ τὰ παρ᾽ ἐμοῦ τοῖς ὁμοφυέσι σον, ἵνα αὐτοῖς γένῃ πρόξενος ὠφελείας, καὶ μάθωσιν ὅτι προφήτης εἶ σὺ ἐν μέσῳ αὐτῶν τῶν θείων λόγων διάκονος.","t":"\"If perhaps they will hear or be afraid, for it is a provoking house, then they shall know that you are a prophet in their midst.\" The words \"if perhaps\" do not signify ignorance. For he who knows all things before they come to be is ignorant of nothing in the future; that is why the blessed David cries out to him: \"You knew my sitting down and my rising up; you understood my thoughts from afar; my path and my measured lot you traced out, and you foresaw all my ways; behold, O Lord, you knew all things, the last and the ancient.\" Knowing their obstinacy exactly, then, he puts \"if perhaps,\" teaching by these words the freedom of the will: that it is possible for them to be changed if they are willing. Of the same kind is what is said in the Gospel in the person of the Father: \"I will send my son to the tenants; perhaps they will respect him.\" There too the \"perhaps\" expresses no doubt, for he knew that they would not respect him; but he does what befits his own justice. So that no one may suppose his foreknowledge to be the cause of the way events turn out, he necessarily uses words of doubt, showing the self-determination of the will and keeping a defence for himself on the day of judgment. For this reason, though he foreknew their disobedience and refusal to listen, he sets every means in motion for their release from wickedness. So he cries out through Isaiah the prophet: \"What more shall I do for this vineyard of mine that I have not done?\" and again through Hosea: \"What shall I do to you, Ephraim? What shall I do to you, Judah?\" Even though he knows that they are incurably sick, he still applies the remedies, so that on the day of judgment the disobedient may receive the sentence pronounced against them without being able to answer, when the divine benefits are brought forward. This is why the blessed David cries out: \"That you may be justified in your words and prevail when you are judged.\" For our lawlessness, set beside the divine benefits, justly subjects us to punishments; but he, the just judge, receives the victory even from those who are punished, since he has displayed every form of love for humankind and left no path of benefaction untried. \"If perhaps they will hear or be afraid,\" then, does not signify ignorance in God, but gives them room for repentance; for God, though he knew Pharaoh's disobedience (\"For I know,\" he says, \"that Pharaoh will not let you go except with a mighty hand and a high arm\"), went on being patient. For if the Master brought punishments on the basis of his foreknowledge, how would God's justice be known to those who do not see the end that he foreknows? Therefore he waits for the end and only then brings the punishment. \"Me, then,\" he says, \"O prophet, and my words [proclaim] to those of your race, so that you may become a source of benefit to them, and they may learn that you are a prophet in their midst,\" a minister of the divine words.","f":"Theodoret, <i>Comm. Ezech.</i> 2.5 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/2-5)."},"theodoret-interpretatio-ezechielem/2.6":{"o":"ς΄. Καὶ σὺ, υἱὲ ἀνθρώπου, μὴ φοδηθῇς αὑτοὺς, μηδὲ ἐκστῇς ἀπὸ προσώπου αὐτῶν, διότι ","t":"\"And you, son of man, do not fear them, nor be dismayed before their face, because …\"","f":"Theodoret, <i>Comm. Ezech.</i> 2.6 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/2-6)."},"theodoret-interpretatio-ezechielem/20.13":{"o":"ιγ΄. Καὶ παρεπίκρανάν μὲ ὃ οἶκος τοῦ Ἱσραϊῖ ἐν τῇ ἐρήμῳ \" ἐν τοῖς προστάγμασί μου οὐκ ἐπορεύθησαν, καὶ τὰ δικαιώματά μοι\" ἀπώσαντο, ἅ ποιήσει αὑτὰ ἄνθρωπος, καὶ ζήσεται ἐν αὑτοῖς, καὶ τὰ Σάδδατά μου ἐδεδήιλωσαν σφόδρα. Πάλιν κἀνταῦθα χεχωυριτμένως ἐμνήσθη τῶν Σαδδάτων, οὐ συνάψας αὐτὰ τοῖς ἄλλου: διχα:ώμασιν \" οὔτε γὰρ ζωοποιὰ ταῦτα ὡς ἐκεῖνα, ἀλλὰ πολιτείας ἰδιάτοντά τινα περιέχοντα χαρακτῆρα. Τὸ μὲν γὰρ, « θὺ μοιχεύσεις, οὐ φονεύσεις, οὐ κλέψεις,, ν καὶ τὰ τὰ τούτοις συνημμένα, καὶ τοὺς ἄλλους ἀνθρώπους ὁ τῆς φύσεως ἐδίδασκε νόμος \" τῆς δὲ τοῦ Σαββάτου φυλαχῆῇς οὐκ ἧ φύσις διδάσκαλος, ἀλλ᾽ ἡ θέσις τοῦ νόμου \" κατὰ τὰ ἄλλα τοίνυν τοῖς ἄλλοις κοινωνοῦντες, κατὰ τὴν τοῦ Σαῤδάτου φυλακὴν, ἰδίαν τινὰ πολιτείαν ἔχειν ἐδόκουν. Οὐδὲν γὰρ τῶν ἄν λων ἐθνῶν ταύτην ἐφύλαττε τὴν ἀργείαν. Οὐδὲ ἡ περιτομὴ, οὗπως αὐτοὺς τῶν ἄλλων ἐχώριζεν, ὡς τὸ Σάδδατον\" τὴν γὰρ περιτομὴν καὶ Ἰδουμαῖοι πάντε: εἶχον, ἀπὸ τοῦ Ἡσαῦ τὸ γένος γχατάγοντες - καὶ Ἰσμαηἴτει ὡσαύτως, καὶ Αἰγύπτιοι ὃὲΣ παρὰ Ἰουδαίων ταύττν μαθόντες φυλάττειν ἐσπούδαζον. Καὶ τοῦτο ὁ θεὸς διὰ τοῦ προφήτου Ἱερεμίου δεδήλωκεν, εἰπὼν \"ε Καὶ ἐπισκέψομαι ἐπὶ πάντα: περιτετμημένους στίαν αὐτῶν, ἐπ᾽ Αἴγυπτον, καὶ ἐπὶ Ἐδὼμ, ν καὶ τὰ ἑξῆς. Τὴν δὲ τοῦ Σαδδάτου φυλακὴν μόνον τὸ Ἴουδαίων ἐφύλαττεν ἔθνος. Διὸ ἔφη ὁ Θεὺς ὅτι\" « Σάδδατά μου ἔδωκα αὐτοῖς, τοῦ εἶνχι εἰς σημεῖον ἀναμέσον ἐμοῦ καὶ ἀναμέσον αὐτῶν, τοῦ γνῶνο: ὅτι \" ἐγὼ Κύριος ὁ ἁγιάζων αὑτούς. : Διηγησάμενο; τοίνυν τὴν ἐν Αἰγύπτῳ γενομένην ἐχείνων μὲν ἀπείθειαν, αὐτοῦ δὲ μακροθυμίαν, πάλιν τῶν κατὰ τὴν τῆς ἐχείνων ἀντιλογίας καὶ παραδάσεως. Εἶτα διδάσκεῖ μὲν τὴν δικαίαν ὀργὴν, διδάσκει δὲ καὶ τὴν ἀπ ῥητον ἀγαθότητα. ","t":"“And the house of Israel provoked me in the wilderness: they did not walk in my ordinances, and they rejected my statutes, which a person shall do and live by them; and they greatly profaned my Sabbaths.” Here again he mentioned the Sabbaths separately, not joining them to the other statutes; for these are not life-giving as those are, but carry a certain mark that sets apart a way of life. For “You shall not commit adultery, you shall not murder, you shall not steal,” and the things joined to these, the law of nature taught other people too; but of keeping the Sabbath, nature is not the teacher, but the enactment of the law. So, sharing with others in everything else, they were seen to have a way of life of their own in keeping the Sabbath; for none of the other nations kept this rest. Nor did circumcision set them apart from the others as the Sabbath did. For all the Idumeans also had circumcision, tracing their descent from Esau, and the Ishmaelites likewise; and the Egyptians, having learned it from the Jews, were eager to keep it. And God made this plain through the prophet Jeremiah, saying: “And I will visit all the circumcised … their foreskin: Egypt and Edom,” and the rest. But the keeping of the Sabbath only the nation of the Jews observed. That is why God said: “I gave them my Sabbaths, to be a sign between me and them, that they might know that I am the Lord who sanctifies them.” Having narrated, then, their disobedience in Egypt and his own long-suffering, he again [recounts] the events in [the wilderness]: their contradiction and transgression. Then he teaches the just wrath, and teaches also his unspeakable goodness.","f":"Theodoret, <i>Comm. Ezech.</i> 20.13 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/20-13)."},"theodoret-interpretatio-ezechielem/20.14":{"o":"ιδ’, Καὶ εἶπον τοῦ ἐκχχέαι τὸν θυμόν μου ἐπὶ αὐτοὺς ἐν τῇ ἐρήμῳ, τοῦ ἐξαναλῶσαι αὐτούς. Καὶ ἐποίησα ὅπως τὸ ὄγομά μου \" τὸ παράπαν μὴ βεθδηλωθῇ ἐνώπιον τῶν ἐθνῶν, ὧν ἐξήγαγον αὐτοὺς κατ' ὀρθαλμοὺς αὐτῶν. Καὶ ταῦτα δὲ ὁ ϑεσπέσιος διδάσκει Μωσή:, λέγων εἰρηκέναι τὸν Θεόν\" ε Καὶ νῦν ἕασόν με, καὶ θυμωθεὶς ὀργῇ ᾽\" ἐκτρίψω αὐτοὺς, καὶ ποιήσω σε εἰς ἔθνος μέγα. » Εἴτα τὴν οἰκείαν ἱκετείαν διέξεισι, καὶ τῷ τέλει προστίθησιν, ὅτι \"« Ἐὰν ᾽ πατάξῃς αὐτοὺς, ἀκ ὕὑται Αἴγυπτος, καὶ ἐρεῖ \" Παρὰ τὸ μὴ δυνηθῆναι Κύριον εἰσαγαγεῖν αὐτοὺς εἰς τὴν γῆν, ἣν ἐπηγγεΐλατο τοῖς πατράσιν αὐτῶν, κατηνάλωσεν \"5 αὖ- «τοὺς ἐν τῇ ἐρήμῳ. » Τοῦτο καὶ ἐνταῦθα παρεδήλωσεν εἰπών \" ε Καὶ ἐποίησα ὅπως τὸ ὄνομά μου τὸ παράπαν μὴ βεδηλωθῇ ἐνώπιον τῶν ἐθνῶν, ὧν ἐξ- ἤγαγον αὐτοὺς κατ᾽ ὀφθαλμοὺς αὐτῶν. » Εἶτα διἡγεῖται πλατύτερην, ὅτι βουληθεὶς πανωλεθρίᾳ πάντας αὐτοὺς ὑποθδαλεῖν ἐν τῇ ἐρήμῳ, ὡς καὶ τὰ ζωῆς βεθηλώσαντας. Καὶ πάλιν τῶν Σαδδάτων χωρὶς μνη»","t":"“And I said that I would pour out my wrath on them in the wilderness, to consume them. And I acted so that my name should not be profaned at all before the nations from which I brought them out before their eyes.” The inspired Moses teaches this too, saying that God said: “And now let me alone, and in my anger I will wipe them out, and I will make you into a great nation.” Then he relates his own supplication and adds at the end: “If you strike them, Egypt will hear and say: Because the Lord was not able to bring them into the land that he promised to their fathers, he destroyed them in the wilderness.” This is what he indicated here too by saying: “And I acted so that my name should not be profaned at all before the nations from which I brought them out before their eyes.” Then he relates more fully that he wished to subject them all to utter destruction in the wilderness, since they had profaned even the [statutes] of life. And again he mentions the Sabbaths separately …","f":"Theodoret, <i>Comm. Ezech.</i> 20.14 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/20-14)."},"theodoret-interpretatio-ezechielem/20.17":{"o":"ιζ΄. Καὶ ἐφείσατο αὑτῶν ὁ ὀφθαλμός μου, τοῦ μὴ \" ἐξαλεῖψαι αὐτοὺς, καὶ οὐκ ἐποίησα αὐτοὺς εἰς συντέλειαν ἐν τῇ ἐρήμῳ. Τοὺς γὰρ παρανόμους ἐκείνους διαφόροις παραδοὺς τιμωρίαις, τὰ πέχνα αὑτῶν οὐδὲν ἄμεινον ἐχείνων διατεθήσεσθαι μέλλοντα διεφύλαξε, καὶ εἰς τὴν ἐπηγγελμένην τοῖς προγόνοις εἰσήγαγε γῆν. ιη΄-γχ΄. Καὶ εἶπον, φησὶ, πρὸς τὰ τέχνα αὐτῶν ἐν τῇ ἐρήμῳ\" Ἐν τοῖς νομίμοις τῶν\" πατέρων ὑμῶν μὴ πορεύεσθε, καὶ τὰ δικαιώματα αὐτῶν μὴ φυλάττεσθε, καὶ ἐν τοῖς ἐπιτηδεύμασιν αὐτῶν μὴ συναγαμίγγυσθε. ᾿Εγὼ Κύριος ὁ Θεὸς ὑμῶγ\" ἐν τοῖς προστάγμασί μου πορεύεσθε, καὶ τὰ δικαιώματά μου φυλάττεσθε, καὶ ποιεῖτε αὐτά. Καὶ τὰ Σάδϑατά μου ἀγιάζετε αὐτὰ, καὶ ἔσται εἰς σημεῖο» ἐμοῦ καὶ ἀναμέσον ὑμῶν, τοῦ γε γώσκειν ὅτι ἐγὼ Κύριος ὁ Θεὸς ὑμῶν. Καὶ τοῖς πέχνοις δὲ αὐτῶν, φησὶ, τῆς τῶν πατέρων χωρισθεῖσι διδασκαλίας, παρήνουν ἐν τῇ ἐρήμῳ, καὶ συνεθδούλευον ἀπαλλαγῆναι μὲν τῶν πατρῴων ἠθῶν, τὴν δὲ ἐμὴν δεσποτείαν \"5 ἐπιγνῶναι, καὶ τοῖς ἐμοῖς προστάγμασιν ἕπεσθαι, καὶ τὰ δοθέντα πληροῦν δικαιώματα, καὶ τῇ τῶγ Σαδθάτων φυλακῇ τὸ τῆς πολιτείας ἰδιάξον γνωρίζειν, καὶ ποδηγεῖσθαι πρὸς τὸν νομοθέτην διὰ τὸν ᾽ νόμον \" ἀλλὰ καὶ οὗτοι, φησὶ, ᾿ τοῦτο δηλῶν ἐπήγαγε \"","t":"“And my eye spared them, so as not to wipe them out, and I did not make an end of them in the wilderness.” For having handed those lawless men over to various punishments, he preserved their children, though they were going to behave no better than their fathers, and brought them into the land promised to their forefathers. “And I said,” he says, “to their children in the wilderness: Do not walk in the customs of your fathers, and do not keep their statutes, and do not mingle in their practices. I am the Lord your God: walk in my ordinances, and keep my statutes, and do them. And sanctify my Sabbaths, and it will be a sign between me and you, that you may know that I am the Lord your God.” To their children too, he says, separated from their fathers' teaching, I gave exhortation in the wilderness, and advised them to be rid of their ancestral habits, to recognize my lordship, to follow my ordinances, to fulfill the statutes given them, to make known the distinctiveness of their way of life by keeping the Sabbaths, and to be led by the hand to the Lawgiver through the law. But these too, he says, …. To show this he added:","f":"Theodoret, <i>Comm. Ezech.</i> 20.17 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/20-17)."},"theodoret-interpretatio-ezechielem/20.21":{"o":"χα'. Καὶ παρεπίκρανάν μὲ καὶ τὰ τέχγα αὐτῶν \" ἐν τοῖς προστάγμασί μου οὐκ ἐπορεύθησαν, καὶ τὰ δικαιώματά μου οὐκ ἐφυλάξαντο τοῦ ποιῆσαι αὐτὰ, ἃ ποιήσει ἄνθρωπος αὐτὰ, καὶ ζήσεται ἐν αὐτοῖς, καὶ τὰ Σάδδατά μου ἐδεδήι τῶν νόμων τούτων καταφρονοῦντες διετέλεσαν. Καὶ ἐπ Εἶτα προστίθησιν, ὅτι καὶ τούτοις πάλιν ποὺς μὲν αἰχμαλωσίᾳ, τοὺς ὃὲ σφαγῇ παραδοῦναι. Τοῦτο γὰρ ἐσήμανεν εἰρηκώς \"","t":"“And their children too provoked me: they did not walk in my ordinances, and they did not keep my statutes so as to do them, which a person shall do and live by them; and they profaned my Sabbaths …” … they went on despising these laws. Then he adds that he again [intended] to hand these too over, some to captivity and some to slaughter. For this is what he signified by saying:","f":"Theodoret, <i>Comm. Ezech.</i> 20.21 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/20-21)."},"theodoret-interpretatio-ezechielem/20.23":{"o":"χΥ΄. Καὶ ἐξῆρα τὴν χεῖρά μου ἐπ᾿ αὐτοὺς ἐν τῇ ἐρήμῳ, τοῦ διασκορπίσαι αὑτοὺς ἐν τοῖς ἔθνεσι, καὶ διασπεῖραι αὐτοὺς ἐν ταῖς χώραις. “ἵνα δὲ μὴ τις ἐντεῦθεν βλάθη καὶ Αἰγυπτίοις γένηται, καὶ Χαναναίοις, τοῦτο μὲν, ττσὶν, οὐκ ἐποίησα, ἀλλὰ,","t":"“And I lifted up my hand against them in the wilderness, to scatter them among the nations and disperse them in the countries.” But so that no one might take harm from this, and [my name be blasphemed] among the Egyptians and Canaanites, this, he says, I did not do, but:","f":"Theodoret, <i>Comm. Ezech.</i> 20.23 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/20-23)."},"theodoret-interpretatio-ezechielem/20.25":{"o":"χε΄, Καὶ 5\" δέδωκα 3 αὐτοῖς προστάγματα οὐ καὰ, καὶ δικαιώματα ἐν οἷς οὗ ζήσονται ἐν αὖτοῖς. Τινὲς οὖν 85 ταῦτα εἰς τὴν τῶν εἰδώλων ἕλαῦον θεραπείαν, τὸ ἔδωκα ἀντὶ τοῦ συνεχώρησα κότες \" ὅϊιλο! δέ εἰσιν οὐδαμῶς τὴν τῶν εἰρημένων χατειλητφότες διάνοιαν, Τὴν γὰρ ἀσεόῃ τῶν εἰδώλων θρησκείαν οὐδεὶς ἂν εὖ φρονῶν εἴποι οὐ καλὴν, ἀλλὰ λίαν κακήν. Οὐ τοίνυν ἡ τῆς σοφίας πηγὴ, τῆς εὖ. σεδείας ὁ νομοθέτης, ὁ τῆς ἀσεδείας κατήγορος, τὴν γὰρ αὐτὴν ὀνομάζει κακίας. Ἄλλα τοιγαροῦν ὁ λόγος αἰνίττεται. Ἐπειδὴ γὰρ, φησὶν, ἔδωκα αὐτοῖς δικαιώματα «ε ἃ ποιήσει αὐτὰ ἄνθρωπος, καὶ ζήσετα: ἐν αὐτοῖς \" ν λέγει δὲ διὰ τούτων τοὺς δέκα λόγους τοῦ νόμου \" παρέδησαν δὲ ταῦτα, καὶ πατοῦντες ἀδεῶς διετέλεσαν, ἑτέροις αὑτοὺς προστάγμασι προσέδησα καὶ προσήλωσα, ζωὴν μὲν αὐτοῖς οὐδειικίαν νοις παρέχειν, τῇ δὲ περὶ αὑτὰ φυλαχῇ τε καὶ ἀσχι» λίᾳ τὴν τῶν ἀναγκαίων νόμων ἐκείνων παράδασιν παύονται. Αἰνίττεται δὲ διὰ τούτων τὰς περὶ λέπρας, καὶ τῶν ἄλλων τῶν τοιούτων ἐντολὰς, καὶ τὰ συχνὰ διὰ ταῦτα περιῤῥαντήρια, καὶ τὰς ὑπὲρ τούτων προσφερομένας θυσίας \" περὶ γὰρ τῶν τοιούτων εἱλούμενοι 3\" φυλακὴν, οὐκ ἔθ᾽ ὁμοίω; τῶν ἀνα:καίων ἐχείνων καὶ ὠφελίμων καταφρονεῖν ἠδύναντο νόμων \" διὰ τοῦτο οὐκ ἔφη δεδωκέναι αὑτοῖς προστά- Ὑμαάτα κακὰ, ἀλλ᾽ οὐ χαλά. Οὔτε γὰρ κακίαν ἐδίδασκεν, οὔτε ἀρετῆς αὐτὰ καθ᾽ ἑαυτὰ ποιητικὰ ὄντα ἐτύγχανεν, ἀλλὰ συχνῶς φοιτᾷν εἰς τὸν θεῖον νεὼν, καὶ τῷ Θεῷ προσεδρεύειν ἠνάγχαζεν. Ὁ γὰρ μειχνούμενος δὲ μνήμην ἐλάμθανε τοῦ Θεοῦ. Αὕτη δὲ ἡ μνήμη τὴν δυσσεδῆ γνώμην ἐξώριξζε, καὶ τοὺς θείους νόμους φυλάττειν ἀνέπειθεν - αὐτὰ τοίνυν καθ' ἑαυτὰ, οὐ καλά \" οὐ γὰρ τῷ θείῳ συνέδαινε σκοπῷ, ἀλλὰ τῇ τῶν νομοθετουμένων ἥρμοττεν νείᾳ \" οὐ χαλὰ δὲ ὅμως αὐτὰ, οὐδὲ ἀναγκαῖα, ἦγεν δὲ ἐπὶ τὰ καλὰ καὶ ἀναγκαῖα. Τούτοις ἐπάγει \"","t":"“And I gave them ordinances that were not good, and statutes by which they will not live.” Some, then, have dragged these words over to the worship of idols, taking “I gave” to mean “I permitted”; but they have plainly not grasped the meaning of the words at all. For no one in his right mind would call the impious worship of idols “not good”; he would call it very evil. So the fountain of wisdom, the Lawgiver of piety, the accuser of impiety, would not [speak of it so]; for he names it [a source] of evil. The saying, therefore, hints at something else. Since I gave them statutes, he says, “which a person shall do and live by them” (by these he means the ten words of the law), and they transgressed them and kept trampling them underfoot without fear, I bound and nailed them to other ordinances, which did not provide them with life, but by keeping them and being busy with them they would stop transgressing those necessary laws. By these he hints at the commandments about leprosy and other such things, the frequent sprinklings because of them, and the sacrifices offered for them. For being taken up with keeping such things, they could no longer so readily despise those necessary and beneficial laws. That is why he did not say that he gave them evil ordinances, but ordinances “not good.” For they did not teach evil, nor were they in themselves productive of virtue; but they compelled them to go often to the divine temple and to attend on God. For one who was defiled … received a reminder of God; and this reminder banished an impious mind and persuaded them to keep the divine laws. In themselves, then, they were not good; for they did not match the divine aim, but suited the … of those to whom the laws were given. Yet, though not good nor necessary, they led to what is good and necessary. To these he adds:","f":"Theodoret, <i>Comm. Ezech.</i> 20.25 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/20-25)."},"theodoret-interpretatio-ezechielem/20.26":{"o":"κς΄. Καὶ μιαγρῶ αὐτοὺς ἐν τοῖς δόμασεν 5, ἐγ τῷ διαπορεύεσθαί με 5\" πᾶν διανοῖγον μήτραν, ὅπως ἀφανίσω αὑτοὺς, ἵνα 88 γνῶσιν ὅτι ἐγὼ Κύριος. Τοῦτο ἔοικε τῷ διὰ τοῦ μακαρίου Δαβὶδ ὑτὼ τοῦ Θεοῦ εἰρημένῳ’ ε Καὶ ἐξαπέστειλα αὐτοὺς κατὰ τὰ ἐπιτηδεύματα τῶν καρδιῶν αὐτῶν \" πορεύσονται ἐν τοῖς ἐπιτηδεύμασιν αὑτῶν. » Ἐπειδὴ γὰρ εἶδον αὖτοὺς οὐδεμίαν ὠφέλειαν ἐκ τῶν ἐμῶν παραινέσεων δεχομένους, εἴασα λοιπὸν αὐτοὺς τοῖς οἰκείοις ἀκολουθεῖν λογισμοῖς, κυδερνᾷν αὐτοὺς οὐκ ἀνεχόμενος\" τοῦτο καὶ ἐνταῦθα παρεδήλωσεν εἰρηκώς \" « Μιανῶ αὑτοὺς ἐν τοῖς δόμασιν αὐτῶν. » Σαφέστερον δὲ τοῦτο ὁ ᾿Ακύλας ἡρμήνευσεν εἰρηκώς\" ε Καὶ ἐμίανα αὐτοὺς ἔν τοῖς δόγμασιν 3 αὐτῶν, » ἐν τῷ παραγαγεῖν πᾶν σθαι τοῖς σφῶν ἐπιτηδεύμασιν ἐν τῷ διὰ πυρὸς πᾶρἄγειν τὰ πχιδίχ, καὶ τὰ πρωτότοκα τῶν παίδων προσφέρειν τοῖς δαίμοσι, τὰς ἀξίας αὐτοῖς λοιπὸν προσφέρων \" τιμωρίας. χκζ’, χη. Διὰ τοῦτο λάλησον πρὺς τὸν εἶκον Ἰσραὴ1, υἱὲ ἀνθρώπου, καὶ ἐρεῖς πρὸς αὑτούς \" Τάδε λέγει Ἀδωναῖ Καὶ ὕύριος \" Ἕως καὶ τούτου παρώργισάν μ8 οἱ πατέρες ὑμῶν ἐν τοῖς παραπτώμασιν αὐτῶν, ἐν οἷς παρέπεσον εἰς ἐμέ. Καὶ εἰσήγαγον αὐτοὺς εἰς γῆν εἰς ἣν ἦρα τὴν χεῖρά μου τοῦ δοῦναί μὲ αὑτὴν αὐτοῖς, καὶ εἷδον πάντα βοῦγὸν ὑψηλὸν, καὶ πᾶν ξύιιον κατάσκιον, καὶ ἔθυσαν ἐκεῖ τοῖς θεοῖς αὑτῶν, καὶ ἔταξαν ἐκεῖ θυμὸν 5\") δώρων αὑτῶν, καὶ ἔθεντο ἐκεῖ ὀσμὴν εὐωδίας αὑτῶν, καὶ ἔσπεισαν ἐκεῖ σπονδὰς αὑτῶν. Οὐκ ἠρκέσθησαν, φησὶ, τῇ ἐν “Αἰγύπτῳ ἀντιλογίᾳ, καὶ ταῖς ἐν τῇ ἐρήμῳ παρανομίαις, ἀλλὰ καὶ εἰς τὴν ἐπαγγελθεῖσαν αὐτοῖς εἰσελθόντες γῆν πολλῆς αὐτὴν ἀσεθείας ἐνέπλησαν, ἐν ἅπασι τοῖς βουνοῖς καὶ ἐν τοῖς ἄλσεσι βωμοὺς δειμά- ς. μενοι, καὶ εἴδωλα ἱδρυσάμενοι, καὶ σπονδὰς αὐτοῖς καὶ θυσίας διαφόρους προσενεγχόντες. Τὸ δὲ, «ε Ἔταξαν ἐκεῖ θυμὸν δώρων αὑτῶν\" ν ἀντὶ τοῦ Τοῖς παρανόμοις αὑτῶν ἐκείνοις δώροις τὸν ἐμὸν διήγειραν θυμόν.","t":"“And I will defile them in their gifts, when I pass through everything that opens the womb, so that I may destroy them, that they may know that I am the Lord.” This is like what God said through the blessed David: “And I sent them off according to the practices of their hearts; they will walk in their practices.” For since I saw, he says, that they received no benefit from my exhortations, I let them follow their own reasonings from then on, no longer bearing to steer them. This is what he indicated here too by saying: “I will defile them in their gifts.” Aquila rendered this more clearly, saying: “And I defiled them in their decrees,” in bringing through every … by their own practices, in passing their children through fire and offering the firstborn of their children to the demons, bringing on them from then on the punishments they deserved. “Therefore speak to the house of Israel, son of man, and say to them: Thus says Adonai the Lord: Even in this your fathers provoked me, by their transgressions with which they transgressed against me. And I brought them into the land concerning which I lifted up my hand to give it to them; and they saw every high hill and every shady tree, and they sacrificed there to their gods, and set there the provocation of their gifts, and put there their fragrant aroma, and poured out their libations there.” They were not content, he says, with their contradiction in Egypt and their lawlessness in the wilderness, but when they entered the land promised them they filled it with much impiety, building altars on all the hills and in the groves, setting up idols, and offering them libations and sacrifices of every kind. And “they set there the provocation of their gifts” means: by those lawless gifts of theirs they roused my wrath.","f":"Theodoret, <i>Comm. Ezech.</i> 20.26 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/20-26)."},"theodoret-interpretatio-ezechielem/20.29":{"o":"κθ’. Καὶ εἶπον πρὸς αὐτοὺς, Τί ἐστιν ᾿Αδαμὰ (ἢ ὡς Σύμμαχος \"\" ἔφη, τί ἐστι ΒαμάῚὴ, ὅτι ὑμεῖς εἰσπορεύεσθε ἐκεῖ; καὶ ἐπεκάλεσαν τὸ ὄνομα αὐτοῦ Βαμὰ ἕως τῆς σήμερον ἡμέρας. Τόπος οὗτος ἐπίσημος ἐκ τῆς περὶ τὰ εἴδωλα δυσσεδείας γεγενημένος. Εἶπεν τοίνυν αὐτοῖς, Ποῖον ἐκεῖθεν λαμθάνετε κέρδος; τίς ὑμῖν ἀπὸ τῆς Βαμὰ ὠφέλεια γενήσεται, ὅτι καὶ οὕτως αὐτὴν ἐπίσημον ἐποιήσατε, ὡς καὶ 'τὴν προσηγορίαν μέχρι τοῦ παρόντος βεύαίαν διαμεῖναι; »\", λα’. Διὰ τοῦτο εἰπὲ πρὸς τὸν οἶκον τοῦ Ἴσραὴλ, Τάδε λέγει ᾿Αδωγαῖ Κύριος \" Εἰ ἐν ταῖς ἀνομίαις τῶν πατέρων ὑμῶν ὑμεῖς μιαίνεσθε, καὶ ὀπίσω τῶν βδελυγμάτων αὐτῶν ὑμεῖς ἐχπορεύεσθε\"ϑ\" καὶ ἐν ταῖς ἀπαρχαῖς τῶν πόνων\" ὑμῶν, καὶ ἐν τοῖς ἀφορισμοῖς ὑμῶν \" ἐν τῷ διάγειν τὰ τέκνα ὑμῶγ ἐν πυρὶ ὑμεῖς μιαίνεσθε, καὶ ἐν πᾶσι τοῖς ἐγθυυμήμασιν ὑμῶν ἕως τῆς σήμερον ἡμέρας, καὶ ἐγὼ ἀποχριθῶ ὑμῖν, οἶκος Ἰσραὴλ\", ἀποκριθήσομαι ὑμῖν, καὶ \"Ἶ εἰ ἀναθδήσεται ἐπὶ τὸ πνεῦμα ὑμῶν τοῦτο. Ἐλπίζετε, φησὶ, τῆς πατρῴας παρανομίας καὶ τῆς δυσσεδείας ἐν ὑμῖν πολιτευομένης, καὶ τούτων ἁπάντων ὧν διεξῆλθον ὑφ᾽ ὑμῶν τολμωμένων, ἀποκρίσεώς τινος παρ᾽ ἐμοῦ τυχεῖν. Μὴ ἐξαπατᾶτε ὑμᾶς αὑτούς\" τῶν γὰρ ἀδυνάτων ἐμὲ ποὺς τὰς ὑμετέρας ἀποκρίνασθαι πεύσεις, τῆς ἀσεθείας παρ᾽ ὑμῶν τολμωμένης. Πείθω δὲ ὑμᾶς διὰ τῶν πραγμάτων καὶ τὴν τοιαύτην ἀποῤῥίυσι ἐλπίδα᾽ ποῦτο γὰρ ἐσήμανεν εἰρηκὼς, ε Καὶ εἰ ἀναδέσεται ἐπὶ τὸ πνεῦμα ὑμῶν τοῦτο. »","t":"“And I said to them: What is Abama (or, as Symmachus put it, What is Bama) that you go in there? And they called its name Bama to this day.” This place had become notable for impiety toward the idols. So he said to them: What gain do you get from there? What benefit will come to you from Bama, that you have made it so notable that its name remains fixed until the present? “Therefore say to the house of Israel: Thus says Adonai the Lord: If you defile yourselves with the lawless deeds of your fathers, and go out after their abominations, and with the firstfruits of your labors and with your offerings, in passing your children through fire, you defile yourselves, and with all your thoughts to this day; and shall I answer you, house of Israel? … I will answer you; and if this shall come up upon your spirit.” Do you hope, he says, while the lawlessness and impiety of your fathers lives on among you, and you dare all these things that I have recounted, to obtain some answer from me? Do not deceive yourselves; for it is impossible that I should answer your inquiries while you dare such impiety. And I persuade you by the facts to cast away even such a hope. For this is what he signified by saying: “And if this shall come up upon your spirit.”","f":"Theodoret, <i>Comm. Ezech.</i> 20.29 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/20-29)."},"theodoret-interpretatio-ezechielem/20.32":{"o":"λβ΄. Καὶ οὐκ ἔσται, ὃν τρόπον ὑμεῖς «λέγετε, Ἐσόμεθα ὡς τὰ ἔθνη, καὶ ὡς αἱ φυμαὶ τῆς γῆς, τοῦ «ἰατρεύειν ξύϊζοις καὶ λίθοις. Οὐ μὴν δὲ οὐδὲ ἐκεῖνο ὑμῶν πέρας λήψεται, ὅτι πᾶσι παραπλησίως ποἷς ἔθνεσι τὰ ξύλα καὶ τοὺς λίθους θεοποιοῦντες, τῷ Θεῷ πρέπον αὐτοῖς προσοίσετε γέρας. Κέχρηται πάλιν \"5 τῷ συνήθε: ὄρκῳ\" κατὰ γὰρ τὸν μακάριον ᾿Απόστολον, ἐπειδὴ κατ᾽ οὐδενὸς ἔχει μείζονος ὀμόσαι, φησί\" γ᾽. Διὰ τοῦτο, ζῶ ἐγὼ, “λέγει ᾿Αδωνωῖ Κύριος, δὶ μὴ ἐν χειρὶ κραταιᾷ, καὶ ἂν βραχίονι ὑψηΐῳ, καὶ ἐν θυμῷ κεχυμένῳ βασιλεύσω ἐφ᾽ ὑμᾶς. Οὐκ ἔτι γὰρ, φησὶ, τῇ συνήθει χρήσομαι μακροθυμίᾷ, ἀλλὰ τὴν βασιλείαν μου καὶ τὴν ἐξουσίαν διὰ παιδείας γυμνώσω \" διὰ γὰρ τῆς ε χειρὸς τῆς κραταιᾶς καὶ τοῦ ὑψηλοῦ βραχίονος, ν» τὸ δυνατὸν ὁμοῦ καὶ τὴ τιμωρητιχὸν παρεδήλωσεν \" εἶτα καὶ τὸν τρόπον τῆς ς παιδείας διδάσκει.","t":"“And it shall not be as you say: We will be like the nations and like the tribes of the earth, to serve wood and stones.” Nor will that plan of yours reach its goal, he says, that you should make gods of wood and stones like all the nations and offer them the honor that befits God. Again he uses his customary oath; for, as the blessed Apostle says, since he has no one greater to swear by, he says: “Therefore, as I live, says Adonai the Lord, with a mighty hand and with a high arm and with wrath poured out I will reign over you.” I will no longer use my customary long-suffering, he says, but I will lay bare my kingship and my authority through discipline. For by “the mighty hand and the high arm” he indicated both his power and his punishing force. Then he also teaches the manner of the discipline.","f":"Theodoret, <i>Comm. Ezech.</i> 20.32 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/20-32)."},"theodoret-interpretatio-ezechielem/20.34":{"o":"λδ΄. Καὶ ἐξάξω ὑμᾶς ἐκ τῶν «1αῶν, καὶ εἰσδέξομαι ὑμᾶς ἐκ τῶν χωρῶν, ὧν “\" διεσπάρητε ἐν αὐτοῖς, ἐν χειρὶ κραταιᾷ, καὶ ἐν βραχίονι ὑψηϊῷ, καὶ ἐν θυμῷ καιομένῳ \"δ. Πρῶτον μὲν γὰρ, φησὶ, τῆς νῦν κατεχούσης αἰχμαλωσίας ἐλευθερώσω, καὶ εἰς τὴν","t":"“And I will bring you out from the peoples and receive you from the countries in which you were scattered, with a mighty hand and with a high arm and with burning wrath.” First, he says, I will free you from the captivity that now holds you, and into the …","f":"Theodoret, <i>Comm. Ezech.</i> 20.34 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/20-34)."},"theodoret-interpretatio-ezechielem/20.35":{"o":"λε’, λς΄. \"Ἔπειτα ἐξάξω ὑμᾶς εἰς τὴν ἔρημον τῶν λαῶν, καὶ διαχριθήσομαι πρὸς ὑμᾶς ἐκεῖ πρόσωπον κατὰ πρόσωπον. Ὃν τρόπον διεκρίθην πρὸς τοὺς πατέρας ὑμῶν ἐν τῇ ἐρήμῳ τῆς Αἰγύπτου, οὕτω κρινῶ ὑμᾶς, «“έγει ᾿Αδωναῖ Κύριος. \"Ἔρημον δὲ καλεῖ λαῶν τὰ ἔθνη πάλαι ἔρημα ὄντα Θεοῦ \" προεσήμανε δὲ διὰ τούτου, ὅτι τῆς εὐσεβείας εἰς τὰ ἔθνη ἀχθείσης δ' καὶ οὗτοι τῆς τῶν εἰδώλων ἀποστήσονται θεραπείας, τὴν τῶν πάλαι δυπτεθῶν ἐθνῶν μεταθολὴν αἰσχυνόμενοι. Τὸ δὲ, « Διαχριθήσομαιπρὸς ὑμᾶς πρόσωπον κατὰ πρόσωπον, ν τὸν διὰ τῶν πραγμάτων γινόμενον ἔλεγχον παραδηλοῖ Αὐτὰ γὰρ, φησὶ, τότε τὰ πράγματα μονονουχὶ βοῶντα διἐλέγχει ὑμῶν τὴν ἀπειθῇ καὶ παράνομον γνώμῆν, τὴν τῶν πάλαι ἑἐστερημένων ν᾽ λαῶν εὑπείθειαν δεικνύντα ᾿ ὥσπερ τοίνυν πρὸς τοὺς ὑμετέρους 51 τέρας ἐν τῇ ἐρήμῳ διαχριθεὶς, ὀλέθρῳ αὐτοὺς παραδέδωκα \" οὔτω καὶ ὑμῖν ἐπάξω τὴν τιμωρίαν\" καὶ τοῦτο διὰ τῶν ἐπαγομένων σαφέστερον \"πεποίηκεν, εἰρηκώς\"","t":"“Then I will bring you out into the wilderness of the peoples, and there I will plead with you face to face. As I pleaded with your fathers in the wilderness of Egypt, so I will judge you, says Adonai the Lord.” He calls the nations the wilderness of the peoples, since they had long been empty of God. And by this he signified beforehand that when piety had been brought to the nations, these too would withdraw from the worship of idols, ashamed at the change in the nations that were once impious. And “I will plead with you face to face” indicates the refutation that comes through the facts. For the facts themselves, he says, will then all but cry out and refute your disobedient and lawless mind, showing the ready obedience of the peoples who had long been deprived. As, then, I pleaded with your fathers in the wilderness and handed them over to destruction, so I will bring the punishment on you too. And he made this clearer by what follows, saying:","f":"Theodoret, <i>Comm. Ezech.</i> 20.35 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/20-35)."},"theodoret-interpretatio-ezechielem/20.37":{"o":"λζ΄, λη. Καὶ διάξω ὑμᾶς ὑπὸτὴν ῥάδδον μου, καὶ οἰσάξω ὑμᾶς ἐν \" ἀριθμῷ τῆς \"διαθήκης\" Καὶ ξομαι\" ἐξ ὑμῶν τοὺς ἀσεθεῖς, καὶ τοὺς ἀφεστη.κότας. Τοὺς μὲν γὰρ ἀσεδεῖς, καὶ τοὺς τὴν ἐμὴν νομοθεσίαν καταλιπόντας τῇ ῥάδδῳ χρησάμενος διασπερῶ, τοὺς δὲ ἀριθμοῦ ἀξίους, καὶ τῆς ἐμῆς διαθήκης φύλακας γενομένους εἰσάξω, καὶ τῆς ἐμῆς ἀξιώσω προνοίας. ᾿ Ἐσήμανε δὲ διὰ τούτων τόν τε ἀποστολικὸν χορὸν, καὶ «οὺς δι᾿ ἐκείνον τῷ θείῳ πεπιστευκότας κηρύγματι \" εἴτα τῇ κατὰ τῶν πονηρῶν ἐπιμένων ἀπειλῇ, ἐπιφέρει\" « Διότι ἐκ τῆς γῆς τῆς παροιχεσίας αὐτῶν ἐξάξω αὖ- «ποὺς, καὶ εἰς τὴν γῆν τοῦ Ἰσραὴλ οὐκ εἰσελεύσονται\" καὶ ἐπιγνώσεσθε ὅτι \"5 ἐγὼ Κύριος. » ᾿Απὸ γὰρ τῆς 8 αἰχμαλωσίας, φησὶν, ἐπαναγαγὼν, τούτους αὐτοὺς πάλιν εἰς ἅπαντα διχσχεδάσω τὰ ἔθνη. Τοῦτο δὲ μετὰ τὸν τοῦ Σωτῆρος ἡμῶν σταυρὸν τὸ πέρας ἐδέξατο \" 'Ρωμαῖοι γὰρ αὖτοὺς ἐξανδραποδίσαντες εἰς τὴν οἰκουμένην χατέσπειραν, καὶ τῆς βασιλικῆς αὐτῶν ἐξήλασαν πόλεως \" οὕτω προαγορεύσας τὰ λυπηρὰ, παραίνεσιν αὐτοῖς πάλιν καὶ συμθουλὴν ὁ φιλάνθρωπος προσφέρει \" τῶν οἰκείων γὰρ ὑποσχέσεων μέμνηται \" ἔφη δὲ μὴ θέλειν τὸν θάνατον τοῦ ἀνόμου, ὡς τὸ ἐπιστρέψαι αὐτὸν καὶ ζῇν. Φησὶ τοίνυν\"","t":"“And I will make you pass under my rod, and I will bring you in by the number of the covenant. And I will pick out from you the impious and those who have revolted.” The impious, he says, and those who abandoned my legislation I will scatter with the rod; but those who are worthy to be counted and have become guardians of my covenant I will bring in and count worthy of my providence. By these words he signified the choir of the apostles and those who through them believed the divine preaching. Then, continuing his threat against the wicked, he adds: “For I will bring them out from the land of their sojourning, and they will not enter the land of Israel; and you will know that I am the Lord.” For after bringing them back from the captivity, he says, I will scatter these same people again among all the nations. This was fulfilled after the cross of our Savior; for the Romans enslaved them and scattered them over the world, and drove them out of their royal city. Having thus foretold the painful things, the Lover of humanity again offers them exhortation and counsel; for he remembers his own promises, and he said that he does not want the death of the lawless so much as that he turn and live. So he says:","f":"Theodoret, <i>Comm. Ezech.</i> 20.37 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/20-37)."},"theodoret-interpretatio-ezechielem/20.39":{"o":"λθ’, μ΄. Καὶ ὑμεῖς οἶκος τοῦ Ἰσραὴ1, τάδε “λέγει ᾿Αδωγαῖ Κύριος \" Ἕκαστος δὲ \" ἐπιτηδεύματα \"8 αὑτοῦ ἐξάρατε' καὶ μετὰ ταῦτα, ἐὰν ὑμεῖς εἰσ- αὶ ακούσητέ μου, καὶ τὸ ὅγομά μον τὸ ἅγιον οὐ βεδη.Ἰώσητε οὐκέτι ἐν τοῖς δώροις ὑμῶν καὶ τοῖς ἐπιτηδεύμασιν ὑμῶν. Διότι ἐπὶ τοῦ ὄρους μου τοῦ ἁγίου, ἐπ᾿ ὄρους ὑψηλοῦ Ἰσραὴ.1, λέγει ᾿Αδωγαῖ Κύριος\" ἐκεῖ δουλεύσουσί μοι πᾶς οἶκος Ἰσραὴλ εἰς τόλος ἐπὶ τῆς γῆς, καὶ ἐκεῖ προσξέξομαι αὐτοὺς, καὶ ἐκεῖ ἐπισκέψομαι τὰς ἁπαρχὰς ὑμῶν, καὶ τὰς ἀπαρχὰς τῶν ἀφορισμῶν ὑμῶν ἐν πᾶσι τοῖς ἁγιάσμασιν ὑμῶν. Ἐὰν γὰρ πεισθῆναι, φησὶν, ἐθελήσητε, καὶ παύσησθε βεθηλοῦντες τὸ ὄνομά μοῦ τὸ ἅγιον (ἐξ ἐμοῦ γὰρ προσαγορευόμενοι, καὶ παρανόμως ζῶντες, καὶ δῶρα τοῖς εἰδώλοις προσφέροντες, ἐμοὶ τὴν τῆς ἀσεδείας βλασφημίαν προστρίδετε )\" εἰς τὴν πατρῴαν ἐπανἥξετε γῆν, καὶ τῆς συνήθους ἀπολαύσεσθε θείας, προσφέροντες μὲν εὐγνωμόνως, ὧν δέχεσθε ἀγαθῶν τὰς ἀπαρχὰς, ὁρῶντες δὲ κὰμὲ εὐμενῶς","t":"“And you, house of Israel, thus says Adonai the Lord: Each of you, remove his practices; and after this, if you listen to me, you will no longer profane my holy name with your gifts and your practices. For on my holy mountain, on the high mountain of Israel, says Adonai the Lord, there the whole house of Israel will serve me to the end in the land, and there I will accept them, and there I will look upon your firstfruits and the firstfruits of your offerings in all your holy things.” For if you are willing to be persuaded, he says, and stop profaning my holy name (for by being called after me while living lawlessly and offering gifts to idols, you bring on me the blasphemy that belongs to impiety), you will return to your ancestral land and enjoy the customary divine [care], gratefully offering the firstfruits of the good things you receive, and seeing me look on you graciously …","f":"Theodoret, <i>Comm. Ezech.</i> 20.39 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/20-39)."},"theodoret-interpretatio-ezechielem/20.41":{"o":"μα’, μβ΄. Ἐν ὀσμῇ γὰρ, φησὶν, εὐωδίας προσ- δέξομαι ὑμᾶς, ἐν τῷ ἐξαγαγεῖν με ὑμᾶς ἐκ τῶν “αῶν,, καὶ εἰσδέχεσθαι ὑμᾶς ἐκ τῶν χωρῶν ἐν αἷς διεσχορπίσθητε ἐν αὑταῖς, καὶ ἁγιασθήσομαι ἐν ὅτε ἐγὼ Κύριος, ἐν’ τῷ εἰσαγαγεῖν' με ὑμᾶς εἰς τὴν γὴν τοῦ ᾿Ισραὴ.1, εὶς τὴν γῆν εἰς ἣν ἐπῆρα τὴν χεῖρά μου, τοῦ δοῦναι αὑτὴν τοῖς πατράσιν ὑμῶν. Τὸ δὲ ἁγιασθήσομαι ἀντὶ τοῦ δοξασθήσομαι τέθεικεν\" ὁρῶντες γὰρ ἅπαντες καὶ τὰς ἐμὰς εὐεργεσίας, καὶ τὴν ὑμετέραν εὐγνωμοσύνην, πολλὴν ὠφέλειαν χαρπώσονται, τῶν μὲν καλουμένων αὐτῶν θεῶν βλέποντες τὴν ἀσθένειαν, τὴν δὲ ἐμὴν διὰ τῆς περὶ ὑμᾶς εὐεργεσίας δύναμιν θεωροῦντες. αγ΄. Καὶ μγνησθήσεσθε ἐκεῖ τῶν ὁδῶν ὑμῶν, καὶ τῶν ἐπιτηδευμάτων» ὑμῶν πάντων, ἐν οἷς ἐμιάνθητε “ ἐν αὑτοῖς, καὶ κόψεσθε\"\" τὰ πρόσωὠπα ὑμῶν ἐν πάσαις ταῖς κακίαις ὑμῶν, ἃς“ ἑποιήσατε. Ἐπίγνωσις γὰρ ἁμαρτίας αἱσχύνης ἀρχῆ᾽ διὰ 68 τοῦτο τοῦ συνειδότος χεντοῦντος τὰ Β μέτωπα τύπτειν εἰώθαμεν\" τοῦτο καὶ ἐνταῦθα ἐσήμανεν. ᾿Αποστάντες γὰρ, φησὶ, τῆς προτέρας παρὰ» γαμίας, καὶ τὴν ἐμὴν ἀσπασάμενοι θερα πείαν, καὶ τῆς παρ᾽ ἐμοῦ προμηθείας τυγχάνοντες, ἐν αἰσθήσει γενήσεσθε τῶν προτέρων ἀσεδημάτων, καὶ τὰ πρόσ-. νοῖ,","t":"“For with a fragrant aroma,” he says, “I will accept you, when I bring you out from the peoples and receive you from the countries in which you were scattered; and I will be sanctified in you …. And you will know that I am the Lord, when I bring you into the land of Israel, into the land concerning which I lifted up my hand to give it to your fathers.” He put “I will be sanctified” for “I will be glorified.” For all, seeing both my benefits and your gratitude, will reap much benefit, seeing the weakness of their so-called gods and beholding my power through my kindness to you. “And there you will remember your ways and all your practices with which you were defiled, and you will strike your faces for all your evils that you did.” For recognizing sin is the beginning of shame; that is why, when conscience stings, we usually strike our foreheads. This is what he signified here too. For having turned away, he says, from your former lawlessness, embraced my service, and received my providence, you will come to recognize your former impieties, and [strike your] faces …","f":"Theodoret, <i>Comm. Ezech.</i> 20.41 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/20-41)."},"theodoret-interpretatio-ezechielem/20.44":{"o":"μδ΄. Καὶ ἐπιγνώσεσθε, ὅτι ἐγὼ Κύριος, ἐν τῷ ποιησαί μὲ οὕτως ὑμῖν, ὅπως \" τὸ ὄνομά μου μὴ βεθδη.ωθῇ, οὐ “ κατὰ τὰς ὁδοὺς ὑμῶν τὰς πογηρὰς, οὐδὲ κατὰ τὰ ἐπιτηδεύματα ὑμῶν τὰ διἐφθαωρμένα, οἶκος ᾿Ισραὴ, 1έγει ᾿Αδωναῖ Κύριος. Ταύτης ὃὲ, φησὶν, ἀξιώσω τῆς κηδεμονίας ὑμᾶς, καὶ ποὺς ἄλλους ἅπαντας ἀνθρώπους διὰ τῆς εἰς ὑμᾶ; εὐεργεσίας εἰς τὴν ἐμὴν ἐπίγνωσιν τρέψαι βουλόμενος\" οὔτε γὰρ ὑμεῖς φιλανθρωπίας ἄξιοι, ἣ δ᾽ συγγνώμης, παρανόμοις ἐπιτηδεύμασιν ἐντραφέντες \" μαθόντες τοίνυν, ὅπως ἐστὶ δυσσεβὲς, τὸ θεῖον ὄνομα βεθηλοῦν, φύγωμεν τὸ βλασφημίαν τῷ Δεσπότῃ προσάπτειν. Οἱ γὰρ τῆς αὐτοῦ προτηγορίας νοι, ἀναξίως δὲ ταύτης πολιτευόμενοι, εἰς τὴν κατ᾽ αὐτοῦ βλασφημίαν τῶν ἀνοήτων παραχινοῦτι τὰς γλώττας \" τοῦτο καὶ περὶ τῶν Ἰουδαίων ὁ Θεὸς ἔλεγε\" « Καὶ “΄ ἐδεδηλώσατε τὸ ὄνομά μου ἐν τοῖς ἔθνεσιν, ἐν τῷ λέγεσθαι ὑμῖν, Λαὸς Κυρίου οὗτοι, καὶ ἐκ τῆς γῆς αὐτοῦ ἐξεληλύθασιν. » Ἡμεῖς δὲ καὶ αὑτὴν ἐσχήκᾶμεν τοῦ Δεσπότου τὴν προσηγορίαν \" ἀπὸ Χριστοῦ γὰρ ὀνομαζόμεθα \" διὸ προσήκει πάντας ἡμᾶς, κατὰ τὴν ἀποστολικὴν νομοθεσίαν, «ε εἴτε ἐσθίομεν, εἴτε πίνομεν, εἴτε τι ποιοῦμεν, πάντα εἰς δόξαν θεοῦ ποιεῖν δ, καὶ ἀπροσχόπους εἶναι Ἰουδαίοις “ καὶ Ἕλλησι, καὶ τῇ Ἐκκλησίᾳ τοῦ Θεοῦ, » ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. ","t":"“And you will know that I am the Lord, when I have dealt with you in this way, so that my name may not be profaned, not according to your evil ways nor according to your corrupt practices, house of Israel, says Adonai the Lord.” I will count you worthy of this care, he says, because I wish through my kindness to you to turn all other people too to the knowledge of me; for you are not worthy of kindness or pardon, since you were raised on lawless practices. Having learned, then, how impious it is to profane the divine name, let us flee from bringing blasphemy on the Master. For those who [are honored with] his name but live unworthily of it stir the tongues of the foolish to blasphemy against him. God said this about the Jews too: “And you profaned my name among the nations, when it was said of you: These are the people of the Lord, and they have gone out of his land.” But we bear the very name of the Master, for we are named after Christ. That is why it befits all of us, according to the apostolic legislation, “whether we eat or drink or do anything, to do all to the glory of God, and to give no offense to Jews or Greeks or to the church of God,” to whom be glory to the ages of ages. Amen.","f":"Theodoret, <i>Comm. Ezech.</i> 20.44 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/20-44)."},"theodoret-interpretatio-ezechielem/20.45":{"o":"με’, μς' 5, Καὶ ἐγένετο λόγος Κυρίου ἀρὲς μὲ, «λέγων Υἱὲ ἀνθρώπου, στήρισον τὸ πρόσωπόγ σου ἐπὶ Θαιμὰν, καὶ ἐπίθλεψον ἐπὶ Δαροὺμ 7., καὶ προφήτευσον ἐπὶ δρυμὸν ἡγούμενον Θαιμὰν μεσημθρία ἐστὶ τῇ Ἑλλάδι φωνῇ, Δαροὺμ δὲ πὸν λίδα σημαίνει, τὸ δὲ Ναγὲθ᾽ τὸν νότον \" οὕτω καὶ ὁ Σύμμαχος ἡρμήνευσεν \" « Υἱὲ ἀνθρώπου, στήρισον « πὸ πρόσωπόν σου ἐπὶ τὸν νότον ὁδὸν λιθὸς, καὶ προ- φήτευσον περὶ 7\" τοῦ δρυμοῦ τῆς χώρας τῆς μεσημ- ρινῆς. ν» Διὰ πάντων δὲ τούτων \" τὴν Ἱερουσαλὴμ ἡνίξατο\" κατὰ νότον γὰρ, καὶ μεσημθρίαν, καὶ λίθξα πῆ; Βαδυλῶνος ἔχει τὴν θέσιν ἡ Ἱερουσαλήμ. Καὶ ἐπειδὴ οὐ κατ᾽ εὐθεῖαν μεσημθρίαν χεῖται, ἀλλὰ βραχύ τι πρὸς δύσιν ἀποχλίνει, ἀναγκαίως καὶ τὸν λίδα προστέθεικε, τοιαύτην ἔχοντα τὴν θέσιν. ἀρυμὸν δὲ ἡγούμενον προσηγόρευσε τὴν Ἱερουσαλὴμ. τὸ σκληρὸν τῆς διανοίας “ τοιαύτη γὰρ τῆς δρυὸς ἡ φύσις - καὶ πρὸς τούτοις διὰ τὸ μὴ κατὰ τάξιν πε-. φυτεῦσθαι τὰ ἐν τῷ δρυμῷ ξύλα, ἀλλὰ πολλὴν εἶναι ἐν τούτοις 1 ἀταξίαν \" καὶ μέντοι καὶ διὰ τὸ θηρίων οἰκητήριον εἶναι τὸν δρυμόν. Ταῦτα δὲ ἅπαντα της νιχαῦτα εὔρειεν ἄν τις ἐν τῇ Ἱερουσαλήμ.","t":"“And the word of the Lord came to me, saying: Son of man, set your face toward Thaiman, and look toward Darom, and prophesy against the leading forest ….” Thaiman in the Greek language is “midday” (the south); Darom means the southwest; and Nageb the south. So Symmachus too rendered it: “Son of man, set your face toward the south, the way of the southwest, and prophesy about the forest of the country of the south.” By all these he hinted at Jerusalem; for Jerusalem lies to the south, the midday, and the southwest of Babylon. And since it does not lie due south but leans a little toward the west, he necessarily added the southwest too, which has that position. He called Jerusalem a leading forest because of the hardness of its mind, for such is the nature of the oak; and besides, because the trees in a forest are not planted in order, but there is much disorder among them; and also because a forest is a dwelling of wild beasts. One would have found all these things in Jerusalem at that time.","f":"Theodoret, <i>Comm. Ezech.</i> 20.45 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/20-45)."},"theodoret-interpretatio-ezechielem/20.47":{"o":"μζ'. Καὶ ἐρεῖς τῷ δρυμῷ Ναγέδ' “Ακουε 1670» Κυρίου\" Τάδε λέγει ᾿Αδωναῖ Κύριος\" ᾿Ιδοὺ ἐγὼ νάπτω ἐν σοὶ χῦρ, καὶ καταφάγεται ἐν σοὶ πᾶν ξύιον χλωρὸν, καὶ πᾶν ξύλον ξηρόν\" οὐ σδε- θήσεται ἡ φριλὸξ ἡ ἐξαφθεῖσα. Ἐπέμεινε τῇ πῇ. καὶ ἐπειδὴ δρυμὸν τὴν Ἱερουσαλὴμ ἐκάλεσεν, εἰκότως καὶ πῦρ ὀνομάζει τῶν πολεμίων τὴν στραχείαν, καὶ ξύζα καιόμενα τοὺς ὑπὸ τούτων ἀναι- ρουμένους\" ξύλον δὲ χλωρὸν, καὶ ξύον ξηρὸν,. ποὺς πλούτῳ χομῶντας καὶ τοὺ: πενίᾳ συζῶντας. Εἶτα διδάσκει, ὅτι καὶ μεταξὺ διαχείμενα ἔθνη χοι- νωνήσει τῆς συμφορᾶς ᾿ φησὶ γάρ᾽","t":"“And you will say to the forest of the Negeb: Hear the word of the Lord. Thus says Adonai the Lord: Behold, I am kindling a fire in you, and it will devour in you every green tree and every dry tree; the flame that has been kindled will not be quenched.” He kept to the figure; and since he called Jerusalem a forest, he fittingly names the army of the enemies fire, and those killed by them burning trees; and by green tree and dry tree he means those abounding in wealth and those living in poverty. Then he teaches that the nations lying in between will also share in the calamity; for he says:","f":"Theodoret, <i>Comm. Ezech.</i> 20.47 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/20-47)."},"theodoret-interpretatio-ezechielem/20.48":{"o":"μη΄. Καὶ κατωκαυθήσεται ἐν αὑτῇ πᾶν πρόστ σεται πᾶσα σὰρξ, ἔτι ἐγὼ Κύριος αὐτὰ, καὶ οὐ σδεσθήσεται. Τὺ δὲ ἀπὸ πάλιν 1\" ὁ Σύμμαχος ἀπὸ μεσημδρίας ἡρμήνευσε. Διδάσκει δὲ, ὅτι ἀπὸ τῆς Χαλδαίων γῆς μέχρι τῶν Ἱεροσολύμων τῷ τῆς στρατείας χρήσεται πυρὶ, καὶ δὲ δαπανήσει τὰ ἐν μέσῳ διαχείμενα ἔθνη, ἵνα διὰ γοῦν τῆς συμφορᾶ; μάθωσιν ἅπαντες, ὡς αὑτὸς δεσπόνει τῆς οἰκουμένης.","t":"“And every face will be burned in it, from … to the north, and all flesh will [know] that I the Lord … it, and it will not be quenched.” Symmachus again rendered “from …” as “from the south.” He teaches that from the land of the Chaldeans as far as Jerusalem he will use the fire of the army, and will consume the nations lying in between, so that at least through the calamity all may learn that he himself is Master of the world.","f":"Theodoret, <i>Comm. Ezech.</i> 20.48 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/20-48)."},"theodoret-interpretatio-ezechielem/20.49":{"o":"μθ΄. Καὶ εἶπον\" Μηδαμῶς 5 ᾿Αδωναῖ Κύριε\" αὐτοὶ «έγουσι πρὸς μὲ, Οὐκὶ παραδο.Ἰή ἐστι “λεγομένη αὕτη; Τούτων, φησὶν, οὕτως εἰρημένων, ἐγὼ μὲν τοῦ λαοῦ τὴν ἀπιστίαν ἐγνώρισα τῷ Δεσπότῃ, εἰρηκὼς, ὅτι παραξολὴν, ἀλλ᾽ οὐκ ἀλήθειαν ὑπολαμθάνουσιν εἶναι τὰ λεγόμενα \" αὐτὸς δὲ λοιπὸν ὁ Δεσπίτῆς τὰ παραδολιχῶς εἰρημένα σσφέστερον εἰπεῖν με προσέταξε, Φησὶ δὲ οὑτωσὶ \"","t":"“And I said: By no means, Adonai Lord! They are saying to me: Is not this that is spoken a parable?” When these things had been said, he says, I made known to the Master the people's unbelief, saying that they take what is said to be a parable and not the truth; and the Master himself then commanded me to say more clearly what had been said in parables. He speaks thus:","f":"Theodoret, <i>Comm. Ezech.</i> 20.49 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/20-49)."},"theodoret-interpretatio-ezechielem/20.5":{"o":"α’-δ'. Καὶ ἐγένετο ἐν τῷ ἔτει τῷ ἑδδόμῳ, ὃν\" τῷ πέμπτῳ μηνὶ, δεκάτῃ τοῦ μηνὸς, ἤλθον ἄνὄρες ἐκ τῶν πρεσθυτέρων τοῦ οἴκου ἐπερωτῆσαι τὸν Κύριον, καὶ ἐκάθισαν πρὸ προσὠποὺυ μου. Καὶ ἐγένετο λόγος Κυρίου πρός με, λέγων\" ΥἹὲ ἀνθρώπου, λάλησον πρὸς τοὺς πρε- σδυτέρους τοῦ ᾿Ισραὴλ\"\", καὶ ἐρεῖς πρὸς αὑτοὺς, Τάδε λέγει Ἀδωναῖ Κύριος\" Εἰ ἐπερωτῆσαί μὲ εἰ “έγει Κύριος. Εἰ\" ἐκδικήσεις αὑτοὺς ἐκδικήσει, υἱὲ ἀγθρώπου, εἰ ἐκδικήσεις \"\" αὐτούς. Λίαν ἀρμόττει τουτοισὶ τοῖς λόγοις τὸ ὑπὸ τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν εἰρημένον \" « Οὐ πᾶς ὁ λέγων μοι, Κύριε, Κύριε, εἰσελεύσεται εἰς τὴν βασιλείαν τοῦ\" Θεοῦ \" ἀλλ᾽ ὁ ποιῶν τὸ θέλημα τοῦ Πατρός μου, τοῦ ἐν οὐρανοῖς, εἰσελεύσεται \"7 εἰς τὴν βασιλείαν τοῦ Θεοῦ. ν Καὶ οὗτοι γὰρ πονηρίᾳ συζῶντες, καὶ τοῖς πἧς μεταμελείας φαρμάκοις ἰαθῆναι μὴ βουληθέντες, ἐρωτᾷν ἐπειράθησαν τὸν Δεσπότην, οὐκ ἵνα πάντως τὰ χεχελευσμένα πράξωσιν, ἀλλ᾽ ἵνα μάθωσιν εἰ συμθαίνουσι τοῖς οἰκείοις λογισμοῖς οἱ θεῖοι χρησμοί. Τοῦτο καὶ ὁ Σεδεκίας πολλάκις πεποίηκε, καὶ ὁὀρχώσας τὸν Ἱερεμίαν τὰ τῷ Θεῷ δοκοῦντα σαφῶς αὐτῷ προμηνύσαι, μαθὼν τὰ χελευσθέντα, τἀναντία τούτων εἰργάσατο \" καὶ οἱ εἰς Αἴγυπτον δὲ μετὰ τὴν αἶχμαλωσίαν εἰσελθόντες ταυτὸ τοῦτο τετολμήκασι. Τούτου χάριν ὃ τῶν ὅλων Θεὸς ἀποκρίνασθαι τούτοις οὐ βούλεται\" αὐτὸς γὰρ οἷδε, κατὰ τὴν τῶν ἱερῶν Εὐαγγελίων διδασκαλίαν, τί ἐστιν ἐν τῷ ἀνθρώπῳ. Διὸ καὶ τῷ προφήτῃ παρακελεύεται καταφρονῆσαι αὐτῶν, καὶ μηδεμίαν ὑπὲρ αὐτῶν προσενεγκεῖν ἱκετείαν. Τοῦτο γὰρ ἐσήμανεν εἰρηκώς \" « Εἰ ἐκδικήσεις αὐτοὺς ἐκδικήσει, υἱὲ ἀνθρώπον, εἰ ἐκδικήσεις αὐτούς \" » ἀντὶ τοῦ, Μὴ φροντίσῃς αὐτῶν, οἷα δὴ κηδεμὼν αὖτῶν ὑπάρχων, μὴ δέξῃ αὐτῶν τὴν ἐρώτησιν. ε΄, ς΄. Τὰς δὲ ἀνομίας, φησὶ, τῶν πατέρων αὐὖτῶν διαμάρτυραι αὐτοῖς. Καὶ ἐρεῖς πρὸς αὑτούς \"- Τάδε «έγει ᾿Αδωναῖ Κύριος, ᾿Αφ᾽ ἧς ἡμέρως ἠρέτισα τὸν οἶκον Ἰσραὴ.1, καὶ ἐγγώσθην \"\" τῷ σπέρματι οἴκου ᾿Ιαχὼδ, καὶ ἐγγώσθην αὑτοῖς ἐν γῇ Αἰγύπτου, καὶ ἀντελαδόμην τῆς χειρὸς \" αὖτῶν, έγων, ᾿Εγὼ Κύριος ὁ Θεὸς ὑμῶν. Ἐν τῇ ἡμέρᾳ ἐκείνῃ ἀντευ:λαδόμην αὐτῶν τῇ χειρί μου, τοῦ ἐξάγειν ' αὑτοὺς ἐκ γῆς Αἰγύπτου, εἰς τὴν» ς γῆν, ἣν ἡτοίμασα αὐτοῖς, γὴν ῥέουσαν γάνα καὶ μέλι, κηρίον\" ἐστὶ παρὰ πᾶσαν τὴν γῆν. Τούτοις, φησὶν, ὦ προφῆτα, τοῖς πρὸς σὲ παραγενομένοις, καὶ τὰς ἐμὰς ὑπόδειξον εὐεργεσίας, καὶ τὰς τῶν πατέρων. αὐτῶν ἀπαρίθμησαι παρανομίας \" διήγησαι δὲ, ὅπως ἔτι, καὶ τὰ τῶν Αἰγυπτίων εἴδωλα θεραπεύουσι, καὶ ἐδίδαξα αὐτοὺς, ὅτι ἐγὼ καὶ Θεός εἰμι, καὶ Δεσπότης\" καὶ τούτοις ἐχρώμην τοῖς λόγο:ς, ἐκείνους ὃ ἀπα)λάξαι τῆς δουλείας βουλόμενο:ξ, τὰς δὲ ὑποσχέσεις πληρῶσαι, καὶ τὴν ἐπηγγελμένην ἀποδοῦναι γῆν, μυρίων ἀγαθῶν οὖσαν μητέρα, καὶ παντοδαποὺς καρποὺς τοῖς ἐνοιχοῦσι τίκτουσαν \" καὶ\" οὐκ ἄν τις ἁμάρτοι πάσης μὲν τῆς γῆς ἀποφαίνων κρείττονα, μελιττῶν δὲ αὐτὴν ἐργασίαν ἀποκαλῶν \" τοῦτο γὰρ. ἐδήλωσεν εἰρηκώς \" « Κηρίον ἐστὶ παρὰ πᾶσαν τὴν γῆν. » Οὕτω\" προσηγόρευσε τὰ τοῦ μέλιτος πεπλη- ζ΄. Καὶ εἶπε 5, φησὶ, πρὸς αὑτούς - Ἕκαστος τὰ βδελύγματα τῶν ὀφθαλμῶν αὑτοῦ ἀποῤῥίψατε, καὶ ἐν τοῖς ἐπιτηδεύμασιν ᾿ Αἰγύπτου μὴ μιαίνεσθε, ἐγὼ Κύριος ὅ Θεὸς ὑμῶν. δὲ αὐτοὺς \" φησὶ, τῆς μὲν τῶν Αἰγυπτίων ἀσεθείας͵ τὴν κοινωνίαν φυγεῖν, τὴν δὲ ἐμὴν ἐπιγνῶναι δεσποτείαν, ταύτην αὐτοὺς διὰ σημείων καὶ θαυμάτων. διδάξας - οἱ δὲ οὐδαμῶς προσέχειν ἠθέλησαν ταῖς Α ἐμαῖς εἰσηγήσεσι. Καὶ τοῦτο σημαίνων ἐπήγαγε\" ηἰ. Καὶ ἀπέστησαν ἀπ᾽ ἐμοῦ, καὶ οὐκ ἠθέλησαν ὑπακοῦσαί μου\" ἕκαστος τὰ βδελύγματα τῶν ματα Αἰγύπτου οὐ κατέλιπον. Εἶτα διδάσκει τῆς ὀργῆς τὸ δίκαιον. « Καὶ εἶπον τοῦ ἐκχέαι τὸν θυμόν μου ἐπ᾽ αὐτοὺς, τοῦ συντελέσαι τὴν ὀργήν μου ἐν αὑτοῖς ἐν μέσῳ τῆς \" Αἰγύπτου, » \"Ἔπειτα τὴν φιλανθρωπίαν καὶ τὴν μακροθυμίαν διδάσκει, ἧ κεχρημένος οἰκονομεῖ τῶν ἀνθρώπων τὴν φύσιν. 0΄. Καὶ ἐποίησα, ὅπως τὸ ὄγομά μου τὸ παρἀπαν μὴ βεδηϊωθῇ ἐνώπιον τῶν ἐθνῶν, ὧν αὑτοί εἰσιν ἐγ μέσῳ αὐτῶν, ἐφ᾽ ὧν ἐγγνώσθην πρὸς αὖτοὺς ἐνώπιον αὑτῶν \", τοῦ ἐξαγαγεῖν αὐτοὺς ἐκ παραυτίχαᾳ κολάσαι \" ἐπειδὴ δὲ λαὸς ἐμὸς ἐχρημάαἰζε, δίκας αὐτοὺς ἐπὶ τῶν δυσμενῶν οὐκ ἐπραξάμὴν, ἵνα τὸ παράπαν τὸ ὄνομά μου μὴ βεδηλωθῇ ἐνώπιον τῶν ἐθνῶν, οἷς οὗτοι συνῴχουν \" ἵνα μὴ πρότασις, φησὶ, τῆς κατ᾽ ἐμοῦ βλασφημίας ἡ τούτῶν γένηται τιμωρία \" ἤθελον γὰρ διὰ τῆς περὶ τούτους εὐεργεσίας κἀκείνων μεταθαλεῖν τὰ φρονήματα\" ταῦτα δὲ ἡμᾶς ἐναργέστερον διδάσκει τὸ τῆς Ἐξόδου βιδλίον. Διηγεῖτας γὰρ ὁ μακάριος Μωσῆς, ὅπως αὐτῷ πᾶς ὁ λαὸς ἀπένεμε ᾽5 τοὺς θείους λόγους δια-. πορθμεύοντι τῷ Φαραῷ - ταύτῃ τοίνυν, φησὶ, τῇ μακροθυμίᾳ χρησάμενος \" ν-ῶ, Τοῦτον ἐξήγαγον ἐκ γῆς Αἰγύπτου. Καὶ ἐξήγαγον αὐτοὺς ἐκ \"' γῆς Αἰγύπτου. Καὶ ἤγαγον αὐτοὺς εἰς τὴν ἔρημον. Καὶ ᾽. ἔδωκα αὑτοῖς τὰ προστάγματά μου, καὶ τὰ δικαιώματά μου ἐγνώρισα αὐτοῖς, ὃς ἐὰν ποιήσῃ αὐτὰ ἄνθρωπος, καὶ ζήσεται ἐγ αὑτοῖς. Καὶ Σάδδατά \"5 μου ἔδωκα αὐτοῖς, τοῦ εἶναι εἰς σημεῖον ἀναμέσον ἐμοῦ καὶ ἀναμέσον αὐτῶν, τοῦ γνῶναι ὅτι ἐγὼ Κύριος ὁ ἁγιάζων. αὑτούς. ᾿Βλευθερώσας αὖποὺς, φησὶ, τῆς πικρᾶς ἐκείνης δουλείας, ὡς ἐν παλαίστρᾳ τινὶ, ἐν “δ τῇ ἐρήμῳ τοῖς ἀγαθοῖς καὶ ὠφελίμοις νόμοις ἐπαιδοτρίδουν, ζωὴν ᾽\" αὐτοῖς διὰ τῆς τούτων φυλακῆς μηχανώμενος \" ζωῆς γὰρ ὑπῆρχον οἱ νόμοι παρεχτικοί. Προστάγματα δὲ αὑτὰ καὶ δικαιώματα προσηγόρευσεν. Οὐ γὰρ ἕτερα τὰ προστάγματα, γαὶ ἄλλα τὰ δικαιώματα, ἀλλὰ τὰ αὐτὰ Ὁ διαφόροις ὀνόμασι κέκληται. Προστάγματα \" μὲν γάρ ἔστιν, ὡς παρὰ Θεοῦ καὶ Δεσπότου γραφέντα, καὶ φυλάττεσθαι χελευσθέντα \" δικαιώματα ὃὲ, οὐ μόνον ὡς ἐνδίκως γραφέντα, καὶ τὸ δίκαιον ἔχοντα, ἀλλὰ καὶ ὡς δικαιοῦν τὸν κατορθοῦντα δυνάμενα. ᾿Αναγκαῖον δὲ ἐπιστῇσαι, ὅτι τῶν προσταγμάτων πούτων, καὶ τῶν δικαιωμάτων τῶν ζωὴν τοῖς φυσεν. Εἰρηκὼς γὰρ, εἜδωχα αὐτοῖς τὰ προστάγματά μου, καὶ τὰ δικαιώματά μου ἐγνώρισα αὑτοῖς, » καὶ τὸ ἐκ τούτων δηλώσας κέρδος \" ε Ὃς ἂν ποιήσῃ αὐτὰ ἄνθρωπος. καὶ ζήσεται ἐν αὑτοῖς \" » τότε ἐπήγαγε\" « Καὶ τὰ Σάθθατά μην δέδωκα ᾽\" αὐτοῖς. » Καὶ οὐκ εἶπεν, Ἵνα φυλάξαντες ζήσωτιν ἐν αὐτοῖς \" ἀλλ᾽ ε Ἵνα ἢ εἰς σημεῖον ἀναμέσον ξμοῦ καὶ ἀνχμέσον αὐτῶν, καὶ \"\" γνῶναι αὐτοὺς, ὅτι ἐγὼ Κύριος ὁ ἁγιάζων αὖτούς. ν» Τὴν ᾽“ γὰρ τῶν Σαῤδάτων αὐτοῖς ἀργίαν ἐνομοθέτησα, οὐκ ὡς ζωὴν αὐτοῖς παρέχειν δυναμένην, ἀλλ᾽ ἵνα τὸ ἰδιάζον τῆς πολιτείας χωρίζῃ μὲν αὐτοὺς τῶν ἐθνικῶν ἐπιτηδϑυμάτων, τῶν δὲ ἐμῶν εὐεργεσιῶν εἰς μνήμην ἄγῃ τῇ γὰρ ἀργίᾳ τῶν σαρκικῶν, καὶ τῇ τοῦ Θεοῦ προσεδρίᾳ καὶ τῇ τῶν θείων λογίων ἀκροάσει, τὸ κέρδος ἐλάμθανον, μανθάνοντες ἐκ τῶν θείων λογίων, καὶ ποιητὴν εἶνα! τὸν Θεὸν, καὶ εὐεργέτην \" οὐ τοένυν ἁπλῶς ἣ ἀργία ζωοποιός\" ἀλλ᾽ ἢ τοῦ Θεοῦ προσεδρία. « Καὶ εἶπον\", φησὶ, πρὸς τὸν οἶκον τοῦ Ἰσραὴλ ἐν τῇ ἐρήμῳ’ Ἐν τοῖς προστάγμασί μου πορεύεσθε.» ","t":"“And it came to pass in the seventh year, in the fifth month, on the tenth of the month, that men from the elders of the house of Israel came to inquire of the Lord, and they sat before me. And the word of the Lord came to me, saying: Son of man, speak to the elders of Israel and say to them: Thus says Adonai the Lord: Is it to inquire of me … says the Lord. Will you punish them with punishment, son of man, will you punish them?” The saying of our God and Savior fits these words very well: “Not everyone who says to me, Lord, Lord, will enter into the kingdom of God; but the one who does the will of my Father who is in heaven will enter into the kingdom of God.” For these men too, living with wickedness and unwilling to be healed by the medicines of repentance, tried to question the Master, not intending at all to do what was commanded, but to learn whether the divine oracles agreed with their own reasonings. Zedekiah also did this often: he put Jeremiah under oath to tell him plainly beforehand what seemed good to God, and when he had learned the commands, he did the opposite. And those who went into Egypt after the captivity dared the very same thing. For this reason the God of all is unwilling to answer them; for he himself knows, as the holy Gospels teach, what is in man. That is why he also commands the prophet to disregard them and to offer no supplication for them. This is what he signified by saying: “Will you avenge them with vengeance, son of man, will you avenge them?” meaning: Do not concern yourself with them as though you were their guardian; do not accept their inquiry. “But testify to them,” he says, “the lawless deeds of their fathers. And you will say to them: Thus says Adonai the Lord: From the day when I chose the house of Israel, and became known to the seed of the house of Jacob, and became known to them in the land of Egypt, and took hold of their hand, saying, I am the Lord your God; on that day I took hold of them with my hand to bring them out of the land of Egypt into the land that I prepared for them, a land flowing with milk and honey; it is a honeycomb beyond all the earth.” To these men who have come to you, prophet, he says, both point out my benefits and count up the lawless deeds of their fathers. Relate how, when they were still … and were even serving the idols of the Egyptians, I taught them that I am both God and Master; and I used these words because I wished to free them from slavery, to fulfill the promises, and to give them the promised land, mother of countless good things, bearing every kind of fruit for its inhabitants. And one would not be wrong to declare it better than all the earth and to call it the work of bees; for this is what he showed by saying: “It is a honeycomb beyond all the earth.” So he called what is full of honey …. “And I said,” he says, “to them: Let each of you cast away the abominations of his eyes, and do not defile yourselves with the practices of Egypt; I am the Lord your God.” … urging them, he says, to flee fellowship with the impiety of the Egyptians and to recognize my lordship, and teaching them this through signs and wonders; but they were in no way willing to heed my instructions. And to signify this he added: “And they revolted from me and were not willing to listen to me; each … the abominations of … they did not abandon … of Egypt.” Then he teaches the justice of the wrath: “And I said that I would pour out my wrath on them, to accomplish my anger on them in the midst of Egypt.” Then he teaches the love for humanity and the long-suffering with which he governs human nature: “And I acted so that my name should not be profaned at all before the nations in whose midst they are, among whom I made myself known to them before their eyes, to bring them out of …” … to punish them at once; but since they were called my people, I did not exact penalties from them in the sight of their enemies, so that my name might not be profaned at all before the nations among whom they lived; so that their punishment, he says, might not become an occasion for blasphemy against me. For I wanted to change the minds of those nations too through my kindness toward these. The book of Exodus teaches us this more clearly. For the blessed Moses relates how all the people found fault with him while he carried the divine words across to Pharaoh. Using this long-suffering, then, he says: “I brought them out of the land of Egypt, and I led them into the wilderness. And I gave them my ordinances and made known to them my statutes, which, if a person does them, he will live by them. And I gave them my Sabbaths, to be a sign between me and them, that they might know that I am the Lord who sanctifies them.” Having freed them, he says, from that bitter slavery, I trained them in the wilderness, as in a wrestling school, with good and beneficial laws, contriving life for them through keeping them; for the laws provided life. He called them ordinances and statutes. For the ordinances are not one thing and the statutes another; the same things are called by different names. They are ordinances as written by God and Master and commanded to be kept; and statutes, not only as justly written and containing what is just, but also as able to justify the one who fulfills them. It is necessary to note, concerning these ordinances and statutes that give life to …. For having said, “I gave them my ordinances and made known to them my statutes,” and having shown the gain from them, “which, if a person does them, he will live by them,” he then added: “And I have given them my Sabbaths.” And he did not say, “so that by keeping them they may live by them,” but “so that it may be a sign between me and them, and that they may know that I am the Lord who sanctifies them.” For I legislated the rest of the Sabbaths for them, not as able to provide them with life, but so that the distinctiveness of their way of life might separate them from the practices of the nations and bring my benefits to their memory. For by resting from bodily things, by attending on God, and by hearing the divine oracles they received the gain, learning from the divine oracles that God is both Maker and Benefactor. So it is not the rest by itself that gives life, but attending on God. “And I said,” he says, “to the house of Israel in the wilderness: Walk in my ordinances.” …","f":"Theodoret, <i>Comm. Ezech.</i> 20.5 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/20-5)."},"theodoret-interpretatio-ezechielem/21.1":{"o":"α', β΄. Καὶ ἐγέγετο «.1όγος Κυρίου πρὸς μὲ, 14γωγν\" Διὰ τοῦτο προφήτευσον, υἱὲ ἀνθρώπου, καὶ στήρισον τὸ πρόσωπόν σοὺ ἐπὶ Ἱερουσαλὴμ, Β καὶ ἐπίδλεψον ἐπὶ τὰ ἅγια αὑτῶν, καὶ χροφή: τευσον περὶ τῆς γῆς τοῦ ᾿Ισραή.1. Ἐπειδὴ, φησὶ, παραθολὴν ἁπλῶς, καὶ οὐκ ἀλήθειαν ὑπολαμβάνουσιν εἶναι τὰ εἰρημένα, ὑπόδειξον αὐτοῖς σαφῶς, ὅτι ὄρυμὸς ὁ Ναγὲδ, τουτέστιν, ὁ μεσημόθρινὸς καὶ ὁ νότιος, αὕτη ἐστὶν ἡ Ἱερουσαλήμ.","t":"“And the word of the Lord came to me, saying: Therefore prophesy, son of man, and set your face toward Jerusalem, and look toward their holy places, and prophesy concerning the land of Israel.” Since they suppose, he says, that what was said is merely a parable and not the truth, show them clearly that the forest of the Negeb, that is, the one at midday and to the south, is Jerusalem.","f":"Theodoret, <i>Comm. Ezech.</i> 21.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/21-1)."},"theodoret-interpretatio-ezechielem/21.11":{"o":"ια΄. Καὶ ἔδωκεν αὐτὴν ἑτοίμην τοῦ κρατεῖν τὴν \"'\" χεῖρα αὐτῆς \"', ἐξηκονήθη, ῥομφαία ἐστὶνι ἑτοίμη τοῦ δοῦναι αὐτὴν εἰς χεῖρας ἀποκεντούντων. Ταύτην γὰρ, φησὶ, « τὴν μάχαιραν εὐτρεπῆ » γενομένην ἐνεχείρισε τοῖς εἰς τὸ κολάζειν ἐπιτηδείοις: σημαίνει δὲ τοὺς Χαλδαίους. Τοιοῦτόν ἐστι καὶ τὸ παρὰ τῷ \"' Ἡσαῖᾳα ὑπὸ τοῦ Θεοῦ εἰρημένον εἰς τὸν Βαδυλώνιον, ἢ \"5 γοῦν ᾿Ασσύριον- « Μὴ δοξασθήσεται ἀξίνη ἄνευ τοῦ κόπτοντος ἐν αὐτῇ; ἢ ὑψωθήσεται πρίων ἄνευ τοῦ ἕλκοντος αὑτόν; ὡσαύτως ἐάν τις ἄρῃ ῥάδδον, ἣ ξύλον, ν Καὶ πάλιν, « Οὐαὶ ᾿Ασσυρίοις, ἡ ῥάῤδος τοῦ θυμοῦ μου καὶ τῆς ἐργῆς μου ἐστὶν ἐν ταῖς χερσὶν αὐτῶν. ν» Ἣν τοίνυν ῥάδδον παιδευτικὴν, καὶ ἀξίνην, καὶ πρίονα, ὄργανα φυτῶν δαπανητιχὰ, ἐκεῖ προσηγόρευσεν, ἐνταῦθα ῥομφαίαν ὠνόμασε, θηγομένην μὲν, καὶ στιλδουμένην ὑπὸ τῆς τῶν κολαζομένων τιμωρία;, καθάπερ δέ τὴν δὲ τὴν τιμωρίαν καὶ πῦρ ἄνω χέχλιχε, ταῖς πολλαῖς προσηγορίαις δεδίσσεσθαι βουλόμενος, καὶ εἰς μεταμέλειαν ἀγαγεῖν τοὺς τῇ δυσσεόείᾳ προστε- ","t":"“And he gave it ready to be grasped by his hand; it has been whetted; it is a sword ready to be given into the hands of those who pierce.” This sword, he says, once made ready, he put into the hands of those fit to punish; he means the Chaldeans. Such too is what God said in Isaiah about the Babylonian, or rather the Assyrian: “Shall the axe be glorified without the one who cuts with it? Or shall the saw be exalted without the one who draws it? Likewise if someone lifts a rod or a piece of wood.” And again: “Woe to the Assyrians; the rod of my wrath and of my anger is in their hands.” What he there called a rod of discipline, an axe and a saw, tools that consume trees, he here named a sword, whetted and polished by the punishment of those who are punished; just as above he also called the punishment fire, wishing to frighten them by the many names and to bring to repentance those devoted to impiety …","f":"Theodoret, <i>Comm. Ezech.</i> 21.11 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/21-11)."},"theodoret-interpretatio-ezechielem/21.12":{"o":"ιβ΄, Ἀγάχραγε καὶ ὀλόλυξον,, υἱὲ ἀνθρώπου, ὅτι ἐγένετο ἐν τῷ λαῷ αὕτη ἐν πᾶσι τοῖς ἀς- Ἡγουμόγοις τοῦ Ἰσραὴ1, οἱ \" παροικοῦντές μοι» εἰς ῥομ:ραίαν ἐγένοντο σὺν τῷ λαῷ μον. Τί ταύτῆς ἐφάμιλλον ἀγαθότητος ᾽\"; κολάζει δικαίως, καὶ θρηνεῖν τῷ \"\" προφήτῃ παρακελεύεται \" οὐ γὰρ ἐχὼν κολάζει, ἀλλ᾽ ὑπὸ τῆς τοῦ λαοῦ παρανομίας ἀναγχα-. ζάμενος, γυναικὶ δὲ παραπλησίως θαυμάζειν τῷ προφήτῃ παρεγγυᾷ, ὅτι οὐκ ὁ λαὸς μόνος, ἀλλὰ καὶ οἱ τούτου ἄρχοντες παρεδόθησαν τῇ ῥομφαίᾳ, καὶ τὸ πάντων ἀνιαρώτατον, « Οἱ παροικοῦντὲές μοι, φησὶν, εἰς ῥομφαίαν ἐγένοντο σὺν τῷ λχῷ μον. » Κοινωνήσαντες γὰρ τῷ λαῷ τῆς παρανομίας οἱ ἱερεῖς, ἔκοινώνησαν καὶ τῆς τιμωρίας. Τούτους γὰρ ὠνόμασε παροιχοῦντας, ἅ τε δὴ ἔνδον ἐν τῷ θείῳ νεῷ διάνους.","t":"“Cry out and wail, son of man, for this has come upon my people, upon all the leaders of Israel; those who sojourn with me have been given to the sword together with my people.” What goodness can rival this? He punishes justly, and orders the prophet to lament; for he does not punish willingly, but compelled by the lawlessness of the people. And he bids the prophet, like a woman, to marvel that not only the people but also its rulers were handed over to the sword, and, most grievous of all: “Those who sojourn with me,” he says, “have been given to the sword together with my people.” For the priests, who had shared the people's lawlessness, shared also in the punishment. He named them sojourners with him because they spent their time inside the divine temple.","f":"Theodoret, <i>Comm. Ezech.</i> 21.12 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/21-12)."},"theodoret-interpretatio-ezechielem/21.13":{"o":"ιγ΄. \"δ Διὰ τοῦτο κχρότησον ἐπὶ τὴν χεῖρά σου\", ὅτι δεδικαίωται, καὶ τί, εἰ καὶ ςυϊωὴ ἀπωσθῇ; οὐκ ἔσται, «έγει ᾿Αδωναωῖ Κύριος. Διὰ τοῦ κρότου, φησὶ, τῶν χειρῶν σήμανον τῆς συμφορᾷς τὴν ὑπερθολὴν, καὶ θαύμασον τῆς τιμωρίας τὸ δίκχαιον. Οὔτε γὰρ μικρὰ διὰ τῆς τιμωρίας τοῖς ὑπολειφθεῖσιν ἡ ὠφέλεια γενήσεται. ἀρχὴ γὰρ αὐτῆς δικαιώσεως αὕτη χατασταθήσεται᾽ εἰ γὰρ καὶ νῦν ἀπωσθῇ ἡ τῶν ἄλλων ἐθνῶν κεχωρισμένη φυλὴ (πάντα δὲ τὸν Ἰουδαϊκὸν διὰ τούτου σημαίνει λαὸν ), ἀλλ᾽ ἔσται πάλιν, καὶ ἀναχλήσεως τεύξεται\" ἀρκεῖ γὰρ εἰς βεδαίωσιν τῶν λεγομένων τὸ αὐτὸν ταῦτα λέγειν τὸν ( Δεσπότην καὶ Κύριον. ὶ","t":"“Therefore clap your hands, for it has been justified; and what if even the tribe is thrust away? It shall not be, says Adonai the Lord.” By clapping your hands, he says, signify how extreme the calamity is, and marvel at the justice of the punishment. Nor will the benefit to those who are left be small through the punishment; for it will be established as the beginning of their justification. For even if the tribe set apart from the other nations is now thrust away (by this he signifies the whole Jewish people), it will exist again and obtain a recall. And for confirming what is said, it is enough that the Master and Lord himself says it.","f":"Theodoret, <i>Comm. Ezech.</i> 21.13 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/21-13)."},"theodoret-interpretatio-ezechielem/21.14":{"o":"ιδ΄, Καὶ σὺ, υἱὲ ἀνθρώπου, προφήτευσον καὶ γρότησον χεῖρα ἐπὶ χεῖρα, καὶ διπιλασίασον\" ῥομφαίαν, ἡ τρίτη ῥομφαία τραυματιῶν ἐστι, ῥομφαία τραυματιῶν ἡ μεγάλη. Τρίτην ῥομφαίαν καλεῖ τὴν ἐν τῷ ἐννάτῳ ἕτει τῆς βασιλείας Σεδεκίου γενομένην κατὰ τῆς Ἱερουσαλὴμ στρατείαν\" ἀλλὰ τῷ μὲν ἀριθμῷ τετάρτη ἐστίν\" ἐπειδὴ δὲ ἡ \" ἐπὶ γὰρ ἔξτλθεν ὁ βασιλεὺς πρὸς τὸν Ναθουχοδονόσορ σὺν τῇ μητρὶ, καὶ τῇ γυναικὶ, καὶ τοξ ἄρχουσι, τως τρίτην καλεῖ ῥομφαίαν τὴν ἐπὶ Σεδεκίου γενομένην \"\", τὰς συμπλοκὰς ἀριθμῶν, καὶ τὰς παρατάξεις, ἀλλ᾽ οὐκ ἁπλῶς τὰς ἐφόδους\" διὸ καὶ λέγει\" « Ἡ Ὁ τρίτη ῥομφαία τραυματιῶν ἐστιν ἡ μεγάλη. » Εἴτα διδάσκει, τί \"\" δήποτε αὐτῷ παρακελεύεται χροτῆσαι πὰς χεῖρας.","t":"“And you, son of man, prophesy, and clap hand on hand, and double the sword; the third sword is the sword of the slain, the great sword of the slain.” He calls the third sword the campaign against Jerusalem in the ninth year of Zedekiah's reign; in number it is the fourth, but since the … for the king went out to Nebuchadnezzar with his mother, his wife and the rulers … he calls the third sword the one in Zedekiah's time, counting the engagements and battles, not simply the incursions. That is why he says: “The third sword of the slain is the great one.” Then he teaches why he commands him to clap his hands.","f":"Theodoret, <i>Comm. Ezech.</i> 21.14 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/21-14)."},"theodoret-interpretatio-ezechielem/21.15":{"o":"ιε΄. Καὶ! ἐχστήσεις αὑτοὺς. ὅπως θραυσθῇ\" ἡ καρδία αὐτῶν\", καὶ πιιηθυνθῶσιν' οἱ ἄσθεγοῦντες ἐπὶ πᾶσαν πύλην αὐτῶν \" παραδέδονται εὶς σφάγια ῥομφώίας. Καὶ πρᾶττε, φησὶ, σθῶσιν αὲ καρδίαι αὐτῶν, ἀντὶ τοῦ, ἵνα μαλαχθῇ καὶ οἱονεὶ \" συντριδῇ τὸ ἀντίτυπον τῆς καρδίας αὐτῶν τῇ προῤῥήσει τῶν ἀλγεινῶν. ἱκανὸν δὲ αὐτοὺς ἐχδειμστῶσαι, ὅτι σφαγῇ παραδοθήσονται, καὶ ὅτι πλήρεις πᾶσαι αἱ πύλαι τῶν ἀναιρουμένων γενήσονται. Εἶτα μετὰ προσωποποιΐῖας τινὸς σημαίνει τὴν παρ᾽ αὐτοῦ γενομένην συγχώρησιν. Εὖγε\" ὀξεῖα γέγονεν εἰς σφαγὴν, εὖ γέγονεν εἰς στίλδωσι», ὡς \" ἀστραπὴ διαπορεύου. ( τς'.}) ᾿ὐξύνου ἐκ δεξιῶν καὶ ἐξ εὐωνύμων, οὗ ἂν τὸ πρόσωπόν σου ἐξεγείρηται. \"Αμφηχές φησι τὸ ξίφος, ἐκατέρωθεν τεθηγμένον - εὖ μάλα εἰς ἀκμὴν ἠκονημένον, ἀστραπῆς δίκην ἀφιὲν να;. Διό φησιν εἰς ὁπότερον βούλῃ χώρισον μέρος, εἴτς τὸ δεξιὸν, εἴτε τὸ εὐώνυμον \" ἕξεις γὰρ κἀμὲ συνεργοῦντα. Τοῦτο γὰρ παρεδήλωσεν ἐπαγαγών:","t":"“And you will astonish them, so that their heart may be shattered, and the weak may be multiplied at every gate of theirs; they have been handed over to the slaughter of the sword.” … that their hearts may be broken, that is, so that the hardness of their heart may be softened and, as it were, crushed by the foretelling of painful things. And it is enough to terrify them that they will be handed over to slaughter, and that all the gates will be full of the slain. Then, with a kind of personification, he signifies the permission he gives: “Well done! It has become sharp for slaughter, it has become fit for gleaming; go through like lightning. Be sharpened on the right and on the left, wherever your face is roused.” He says the sword is two-edged, whetted on both sides, very well sharpened to a fine edge, flashing like lightning. That is why he says: go to whichever side you wish, whether the right or the left; for you will have me too working with you. This is what he indicated by adding:","f":"Theodoret, <i>Comm. Ezech.</i> 21.15 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/21-15)."},"theodoret-interpretatio-ezechielem/21.17":{"o":"ιζ΄, Καὶ ἐγὼ δὲ χροτήσω μου χεῖρα πρὸς κεῖρα, καὶ ἑπατρήσω τὸν θυμόν μου, ἐγὼ Κύριος “ε.141ηκά σοιΐ. Διὰ τοῦτο καὶ ὁ μακάριος Ἱερεμίας ἔλεγεν\" ε Οἶδα, Κύρις, ὅτι οὐκὶ τοῦ ἀνθρώπον ἡ ὁδὸς αὐτοῦ, οὐδὲ πορεύσεται ἄνθρωπος, καὶ κατευθυνεῖ ὁδὸν αὑτοῦ\" » διδάσκων, ὡς τῶν τοιούτων οὐδὲν δίχα τῆς ἄνωθεν ἐνεργείας ἢ συγχωρήσεως γίγνεται\" ἐνεργεῖ μὲν τὰ πρέποντα, συγχωρεῖ δὲ τ᾽ ἄλλα καθ᾽ ἕτερον τρόπον οἰκονομίας, καὶ τῷ αὐὖτεξουσίῳ τῶν ἀνθρώπων παραχωρῶν, καὶ τῷ τρόπῳ τούτῳ δίκας τῶν ἁμαρτημάτων πραττόμενος. ιη-χ΄, Καὶ ἐγένετο «.16γος Κυρίου πρὸς μὲ, «ἰέγων \" Καὶ σὺ, υἱὲ ἀνθρώπου, διάταξον σεαυτῷ δύο ὁδοὺς, τοῦ εἰσειιθεῖν ῥομφαίαν βασιλέως δαδυιιῶνος \" ἐκ χώρας μιᾶς ἐξελεύσονται αἱ δύο ἀρκαὶ\", ἑτοίμασαι\" χεῖρα κεγτοῦσαν ἐκ ἀρχῇ ὁδοῦ ἑκάστης πόλεως. Κεντοῦσαν ἐπ᾽ ἀρχῆς ὁδοῦ διατάξεις, τοῦ εἰσελθεῖν ῥομφαίαν ἐπὶ Ῥαδδὰθ υἱῶν: ᾿Αμμὼν, καὶ ἐπὶ τὸν Ἰούδαν ἐν '᾿Ιερουσαλήμ'». Ὡς ἐν εἰκόνι,φησὶ, διάγραψον. μίαν ὁδὸν διχῇ μεριζομένην, καὶ τὴν μὲν κατ᾽ εὐθὺ, τῆς Ἱερονσαλὴμ φερομένην, τὴν δὲ εἰς τὴν χοδυνότορ ἀπὸ Βαδυλῶνος ὁρμώμενος, καὶ κατὰ τῆς Ἰουδαίας, καὶ κατὰ ᾿Αμμανιτῶν ἐπεστράτευσε, προλέγει ταῦτα ὁ Θεὸς διὰ τοῦ προφήτου. 'Ραδδὰθ δὲ ιἱῶν Αμμὼν εἶπεν, ἐπειδὴ ἔστι καὶ ἑτέρα ὁμώνυἄοξ. ἡ τοῦ ᾿Αμμάν᾽ ταύτην δὲ τὴν τοῦ ᾿Αμμάν φασί πινες εἶναι τὴν νῦν ἐν τῇ ᾿Αραδίᾳ Φιλαδελφίαν καφωνῇ \"\" προσαγορεύεται. Τούτοις ἐπιφέρει\"","t":"“And I too will clap my hand on hand, and I will let loose my wrath; I the Lord have spoken.” That is why the blessed Jeremiah also said: “I know, Lord, that a person's way is not his own, nor will a man walk and direct his way,” teaching that none of these things happens apart from the working or the permission from above. He works what is fitting, and permits other things by another mode of his providence, yielding to human free will and in this way exacting the penalties for sins. “And the word of the Lord came to me, saying: And you, son of man, mark out for yourself two ways for the sword of the king of Babylon to come by; the two shall go out from one country; and prepare a hand piercing at the head of the way of each city. At the head of the way you will mark out a piercing hand, for the sword to come against Rabbath of the sons of Ammon and against Judah in Jerusalem.” Draw, he says, as in a picture, one road dividing in two, the one going straight to Jerusalem, the other to … setting out from Babylon, he marched both against Judea and against the Ammonites; God foretells this through the prophet. He said “Rabbath of the sons of Ammon” because there is also another city of the same name …; and this one of Ammon some say is the present Philadelphia in Arabia … is called in the … language. To these he adds:","f":"Theodoret, <i>Comm. Ezech.</i> 21.17 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/21-17)."},"theodoret-interpretatio-ezechielem/21.21":{"o":"κα'. Διὸ στήσεται ὁ βασιλεὺς Βαδυκῶγος ἐπὶ τὴν ἀρκαίαν ὁδὸν, ἐπ᾿ ἀρχῆς τῶν δύο ὁδῶν, τοῦ μαντεύσασθαι μαντείαν τοῦ.\" ἀναδράσαι καὶ ἐπερωτῆσαι ἐν τοῖς γλυπτοῖς, καὶ ἡπατοσκοπήσασθαι. Τὴν γὰρ διχῆ, φησὶ, μέριζομένην χαταλαδὼν ὁδὸν, ἧς τὸ μὲν εἰς τὴν Ἰουδαίαν, τὸ δὲ εἰς τὴν Ῥαθδδὰθ ἀπάγει, τῇ διὰ τῶν ῥάδδων ται μαντείᾳ, ὡσαύτως δὲ καὶ τῇ τῶν σφαγίων χνοσχοπείᾳ, μαθεῖν βουλόμενος, ποῖ δεῖ στρατεῦσαι πρότερον\" τούτων δὲ, φησὶν, ὑπ᾽ αὐτοῦ γιγνομένων᾽","t":"“Therefore the king of Babylon will stand at the ancient way, at the head of the two ways, to practice divination, to shake up rods, and to inquire of the carved images and to inspect livers.” For having reached the road that divides in two, he says, one part of which leads to Judea and the other to Rabbath, he wished to learn, by divination with rods and likewise by inspecting the entrails of victims, where he should march first. And when these things had been done by him, he says:","f":"Theodoret, <i>Comm. Ezech.</i> 21.21 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/21-21)."},"theodoret-interpretatio-ezechielem/21.22":{"o":"κβ', Ἐκ δεξιῶν αὐτοῦ ἐγένετο τὸ μαντεῖον ἐπὶ Ἱερουσαμὴμ, τοῦ \"\" περιδα.εῖν χάρακα, καὶ τοῦ διανοῖξαι στόμα ἐν βοῇ, καὶ ὑψῶσαι φωνὴν μετὰ κραυγῆς σάλπιγγος, τοῦ βαλεῖν χάρακας ἐπὶ τὰς πύλας αὑτῆς, καὶ βαλεῖν χῶμα, καὶ οἰκοδομῆσαι βελοστάσεις. Προσήκει δὲ εἰδέναι, ὅτι τῶν ἐσομένων οὐδὲν οἱ δαίμονες ἴσασι\" χαταστοχαζόμενοι δὲ τῶν πραγμάτων, προλέγειν ἐπιχειροῦσι “ καὶ ἔστι μὲν ὅτε κατευθὺ φέρονται, πολλάκις δὲ καὶ διαμαρτάνου- Β σι\" καὶ τοῦτο οὐ μόνον ἀπὸ τῶν πραγμάτων ἔστιν ἰδεῖν, ἀλλὰ καὶ ἀπὸ τῆς θείας διδαχθῆναι Γραφῆς. Εἰπόντες γὰρ διὰ Σεδεκίου τοῦ ψευδοπροφήτου νίκην τοῦ ᾿Αχαὰδ, τῆς ἀληθείας ἐξέπεσαν \" οὐ γὰρ μόνον ἡττήθη παραταξάμενος, ἀλλὰ καὶ ἀνῃρέθη\" καὶ ἐνταῦθα δὲ καὶ τὸν δεδομένον τῷ Ἰσραὴλ ἐπιστάμενοι γόμον, καὶ τὴν ἔξω τῶν τούτων διαγορεύσεων πολιτείαν ὁρῶντες, καὶ μέντοι καὶ τῶν προφητικῶν προῤῥήσεων ἑπαΐοντες, πανταχόθεν τὴν θείαν ἀγανάκτησιν ἐδιδάσκοντο\" ταύτην τοίνυν καὶ διὰ τῶν μαντείων τῷ δυσσεδεῖ προεσήμαινον βασιλεῖ, ὅτι δεῖ πρῶτον τῇ Ἱερουσαλὴμ ἐπιστρατεῦσαι, καὶ χαρακώμασι καὶ χώμασι χρήσασθαι, καὶ τοῖ; ἄλλοις ἅπασι πολεμικοῖς μηχανήμασιν. ᾿Αλλὰ τούτων, φησὶν, ὑπὸ τούτου Ὑι ἀρετῇ θαῤῥοῦντες, ἀλλ᾽ ἀναλγησίᾳ νοσοῦντες. Καὶ τοῦτο διδάσκων ἔφη \"","t":"“On his right the divination fell on Jerusalem, to throw up a palisade, to open the mouth with shouting, to lift up the voice with the sound of the trumpet, to set palisades against its gates, to cast up a mound, and to build siege towers.” One should know that the demons know nothing of the future; but by guessing from events they try to foretell it, and sometimes they hit the mark, but often they miss. One can learn this not only from events but also from the divine Scripture. For when through Zedekiah the false prophet they foretold victory for Ahab, they fell short of the truth: he was not only defeated in battle but also killed. And here, too, knowing the law given to Israel, seeing their way of life outside its prescriptions, and also hearing the prophetic predictions, they learned on every side of the divine indignation; this, then, they signified in advance to the impious king through the divinations: that he should first march against Jerusalem and use palisades, mounds, and all the other engines of war. But [the people], he says, … not trusting in virtue but sick with insensibility. And to teach this he said:","f":"Theodoret, <i>Comm. Ezech.</i> 21.22 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/21-22)."},"theodoret-interpretatio-ezechielem/21.23":{"o":"χΥ'. Καὶ αὐτὸς αὑτοῖς μαντευόμενος 1. μαντείαν τοῖς. Οὕτω, φησὶ, διάκεινται, ὡς χρηστὰ τῶν μαντείων αὐτοῖς σημαινόντων᾽ τοῦτο γὰρ ἡνίξατο διὰ τοῦ ἐγώπιον αὐτῶν, τουτέστιν, ὡς ὑπὲρ αὐτῶν τῶν μαντείων γεγενημένων, καὶ ὡς ἐύδομάδα ἑορτάζοντες οὕτω διάγουσι\" μία δὲ ἦν αὕτη τῶν τριῶν τῶν μεγίστων ἑορτὴ ἀλλ᾽ οὐκ ἀκολουθήσει, φησὶ, ταῖς αὐτῶν δόξαις τὰ πράγματα. « Καὶ αὐτὸς γὰρ, φησὶν, ἀναμιμνήσκων ἀδικίαν \"' αὐτῶν τοῦ συλ, ληφθῆναι. » Ἡ γὰρ μνήμη τῆς παρανομίας αὑτῶν αἰτία τῆς ἁλώσεως αὐτῶν ἕαται. χὸ΄. Διὰ τοῦτο, τάδε λέγει ᾿Αδωναῖ Κύριος, ΠΛΑΥθ᾽ ὧν ἀνεμγήσατε τὰς ἀδικίας ὑμῶν ἐν τῷ ἀποκαλυφθῆναι τὰς ἀσεδείας ὑμῶν τοῦ ὁραθῆναι τὰς ἁμαρτίας ὑμῶν ἐν πάσαις ταῖς ἀνομίαις ὑμῶν, καὶ ἐν’ πᾶσι τοῖς ἐπιτηδεύμασιν ὑμῶν, ἀνθ ὧν ἀνεμνήσατε ἐν τούτοις, ἁλώσεσθε ἐν αὐτοῖς. Ὑμεῖς, φησὶν, αἴτιοι, καὶ τῆς τῶν πολεμίων θρασύὺτῆτος, καὶ τῆς τῶν δαιμόνων ἀληθείας ἐγένεσθε\" τῶν γὰρ ὑμετέρων ἐπιτηδευμάτων ἡ πονηρία, καὶ ἧ τῆς ἀσεδείας ὑπερδολὴ, καὶ τῆς ἐμῆς ὑμᾶς ἐγύμνωσε χάριτος, καὶ ὑπὸ τοῖς πολεμίοις γενέσθαι πε ποίηκεν, οἵ διὰ μαντείαν \"7\" τὰς καθ᾽ ὑμῶν ἐφόδους ποιούμενοι, ὁρῶσιν ἀκολουθοῦντα ταῖς μαντείαις τὰ πράγματα ἐπειδὴ τοίνυν καὶ τῆς ἐχείνων ἀληθείας ἐγένεσθε πρόξενοι, εἰκότως ἁλώσεσθε, καὶ τιμωρίᾳ παραδοθήσεσθε. Ἐντεῦθεν ἐπὶ τοὺς ἄρχοντας “μεταθδαίνει, τόν τε βασιλέα, καὶ τοὺς ἱερέας, καί φησιν\"","t":"“And he himself is to them like one divining a divination before them …, and he himself recalls their injustice, so that they may be caught.” They are so disposed, he says, as though the divinations signified good things for them; for this is what he hinted at by “before them,” that is, as though the divinations had been made on their behalf; and they pass their time as if keeping the festival of Weeks; this was one of the three greatest festivals. But events, he says, will not follow their opinions. “For he himself,” he says, “recalls their injustice, so that they may be caught.” For the remembrance of their lawlessness will be the cause of their capture. “Therefore thus says Adonai the Lord: Because you have brought your injustices to remembrance, in that your impieties have been uncovered, so that your sins are seen in all your lawless deeds and in all your practices; because you have brought them to remembrance in these, you will be caught in them.” You yourselves, he says, have become the cause both of the enemies' boldness and of the demons' truthfulness. For the wickedness of your practices and the excess of your impiety have both stripped you of my grace and put you under your enemies, who, making their attacks on you by divination, see events follow their divinations. Since, then, you have made their predictions come true, you will rightly be captured and handed over to punishment. From here he passes to the rulers, both the king and the priests, and says:","f":"Theodoret, <i>Comm. Ezech.</i> 21.23 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/21-23)."},"theodoret-interpretatio-ezechielem/21.25":{"o":"χε’, κς΄. Καὶ σὺ, τοῦ Ἰσραὴϊ, οὗ ἧκει ἡ ἡμέρα ἐν καιρῷ ἀδικίας πέρας\" τάδε λέγει ᾿Αδωναῖ Κύριος\" '᾿Δφειλλοῦ\" τὴν κίδαριν, καὶ ἀπόθου τὸν στέφαγον, αὕτη\" οὐ τοιαύτη ἔσται. Σὺ μὲν, φησὶν, ὁ ἱερεὺς, διὰ τὴν παρανομίαν τῆς ἱερατικῆς ἐγυμνώθης χιδάρεως \" σὺ ρῆσας τοῦ στεφάνου. Ἑκατέρα τοίνυν ἡγεμονία τὰ ἑαυτῆς \" ἀποθέσθω σύμόολα \" αὕτη γὰρ, φησὶν, ἡ πολιορκία οὐκ ἔοικε ταῖς πάλαι \" τέλος γὰρ ἔλαθεν ἡ καθ᾽ ὑμᾶς βασιλεία. Καὶ τὴν αἰτίαν διδάσκων\" « Ἐταπείνωσας, φησὶ, τὸ ὑψηλὸν, καὶ ὕψωσας τὸ ταπεινὸν ἀδικίᾳ \"\". ν᾿Αδιχίᾳ γὰρ χρησάμενος συνεργῷ, τὸ μὲν ὑψηλὸν δι᾿ ἀρετὴν ἐταπείνωσας, τὸ δὲ ταπεινὸν δι᾽ ἀδικίαν τοῖς λόγοις ἐπῆρας, παραφθείρας τὸ δίκαιον. Διό φησιν \"","t":"“And you … of Israel, whose day has come in the time of injustice, an end: thus says Adonai the Lord: Take off the turban and put away the crown; this shall not be such.” You, the priest, he says, have been stripped of the priestly turban because of lawlessness; you [the king, have been deprived] of the crown. Let each office of rule, then, put away its own insignia; for this siege, he says, is not like those of old, for your kingdom has come to an end. And teaching the cause: “You have brought low,” he says, “what was high, and raised up what was low, by injustice.” For using injustice as your accomplice, you brought low what was high through virtue, and with words exalted what was low through injustice, corrupting justice. That is why he says:","f":"Theodoret, <i>Comm. Ezech.</i> 21.25 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/21-25)."},"theodoret-interpretatio-ezechielem/21.27":{"o":"κζ΄. ᾿Αδικίαν, ἀδικίαν θήσομαι αὑτήν. Τούτου χάριν σε, φησὶ, ταύτης τῆς ἀξιχίας πράξομαι δίκας. Εἶτα ἐπάγει\" ε Οὐδ᾽ αὕτη \"\" τοιαύτη ἔσται ἕως οὗ ἔλθῃ ᾧ καθήκει, καὶ παραδώσω αὐτῷ. ν Τῶν μὲν γὰρ προτέρων, φησὶ, πολιορχιῶν αὕτη χαλεπωτέρα οὐ α μὴν, φησὶ, παντελῶς κατασδέσω τὸν τῆς βασιλικῇς συγγενείας σπινθῆρα, ἕως ἂν ἔλθῃ\" ᾧ καθήκει, καὶ ᾧ ἁρμόττει, καὶ αὐτῷ παραδώσω τὴν βασιλείαν. Τοῦτο καὶ ὁ μακάριος Παῦλός φησιν\" «Ἕως ἂν ἔλθῃ τὸ σπέρμα, ᾧ ἐπήγγελται, διαταγεὶς δι᾽ ἀγγέλων ἐν χειρὶ Μεσίτου. » Καὶ Ἰαχὼδ ὁ πατριάρχης τὸν Ἰούδαν εὐλογῶν ἔφη\" «ε Οὐκ ἐκλείψει ἄρχων ἐξ Ἰούδα, καὶ ἡγούμενος ἐκ τῶν μηρῶν αὐτοῦ, ἕως ἂν ἔλθῃ ᾧ ἀπόκειται, καὶ αὐτὸς προσδοκία ἐθνῶν. » Καὶ ἐνταῦθα τοίνυν τὴν τοῦ Δεσπότου Χριστοῦ βασιλείαν ἡνίξατο, εἰρηχιύς\" ε Οὐδ᾽ αὕτη τοιαύτη ἔσται, ἕως οὗ ἔλθῃ ᾧ χκαθήχει, καὶ παραδώσω αὐτῷ. » Εἰ γὰρ καὶ ὑπέμεινε πολιορκίαν καὶ πόρθησιν ἡ Ἱερουσαλὴμ ὑπὸ τοῦ Ναδουχοδονόσορ, ἀλλ᾽ οὐ τοιαύτην, οἵαν ὑπὸ ἡ τῶν ν᾽\" Ῥωμαίων μετὰ τὸν σωτήριον σταυρόν. Μετὰ μὲν γὰρ τὴν προτέραν ἅλωσιν ἑδδομήχοντα των ἐτῶν πάλεν ἀνῳχοδομήθη, καὶ τὴν προτέραν εὖπραξίαν ἔλαθε\" μετὰ δὲ τὸν σωτήριον σταυρὸν ἐσχάτὴν ἐρημίαν ὑπέμεινεν \" αὐτοὶ δὲ οἱ Ἰουδαῖοι οὐδὲ ἐπιόῆναι τῶν ὅρων 5 ἐχείνων τολμῶσιν ἀπειργόμενοι νόμῳ\" διὰ τοῦτο ἔφη\" ε Οὐδ᾽ αὕτη τοιαύτη ἔσται, » ἀπὶ τοῦ, οἵα ἡ ἐσομένη φυλάξω γὰρ τὸ γένος, «ἕως οὗ ἔλθῃ ᾧ καθήκει, καὶ παραδώσω αὐτῷ. ν Ὅταν γὰρ, φησὶν, ἀναφανῇ ἐκεῖνος, εἰς ὅν αἱ ἐπαγγελία: φέρονται, τότε παραδοὺς αὑτῷ τὴν βασιλείαν, τούτῶν τρέπει τὴν προφητείαν \" ἀπεχθῶς γὰρ περὶ τοὺς Ἵουδαίους διακείμενοι ταῖς τούτων ἐφήδοντο","t":"“Injustice, injustice I will make it.” For this reason, he says, I will exact from you the penalty for this injustice. Then he adds: “Nor shall this be such, until he comes to whom it belongs, and I will hand it over to him.” This siege, he says, is harsher than the earlier ones; yet I will not entirely put out the spark of the royal lineage until he comes to whom it belongs and befits, and to him I will hand over the kingdom. The blessed Paul also says this: “Until the seed should come to whom the promise was made, ordained through angels by the hand of a mediator.” And the patriarch Jacob, blessing Judah, said: “A ruler shall not fail from Judah, nor a leader from his thighs, until he comes for whom it is reserved, and he is the expectation of the nations.” Here too, then, he hinted at the kingdom of the Master Christ, saying: “Nor shall this be such, until he comes to whom it belongs, and I will hand it over to him.” For although Jerusalem suffered siege and sack by Nebuchadnezzar, it was not such as that by the Romans after the saving cross. After the first capture it was rebuilt after seventy years and recovered its former prosperity; but after the saving cross it suffered utter desolation, and the Jews themselves do not even dare to set foot within those borders, being kept out by law. That is why he said: “Nor shall this be such,” meaning, such as the one to come; for I will preserve the race “until he comes to whom it belongs, and I will hand it over to him.” For when, he says, the one to whom the promises refer appears, then, having handed the kingdom over to him, … he turns the prophecy …; for being hostile toward the Jews, they rejoiced at their …","f":"Theodoret, <i>Comm. Ezech.</i> 21.27 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/21-27)."},"theodoret-interpretatio-ezechielem/21.28":{"o":"χη΄, κ΄, Καὶ σὺ, υἱὲ ἀγθρώπον, προφήτευσον, καὶ ἐρβῖς \" Τάδε «“1έγει ᾿Αδωναῖ Κύριος πρὸς τοὺς υἱοὺς ᾿Αμμὼν, καὶ πρὸς τὸν ὀνειδισμὸν αὑτῶν\" καὶ ἐρεῖς \" ἹΡομφαία,, ῥομφαία ἑσπασμένη εἰς σφάγια, καὶ ἐσπασμένη εἰς συντέλειαν \" ἐγείροι,, ὅπως στίλδῃς 5 ἐν τῇ ὁράσει σου τῇ ματαίᾳ, καὶ ἐν τῷ μαντεύεσθαι ψευδῆ. Ἐμαν\"τεύσατο δὲ οὐκὶ ἡ ῥομφαία, ἀλλ᾽ οἱ ταύτῃ χρησάμένοι. Ῥευδῇ δὲ τὴν μαντείσ» καὶ τὴν \"7 ὄρασιν προσηγόρευσεν, ὡς ἀλλοτρίαν τῆς ἀληθείας ὑπάρχουσαν. Ἐὶ γὰρ καὶ τότε ἀληθῆ προεσήμαινεν, ἀλλὰ «ὧν θείων προφητῶν προαγορευόντων τὴν θείαν ἀπό. φάσιν, ἃ παρ᾽ ἐχείνων ἤκουσε προμηνύειν ἔδοξε’ πονηρίᾳ γὰρ συζῶντες οἱ ἀλιτήριοι δαίμονες, τῷ μὲν Ναδουχοδονόσορ διὰ τῶν μαντειῶν \"5 τὰ παρὰ τῶν προφητῶν διεπόρθμευον, τοῖς δὲ Ἰουδαίοις διὰ τῶν ψευδοπροφητῶν τἀναντία προηγόρενον, εἰρήνην αὖτοῖς ὑπισχνούμενοι, καὶ τῶν πολεμίων φυγήν ᾿ ἵν᾿ ἀπειθοῦντες τῷ Θεῷ, καὶ ἀντιλέγοντες, καὶ γυμνοὶ τῆς συνήθους προμηθείας γενόμενοι, παραδοθῶσιν ὑπὸ τῆς δίκης τοῖς πολεμίοις, καὶ ἀληθεῖς ἀποφανθῶσιν αὐτῶν οἱ χρησμοί. Οὕτως \" ἐντειλάμενος τῇ ῥομφαίᾳ τοῖς τραχήλοις ἐπιτεθῆναι τῶν ἀνόμω; καὶ παρανόμως βεβιωκότων, ὡς; τοῦ πέρατος αὑτῶν καὶ τοῦ τέλους ἐφθαχότος, παρακελεύεται λέγων \" λς ᾿Ἀπόστρεφε, εὶς τὸν κοιεόν σου 5, μὴ καταλύσῃς ἐν τῷ τόπῳ τυύτῳ, ᾧ γεγένησαι ν᾽, ἐν τῇ γῇ τῇ ἰδίᾳ σου κρινῶ σε. Ὑμᾶς δὲ, φησὶν, χότας, ἃ παρηγγύησα, οὐκ ἐνταῦθα, ἀλλ᾽ ἐ\" τῇ οἷ-","t":"“And you, son of man, prophesy and say: Thus says Adonai the Lord to the sons of Ammon and concerning their reproach; and you will say: Sword, sword, drawn for slaughter, and drawn for destruction; rouse yourself, that you may gleam, in your vain vision and in divining falsehoods.” It was not the sword that divined, but those who used it. He called the divination and the vision false as being foreign to the truth. For even if it did foretell true things at that time, it seemed to announce what it had heard from the divine prophets, who were proclaiming the divine sentence. For the accursed demons, living in wickedness, carried over to Nebuchadnezzar through the divinations what came from the prophets, while through the false prophets they foretold the opposite to the Jews, promising them peace and the flight of the enemies, so that by disobeying and contradicting God, and being stripped of his customary providence, they might be handed over by justice to the enemies, and the demons' oracles might be shown true. Having thus commanded the sword to be laid on the necks of those who had lived lawlessly and wickedly, since their end and limit had arrived, he gives the order, saying: “Turn back into your sheath; do not rest in this place where you were born; in your own land I will judge you.” You, he says, having done what I commanded, not here but in your own …","f":"Theodoret, <i>Comm. Ezech.</i> 21.28 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/21-28)."},"theodoret-interpretatio-ezechielem/21.3":{"o":"γ'. Καὶ ἐρεῖς πρὸς τὴν γὴν τοῦ Ισραή.1᾽ Τάδε Ἰδοὺ ἐγὼ ἐπὶ σὲ, καὶ ἐχσπάσω τὸ ἐγχειρίδιόν μου ἐκ τοῦ κολεοῦ αὑτοῦ, καὶ ἐξολοθρεύσω ἐκ σοῦ ἄδεκον 13 καὶ ἄνομον. Δῆλον δὲ, ὅτι ἐγχειρίδιον τὴν τιμωρίαν καλεῖ \" χο- «“εὸν δὲ, τουτέστι, τὴν θήχην τοῦ ἐγχειριδίον, τὴν\" μακροθυμίαν ὀνομάζει, ἧς παυομένης γυμνὴ λοιξκὸν τοῖς ἀξίοις ἐπιφέρεται ἡ τιμωρία. Καὶ τὸ δίκαιον δὲ τῆς τιμωρίας δεικνὺς, καλῶς προστέθεικε τὸ, ε Ἐξ- ( ολοθρεύσω ἐκ σοῦ ἄδικον καὶ ἄνομον. » Εἶτα διδάσκει καὶ τὰ τοῖς ἄλλοις ἔθνεσι τοῖς ἐν μέσῳ διακειμένοι; κατ᾽ ἐκεῖνο τοῦ καιροῦ συμδησόμενα.","t":"“And you will say to the land of Israel: Thus … Behold, I am against you, and I will draw my sword out of its sheath, and destroy from you the unjust and the lawless.” It is clear that he calls the punishment a sword; and the sheath, that is, the case of the sword, he names long-suffering: when it ends, the punishment is brought down bare on those who deserve it. And showing the justice of the punishment, he rightly added: “I will destroy from you the unjust and the lawless.” Then he also teaches what will happen at that time to the other nations lying in between.","f":"Theodoret, <i>Comm. Ezech.</i> 21.3 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/21-3)."},"theodoret-interpretatio-ezechielem/21.31":{"o":"λα΄. Καὶ ἐκχεῶ ἐπὶ σὲ τὴν ὀργήν μου, ἐν πυρὶ ὀργῆς μου ἐμφυσήσω ἐπὶ ςέ. Τὸ εὔκολον τῆς θείας δυνάμεως διὰ τούτων ἐδήλωσε. Ὥσπερ γάρ, φησὶ, τὸ ἐμφυσῆσα: ῥάδιον, οὕτως εὐπετὲς καὶ λίαν εὑμαρὲς, παραδοῦναΐ σε παντοδαπῇ τιμωρίᾳ. Καὶ παραδώσω σε εἷς χεῖρας ἀνδρῶν βαρβά- Ὁ ρων τεχταιγόντων διαφθοράν. (λβ'.) Ἔν πυρὶ ἔσῃ κατἀδρωμα' τὸ αἷμά σου ἔσται ἐν μέσῳ τῆς τῆς σου\" οὐ μὴ γένηταί σου μνεία, διότε ἐγὼ Κύριος \"εάληκα. Τὴν Μήδων καὶ Περσῶν ἑπανάστασιν κατὰ τῆς Βαδυλῶνος διὰ τούτων ἐνίξατο, οἵ πᾶν εἶδος μηχανημάτων 3\" τοῖς περιδόλοις προσήνεγκαν, καὶ νύκτωρ ἐν ἑορτῇ εἴσω τοῦ ἄστεως γεγονότες, ἅπασαν μὲν ἐχειρώσαντο τὴν πόλιν, ἐνἐπρησαν δὲ τὸ πλεῖστον, αἱμάτων δὲ καὶ τὰς οἰκίας καὶ τὰς ἀγυιὰς ἁπάσας ἐπλήρωσαν.","t":"“And I will pour out my anger upon you; with the fire of my anger I will blow upon you.” By these words he showed how easily the divine power acts. For as blowing is easy, he says, so it is quick and very easy to hand you over to every kind of punishment. “And I will hand you over into the hands of barbarous men who devise destruction. You will be food for fire; your blood will be in the midst of your land; there will be no remembrance of you, for I the Lord have spoken.” By these words he hinted at the uprising of the Medes and Persians against Babylon. They brought every kind of engine against the walls, and having got inside the city by night during a festival, they took the whole city, burned most of it, and filled the houses and all the streets with blood.","f":"Theodoret, <i>Comm. Ezech.</i> 21.31 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/21-31)."},"theodoret-interpretatio-ezechielem/21.4":{"o":"δ΄. ᾿Αγθ' ὧν, φησὶν, ἐξοιοθρεύσω ἐκ σοῦ ἄδικον καὶ ἄνομον, οὕτως ἐξελεύσεται τὸ ἐγχειρίδιόν μου ἐκ τοῦ κολεοῦ αὐτοῦ, καὶ 5\" οὐκ ἀποστρέψει οὐκέτι. Τῶν γὰρ ἐν σοὶ, φησὶ, παρανομιῶν ἕνεχέν, οἷόν τι ἐγχειρίδιον ἀπὸ θήκης ἐκφέρων τῶν Καὶδαίων τὴν στρατείαν, τῇ αὐτῇ παραδώσω τιμωρίᾳ καὶ τοὺς ἐν μέσῳ σοῦ τε καὶ τῶν Χαλδαίων διακειμένους, καὶ παρασχευάσω γνῶναι πάντας διὰ τῇς πείρας, ὡς ἐγὼ πάντων ἔχω τὴν ἐξουσίαν, καὶ τῇδ: αὐτοὺς ἐνδίκως περιέδαλον τῇ συμφορᾷ.","t":"“Because,” he says, “I will destroy from you the unjust and the lawless, so my sword will come out of its sheath, and it will not turn back again.” For because of the lawless deeds in you, he says, bringing out the army of the Chaldeans like a sword from its sheath, I will hand over to the same punishment also those who lie between you and the Chaldeans, and I will make all know by experience that I have authority over all and that I justly brought this calamity upon them.","f":"Theodoret, <i>Comm. Ezech.</i> 21.4 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/21-4)."},"theodoret-interpretatio-ezechielem/21.6":{"o":"ς΄. Καὶ σὺ, υἱὲ ἀνθρώπου, καταστέναξον ἕν᾽ συντριδῇ ὀσφύος σου, καὶ ἐν ὀδύναις στεγάξεις Ὁ κατ' ὀφθαλμοὺς αὐτῶν. ᾿Ακολουθείτω, φησὶ, τὸς λεγομένοις καὶ ἡ παρὰ σοῦ συμπάθεια, καὶ δίδαξον αὐτοὺς δι᾽ ὧν στένεις, ὡς ἀληθῆ τὰ λεγόμενα.","t":"“And you, son of man, groan with the breaking of your loins, and with pains you shall groan before their eyes.” Let your sympathy too, he says, accompany what is said, and teach them by your groaning that what is said is true.","f":"Theodoret, <i>Comm. Ezech.</i> 21.6 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/21-6)."},"theodoret-interpretatio-ezechielem/21.7":{"o":"ζ', Καὶ ἔσται, ἐὰν εἴπωσι πρὸς σέ\" τίγος σὺ στενάζεις; καὶ ἐρεῖς, Ἐπὶ τὴν ἀγτε ἁίαν \"ιν, διότι ἔρχεται, καὶ θραυσθήσεται πᾶσα καρδία, καὶ παραλυθήσονται πᾶσαι χεῖρες, καὶ \" ἐκψύξει πᾶσα σὰρξ καὶ πᾶν πνεῦμα, καὶ πάντες ἰδοὺ ἔρχεται, καὶ ἔσται \"δ᾽, λέγει ᾿Αδωνωϊ Κύριος. Σοῦ, φησὶ, στενά- ζοντος ἀναγκαίως ἐρήσονται, μαθεῖν ἐθέλοντες τὴν τοῦ πάθους αἰτίαν \" ἐρομένοις τοίνυν ἀπόκριναι, ὅτι Τὰ ἐσόμενα προθεωρῶν κακὰ, καὶ τὰς χαλεπὰς ἀγγελίας, καὶ τὸ ἐντεῦθεν πᾶσιν ἐπιγενόμενον δέος, στένω, καὶ ὀλοφύρομαι τῶν ὁμοφύλων τὰς συμφοητύ, Καὶ ἐγένετο 16γος Κυρίου πρὸς μὲ, Δλέ- ᾿ γων\" Υἱὲ ἀγθρώπου, προφήτευσον, καὶ ἐρεῖς\" Τίδε έγει Ἀδωναῖ Κύριος, Εἰπὸν \"\" ῥομφαίᾳ\" σφάγια ὀξύνου, ὅπως γένῃ εἰς στίλδωσιν, ἑτοίμη ξύλον. “Ῥομφαίαν πάλιν τροπικῶς τὴν τιμωρίαν Β καλεῖ διὰ τῶν Βαδυλωνίων, καὶ Ἰουδαίοις, καὶ τοῖς ἄλλοις τοῖς ἐν μέσῳ ἔθνεσιν ἐπενεχθεῖσαν. Δοκεῖ δέ καὶ σφάττειν. καὶ πᾶν ξύλον πρόῤῥιζον ἀνασπᾷν, διδάσγευν ὡς αὐτοῦ συγχωροῦντος ταῦτα γενήσεται, καὶ οὐ τῇ τοῦ Βαδυλωνίου δυνάμει, ἀλλὰ τῇ αὐτοῦ ἐνεργείᾳ τούτων ἕκαστον ἐπιτελεῖται. Τοιοῦτόν ἔστι καὶ τὸ ἐν τῷ Δευτερονομίῳ ὑπ᾽ αὐτοῦ τοῦ Θεοῦ εἰρημένον, ε« Ὅτι παροξυνῶ ὡς ἀστραπὴν τὴν μάχαιράν μου, καὶ ἀνθέξεται κρίματος ἡ χείρ μου, καὶ ἐκδικήσω, καὶ ἀνταποδώσω δίκην τοῖς ἐχθροῖς, καὶ τοῖς Εἰσοῦσέ με ἀνταποδώσω\" μεθύσω τὰ βέλη μου ἀφ᾽ αἵματος, καὶ ἡ μάχαιρά μου φάγεται κρέα. ν Καὶ ἐν τούτοις γὰρ μάχαιραν, καὶ βέλη, τὴν τιμωρητιχὴν ἐνέργειαν προσηγόρευσε, τὰς ἀξία; δίκα; παρὰ τῶν ὑπευθύνων εἰσπραττόμενος. Εἶτα ἐπάγει\"","t":"“And it will be, if they say to you: Why are you groaning? you will say: Over the news, because it is coming; and every heart will be shattered, and all hands will go slack, and all flesh and every spirit will faint, and all …; behold, it is coming, and it will be, says Adonai the Lord.” When you groan, he says, they will surely ask, wanting to learn the cause of your grief. When they ask, then, answer: I groan and lament the calamities of my kinsmen because I foresee the evils to come, the grievous news, and the fear that will come upon all from it. “And the word of the Lord came to me, saying: Son of man, prophesy and say: Thus says Adonai the Lord: Say: Sword, … be sharpened for victims, so that you may become gleaming, ready … tree.” Again he figuratively calls a sword the punishment brought by the Babylonians both on the Jews and on the other nations in between. It seems both to slaughter … and to tear up every tree by the roots; he teaches that these things will happen with his permission, and that each of them is accomplished not by the power of the Babylonian but by his own working. Such too is what God himself said in Deuteronomy: “For I will sharpen my sword like lightning, and my hand will take hold of judgment, and I will take vengeance and repay justice to my enemies, and I will repay those who hate me; I will make my arrows drunk with blood, and my sword will devour flesh.” For there too he called his punishing work a sword and arrows, when he exacts the penalties deserved from the guilty. Then he adds:","f":"Theodoret, <i>Comm. Ezech.</i> 21.7 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/21-7)."},"theodoret-interpretatio-ezechielem/22.11":{"o":"τα’, Ἕκαστος τὴν γυναῖκα τοῦ πιησίον αὑτοῦ ἠγνόμουν, καὶ ἔκαστος τὴν νύμφην αὑτοῦ ἐμίαιγοῦ ἐν ἀσεδείᾳ. ᾿Ἐπίτασις δὲ τοῦτο παρανομίας \" οὔτε Ὁ γὰρ ἴσον ἀλλοτρίᾳ γυναικὶ μίγνυσθα!:, καὶ τῷ τοῦ ἰδίου παιδὸς ἐπιδουλεῦσαι γάμῳ \" ἀλλ᾽ ὅσῳ πορνείας ἡ μοιχεία χαλεπωτέρα, τοσούτῳ τῆς μοιχείας ἡ πρὸ; τὴν νύμφην κοινωνία δυσσεδεστέρα. ε Καὶ ἕχαστος τὴν ἀδελφὴν αὑτοῦ θυγατέρα τοῦ πατρὸς αὑτοῦ ἐταπείγουν ἐν σοί. » Καὶ ἐνταῦθα δὲ σαφῶς ξὸειξε τὴν τοῦ ὐσους ὑπερθολὴν, ἑνὸς πατρὸς ὑποδείξας φυτὰ, τὸν ἄνδρα καὶ τὴν γυναῖκα \" ἐντεῦθεν ἐπὶ τὴν τῆς πλέον\" ιϑ, Δῶρα ἐλάμδαγον ἐν σοὶ, ὅπως ἐχχέωσιν τελευταῖον οἷόν τινα κολοφῶνα ἐπιτίθησι τῶν κακῶν. « Τόκον καὶ πλεονασμὸν \"\" ἐλάμθανον ἐν σοί. » Εἰ δὲ μὴ τελευταῖον ὡς χαλεπώτερον ἕκειτο, συνετέταχτο δὲ ὅμως τοῖς εἰρημένοις, ἱκανὸν ἣν δεδίξχσθαι τοὺς χρωμένους, καὶ πεῖσαι φυγεῖν τῆς ἀπληστίας ταύτης τὸ εἶδος, ὡς τοῖς ἄγαν δυσσεδέσι καὶ παρανόμοις συνεζευγμένον “ ἀνδροφόνοι; γὰρ καὶ εἰδωλολάτραις, θμήθη. Οὕτω διηγησάμενος τῆς κακίας τὰ εἴδη, διδάσκει λοιπὸν καὶ τὴν ἐσομένην τιμωρίαν \"\". Καὶ συντελέσω δ' συντέλειαν κακίας σου, τοῖς ἐν καταδυναστείᾳ \" ἐμοῦ δὲ ἐπελάθου, ᾿Αδωγαῖ Κύριος. (ιγ', ιδ.) Ἰδοὺ οὖν δ᾽ πατάξω χεῖρά μου πρὸς χεῖρα ἐς\" οἷς συντετέλεσαι, καὶ οἷς ἐποίησας, καὶ ἐπὶ τοϊςαϊμασί σου τοῖς γεγενη- “μένοις ἐν μέσῳ σου. Εἰ ἣ' ὑποστήσεται ἡ καρδία σου, ἣ κρατήσουσιν αἱ χεῖρές σου, ἐν ταῖς ἡμέῥαις αἷς ἐγὼ ποιῶ ἐν σοί; Δεσποτικῶς καὶ διχαστικῶς λέγει πατάσσειν τὰς χεῖρας, ὑποδεικνὺς τὴν ὀργήν᾽ ἐπειδὴ γὰρ, φησὶν, ἐπελάθου μου, καὶ οὐδὲ τῶν εὐεργεσιῶν μου, οὐδὲ τῶν νόμων λαθεῖν ἠθέλησας μνήμην, τοιαῦτά σοι, φησὶν, ἐπάξω δεινὰ, ὥστε τὰς μὲν χεῖρας διαλυθῆναι, τὴν δὲ καρδίαν θορύδου παντὸς ἀναπλιησθεῖσαν ἀπογνῶναι τὴν σωτηρίαν. Εἶτα τῶν εἰρημένων τὸ ἀψευδές\" ε Ἐγὼ Κύριος λελάληχαᾳ, καὶ ποιήσω. » Βεθαιοῖ, φησὶ, τὰ εἰρημένα τὸ τοῦ εἰρηκότος ἀξίωμα\" ἀρκεῖ γὰρ ὑμᾶς, μαθόντας τίς ὁ φθεγξάμενος, πιστεῦσαι τοῖς εἰρημένοις.","t":"“Each acted lawlessly with his neighbor's wife, and each defiled his daughter-in-law in impiety.” This is an intensifying of lawlessness. For it is not the same thing to have intercourse with another man's wife and to plot against the marriage of one's own son; but as adultery is worse than sexual immorality, so intercourse with a daughter-in-law is more impious than adultery. “And each humbled his sister, his father's daughter, in you.” Here too he clearly showed the excess of the disease, pointing out the offspring of one father, the man and the woman; from here to the … “They took bribes in you, so as to shed …” … last he puts on as a kind of capstone of the evils: “They took interest and increase in you.” Even if it had not been put last as the most grievous, but had merely been ranked with what was said, that would be enough to frighten those who practice it and persuade them to flee this kind of greed, since it is yoked with the most impious and lawless deeds; for it has been counted with murderers and idolaters. Having thus related the kinds of evil, he next teaches the punishment to come: “… the completion of your wickedness … by oppression; and you forgot me, … Adonai the Lord. Behold, then, I will strike my hand against hand at what you have completed and what you have done, and at your blood that has been shed in your midst. Will your heart endure, or will your hands prevail, in the days that I am bringing about in you?” As Master and Judge he speaks of striking the hands, showing his anger. Since you forgot me, he says, and were unwilling to keep in memory either my benefits or my laws, I will bring on you such terrors that your hands will go slack and your heart, filled with every turmoil, will despair of safety. Then the truthfulness of what was said: “I the Lord have spoken, and I will do it.” The dignity of the speaker, he says, confirms what was said; for it is enough for you to learn who spoke in order to believe what he said.","f":"Theodoret, <i>Comm. Ezech.</i> 22.11 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/22-11)."},"theodoret-interpretatio-ezechielem/22.16":{"o":"ις΄. Καὶ διασκορπιῶ σε ἐν τοῖς ἔθνεσι, καὶ διωσπερῶ σε ἐν ταῖς χώραις. Εἶτα ἡ ἐντεῦθεν ὠφέλεια. Καὶ ἐκλείψει ἡ ἀκαθαρσία σου ἐκ σοῦ\" (ις\".) Καὶ καταχιληρονομήσω ὃ\" ἐν σοὶ κατ᾽ ὀφθαλμοὺς τῶ» ἐθνῶν 55, διότι ἐγὼ Κύριος. Ὅταν γὰρ, φησὶν, αἰχμάλωτοι γένησθε, καὶ μέτοιχοι, τηνικαῦτα τῇ πείρᾳ διδαχθήσεσθε σωφρονεῖν, καὶ τῆς προτέρας παυσάμενοι παρανομίας, μαθήσεσθέ με Θεὸν ὑμῶν ὄντα καὶ Κύριον, καὶ κληρονομία ἐμὴ χρηματίσετε, καὶ μαλήσεται δι᾽ ὑμῶν τὰ ἔθνη, ἐν οἷς παροιχεῖτε, τὴν ἐμὴν ἀξίαν καὶ δύναμιν.","t":"“And I will scatter you among the nations and disperse you in the countries.” Then the benefit that comes from this: “And your uncleanness will fail from you, and I will take possession in you before the eyes of the nations, … that I am the Lord.” For when you become captives and exiles, he says, then you will be taught by experience to be sober-minded; and ceasing from your former lawlessness you will learn that I am your God and Lord, and you will be called my inheritance; and through you the nations among whom you sojourn will learn my dignity and power.","f":"Theodoret, <i>Comm. Ezech.</i> 22.16 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/22-16)."},"theodoret-interpretatio-ezechielem/22.17":{"o":"ιζ΄, τη. Καὶ ἐγένετο «16γος Κυρίου πρὸς μὲ, «Ἰέγων \" Υἱὲ ἀγθρώπου, ἰδοὺ γεγόνασί μοι ὁ οἶκος καὶ κασσιτέρῳ, καὶ σιδήρῳ δ καὶ μολύδδῳ, ἐν μέσῳ φησὶν, ὁ λαὸς οὗτος, ὦ προφῆτα, ἀργύρῳ κιδδήλῳ, καὶ πολλὴν ἐπιμιξίαν ἔχοντι χαλκοῦ, καὶ σιδήρου, καὶ χασσιτόρου, καὶ μολύδδου. Τοῦτο δὲ καὶ διὰ Ἱερεμίου τοῦ προφήτου φησὶν ὁ Θεός\" «ε ᾿Αργύριον σεν αὐτοὺς Κύριος ὁ Θεός\" » διὰ δὲ τῶν εἰρη μένων ὑλῶν τὰ παντοδαπὰ τῆς κακίας παρεδήλωσεν εἴδη\" καὶ τοῦτο πάλιν διὰ Ἱερεμίου τοῦ προφήτου μαθεῖν «δυνατόν \" ταύτην γὰρ τῶν Ἰουδαίων τὴν κατηγορίαν ποιούμενος ἔφη καὶ αὐτός\" ε Ἐξέλιπεν φυσητὴρ ἀπὸ πυρὸς, ἐξέλιπε μόλυδδος, εἰς χενὶν ἀργυροχοπεῖ\" αἱ πονηρίαι αὐτῶν οὐκ ἐτάχησαν. » Ὅθεν ἐπήγαγεν' ε« ᾿Αργύριον ἀποδεδοχιμασμένον καλέσατε αὐτοὺς, ὅτι ἀπεδοχίμασεν αὐτοὺς Κύριος ὁ Θεός. ν» Φνσητῆρα δὲ τὴν θείαν ἐνέργειαν ἀπεκά. λεσε πῦρ δὲ νῦν μὲν τὸν παιδευτικὸν καὶ χαθαρτήβίον λόγον, νῦν δὲ τὴν δι᾽ ἔργων τιμωρίαν. Δι’ ἀμφοτέρων δὲ ἡ θεία δύναμις ἐνεργεῖ. ᾿Αργυροχόπον δὲ πάλιν τὴν προφητικὴν διδασκαλίαν ὠνόμασε, μό: λυόδον δὲ τὴν τιμωρίαν ὅτι γὰρ μόλυθδος Β τᾶ! τῷ ἀργύρῳ χωνενομένῳ, ὡς ἂν τὸ ἐν τούτῳ χίὄδηλον δαπανήσιεν, καὶ ἣ τιμωρία τοῖς ἀξίοις ἐπιφέρεται, ἵνα καθαροὶ τῆς ἁμαρτίας ἀναφανῶσι. Τοῦτο καὶ ἐνταῦθα ποιήσειν ἀπειλεῖ, ιθ΄-κβ', Διὼ τοῦτο εἰπέ' Τάδε λέγει ᾿Αδωναῖ Κύριος \" Ἄγθ' ὧν ἐγένεσθε \" πάντες εἰς σύγκρασιν μίαν, διὰ τοῦτο ἰδοὺ ἐγὼ εἰσδέξομαι \"9 ὑμᾶς ἐν μέσῳ Ἱερουσαλήμ. Καθὼς εἰσδέχεται ἄργυρος καὶ χαϊκὸς, καὶ σίδηρος, καὶ μόλυδδος, καὶ κασσίτερος ἐν μέσῳ καμίνου, τοῦ ἐμρυσῆσαι \" εἰς αὑτὴν πῦρ εἰς τὸ χωνγευθῆναι, οὕτως εἰσδέξομαι ὑμᾶς ἐν τῇ ὀργῇ μου, καὶ ἐν τῷ θυμῷ μου, καὶ εἰσάξω, καὶ ἐπαρήσω \"\" Καὶ χωγεύσω ὑμᾶς, καὶ ἐμφυσήσω ὑμᾶς “\" ἐν πυρὶ ὀργῆς μου, καὶ χωγευθήσεσθε ἐν μέσῳ αὐτῆς. “ον τράπον ται ἀργύριον ἐν μέσῳ καμίνου, οὕτως χωνευθὴσεσθε ἐγ μέσῳ αὑτῆς, καὶ ἐπιγνώσεσθε ὅτι ἐγὼ Κύριος ἐξέχεα τὸν θυμόν μου ἐφ᾽ ὑμᾶς. Ἐπειδὴ, φησὶ, τὴν τῆς χκαχίας ἐπιμιξίαν ἐδέξασθε, καὶ ἀργύρῳ ἀδοκίμῳ ἐοικότες, διὰ τῆς παντοδαπῆς πονη: ρίας ἀνεφάνητε χίόδηλοι, χωνευτήριον᾽ μὲν ὑμῖν καταστήσω τὴν Ἱερουσαλὴμ, ἀνθράκων δὲ δίκην ἐμδαλῶ τοὺς πολεμίους \" τὴν δὲ ἐμὴν ἐνέργειαν καὶ βούλησιν, οἷόν τινα φυσητῇρα κινήσω, καὶ κατὰ ταυτὸν ὑμᾶς χωνεύσω, ἵνα τοὺς μὲν ἀνήκεστα νενοσηκότας, ταῖς ἄλλαις ὕλαις παραπλησίως δαπανήτω, τοὺς δὲ ἴασιν ἐπιδεχομένους, οἷόν τινα κεκαθαρμένον","t":"“And the word of the Lord came to me, saying: Son of man, behold, the house … has become to me … and tin and iron and lead in the midst …” This people, he says, O prophet, [has become] like counterfeit silver with much admixture of bronze, iron, tin and lead. God says this through Jeremiah the prophet too: “… silver … the Lord God has rejected them.” And by the materials named he indicated the manifold kinds of evil. This too can be learned again through Jeremiah the prophet; for in making this accusation against the Jews he too said: “The bellows has failed from the fire, the lead has failed; in vain does the silversmith smelt; their wickednesses have not melted away.” Whence he added: “Call them rejected silver, for the Lord God has rejected them.” He called the divine working a bellows; and fire, at one time the disciplining and purifying word, at another the punishment brought by deeds; through both the divine power is at work. He named the silversmith, again, the prophetic teaching, and lead the punishment. For as lead is [put] with silver when it is smelted, so as to consume what is counterfeit in it, so punishment is brought on those who deserve it, so that they may come out pure of sin. This is what he threatens to do here too: “Therefore say: Thus says Adonai the Lord: Because you have all become one mixture, therefore, behold, I will gather you into the midst of Jerusalem. As silver and bronze and iron and lead and tin are gathered into the midst of a furnace, to blow fire on it to melt it, so I will gather you in my anger and in my wrath, and I will bring you in and leave you there, and I will melt you, and I will blow on you in the fire of my anger, and you will be melted in its midst. As silver is melted in the midst of a furnace, so you will be melted in its midst, and you will know that I the Lord have poured out my wrath on you.” Since you took on the admixture of evil, he says, and like rejected silver have shown yourselves counterfeit through every kind of wickedness, I will make Jerusalem a smelting furnace for you and throw in the enemies like coals; and I will set my working and my will in motion like a bellows and smelt you all together, so that those who are incurably sick may be consumed like the other materials, and those who admit of healing, like a kind of refined …","f":"Theodoret, <i>Comm. Ezech.</i> 22.17 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/22-17)."},"theodoret-interpretatio-ezechielem/22.23":{"o":"χΥ', κδ΄, Καὶ ἐγένετο 1όγος Κυρίου πρὸς μὲ, γῶν\" Υἱὲ ἀγθρώπου,, εἰπὲ αὐτῇ\" Σὺ εἶ γῆ οὐ »ϑβρεχομένη “\" οὐδὲ ὑετὸς ἐγένετο ἐπὶ σὲ ἐν ἡμέρᾳ ὀργῆς. Καὶ ἐκ πολέμου χερσεύουσα, καὶ μήτε ὑετὸν, μὴτε ἄροτρον δεξαμένη \" καὶ μὴν τὸν τῆς διδασκαλίας ὑετὸν διὰ τῶν ἁγίων αὐτῇ προσέφερε προφητῶν\" ἀλλ᾽ ἐπειδὴ τοῦτον οὐκ ἐδέχοντο, ἀλλ᾽ ἀπωθοῦντο,᾿ καθάπερ τις πέτρα παρείσδυσιν οὐ παρέχουσα τῇ τοῦ ὑετοῦ φορᾷ, εἰκότως αὐτὴν οὐ βρεχομένην ὠνόμασε γῆν. Εἶτα πάλιν τῶν ἀρχόντων χατηγομεῖ. ","t":"“And the word of the Lord came to me, saying: Son of man, say to her: You are a land not rained upon, nor did rain come upon you in the day of wrath.” [Like a land] lying waste from war, receiving neither rain nor plow. And yet he brought her the rain of teaching through the holy prophets; but since they did not receive it but thrust it away, like a rock that gives no entry to the downpour of rain, he fittingly named her a land not rained upon. Then again he accuses the rulers.","f":"Theodoret, <i>Comm. Ezech.</i> 22.23 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/22-23)."},"theodoret-interpretatio-ezechielem/22.25":{"o":"χε΄. Ἧς \" οἱ ἀρηγούμεγοι ἐν μέσῳ αὐτῆς, ὡς χὰς κατεσθίοντες ἐν δυναστείᾳ, πιιοῦτον καὶ τιμὰς ᾿αμδάνυντες, τὰς \"5 χήρας αὐτῆς ἐπιιήθυγαΥ ἐν μέσῳ αὑτῆς. Τῶν γὰρ ἀνδρῶν ἀναιρουμένων. δῆλον ὅτι ἡ χηρεία χώραν ἐλάμθανεν \" ἐντεῦθεν ἐπὶ τοὺς ἱερέας τὸν κατηγοριχὸν μεταφέρει λόγον.","t":"“Whose leaders in her midst are like … devouring souls in oppression, taking wealth and honors; they have multiplied her widows in her midst.” For when the men were killed, clearly widowhood took their place. From here he moves his accusing speech to the priests.","f":"Theodoret, <i>Comm. Ezech.</i> 22.25 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/22-25)."},"theodoret-interpretatio-ezechielem/22.26":{"o":"κς΄. Καὶ οἱ ἱερεῖς αὑτῆς ἠθέτησαν τὸν γόμον μου. Μεγίστη δὲ αὕτη παρανομία \" οὖς γὰρ ποδηγεῖ\" τοὺς ἄλλους ἐχρῆν, οὗτοι διετέλουν τυφλώττοντες. «Καὶ ἐδεδήλουν τὰ ἅγιά μου. ν Παρανόμως, φησὶν, ἐπετέλουν τὰς λειτουργίας \" εἶτα τῆς παρανομίας τὰ εἴδη. « ᾿Αναμέσον ἁγίου καὶ βεδήλου οὐ διέστελλον, καὶ ἀναμέσον καθαροῦ καὶ ἀκαθάρτου οὐ διέστελλον.» Οὐ διέχρινον, φησὶ, καὶ ἐδίδασκον, τί μὲν ἅγιον καὶ θεῖον, τί δὲ βέδηλον καὶ ἀνθρώπειον “7: βέδηλον γὰρ ἐνταῦθα οὐ τὸ ἐναγὲς “\"' καλεῖ, ἀλλὰ τὸ κοινὸν καὶ τῶν θείων κεχωρισμένον. καθαρὸν καὶ ἀκάθαρτον, τὰ κατὰ τὸν νόμον κεχωρισμένα “, καὶ τὰ κατὰ νόμὸν αὖ πάλιν ἀπηγορευμένα, οὐ περὶ βρωμάτων μόνον καὶ θυμάτων, ἀλλὰ καὶ περὶ ἐνδυμάτων, καὶ τῶν ἄλλων τῶν τε κατὰ γνώμην, καὶ παρὰ γνώμην καὶ ἁφῆς λέπρας, καὶ ἁφῆς νεκροῦ, καὶ θνησιμαίου, χχὶ θηριαλώτου, καὶ τὰ ἄλλα ὅσα ὁ νόμος Τούτοις προστίθησι, « Καὶ ἀπὸ τῶν σαδδάτων παρεχάλυπτον τοὺς ὀφθαλμοὺς αὑτῶν, καὶ ἐδεῤβῇλουν 5 με ἐν μέσῳ αὐτῶν. ν» 'θρῶντες γὰρ ὑόριζομένην προφανῶς τὴν τῶν σαδδάτων ἡμέραν, καὶ ἐργασίαν παράνομον ἐπιτελουμένην ἐν τῇ ἀργῇ ἡμέρᾳ, ἐλέγχειν οὐκ ἔθελον τοὺς παρανομεῖν τολμῶνπας, ἀλλ᾽ οἱονεὶ μύοντες τοὺς ὀφθαλμοὺς, οὐκ ἐδόκουν ὁρᾷν, ἃ διετέλουν ὁρῶντες. Πάλιν ἐπὶ τοὺς ἄρχοντας ἐπανελθὼν, φησίν\" χῷ, Οἱ ἄρχοντες αὑτῆς ἐν μέσῳ αὐτῆς, ὡς Δλύχοι ἁρπάζοντες ἁρπάγματα, τοῦ ἐκχέαι αἷμα, εἐχτῶσιν. ᾿Αφηρμὴν, φησὶ, κέρδους ἐποιοῦντο οἱ ἄρχεῖν λαχόντες τὰς ἀδίκους σφαγὰς, καὶ οὗς ἔδει τῶν ἀδικουμένων εἶναι προμάχους, οὗτοι τῆς τῶν ἀδικούντων ἐγένοντο μοίρας. ᾿Εντεῦθεν ἐπὶ τοὺς προφή-","t":"“And her priests set aside my law.” This is the greatest lawlessness; for those who ought to have guided the others went on being blind. “And they profaned my holy things.” They performed the services lawlessly, he says. Then the kinds of lawlessness: “Between holy and profane they made no distinction, and between clean and unclean they made no distinction.” They did not distinguish and teach, he says, what is holy and divine and what is profane and human; for here he calls profane not what is accursed, but what is common and set apart from divine things. And clean and unclean are the things set apart according to the law and those, again, forbidden by the law, not only concerning foods and sacrifices, but also concerning clothing and the other things, both voluntary and involuntary: the touch of leprosy, the touch of a corpse, of carrion, of what was killed by wild beasts, and the other things that the law …. To these he adds: “And they hid their eyes from my Sabbaths, and profaned me in their midst.” For seeing the Sabbath day openly insulted and lawless work done on the day of rest, they would not rebuke those who dared to transgress, but, as if shutting their eyes, pretended not to see what they kept seeing. Returning again to the rulers, he says: “Her rulers in her midst are like wolves seizing prey, to shed blood … gain.” Those allotted to rule, he says, made unjust killings a means of gain, and those who should have been champions of the wronged joined the party of the wrongdoers. From here he passes to the prophets.","f":"Theodoret, <i>Comm. Ezech.</i> 22.26 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/22-26)."},"theodoret-interpretatio-ezechielem/22.28":{"o":"χη΄, Καὶ οἱ πμοφρῆται αὐτῆς ἀλείφοντες αὑτούς. Τοῦτο καὶ ἄνω ἔφη, τὸν κακῶς οἰχοδομηθέντα τοῖχον ὑπὸ τοῦ λαοῦ κάκιον ὑπὸ τῶν ψευδοπροφητῶν ἀλειφϑέντα 19\" διδάξας \" ἐδεθδαίουν, φησὶν, οἱ καλούμενοι προφῆται, τὰ κακῶς ὑπὸ τῶν ἀρχόντων γινόμενα, χολαχευτιχοῖς κεχρημένοι λόγοις, καὶ τὰς ἀρχὰς θερα.πεύειν δεδιδαγμένοι. Εἶτα τὴν τούτων τιμωρίαν διδάσκει΄« Πεσοῦνται Τ' ὁρῶντες μάταια, μαντευόμενοι ψευδῆ, λέγοντες, Τάδε λέγει ᾿Αδωναῖ Κύριος, καὶ Κύριος οὐ λελάληχε. » Μιμούμενοι γὰρ τοὺς ἀληθεῖς προφήτας, τῷ τοῦ Θεοῦ προσώπῳ τὰς ψευδεῖς αὐτῶν χρησμολογίας περ!ετίθεσαν, καὶ τῇ πηγῇ τῆς ἀληθείας περιΐπτον τὸ ψεῦδος. Ταῦτα δὲ, φησὶν, ἔλεγον\" ᾿","t":"“And her prophets daubing them …” He said this above too, teaching that the wall badly built by the people was daubed still worse by the false prophets. Those called prophets, he says, confirmed what the rulers did wrongly, using flattering words, and having learned to court the authorities. Then he teaches their punishment: “They will fall, seeing vain things, divining lies, saying: Thus says Adonai the Lord, when the Lord has not spoken.” For imitating the true prophets, they put their lying oracles into the mouth of God, and fastened falsehood onto the fountain of truth. And these things, he says, they said:","f":"Theodoret, <i>Comm. Ezech.</i> 22.28 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/22-28)."},"theodoret-interpretatio-ezechielem/22.29":{"o":"κθ΄. Τὸν 1αὲν τῆς γῆς ἐχπιέζογτες ἀδικίᾳ, καὶ διαρπάζοντες ἁρπάγματα, πτωχὸν καὶ πένητα καταδυγαστεύοντες, καὶ πρὸς τὸν προσήλυτον οὐκ ἀγαστρεφόμενοι μετὰ κρίματος. Τῇ ψευδολογίᾳ, φησὶν, ἐχρῶντο, καὶ πρὸς χάριν τοῖς ἄρχουσιν ἐθέλοντες, καὶ ἀφορμὴν κέρδους τὸ ψεῦδος ποιοῦμενοι.","t":"“Oppressing the people of the land with injustice, and seizing plunder, oppressing the poor and needy, and not dealing with the stranger with justice.” They used lies, he says, both because they wanted to please the rulers and because they made falsehood a means of gain.","f":"Theodoret, <i>Comm. Ezech.</i> 22.29 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/22-29)."},"theodoret-interpretatio-ezechielem/22.30":{"o":"λ΄, Καὶ ἐζήτουν ἐξ αὑτῶν ἄνδρα ἀναστρεφόμεο γον» 7ῃΈὸρηῶς, καὶ ἑστῶτα ἐν διακοπῇ φραγμοῦ πρὸ προσώπου μοῦ ἐν 15 καιρῷ τῆς γῆς, τοῦ μὴ εἰς τέλος ἐξαλεῖψαι αὑτὴν, καὶ οὐκ εὗρον. Ταῦτα χοὶ διὰ Ἱερεμίου διδάσκει, λέγων\" ε διέλθετε εἰς τὰς διόδους Ἱερουσαλὴμ, καὶ ἴδετε, καὶ ζητήσετε ἐν ταῖς πλατείαις αὑτῆς, ἐὰν εὑρήσητε ἕνα ποιοῦντα κρῖμα, καὶ ζητοῦντα πίστιν, καὶ Ἄλεως ἔσομαι αὐτῇ.» Καὶ ἐνταῦθα τοίνυν φησὶν, ὅτι ἔχ τς τῶν ἀρχόντων ἔχ τε τῶν ἱερέων, καὶ ἐκ τῶν ἄλλων ἁπάντων ἐπεζίτοὺν ἕνα γοῦν ἄνδρα, στῆναι ἐν διαχοπῇ φραγμοῦ δυνάμενον, τουτέστιν, ἐπισχεῖν τὰς ἐπιφερομένας τιμωρίας διὰ δικαιοσύνης ἰσχύοντα, καὶ τὴν γεγενημένην ἐκ τῆς παρανομίας διακοπὴν, καὶ πάροδον τῆς τιμωρίας ἀπορράξαι καὶ ἀποτειχίσα: δυνάμενον, καὶ οὐκ εὗρον. Διό φησιν\" ς λα΄. ᾿Εξξέχεα τὸν θυμόν μου ἐπ᾽ αὐτὴν ἐν πυρὶ ὀργῆς μου, τοῦ συντελέσαι αὑτούς. Καὶ δεικνὺς τῆς τιμωρίας τὸ δίκαιον, ἐπήγαγε \" Τὰς ὁδοὺς αὐ. τῶν εἰς κεραὰς αὐτῶν δέδωκα, έγει ᾿Αδωναῖ Κύριος. Κακῶς γὰρ, φησὶ, καὶ παρανόμως ὁδεύσαντες, ἀκόλουθον εὗρον τῆς οἰκείας ὁδοῦ τὸ τέλος “ ἐντεῦθεν ἔστι μαθεῖν οὐ μόνον τῆς θείας ἀγαθότητος τὴν ὑπερθολὴν, ἀλλὰ καὶ τὴν Ἰουδαίων ἀσέβειαν \" ἐπὶ μὲν γὰρ Σοδόμων ὑπέσχετο, εἰ πέντε εὕροι δι καίους, πᾶσαν τὴν πόλιν ἀνέπαφον τῆς τιμωρίας φνλάξειν \" ἐνταῦθα δὲ ἕνα ζητήσας οὐκ εὗρε. Διὰ καὶ τοῖς δυσμενέσι παραδοὺς αὐτὴν ἀνάστατον γενέσθαι πεποίηκε\" προσήκει τοίνυν ἡμᾶς, εἰδότα: ὡς ὁ θεῖος ἔλεος τῇ χρίσει συνέζευκται ε ΓἜλεον γὰρ, φησὶ, καὶ χρίσιν ᾷσομαί σοι Κύριε», μὴ ἐπιμένειν τοῖς τῆ; ἁμαρτίας ἐπιτηδεύμασιν, μηδὲ τῆς τοῦ Θεοῦ μαχρ'θυμίας καταφρονεῖν, μηδὲ θησαυρίζειν ἑαυτοῖς ὀργὴν ἐν ἡμέρῳ ὀργῆς, καὶ ἀποκαλύψεως, καὶ δικαιοκρισίας τοῦ Θεοῦ, ὃς ἀποδώσει ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ - αὐτῷ ἡ δόξα εἰς τοὺς αἰῶνσς τῶν αἰώνων. ᾿Αμῆν. τὰ","t":"“And I sought among them a man who lived rightly and stood in the breach in the wall before my face in the time of the land, so that I should not wipe it out utterly, and I did not find one.” He teaches this through Jeremiah too, saying: “Go through the streets of Jerusalem and look, and search in her squares, whether you find one who does justice and seeks faithfulness, and I will be merciful to her.” Here too, then, he says that among the rulers, among the priests, and among all the others he sought at least one man able to stand in the breach in the wall, that is, strong enough through righteousness to hold back the punishments being brought on, able to block and wall off the breach made by lawlessness and the way through for punishment; and they did not find one. That is why he says: “I poured out my wrath on her in the fire of my anger, to make an end of them.” And showing the justice of the punishment, he added: “Their ways I have brought on their heads, says Adonai the Lord.” For having walked wickedly and lawlessly, he says, they found an end that matched their own way. From this one can learn not only the excess of the divine goodness but also the impiety of the Jews. For in the case of Sodom he promised that if he found five righteous men he would keep the whole city untouched by punishment; but here he sought one and did not find him. Therefore he handed the city over to its enemies and had it laid waste. It befits us, then, knowing that the divine mercy is yoked with judgment (“Of mercy and judgment I will sing to you, Lord”), not to persist in the practices of sin, nor to despise God's long-suffering, nor to store up wrath for ourselves in the day of wrath and of the revelation of the righteous judgment of God, who will repay each according to his works. To him be glory to the ages of ages. Amen.","f":"Theodoret, <i>Comm. Ezech.</i> 22.30 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/22-30)."},"theodoret-interpretatio-ezechielem/22.6":{"o":"γων\" Εἰ κρίνεις 3 τὴν πόλιν τῶν αἱμάτων; Καὶ 5\" παραδείξεις δ᾽ αὑτῇ πάσας τὰς ἀγομίας αὑτῆς; καὶ ἐρεῖς 5, Τάδε έγει ᾿Αδωναῖ Κύριος. Μετήγαγε πάλιν τὸν λόγον ἐπὶ τὴν Ἱερουσαλὴμ, καὶ τῷ προφήτῃ παρακελεύεται χριτοῦ δίκην διελέγξαι τὰ παρανόμως ὑπ᾽ αὐτῆς τολμώμενα᾽ καλεῖ δὲ αὑτὴν πόλιν αἰμάτων, ὡς πολλὰς ἀδίκως ἐργαταμένην γάς οὗ χάριν πάλιν τὰς αὐτὰς ὀνομάζει προσηγορία:, καὶ βοᾷ λέγων ὯΩΟ πόλις ἐχχέουσα αἷμα ἐν μέπῳ αὑτῆς, τοῦ ἐλθεῖν καιρὸν αὐτῆς, καὶ ποιοῦσα ἐνθυμήματα 5\" καθ᾽ ἑαυτῆς, τοῦ μιαίνειν ἑαυτήν. Σὺ, φησὶν, ἐφέλχῃ τὰς συμφορὰς, ὦ πόλις, λογισμοῖς τε πονηροῖς ᾿\" χεχρημένη, καὶ τούτους εἰς ἔργον ἄγουσα, καὶ διὰ τούτων μαινομένη, καὶ αἱμάτων ἀδίκων Β πληρουμένη\" καιρὸν δὲ τὴν συμφορὰν ὠνόμασεν. δ. Ἐν τοῖς αἵμασί\" σου οἷς ἐξέχεας, παραπέπτωκας, καὶ ἐν τοῖς ἐγθυμήμασί σου οἷς\" σου, καὶ ἤγαγες καιρὸν ἐτῶν σου. Τὴν γὰρ κατὰ θείαν μακροθυμίαν ἐπιμετρουμένην προθεσμίαν συνπέμνει πλείων ἡ ἀνομία γιγνομένη \" τοῦτο καὶ ἐπὶ τοῦ Νῶε γεγενημένον ἔστιν ἰδεῖν - εἴκοσι γὰρ καὶ ἑκατὸν ἐτῶν δεδωκὼς προθεσμίαν τοῖς τηνικάδε ἀνθρώποις εἰς μεταμέλειαν, θεασάμενος αὐξανομένην τὴν ἀσέδειαν, συνέτεμε τὴν προθεσμίαν, καὶ ἐν τῷ ἑκατοστῷ ἔτει τὴν διὰ τοῦ κατακλυσμοῦ τιμωρίαν ἔπήγαγε ᾿ τοῦτο καὶ ἐνταῦθα ἠνίξατο εἰπών \" ε Καὶ προσήγγισας τὰς ἡμέρας σον, καὶ ἤγαγες καιρὸν Ω ἐτῶν σου. » Εἶτα διηγεῖται τοὺς τῆς παρανομίας καρπούς. Διὰ τοῦτο δέδωκά σδ εἰς ὀνειδισμὸν τοῖς ἔθνεσι, καὶ εἰς ἐμπαιγμὸν πάσαις ταῖς χώραις (6΄.) ταῖς ἐγγιζούσαις ἐπὶ σὲ, καὶ ταῖς μακρὰν ἀπἐχούσαις ἀπὸ σοῦ. Τούτου χάριν σε, φησὶν, ἐπίχαρτον ποιήσω, καὶ καταγέλαστον πᾶσι τοῖς ἀστυγείτοσι καὶ πλησιοχώροις, οὐ μὴν δὲ ἀλλὰ καὶ τοῖς πόῤῥω οἰκοῦσι. ε Καὶ ἐμπαίξονταί σοι\", καὶ βοήσουσιν ἐπὶ σὲ, ἀκάθαρτος ἡ ὀνομαστὴ, καὶ πολλὴ ἐν ταῖς ἀνομίαις σου. » Ἐφηδόμενοι γὰρ τοῖς σοῖς χαγοῖς ν᾽, ἀκάθαρτόν σε καὶ παράνομον, καὶ ἐν πονηρίᾳ ἐπίσημον ὀνομάσουσιν. Εἶτα τῆς κακίας ἀπαριθμεῖτα! τὰ εἴδη. ς΄. ᾿ἸΙδοὺ οἱ ἀρηγούμεγοι οἴκου ᾿Ισραὴ.1, ἔκαστος δ\" πρὸς τοὺς συγγενεῖς αὑτοῦ συγεφρύροντο ἐν σοὶ, ὅπως ἐκχέωσιν αἷμα. ᾿Απὸ δὲ τῶν ἀρχόντων ἥψατο τῆς κατηγορίας, ὡς τῶν ὑπηκόων ἑπομένων τοῖς ἄρχουσι \" κεφαλῆς γὰρ κακῶς διακειμένης, μεταλαγχάνειν ἀνάγκη τὸ σῶμα τῇς ἀσθενείας \" λέγει τοίνυν, ὡς οὐδὲν τῶν συγγενῶν ἀπείχοντο, ἀλλὰ καὶ τὰ τῆς συγγενείας συνέχεον δίκαια, ἀδίκους σφαγὰς ἐργαζόμενοι. ᾿Αλλὰ καὶ, ζ'. Πατέρα, φησὶ, καὶ μητέρα ἑκακοιϊόγουν ἐν σοί. \" δὲ καὶ τοῦτο τῶν ἀπηγορευμένων τῷ νόμῳ, « Καὶ πρὸς τὸν προσήλυτον, φησὶν, ἀνεστρέφοντο ἐν ἀδικίᾳ \"5, ἐν σοί. ν Καὶ τοῦτο δὲ ἀπηγορεύχει ὁ νόμος οὑτωσὶ λέγων’ ε Καὶ προσήλυτον οὐ χαχώσετε, ὅτι προσήλυτοι ἦτε ἐν γῇ Αἰγύπτῳ. » ᾿Αφ᾽ ὧν ἐπάθετε, φησὶ, μάθετε φιλανθρωπίαν \" ἀλλὰ καὶ τοῦτον ἀδεῶς ἢ τὸν νόμον παρέθαινον. Εἶτα καὶ ἕτερον \" « Ὀρφανὸν καὶ χήραν χατεδυνάστευον ἐν σοΐ. ν Πᾶν δὲ τούναντίον ὁ ἀγαθὸς νομοθετεῖ Θεός \" «Κρίνατε γὰρ, φησὶν, ὁρτ:ανὸν, καὶ δικαιώσατε χήραν.» Καὶ ἐν τῷ νόμῳ \" «Οὐκ ἐπανατρυγήσεις, φησὶ, τὴν ἄμπελόν σου, καὶ ἔσται τῷ ὀρφανῷ, καὶ τῇ χήρᾳ, καὶ τῷ προσηλύτῳ.» Οὗτοι δὲ οὐ μόνον ἀγαθοῦ τινος οὐ μετεδίδοσαν αὖποῖς, ἀλλὰ καὶ κακῶς διετίθεσαν. Καὶ τὰ τούτου χαλε-","t":"“… [And the word of the Lord came to me, sa]ying: Will you judge the city of blood? And will you show her all her lawless deeds? And you will say: Thus says Adonai the Lord.” He has again turned the discourse to Jerusalem, and commands the prophet to expose, like a judge, what she lawlessly dared. He calls her the city of blood because she carried out many unjust [killings]; for this reason he again calls her by the same names and cries out: “O city that sheds blood in her midst, so that her time may come, and that makes schemes against herself to defile herself.” You yourself, O city, he says, draw calamities on yourself, by using evil reasonings and putting them into action, raging through them, and being filled with unjust blood. And he named the calamity “time.” “By your blood that you shed you have fallen, and by your schemes that you … and you have brought on the time of your years.” For the term measured out by divine long-suffering is cut short when lawlessness grows. One can see this happened in Noah's time too. For having given the people of that time a term of a hundred and twenty years for repentance, when he saw impiety increasing, he cut short the term and brought on the punishment of the flood in the hundredth year. This is what he hinted at here too, saying: “And you have brought near your days, and brought on the time of your years.” Then he relates the fruits of lawlessness: “Therefore I have made you a reproach to the nations and a mockery to all the countries, those near you and those far from you.” For this reason, he says, I will make you a joy and a laughingstock to all your neighbors and those close by, and also to those who live far away. “And they will mock you and cry out against you: Unclean, the famous one, and great in your lawless deeds.” For rejoicing at your evils, they will call you unclean and lawless and notorious for wickedness. Then he counts up the kinds of evil: “Behold, the leaders of the house of Israel, each with his kinsmen, conspired in you to shed blood.” He began the accusation with the rulers, since the subjects follow their rulers; for when the head is in a bad state, the body must share the sickness. He says, then, that they did not spare even their kinsmen, but even trampled on the rights of kinship by carrying out unjust killings. And moreover: “Father and mother,” he says, “they reviled in you.” This too is among the things forbidden by the law. “And toward the stranger,” he says, “they behaved unjustly in you.” This too the law had forbidden, saying: “And you shall not mistreat a stranger, for you were strangers in the land of Egypt.” Learn kindness, he says, from what you suffered; but they transgressed this law too without fear. Then another: “They oppressed orphan and widow in you.” But the good God legislates the very opposite: “Judge the orphan,” he says, “and vindicate the widow.” And in the law: “You shall not glean your vineyard a second time, and it shall be for the orphan, the widow and the stranger.” But these men not only gave them no share of any good, but even treated them badly. And harsher than this …","f":"Theodoret, <i>Comm. Ezech.</i> 22.6 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/22-6)."},"theodoret-interpretatio-ezechielem/22.8":{"o":"η΄. Καὶ τὰ ἅγιά μου ἐξουθένουν, καὶ τὰ Σάξδδατά μου ἐδεδήλουν ἐν σοί. Τοὺς γὰρ ἐμοὺς, φησὶν. ἐπάτουν νόμους, καὶ τὴν ἀργίᾳ τετιμημένην ἡμέραν ἐργασίᾳ παρανόμῳ καθύδριζον. Καὶ τὰ τούτων δυσθ. \"Αγδρες λῃσταὶ ἦσαν ἐν σοὶ, ὅπως ἐχχέωσιν αἵμα\". ἐπὶ τῶν ὀρέων ἤσθιον ἐν σοΐ, Τούς τε Ἱὰρ παρανομίᾳ συζῶντας, ἀνδροφόνους καὶ μια-φόνους ὄντας, καὶ τοὺς ἐν τοῖς ὄρεσι τοὺς τιμῶντας, καὶ τοῖς εἰδωλιχοῖς τεμένεσιν ἐντρυφῶντας, εἶχες ἐνδιαιτωμένους. » Καὶ ἀνόσια, φτεὶν, ἐποίουν ἐν μέσῳ σου. » \"Ἔπειτα τούτων ἕχαστον δι: ηγεῖται. \". Καὶ “Μ᾿ αἰσχύνην» πατρὸς ἀπεκάλυψαν ἐν σοὶ, καὶ ἐν ἀκαθαρσίαις ἀποκαθημένην ἐταπείνουν ἐν σοί. Μητρνυιαῖς, φησὶ, συνεγίνοντο \" τοῦτο γὰρ ἀποκάλυψιν αἰσχύνης πατρὸς ὠνόμασεν οὕτω γὰρ αὐτὸ καὶ ἐν τῷ νόμῳ προσηγόρευσεν. « ᾿Ασχημοσύνην γὰρ, φησὶ, γυναικὸς πατρός σου οὐκ ἀποκαλύψεις, ἀσχημοσύνη γὰρ πατρός σού ἔστιν. » Λαγνίοστατοι, γὰρ, φησὶν, ὄντες, καὶ λίαν ἀκόλαστοι, οὐδὲ τῶν τὸ «ἧς ῥύσεως πάθος ὑπομενουσῶν γυναικῶν ἀπείχοντο\" ὃ οὐ μόνον παράνομόν ἔστιν, ἀλλὰ καὶ λίαν ἀκάθαρτον. Εἶτα ἐπιμένει τῆς λαγνείας κατηγορῶν.","t":"“And they despised my holy things and profaned my Sabbaths in you.” For they trampled on my laws, he says, and insulted the day honored by rest with lawless work. And what is harsher than these …: “Robbers were in you, to shed blood; on the mountains they ate in you.” For you had living in you both those who lived in lawlessness, murderers and bloodstained men, and those who honor [the idols] on the mountains and revel in the idols' precincts. “And they did unholy things,” he says, “in your midst.” Then he relates each of these: “And they uncovered a father's shame in you, and humbled her who was set apart in impurity in you.” They had intercourse with their stepmothers, he says; for this is what he called uncovering a father's shame, since the law too named it so: “You shall not uncover the shame of your father's wife; it is your father's shame.” Being most lustful, he says, and very licentious, they did not keep away even from women suffering their monthly flow, which is not only lawless but also very unclean. Then he goes on accusing their lust.","f":"Theodoret, <i>Comm. Ezech.</i> 22.8 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/22-8)."},"theodoret-interpretatio-ezechielem/23.10":{"o":"ἐπετίθετο. Ἐπειδὴ γὰρ τῶν μὲν ἐμῶν οὐκ ἢνείχετο νόμων, ἐμοὶ δὲ ἀναχειμένη ἑτέρων ἢράσθη, τῆς μὲν ἐμῆς αὐτὴν ἐγύμνωσα προνοίας, παρέδωκα δὲ αὐτὴν ἐκείνοις, οὖς τῆς ἐμῆς προείλετο κοινωνίας. ὕ. Αὐτοὶ, φησὶν, ἀπεκάλυψαν τὴν αἰσχύνην αὐτῆς, υἱοὺς καὶ θυγατέρας αὐτῶν \"\" ἔλαδον, καὶ αὐτὴν ἐν ῥομφαίᾳ ἀπέχεειναν, καὶ ἐγένετο.16- «ἴημα \" εἰς γυναῖκας, καὶ ἐκδικήσεις ἐποίησαν ἐν αὑτῇ εἰς τὰς θυγατέρας 5. Οὕτω, φησὶν, ὑπ᾽ ἐμοῦ προεθεῖσα τῇ πείρᾳ μεμάθηκε, τίς μὲν ἡ ἐμὴ κοινωνία, τίς δὲ ἡ τῶν ἐραστῶν αὐτῆς πονηρία. Παραντίχα γὰρ ὑποχείριον αὐτὴν λαθόντες, πρῶτον μὲν αὐτῆς τῇ τιμωρίᾳ τὴν πορνείαν ἐγύμνωσαν, ἕπειτα δὲ λίαν ὠμῶς καὶ ἀνηλεῶς χατέσφαξαν “ τοὺς δὲ υἱοὺς αὖ- «ἧς, καὶ τὰς θυγατέρας δορυαλώτους ἀπήγαγον, πᾶσα ὃξ πόλις τὰ κατ᾽ αὐτὴν θρυλλεῖ, Γυγαῖκας γὰρ πάλιν τροπικῶς τὰς πόλεις ὠνόμαπτε. Οὐ μόνον δὲ εἰς αὐτὴν ταύτην ἔδειξαν τὴν ὠμότητα ἀλλὰ καὶ εἰς ταύτης\" θυγατέρας λέγει δὲ τὰς ὑπηκόους πόλεις καὶ κώμας. Ταῦτα δὲ ὑπέμειναν αἱ δέκα φυλαξ \" πρῶτον μὲν ὑπὸ Θεγλαθφαλάσαρ \" ἔπειτα δὲ ὑπὸ τοῦ Σαλμαγάταρ᾽' ᾿Ασσυρίων δὲ οὗτοι βασιλεῖς. Οὕτω διηγησάμτνης τὰ κατὰ τὴν Σαμάρειαν, ἐπὶ τὴν Ἱερουσαλὴμ μεταφέρει τὸν λόγον, καί φησι\" ια!, ιβ', Καὶ εἶδεν ἡ ἀδελφὴ αὐτῆς ἡ \"\" ᾽᾿Οολιδὰ, καὶ διέφθειρε τὴν ἐπίθεσιν \" αὐτῆς ὑπὲρ αὐτὴν (ὁ δὲ ᾿Ακύλας τὴν ἐπίθεσιν, ἐπιπόθησιν ἡρμήνευσε), καὶ τὴν πορνείαν αὑτῆς ὑπὲρ τὴν πορνείαν τῆς ἀδε.;ῆς αὑτῆς ἐπιλήθυνεν\"\". ᾿Επὶ τοὺς υἱοὺς τῶν Ἀσσυρίων ἐπέθετο, ἡγουμέγους καὶ στρατηγοὺς τοὺς ἐγγὺς αὐτῆς, καὶ ἐνδεδυκότας εὑσχους ἐπιλέκτους πάντας. Ταὐτὰ, φησὶ, καὶ ἡ Ἱερουσαλὴμ τῇ Σαμαρείᾳ δέδραχε \" καὶ ὁμοίως τὰς τρὺς ἐμὲ συνθήκας πατήσασα, τοὺς Σύρων \"\" θεοὺς προτετίμηχε \" τῇ γὰρ τούτων συμμαχίᾳ θαῤῥήσασα, καὶ τῆς ἐμῆς ἐπικουρίας καταφρονήσασα, Διὰ γὰρ τῶν ἡγεμόνων καὶ στρατηγῶν τὴν γενομένην αὐτοῖς","t":"… [on whom] she set her heart. For since she would not put up with my laws, but, though dedicated to me, fell in love with others, I stripped her of my providence and handed her over to those whom she preferred to fellowship with me. “They,” he says, “uncovered her shame; they took her sons and daughters, and killed her with the sword; and she became a byword among women, and they carried out punishments on her for her daughters.” Abandoned by me, he says, she has learned by experience what fellowship with me is, and what the wickedness of her lovers is. For as soon as they had her in their power, they first exposed her immorality by the punishment, and then slaughtered her very cruelly and mercilessly; and they led her sons and daughters away as captives, and every city talks of what happened to her. For again he figuratively named the cities women. And they showed this cruelty not only to her but also to her daughters; he means the subject cities and villages. The ten tribes suffered these things, first under Tiglath-pileser, then under Shalmaneser; these were kings of the Assyrians. Having thus related what concerned Samaria, he turns the discourse to Jerusalem and says: “And her sister Oholibah saw it, and she corrupted her desire more than she” (Aquila rendered “desire” as “longing”), “and she multiplied her immorality beyond the immorality of her sister. She set her heart on the sons of the Assyrians, leaders and generals near her, clothed in fine garments, all of them choice.” Jerusalem too, he says, did the same as Samaria: in the same way she trampled on the agreement with me and preferred the gods of the Syrians; for trusting in their alliance and despising my help, …. For by the leaders and generals [he indicates] the [alliance] made with them …","f":"Theodoret, <i>Comm. Ezech.</i> 23.10 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/23-10)."},"theodoret-interpretatio-ezechielem/23.13":{"o":"ιγ΄. Καὶ εἶδον, φησὶν, ἐγὼ, ὅτι μεμίανται ὁδὸς μία τῶν δύο. Παραπλήσια, φησὶν, αὐτῶν, καὶ ὀφάιδ΄-ἰς’, Καὶ προσέθετο ἐπὶ τὴν πορνείαν αὑτῆς, καὶ εἶδεν ἄγδρας ἐζωγραφημέγους ἐπὶ τοῦ τοίχου, εἰκόνας Χαλδαίων ἐζωγραφημέγους ἐν χρώμασιν δ᾽ ῃ ἐν γραφίδι. Διεζωσμέγους ποικίλματα\" ἐπὶ τὰς ὁσφύας αὑτῶν, καὶ τιάραι βαπταὶ ἐπὶ τῶν κεφαλῶν αὐτῶν \" ὄψις τρισσὴ \" πάντων, ὁμοία \" υἱῶν Βαδυκῶγος \"8 Χαιϊδαίων γῆς πατρίδος αὖτῶν. Καὶ ἐπέθετο ἐπ᾿ αὑτοὺς τῇ ὁράσει ὀρθαϊλμῶν αὐτῶν. Καλῶς καὶ λίαν ἁρμοδίως τὸ τῶν εἰδώλων ἀδρανὲς ἐχωμῴδησς, διδάξας, οὐδὲν ἕτερον ὄντα ἣ χρώματα, καὶ σχήματα, καὶ τέχνης ἀποτελέσματα. Τὸ δὲ εὅψις πάντων τρισσὴ » τὸ πολύμορφον αὐτῶν σημαίνει \" ὁ δὲ Σύμμαχος, «ὄψις σχυλευτῶν πάνυτῶν ᾽\".» ἡρμήνευσεν. Τούτους, φησὶ, θεασαμένη, καὶ οὐδὲν ἕτερον ὁρῶσα ἢ γραφιχῆῇς τέχνης ἰνδάλματα, «ἧς τούτων ἠράσθη συνουσίας \" πανταχοῦ δὲ τὴν εἰ- Καὶ ἐξαπέστειλεν ἀγγέλους, φησὶ, πρὲς αὐτοὺς εἰς γῆν Χαλδαίων. ιζ'. Καὶ ἤλθον πρὸς αὐτὴν υἱοὶ αὐτὴν ἐν τῇ πορνείᾳ αὑτῶγ' καὶ ἐμιάγθη ἐν αὑτοῖς, καὶ ἀπέστη ἡ ψυχὴ αὑτῆς ἀπ' αὐτῶν. Αὕτη γὰρ, φησὶν, εἰς ἐπικουρίαν αὑτοὺς μεταπεμψαμένη, καὶ διὰ τῆς πρὸς αὐτοὺς ἐπιμιξίας τὴν ἀσέδειαν δεξαμένη, πάλιν αὐτῶν ἀπέστη ἀπόστασιν δὲ ἐνταῦθα οὐ τὴν ἀπὸ τῶν δαιμόνων λέγει, ἀλλὰ τὴν ἀπ᾽ αὐτῶν τῶν Βαδυ.λωνίων ’ καὶ γὰρ Ἰωακεὶμ, καὶ Ἰεχονίας, καὶ χίας τὰς γενομένας αὐτοῖς πρὸς τοὺς Βαδυλωνίους","t":"“And I saw,” he says, “that one way of the two was defiled.” They did similar things, he says, …. “And she added to her immorality, and she saw men portrayed on the wall, images of Chaldeans portrayed in colors with the stylus, girded with embroidered belts on their loins, and dyed tiaras on their heads, the appearance of all of them threefold, the likeness of the sons of Babylon, of the Chaldeans, the land of their fathers. And she set her heart on them at the sight of her eyes.” Well and very aptly he ridiculed the powerlessness of the idols, teaching that they are nothing but colors, shapes, and products of craft. “The appearance of all of them threefold” signifies their many forms; but Symmachus rendered it “the appearance of despoilers, all of them.” Seeing these, he says, and seeing nothing else but images of the painter's art, she fell in love with intercourse with them; everywhere he calls idolatry …. “And she sent messengers to them into the land of the Chaldeans. And the sons of [Babylon] came to her … her in their immorality; and she was defiled with them, and her soul turned away from them.” For having summoned them for help, he says, and having taken on impiety through mingling with them, she turned away from them again. By turning away he means here not from the demons but from the Babylonians themselves; for Jehoiakim, Jeconiah, and [Zedekiah broke] the [agreements] made with the Babylonians …","f":"Theodoret, <i>Comm. Ezech.</i> 23.13 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/23-13)."},"theodoret-interpretatio-ezechielem/23.18":{"o":"ιη΄. Καὶ ἀπεκάλυψε τὴν πορνείαν αὑτῆς, καὶ ἀπεκάλυψε τὴν ἀσχημοσύνην αὑτῆς, καὶ ἀπέστη ἡ ψυχή'μου ἀπ᾽ αὑτῆς, ὃν τρόπον ἀπέστη ἡ ψυχή μου ἀπὸ τῆς ἀδελρῆς αὐτῆς. Θεασάμενος, ς τοὶ, τὴν τῆς ἀσεδείας αὐτῆς ὑπερδολὴν, τῆς ἐμῆς αὐτὴν προνοίας ἐγύμνωσα \" πάλιν γὰρ κατὰ τὸ τῆς ἀλλτγορίας εἶδος τὴν ψυχὴν τέθεικεν \" οὐκ ἐπειδὴ εἰς ψυχὴν καὶ σῶμα τὸ Θεῖον διέρηται - ἀσώματον γὰρ καὶ ἀσύνθετον \" ἀνθρωπίνως δὲ καὶ τοῖς ἀνθρωπίνοις ' συνήθως ποιεῖται τὴν διάλεξιν, τῇ τῶν ἀνθρώπων ἀσθενείᾳ συγχαταδαίνων. Μέχρι μὲν οὖν τούτων πρὸς τὸν προφήτην ἐδόκει ποιεῖσθαι τοὺς λόγους \" ἑντεῦθεν δὲ λοιπὸν, ὥσπερ εἰς μνήμην ἐλθὼν διὰ τῆς ὃιηγήσεως τῶν ὑπ᾽ αὐτῆς τετολμημένων, πρὸς αὐτὴν μεταφέρει τὸν λόγον.","t":"“And she uncovered her immorality, and uncovered her shame; and my soul turned away from her, as my soul had turned away from her sister.” Seeing the excess of her impiety, he says, I stripped her of my providence. For again, in the manner of allegory, he has put “soul”: not because the Divine is divided into soul and body, for it is incorporeal and uncompounded; but he speaks in a human way and in terms usual among people, condescending to human weakness. Up to this point he seemed to be addressing his words to the prophet; but from here on, as if brought to remembrance by narrating what she dared, he turns the discourse to her.","f":"Theodoret, <i>Comm. Ezech.</i> 23.18 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/23-18)."},"theodoret-interpretatio-ezechielem/23.19":{"o":"ιθ΄, Καὶ ἐπιιήθυνας \", φησὶ τὴν ποργεδίαν σου, τοῦ ἀναμνῆσαι ἡμέρας γεότητός σου, ἐν αἷς ἐπόρνευσας ἐν Αἰγύπτῳ. Λήθη, φησὶν, παρεδεδώχειν τὰς ἐν Αἰγύπτῳ σου πλημμελείας \" ἀλλὰ τούτων τὴν μνήμην διὰ τῶν δευτέρων ἐπιτηδευμάτων ἀνθῆσαι πεποίηκας, Οἷδε γὰρ πολλάκις προτέρων ἀναμιμνῆσχεῖν ἁμαρτημάτων ἧ τῆς παρανομίας ταυτότης. Εἶτα πάλιν ἀλληγορικῶς καὶ τροπικῶς τὴν τῆς εἰδω-","t":"“And you multiplied,” he says, “your immorality, so as to recall the days of your youth, in which you committed immorality in Egypt.” I had handed your offenses in Egypt over to forgetfulness, he says; but you made their memory bloom again through your later practices. For the sameness of lawlessness often recalls earlier sins. Then again, allegorically and figuratively, [he describes] the … of idol[atry] …","f":"Theodoret, <i>Comm. Ezech.</i> 23.19 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/23-19)."},"theodoret-interpretatio-ezechielem/23.20":{"o":"χ', κα΄. Καὶ ἐπέθου \" ἐπὶ τοὺς Χα.ϊδαίους, ὧν ὡς σάρκες ὄνων αἱ σάρκες αὐτῶν, καὶ αἰδοῖα\" ἵππων τὰ αἰδοῖα αὐτῶν, Καὶ ἐπεσκέψω τὴν ἀνομίαν τῆς νεότητός σου, ἃ ἐποίεις ἐν Αἰγύπτῳ ἐν τῷ καταλύματί σου, οὗ μαστοὶ τῆς νεότητός σου ἔπεσον\". Καὶ τοῖς Χαλδαίοις, φησὶ, μιγνυμένη, οὐδὲ τῶν Αἰγυπτιακῶν ἐπιτηδευμάτων ἡμέλεις \" ἀλλὰ καὶ τοὺς τούτων, καὶ τοὺς ἐχείνων θεοὺς ἐθεράπενες. Τὴν δὲ πολλὴν αὐτῶν ἀθεῖαν τε καὶ πολυθεῖαν αἱδοίοις ἵππων καὶ ὄνων ἀπείχασεν \" ἐπειδὴ καὶ ποργείαν' τὴν εἰδωλολατρείαν “καλεῖ \" αἱ γὰρ Θεῷ συνημμέναι καὶ ἀναχείμεναι ψυκαὶ, εἶτα τοῦτον χαταλιμπάνουσαι, καὶ τὴν τῶν δαιμόνων ἀσπαζόμεναι συνουσίαν, εἰκότως μοιχεύτριαι χρηματίζουσι. χϑ'-κδ', Διὰ τοῦτο τάδε\" 1έγει ᾿Αδωναῖ Κύριος \" Ἰδοὺ ἐγὼ ἐξεγείρω τοὺς ἐραστάς σου ἐπὶ σὲ, ἀφ' ὧν ἀπέστη ἡ ψυχή σοῦ ἀπ' αὐτῶν, καὶ ἐπάξω αὐτοὺς ἐπὶ σὲ κυκιόϑεν. Τοὺς υἱοὺς Βαδυμῶνος, καὶ πάντας τοὺς Χαλδαίους, Φακοὺμ)᾽, καὶ Σοὺδ, καὶ Κοὺδ, καὶ πάντας υἱοὺς ᾿Ασσυρίων μετ᾽ αὖτῶν, γβαγίσχους ἐπιλέκτους, ἡγουμένους καὶ στρατηγούς\" πάντας τριστάτας \" καὶ ὀνομαστοὺς, ἑππεύοντας ἐφ᾽ ἵππων. Καὶ ἥξουσιν ἐκὶ σὲ πάντὸς ἀπὸ βοῤῥᾷ\" μεθ᾽ \" ὅπλων, καὶ ἁρμάτων, καὶ τροχῶν, καὶ πλήθους λαῶν \" καὶ θώρακας, καὶ ἀσπίδας, καὶ περικεφαλαίας περιθήσονται ἐπὶ σὲ, καὶ βαλοῦσιν ἐπὶ σὲ φυλακὴν \"\" κύχιλῳ. Δι᾽ αὖπῶν, φησὶ, μαθήση τῶν πραγμάτων, τίς μὲν ἐγὼ, «ἶνες δὲ οἱ ἐρασταί σου \" ἐγὼ μὲν γὰρ καταφρονηθεὶς ὑπὸ σοῦ μακροθυμῶν διετέλεσα - οὗτοι δὲ παραυτίκα 5 τὴν σὴν ἀπόστασιν μαθόντες, μετὰ παντοδαπῆς ἀφίξονται πανοπλίας, ἵπποις καὶ ἅρμασι κεχρημένοι, καὶ τοὺς ὑπηκόους ἅπαντας ἐπαγόμενοι, καὶ χαραἐσήμηνεν εἰρηκώς ’ «ε Βαλοῦσιν'\" ἐπὶ σὲ φυλακὴν κύκλῳ. » Εἶτα ἐπιφέρει \" Καὶ δώσω πρὸ προσώπου αὐτῶν κρῖμα, καὶ ἐκδιχήσουσί σς ἐν τοῖς κρίμασιν αὑτῶν. (χε΄.) Καὶ “δώσω τὸν ζῆ.16ν» μου ἐν σοὶ, καὶ ποιήσουσι μετὰ σοῦ ἐν ὀργῇ θυμοῦ μου \"δ, Ἐπειδὴ γὰρ ἐκείνους τῆς ἐμῆς προετίμησας προμηθείας, δι᾽ αὐτῶν ἐχείνων πράξομαί σε δίκας τῆς εἰς ἐμὲ παρανομίας, καὶ τοῖς ἐκείνων σε παραδώσω κολαστηρίοις. Διηγεῖται ὃὲ καὶ τῆς τιμωρίας τὰ εἴδη. Τοὺς μυκτῆράς σου, καὶ τὰ ὦτά σου καὶ τοὺς καταλοίπους σου ἐν ῥομφαίᾳ καταδαλοῦσιν\" αὐτοὶ τοὺς υἱούς σου καὶ τὰς θυγατέρας σου 1ἰήψονται, καὶ τοὺς καταιϊοίπους σου καταφάγεται πῦρ. (κς'.) Καὶ ἐκδύσουσί σε τὸν ἱματισμόν σου, καὶ λήψονται τὰ σχεύη τῆς καυχήσεώς σου. Τοὺς μὲν γὰρ, φησὶ, δορυαλώτους ἁποίσουσι, τοὺς δὲ ἐν τῇ παρατάξει καταχοντίσουσι, τοὺς δὲ ἀχροτηριάσουσιν ἀπηνίᾳ καὶ ὠμότητι χρώμένοι \" τὰ δὲ προσήκοντά σοι πάντα ληΐσονται, καὶ πυρὶ τὰ πλεῖστά σον παραδώσουτι. Δείκνυσι δὲ καὶ τὴν ἐκ τῆς τιμωρίας ἐσομένην ὠφέλειαν.","t":"“And you set your heart on the Chaldeans, whose flesh is like the flesh of donkeys, and their members are the members of horses. And you looked to the lawlessness of your youth, which you committed in Egypt in your lodging, where the breasts of your youth fell.” Even while mingling with the Chaldeans, he says, you did not neglect the Egyptian practices, but served the gods of both. He likened their great godlessness and many gods to the members of horses and donkeys, since he calls idolatry sexual immorality. For souls joined and dedicated to God, which then abandon him and embrace intercourse with demons, are rightly called adulteresses. “Therefore thus says Adonai the Lord: Behold, I am stirring up against you your lovers, from whom your soul turned away, and I will bring them against you from all around: the sons of Babylon and all the Chaldeans, Phakoud and Soud and Koud, and all the sons of Assyria with them, choice young men, leaders and generals, all captains and men of renown, riding on horses. And they will come against you, all from the north, with weapons and chariots and wheels and a multitude of peoples; and they will put on breastplates and shields and helmets against you, and set a guard against you all around.” Through the facts themselves, he says, you will learn who I am and who your lovers are. For I, though despised by you, went on being long-suffering; but these, as soon as they learn of your revolt, will come in full armor of every kind, using horses and chariots, bringing all their subjects with them, and … siegeworks, which he signified by saying: “They will set a guard against you all around.” Then he adds: “And I will set judgment before them, and they will punish you with their judgments. And I will set my jealousy against you, and they will deal with you in the anger of my wrath.” Since you preferred them to my providence, he says, through those very ones I will exact from you the penalty for your lawlessness toward me, and hand you over to their punishments. He also relates the kinds of punishment: “Your nose and your ears … and your remnant they will cut down with the sword; they will take your sons and your daughters, and fire will devour your remnant. And they will strip you of your clothing, and take the vessels of your boasting.” Some, he says, they will carry off as captives, others they will strike down in battle, others they will mutilate, using harshness and cruelty; and they will plunder everything that belongs to you and give most of your goods to the fire. He also shows the benefit that will come from the punishment.","f":"Theodoret, <i>Comm. Ezech.</i> 23.20 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/23-20)."},"theodoret-interpretatio-ezechielem/23.27":{"o":"κζ΄. Καὶ ἀποστρέψω τὰς ἀσεθείας σου ἐκ σοῦ, καὶ τὴν πορνείαν σου τὴν ἐκ γῆς Αἰγύπτου οὐ \"\" μὴ μνησθῇς ἔτι. Ἐν γὰρ ἐκείνοις γενομένη τοῖς κακοῖς, ἐν αἰσθήσει γενήσῃ τῆς οἰκείας παρανομίας, καὶ βδελύξῃ λίαν ἐκεῖνα τὰ τῆς συμφορᾶς σοι ταύτης","t":"“And I will turn away your impieties from you, and you will no longer remember your immorality from the land of Egypt.” For when you are in those evils, you will come to recognize your own lawlessness, and you will greatly loathe those things that [brought] this calamity on you …","f":"Theodoret, <i>Comm. Ezech.</i> 23.27 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/23-27)."},"theodoret-interpretatio-ezechielem/23.28":{"o":"χη΄, κθ', Διότι τάδε.ἐγει ᾿Αδωγαῖ Κύριος \" Ἰδοὺ ἐγὼ παραδίδωμί σε εἰς χεῖρας ὧν μισεῖς, ἀφ᾽ ὧν ἀπέστη ἡ ψυχή σου ἀπ᾽ αὐτῶν. κθ'. Καὶ ποιήσουσιν ἐν σοὶ ἐν μίσει, καὶ ψογταιπάντας τοὺς πόγους σου καὶ τοὺς μόχθους καὶ οὐ μὴ ἄρῃς τοὺς ὀφθαλμούς σου ἐπ᾽ αὐτοὺς, καὶ Αἰγύπτου. Α σου, καὶ ἔσῃ γυμνὴ καὶ ἀσχημογοῦσα' καὶ ἀποχαϑήσεται ἡ ἀσχημοσύνη τῆς πορνείας σου καὶ τῆς ἀσεδείας σου. Ἔ ρασθεῖσα, φησὶ, τῶν Χαλδαίων, πάλιν αὐτοὺς ἐμίσησας, ἀλλ᾽ ἐγὼ τούτοις σε παραδώσω, καὶ διὰ τούτων σὲ δίκας τῆς τιμωρίας \"\" εἰσπράξομαι, καὶ διὰ τῆς τιμωρίας γυμνὴν ἅπαααν ὑποδείξω σου τὴν ἀσέδειαν \" μαθήσονται γὰρ οἱ τὰς σὰς θεώμενοι συμφορὰς, αἰτίαν τούτων τὴν σὴν γενομένην παρανομίαν. Διὸ εἰκότως ἐπήγαγεν\"","t":"“For thus says Adonai the Lord: Behold, I am handing you over into the hands of those whom you hate, from whom your soul turned away. And they will deal with you in hatred, and … all your labors and your toils [… and you will not lift up your eyes to them, and … Egypt] …, and you will be naked and in shame; and the shame of your immorality and of your impiety will be uncovered.” Having loved the Chaldeans, he says, you came to hate them again; but I will hand you over to them, and through them I will exact from you the penalty, and through the punishment I will show your impiety wholly naked. For those who see your calamities will learn that your lawlessness was their cause. That is why he fittingly added:","f":"Theodoret, <i>Comm. Ezech.</i> 23.28 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/23-28)."},"theodoret-interpretatio-ezechielem/23.30":{"o":"λ΄, Ἡ πορτεία σου\" ἐποίησέ σοι ταῦτα ἐν τῷ ἐκχπορεύεσθωίΐ \"\" σε ὀπίσω τῶν ἐθνῶν, καὶ σας, φησὶ, τοῖς τῶν ἐθνῶν ἐπιτηδεύμασιν, ἃ τοῖς οἰκείοις χρώμενα λογισμοῖς ἐπενόησε τὴν ἀσέδειαν\" οὐ μόνον δὲ, φησὶ, τῶν ἄλλων ἐθνῶν ἐμιμήσω τὴν Β ἀσέθειαν, ἀλλὰ καί\"","t":"“Your immorality has done these things to you, when you went after the nations, and …” [Being defiled], he says, by the practices of the nations, which devised impiety by their own reasonings. And not only did you imitate the impiety of the other nations, he says, but also:","f":"Theodoret, <i>Comm. Ezech.</i> 23.30 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/23-30)."},"theodoret-interpretatio-ezechielem/23.31":{"o":"λα΄. Εν τῇ ὁδῷ τῆς ἀδελφῆς σου ἐπορεύθης, καὶ δώσω ἐγὼ τὸ ποτήριον αὐτῆς εἰς τὰς χεῖράς σου. πέπονθε, φησὶν, ἡ Σαμάρεια, ταῦτα καὶ σὺ πείσῃ ’ ποτήριον γὰρ τὴν τιμωρίαν ἐκάλεσεν, ὡς κάρον καὶ μέθην τοῖς πίνουσιν ἐμποιοῦσᾶν.","t":"“You walked in the way of your sister, and I will put her cup into your hands.” [What] Samaria suffered, he says, you too will suffer. For he called the punishment a cup, since it brings stupor and drunkenness on those who drink it.","f":"Theodoret, <i>Comm. Ezech.</i> 23.31 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/23-31)."},"theodoret-interpretatio-ezechielem/23.32":{"o":"λβ΄ --λδ', Τάδε λέγει ᾿Αδωναῖ Κύριος, Τὸ ποτήριον τῆς ἀδελρῆς σου πίεσαι τὸ βαθὺ, καὶ τὸ πλατὺ, καὶ ἔσται\" εἰς γέλωτα καὶ εἰς 5 μυχτηρισμὸν τὸ πιλεογάζον. Τοῦ συντελέσαι μέθην \"5. καὶ ἐχιλύγισμοῦ, ποτήριον ἀδε.ρῆς σου Σαμαρείας. Καὶ \"\" πιῇ αὐτὸ, καὶ ἐκστραγγωῖς, καὶ τὰ ὄστρακα αὖτοῦ κατατρώξεις, καὶ τοὺς μαστούς σου κατατι- «εἴς. Βαθὺ τὸ ποτήοιον ἐκάλεσε, διὰ τὸ μέγεθος τῆς συμφορᾶς \" πλατὺ δὲ, διὰ τὸν τῶν ἑδδομήχοντα ἐτῶν χρόνον \" ἀφανισμοῦ δὲ ποτήριον ὠνόμασε, διὰ τὴν γενομένην ἐρημίαν τῇ πόλει “ τὸ δὲ « ἐχστραγ- Υιεῖς » προστέθειχεν, ἐπειδὴ τελευταίαν \"\" τὴν πολιορκίαν ὑπέμεινε, καὶ τὰ ὄστραχα δὲ αὐτὴν ἔφη χατατρώξειν, διὰ τὸ ἐσχάτοις περιπεσεῖσθαι κακοῖς\" τοὺς δὲ μαστοὺς κατατιλεῖν, διὰ τὴν ἐκ τῶν κακῶν γενομένην μεταμέλειαν. « Καὶ ν2 τὰς ἑορτάς σου, φησὶ, καὶ νουμηνίας 3\" σου ἀποστρέψω, διότι ἐγὼ λελάληκα, λέγει ᾿Αδωναῖ Κύριος.» Πᾶσάν σου πανήγυριν, καὶ πᾶσαν θυμηδίαν χατασδέσω, καὶ ἐπιθήσω τοῖς λόγοις τὸ τέλος \" ἀληθὴς γάρ εἰμι, καὶ ἀψευδὴς Δεσπότης.","t":"“Thus says Adonai the Lord: You will drink your sister's cup, deep and wide, and its abundance will be for laughter and mockery, to bring on drunkenness to the full; and of [destruction], the cup of your sister Samaria. And you will drink it and drain it, and gnaw its potsherds, and tear out your breasts.” He called the cup deep because of the greatness of the calamity, and wide because of the time of seventy years; he named it a cup of destruction because of the desolation that befell the city. He added “you will drain it” because she endured the last siege; and he said she would gnaw the potsherds because she would fall into the uttermost evils, and tear out her breasts because of the repentance that came from the evils. “And your feasts,” he says, “and your new moons I will turn away, for I have spoken, says Adonai the Lord.” I will put out all your festal gatherings and all your joy, and I will bring my words to fulfillment; for I am a true Master who does not lie.","f":"Theodoret, <i>Comm. Ezech.</i> 23.32 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/23-32)."},"theodoret-interpretatio-ezechielem/23.35":{"o":"λε΄. Διὰ τοῦτο τάδε «1έγει ᾿Αδωγαῖ Κύριος, Ἀνθ' ὧν ἐπελάθου μου, καὶ ἀπέῤῥιψάς με ὀπίσω τοῦ σώματός \"\" σου, καὶ σὺ λάδε τὴν ἀσέδειάν σου, καὶ τὴν πορνείαν σου. Ἐπειδὴ προετίμησᾶς τῆς ἐμῆς θεραπείας τὰς τοῦ σώματωης ἡδονὰς, δέξαι, φησὶ, τῆς ἀκολασίας τὰ ἐπίχειρα. Αἰνίττεται δὲ διὰ τούτων, ὡς ὑποδάθρα τῆς ἀσεύδείας ἡ παρανομία γεγένηται\" ταῖς γὰρ ἡδοναῖς δουλεύοντε; εἰς τὴν τῶν εἰδώλων λατρείαν ἐξεχυλίσθησαν. \"","t":"“Therefore thus says Adonai the Lord: Because you forgot me and cast me behind your back, you too must bear your impiety and your immorality.” Since you preferred the pleasures of the body to my service, he says, receive the wages of licentiousness. By these words he hints that lawlessness has become the foundation of impiety; for being slaves to pleasures, they rolled down into the worship of idols.","f":"Theodoret, <i>Comm. Ezech.</i> 23.35 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/23-35)."},"theodoret-interpretatio-ezechielem/23.36":{"o":"λς΄. Καὶ εἶπε Κύριος πρὸς μὲ, Υἱὲ ἀγθρώπου. εἰ χριγεῖς τὴν ᾿Οολλὰν καὶ τὴν ᾿Οολιδὰν, καὶ ἐπαγγειεῖς \" αὐταῖς τὰς ἀνομίας αὐτῶν; “Ὅτι ἐμοιχῶντο, καὶ αἷμα ἐν ταῖς χερσὶν αὐτῶν, καὶ ἐν τοῖς ἐνθυμήμασιν αὐτῶν ἐμοιχῶντο, καὶ τὰ τέκνα αὑτῶν, ἃ ἐγένγησάν μοι, διῆγον αὐτὰ αὖτοῖς διὰ πυρός \"5. Τὸ εἰ κρινεῖς; οἱ ἄλλοι ἑρμηδὼν πρόσωπον, ὦ προφῆτα, ποίησαι τὴν χρίσιν πρὸς τὴν Σαμάρειαν καὶ τὴν Ἱερουσαλὴμ, καὶ διέλεγξον αὐτῶν τὰς παρανομίας, ὅπως μὲν ἐμὲ καταλιμπάνουσαι τοῖς εἰδώλοις ἐμίγνυντο᾽ ὅπως δὲ τὰ ὑπ᾽ ἐμοῦ αὐτοῖς παρεχόμενα τέχνα, θυσίαν ἐκείνοις προσέφερον, τῶν ἐμῶν νόμων καταφρονοῦντες, καὶ τὰ Σάδδατά μου βεθηλοῦντες. Τοῦτο γὰρ ἐπήγαγεν \" λη. \"Ἕως καὶ ταῦτα ἐποίησάν μοι, ἐμίαινον τὰ ἅγιά μου ἐν τῇ ἡμέρᾳ ἐχείγῃ, καὶ τὰ Σάδθατά μου ἐδεθήιλουν. Εἶτα διδάσκει τῆς βεδηλώσεως τρόπον.","t":"“And the Lord said to me: Son of man, will you judge Oholah and Oholibah, and declare to them their lawless deeds? For they committed adultery, and blood is on their hands; and with their schemes they committed adultery, and their children whom they bore to me they made pass through the fire for them.” “Will you judge?” — the other translators render it …: Make the judgment, O prophet, against Samaria and Jerusalem, and expose their lawless deeds: how, abandoning me, they mingled with the idols; how they offered to them in sacrifice the children I had given them, despising my laws and profaning my Sabbaths. For this is what he added: “Even these things they did to me: they defiled my holy things on that day, and profaned my Sabbaths.” Then he teaches the manner of the profanation.","f":"Theodoret, <i>Comm. Ezech.</i> 23.36 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/23-36)."},"theodoret-interpretatio-ezechielem/23.39":{"o":"λθ΄, Καὶ ἐν τῷ σφάζειν αὐτοὺς τὰ τέχνα αὖτῶν τοῖς εἰδώλοις αὑτῶν, καὶ \"\" εἰσπορεύεσθαι αὐτοὺς εἰς τὰ ἅγιά μου ἐν τῇ ἡμέρᾳ ἐκείνῃ ἐθεδήλουν αὐτά. Πολλὴ δὲ ἡ τῆς ἀσεδείας Πρῶτον μὲν γὰρ αὐτῶν τὸ σφάξειν τοὺς παῖδας ὄρος ἔσχατος ἀσεδείας \" τὸ δὲ καὶ τοῖς δαίμοσι τὰ τοιαῦτα προσφέρειν σφάγια, πάλιν ἐπίτασις τοῦ κακοῦ\" τὸ ὃξ καὶ ἐν Σαδδάτῳ ταῦτα τολμᾷν, ἐν ᾧ καὶ ἡ ἀναγκαία ἀπείρητο ἐργασία, μείζονα πολλῷ δείκνυσι τὴν ἀσέδειαν \" τὸ δὲ καὶ μετὰ τὴν τοιαύτην ἐργασίαν τῶν θείων ἐπιδαίνειν προθύρων, ποίας ἀσεθείας ὑπὲρθολὴν καταλείπει; Διὸ καὶ τελευταῖον αὐτὸ τέ- Ο θειχεν, καὶ προστέθεικε πάλιν \" « Καὶ ἰδοὺ οὔτως ἐποίουν ἐν μέσῳ τοῦ οἴχου μου. » Ταύτην, φησὶ, τὴν ἀσέθδειαν ἐν τῷ ἀφιερωμένῳ 3 τετολμήκασιν οἴκῳ.","t":"“And when they slaughtered their children to their idols, they also entered my holy places on that day and profaned them.” Great is the [excess] of impiety. For first, their slaughtering of their children is the furthest limit of impiety; offering such sacrifices to demons is a further heightening of the evil; daring these things even on the Sabbath, on which even necessary work was forbidden, shows the impiety to be far greater; and then, after such a deed, to set foot on the divine porches — what further excess of impiety does that leave? That is why he put this last, and added again: “And behold, thus they did in the midst of my house.” This impiety, he says, they dared in the house consecrated to me.","f":"Theodoret, <i>Comm. Ezech.</i> 23.39 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/23-39)."},"theodoret-interpretatio-ezechielem/23.4":{"o":"α'-γ΄. Καὶ ἐγένετο λόγος Κυρίου πρὸς μὲ, γων\" Υἱὲ ἀνθρώπου, δύο γυναῖκες ἦσαν, θυγατέρες μητρὸς μιᾶς. Καὶ ἐξεπόρνευσαν ἐν γύπτῳ. Ἔν μὲν τοῖς ἡρμηνευμένοις ἅπαντα τὸν λαὸν μίαν ὠνόμασε πόρνην᾽ εἷς γὰρ καὶ τὴν ἀρχὴν λαὸς ἐχρημάτισεν “ ἐπειδὴ δὲ ἐπὶ τοῦ Ῥοδοὰμ ἡ διαίρεσις ἐγένετο, καὶ οἱ μὲν Ἐφραῖμ καὶ Ἰσραὴλ ὠνομάζοντο, οἱ δὲ Ἰούδας, εἰκότως καὶ τῷ παρακαλεῖ δὲ αὐτοὺς ἀπὸ τῶν μητροπόλεων, τὰς μὲν δέκα φυλὰς ἀπὸ Σαμαρείας, τὸν δὲ Ἰούδαν καὶ τὸν Βενιαμὲν ἀπὸ τῆς Ἱερουσαλήμ.\" λέγει δὲ αὐτὰς μητρὸς μιᾶς, οὐ μόνον διὰ τὴν μίαν ῥίζαν τοῦ γένους, ἀλλ᾽ ὅτι καὶ κατὰ τὴν ἀσέδειαν, μίαν ἔσχον μητέρα τὴν Αἴ- Ὑὐπτον \" καὶ γὰρ ἀνωτέρω τροπικῶς τὴν μὲν μητέρα Β αὐτῶν Χετταίαν, Ἀμοῤῥαῖον', δὲ τὸν πατέρα προσηγόρευσεν. Αὗται τοίνυν, φησὶν \"δ, ἐξεπόρνευσαν ἐν Αἰγύπτῳ\" εἶτα καὶ τὸν χρόνον δηλοῖ. « Ἐν τῇ νεότῆτι αὐτῶν ἐπόρνευσαν\" ἐκεῖ ἔπεσον οἱ μαστοὶ αὖτῶν, καὶ ἐκεῖ διεπαρθενεύθησαν. » Οἱ μὲν γὰρ πατέρες αὐτῶν, ᾿Αδραὰμ, καὶ Ἰσαὰκ, καὶ Ἰαχὼόδ, ἐν εὐσεδείᾳ διέλαμψαν, καὶ τοῦ Ἰαχὼδ δὲ οἱ 15 παῖδες διέμειναν εἰδωλολατρείας ἀμύητοι \" οἱ δὲ ἐξ ἐχείνων φύντες ἐκ τῆς ἐν Αἰγύπτῳ διαγωγῆς μετέμαθον τὴν ἀσέδειαν \" νεότητα δὲ αὑτῶν καλεῖ τῆς εἰς πλῆθος ἐπιδόσεως τὴν ἀρχήν \" διαφθορὰν δὲ καὶ μαστῶν πτῶσιν, τῶν δυσσεθῶν δογμάτων τὴν μάθησιν. Καθάπερ γὰρ ἀκολουθεῖ τῇ τῆς παρθενίας ἀφαιρέσει τῶν μαστῶν ἡ χαυνότης᾽ οὕτω τῇ ἐκ Θεοῦ ἀποστάσει ἕπεται τοῦ ἐν ἡμῖν ἡγεμονικοῦ ἡ κατάπτωσις \" τούτον γὰρ οἱονεὶ καλύμματα καὶ προδλήματά εἰσιν οἱ μαστοί. Εἶτα ἐπειδὴ παραδολιχῶς γυναῖκας αὐτὰς ὠνόμασε, καὶ ὀνόματα αὑταῖς ἐπιτίθησι γυναικῶν αἰνων Αἰγυπτίων, ἐπισήμων ἐν ἀκολασίᾳ γεγενημένων, φησὶ δέ\" δ'. Καὶ τὰ ὀγόματα αὐτῶν ᾿Οολλὰ ἡ πρεσδυ- Αἰνιγματωδῶς τὰ πρότερα εἰπὼν, ἐπὶ τὸ σαφέστερον ἤγαγε τὸν λόγον, καὶ τῶν ἑταιρῶν ἐχείνων γυναικῶν ἐμνημόνευσε, τὴν κατηγορίαν αὔξων, αἴσθησιν αὐτοῖς τῆς ἀσεδείας διὰ τοῦ παραδείγματος ἐνθεῖναι βονλόμενος. Εἶτα τὴν εἰς αὐτοὺς παρ᾽ αὐτοῦ γενομένην εὐεργεσίαν διέξεισι. ε Καὶ ἐγενοντό μοι, καὶ ἕτεχον υἱοὺς καὶ θυγατέρας, καὶ τὰ ὀνόματα αὐτῶν Σαμάρεια ἡ Ὁολλᾶ, καὶ Ἱερουσαλὴμ ἡ Ὀολιθά. » Συνάφειαν δὲ καὶ κοινωνίαν καλεῖ τὴν διὰ τοῦ νόμου γεγενημένην αὑτοῖς συμφωνίαν \" ὁ μὲν γὰρ ἕνομ»θέτει, οἱ δὲ ὡμολόγουν τὴν νομοθεσίαν φυλάττειν\" τὸ δὲ, ε ἔτεχόν μοι υἱοὺς καὶ θυγατέρας,. δελοῖ, ὅτι ὑπὸ τῷ νόμῳ τελοῦντες μετ᾽ εὐσεδείας τέως τοὺς παῖδας ἀνέτρεφον. Μέχρι μὲν οὖν τούτων κοινὴν ἀμφοτέρων ἐποιεῖτο κατηγορίαν “ ἐντεῦθεν δὲ λοιπὸν, τῆς τῶν φυλῶν διαιρέσεως γενομένης, πρώτην ποιεῖται τῆς Σαμαρείας κατηγορίαν, ἣν ᾿Οολλὰν ὠνόμασε\" καὶ γὰρ προτέρα εἰς τὴν τῶν δαμάλεων σης.","t":"“And the word of the Lord came to me, saying: Son of man, there were two women, daughters of one mother. And they committed sexual immorality in Egypt.” In what has been interpreted so far he named the whole people one prostitute, for from the beginning it was one people. But since in Rehoboam's time the division took place, and some were named Ephraim and Israel, and others Judah, fittingly … he names them after their capitals, the ten tribes after Samaria, and Judah and Benjamin after Jerusalem. He says they are of one mother, not only because of the one root of the race, but because in impiety too they had one mother, Egypt; for above too he figuratively called their mother a Hittite and their father an Amorite. These, then, he says, committed sexual immorality in Egypt. Then he also indicates the time: “In their youth they committed sexual immorality; there their breasts fell, there they lost their virginity.” For their fathers, Abraham, Isaac and Jacob, shone in piety, and Jacob's sons remained uninitiated in idolatry; but those born from them learned impiety from their sojourn in Egypt. He calls their youth the beginning of their growth into a multitude; and the corruption and the falling of the breasts, their learning of impious doctrines. For just as slackness of the breasts follows the loss of virginity, so the collapse of our ruling faculty follows apostasy from God; for the breasts are like coverings and shields of it. Then, since he named them women in a parable, he also gives them names, as of notorious Egyptian women famous for licentiousness. He says: “And their names were Oholah the elder …” Having said the earlier things in riddles, he brought the discourse to more clarity and mentioned those courtesan women, heightening the accusation, because he wished to give them a sense of their impiety through the example. Then he relates the kindness he showed them: “And they became mine, and bore sons and daughters; and their names: Samaria is Oholah, and Jerusalem is Oholibah.” He calls union and fellowship the agreement made with them through the law: he gave the law, and they agreed to keep it. And “they bore me sons and daughters” shows that, living under the law, they for a time raised their children in piety. Up to this point, then, he accused both together; but from here on, since the division of the tribes had taken place, he first accuses Samaria, which he named Oholah; for she was the first [to turn] to the [worship] of the heifers.","f":"Theodoret, <i>Comm. Ezech.</i> 23.4 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/23-4)."},"theodoret-interpretatio-ezechielem/23.40":{"o":"μ΄. Καὶ ἔπεμπον τοῖς ἀνδράσι τοῖς ἐρχομέγοις μακρόθεν \" οἷς ἀγγέλους ἐξαπέστε.λ.:λον πρὸς αὐτοὺς, καὶ ἅμα τῷ ἔρχεσθαι αὐτοὺς εὐθὺς ἑδλούου, καὶ πεΐζα κεκοσμημένη ἔμπροσθεν αὐτῆς. Πάντα τὰ εἰρημένα ὡς ἐπὶ γυναικὸς ἑταίρας διέγραψε\" σημαίνει δὲ τὴντε γενομένην πρὸς τοὺς ᾿Ασσυρίους καὶ Χαλδαίους αὑτοῖς συμμαχίαν, καὶ τὴν ἐκεῖθεν ἐπεισαχθεῖσαν ἀπέθειαν. Παραδηλοὶ δὲ καὶ τοὺς ἐν ταῖς τῶν δαιμόνων γὰς, καὶ τ᾽ ἄλλα πάντα ὅσα ἐν ταῖς τοιαύταις ποιεῖν εἰώθεισαν πανηγύρεσι. Τοῦτο δὲ στμαίνει καὶ τὰ ἐπιφερόμενα\" «Καὶ τὸ θυμίαμά μον, καὶ τὸ ἔλαιόν μου ἐτίθης ἔμπροαθεν αὐτῶν\", Τουτέστι, τῶν εἰ-","t":"“And they sent to men coming from afar, to whom they sent messengers; and as soon as they came, you at once bathed …, and a table adorned before it.” He has drawn everything said as of a courtesan; but he signifies their alliance with the Assyrians and Chaldeans and the impiety brought in from there. He also indicates the … in the festivals of the demons, and all the other things they used to do at such festal gatherings. What follows signifies this too: “And my incense and my oil you set before them,” that is, before the idols …","f":"Theodoret, <i>Comm. Ezech.</i> 23.40 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/23-40)."},"theodoret-interpretatio-ezechielem/23.42":{"o":"μβ΄. Καὶ ηὐφραίνογτο ἐν αὑτοῖς. Εὐφροσύνη γὰρ τῶν δαιμόνων ἣ τῶν ἀνθρώπων ἀπώλεια. Πρὸς δὲ τούτοις φησίν\" « Καὶ\" φωνὴν ἁρμονίας ἀν- ἐχρούοντο πρὸς ᾿' ἄνδρας ἐκ πλήθους ἤκοντας ἀνθρώ- πὼν οἰνωμένους ἐκ τῆς ἐρήμου.» Τί γὰρ ἐρημότερὸν τῶν τὰ εἴδωλα προσκυνούντων; Ἐξ ἐχείνων, φησὶ, τῶν ἐρήμων ψυχῶν τὰς τῆς ἀσεδείας ζετό σοι διδάγματα, καὶ ἐδέχου αὐτὰ ἐν μουσικοῖς ὁργάνοις ἀναχρονομένοις \" τὴν ἡδεῖαν ἠχήν. « Καὶ ἐδίδους αὐτοῖς ᾽᾽ ψέλλια ἐπὶ τὰς χεῖρας αὐτῶν, καὶ στέφανον καυχήσεως ἐπὶ τὰς κεφαλὰς αὐτῶν. ν Οὐδὲν γὰρ παρὰ τῶν εἰδώλων λαμδάνουσιν οἱ τούτοις λατρεύειν αἱρούμενοι, ἀλλὰ τὰ θεόσδοτα δῶρα τούτοις προσφέρουσι, παντοδαπὸν αὐτοῖς κόσμον περιτιθέντες.","t":"“And they made merry among them.” For the merriment of the demons is the destruction of human beings. Besides this he says: “And they struck up the sound of harmony toward men who came from a multitude of men, … from the wilderness.” For what is more desolate than those who worship idols? From those desolate souls, he says, … the teachings of impiety for you, and you received them with musical instruments sounding their sweet note. “And you gave them bracelets on their hands and a crown of boasting on their heads.” For those who choose to serve idols receive nothing from them, but offer them the gifts given by God, putting every kind of ornament on them.","f":"Theodoret, <i>Comm. Ezech.</i> 23.42 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/23-42)."},"theodoret-interpretatio-ezechielem/23.43":{"o":"μγ΄. Καὶ εἴπον, Οὐκ\" ἐν τούτοις μοιχεύουσι, καὶ ἔργα πόρνης ταῦτα, καὶ αὐτὴ ἐξεπόρνευσεν; \"Ἔλεγον γὰρ, φησὶν, ὀργάνοις χρώμενος τοῖς προ- Β φήταις, ὅτι ἐν τοῖς ἀψύχοις ἡ μοιχεία ὑμῶν τολμᾶται, καὶ πορνικὰ ὑμῖν τὰ τοιαῦτα ἐπιτηδεύματα. υδ'. Καὶ αὐτοὶ εἰσεπορδύοντο πρὸς αὐτὴν, ὃν τρόπον εἰσπορεύονται πρὸς γυναῖκα πόρνην, οὔως εἰσεπορεύοντο πρὸς ᾿Οο.11ὰν καὶ πρὸς Ὄο- “Διδὰν, τὰς γυναῖκας τὰς ἀνόμους \"δ, τοῦ ποιῆς σαι ἀνομίαν. \"Ἀδειαν γὰρ λοιπὸν λαθόντες ἐκ τῆς τούτων παρανομίας, ὡς πρὸς γυναῖκας ἑταίρας καὶ πᾶσι προκειμένας, οὕτω πρὸς τὴν Σαμάρειαν καὶ τὴν Ἱερουσαλὴμ εἰσίεσαν, καὶ οἱ τῶν ψυχῶν ἀλάστορες δαίμονες, καὶ οἱ τὴν τούτων λατρείαν δεδιδαγμένοι Χαλδαῖοι. Μεταφέρει γοῦν λοιπὸν πρὸς τούτους τὴν","t":"“And I said: Do they not commit adultery in these things? And these are the works of a prostitute, and she herself committed immorality.” For I said, he says, using the prophets as my instruments, that your adultery is committed with lifeless things, and that such practices of yours are those of a prostitute. “And they went in to her as men go in to a prostitute; so they went in to Oholah and to Oholibah, the lawless women, to commit lawlessness.” For having gained license from their lawlessness, they went in to Samaria and Jerusalem as to courtesans open to all: both the demons, avengers of souls, and the Chaldeans, who had been taught their worship. So he next turns the [discourse] to these …","f":"Theodoret, <i>Comm. Ezech.</i> 23.43 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/23-43)."},"theodoret-interpretatio-ezechielem/23.45":{"o":"με'. Καὶ ἄνδρες δίκαιοι οὗτοι. Τὸ δίκαιοι \" τι θειχεν, οὐ δικαιοσύνην αὐτοῖς μαρτυρῶν\" ἀδιχώτατοι γὰρ καὶ παρανομώτατοι, καὶ λίαν ὑπῆρχον δυσσεθδέστατοι \" ἀλλ᾽ ἐκ παραθέσεως τῶν ταύτης ἀσεύη;μάτων τὸ δίκαιοι τέθεικεν, ἀντὶ τοῦ, σοὶ παρεξεταζόμενοι δίκαιοι ὑπάρχουσι. Τοῦτο καὶ ἀνωτέρω πεποίηκε πρὸς τὴν Ἱερουσαλὴμ διαλεγόμενος \" ἔφη γὰρ, «Καὶ ἐδικαίωσας τὰς ἀδελφάς σου ἐν ταῖς ἁμαρτίαις σου, καὶ ἐν πάταις ταῖς ἀνομίαις σου, αἷς ἐποίησας. » Καὶ ἐνταῦθά φησιν, « “Ανδρες δίκαιοι οὗτοι, » τουτέστιν, ὑπὲρ σέ. « Καὶ ἐχδικήσουσιν αὐτὰς ἐκδικήσει μοιχαλίδων,, καὶ χρί\" σει ἐχχεουσῶν αἷμα, ὅτι μοιχαλίδες εἰσὶ, καὶ αἶμα ἐν ταῖς χερσὶν αὐτῶν.» Μιαιφονίας, φησὶ, καὶ μοιχείας τίαουσι δίκας, τοὺς ἐραστὰς αὑτῶν λαμδάνουσαι διποτε τ ν ξ ἐς Ὁ ᾿ ιχεύτριαι καὶ ταῦτα πείσονται, ἅπερ αἱ μοιχεύτρ γυναῖκες καὶ ἀνδροφόνοι \" οὕτω πληρώσας τὸ αἰνιγματῶδες διήγημα, τὴν κατ᾽ αὐτῶν ψῆφον ἐκφέρει.","t":"“And these are righteous men.” He put “righteous” not to bear witness to their righteousness, for they were most unjust, most lawless, and utterly impious; but he put “righteous” by comparison with her impieties, meaning: compared with you they are righteous. He did this above too when speaking to Jerusalem; for he said: “And you justified your sisters by your sins and by all your lawless deeds that you did.” And here he says: “These are righteous men,” that is, more than you. “And they will punish them with the punishment of adulteresses and the judgment of women who shed blood, for they are adulteresses, and blood is on their hands.” They will pay the penalty for bloodshed and adultery, he says, receiving their own lovers as [executioners]; [as] adulteresses they too will suffer what adulterous and murderous women suffer. Having thus completed the riddling narrative, he pronounces the sentence against them.","f":"Theodoret, <i>Comm. Ezech.</i> 23.45 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/23-45)."},"theodoret-interpretatio-ezechielem/23.46":{"o":"μς΄. Τάδε «έγει ᾿Αδωνγαῖ Κύριος \" ἐπ᾿ αὑτὰς πλήθη \", καὶ δὸς ἐν αὐταῖς ταραχὴν ὄχλων, καὶ κατακεγτείτωπαν αὐτὰς ἐν τοῖς δίξίφεσιν αὑτῶν\" υἱοὺς αὐτῶν καὶ θυγατέμας Α ἀποκτεγοῦσι, καὶ τοὺς οἴκους αὐτῶν ἐμπρήσουσιν ἐν πυρί. Εἶτα τὴν ἐντεῦθεν ἐσομένην ἐπιδείκνυσιν ὠφέλειαν. μη. Καὶ ἀποστρέψω ἀσέθειαν ὃκ τῆς γῆς. καὶ πειδευθήσονται πᾶσαι αἱ γυναῖκες, καὶ οὐ μὴ ποιήσουσι κατὰ τὰς ἀσεδείας αὑτῶν. Τούτων γὰρ, φησὶ, ταῦτα ὑπομενουσῶν, καὶ λίθοις, καὶ ξίφεσι, καὶ πυρὶ παραδιδομένων, πᾶσα πόλις ὠφέλειαν χαρ- Τυναῖχας δὲ πάλιν ἐνταῦθα τὰς πόλεις ὠνόμασε.","t":"“Thus says Adonai the Lord: … multitudes against them, and set among them the turmoil of crowds, and let them shoot them down with … with their swords; they will kill their sons and daughters, and burn their houses with fire.” Then he shows the benefit that will come from this: “And I will turn impiety away from the land, and all the women will be disciplined, and they will not act according to their impieties.” For when these suffer these things, he says, and are handed over to stones and swords and fire, every city will reap benefit. Here again he named the cities women.","f":"Theodoret, <i>Comm. Ezech.</i> 23.46 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/23-46)."},"theodoret-interpretatio-ezechielem/23.49":{"o":"μθ΄. Καὶ δοθήσεται ἡ ἀσέθεια ὑμῶν ἐφ᾽ ὑμᾶς, καὶ πάσας τὰς ἁμαρτίας τῶν ἐπιθυμημάτων \" «ἰήψεσθε, καὶ γγώσεσθε ὅτι\" ἐγὼ Κύριος. Τοὺς τῆς ἀσεθείας ὑμῶν, φησὶ, χομιεῖσθε καρπούς \" οὐ γὰρ ἀνάγκῃ καύτην ἐδέξασθε, ἀλλὰ γνώμῃ καὶ πόθῳ\" ἐκ δὲ τῆς τιμωρίας ὠφέλειαν μεγίστην τρυγήσετε τὴν τῆς ἐμῆς δεσποτείας ἐπίγνωσιν, Ἧς ἀπολαύειν ἡμᾶς γένοιτο, μὴ τῇ πείρᾳ τῶν κακῶν διδασκομένους, ἀλλὰ τῶν θείιιν εὐεργεσιῶν αἰσθανομένους, καὶ τὴν ἀγνώμονα γνώμην μυσαττομένους͵ καὶ τῇ θείᾳ μνήμῃ καθ᾽ ἑκάστην ἀνανεουμένους ἡμέραν, καὶ τῇ τοῦ παναγίου Πνεύματος ἐνεργείᾳ εἷς τὴν τοῦ Θεοῦ ἀγάπην πουρπολουμένους, καὶ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ τὴν ἐπιφάνειαν ἀναμένοντας, μεθ᾽ οὗ τῷ Πατρὺ ἢ δόξα, σὺν τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. ","t":"“And your impiety will be brought upon you, and you will bear all the sins of your desires, and you will know that I am the Lord.” You will reap the fruits of your impiety, he says; for you did not take it on by compulsion but by choice and desire. And from the punishment you will harvest the greatest benefit: the knowledge of my lordship. May we enjoy this knowledge, not taught by the experience of evils, but perceiving the divine benefits, loathing an ungrateful mind, renewed every day by the remembrance of God, escorted by the working of the all-holy Spirit into the love of God, and awaiting the appearing of our Lord Jesus Christ, with whom be glory to the Father, with the Holy Spirit, now and always and to the ages of ages. Amen.","f":"Theodoret, <i>Comm. Ezech.</i> 23.49 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/23-49)."},"theodoret-interpretatio-ezechielem/23.5":{"o":"ε΄. Καὶ ἐξεπόργευσε, φησὶν, ἡ ᾿Οο..1ὰ ἀπ' ἐμοῦ, καὶ ἐπέθετο ἐπὶ τοὺς ἐραστὰς αὑτῆς. Ὥς ἐπὶ γυναικὸς δὲ τὸ τῶν ἐραστῶν ὄνομα τέθεικεν \" αἱνίττεται δὲ καὶ παραδηλοῖ τοὺς δαίμονας, οἷς λατρεύουσα διετέλεσεν. Εἶτα καὶ τὰ εἴδη τῆς ἀσεθείας διδάσκει, ᾿ Καὶ 13 τοὺς ᾿Ασσυρίους, φησὶ, τοὺς ἐγγίζοντας αὑτῇ. (ς', ζ.) πάντας, ἱππαζυμέγους ἐφ᾽ ἵππων. Καὶ ἔδωκε τὴν πορνείαν αὑτῆς ἐπ᾽ αὐτοὺς, ἐπὶ τοὺς ἐπιλέκτους υἱοὺς ᾿Ασσυρίων. πάντας ἐφ᾽ οὖς ἐπέθετο 5\", ἐγ πᾶσι τοῖς ἐγρθυμήμασιν αὑτῆς 5\" ἐμιαίνετο. Λέγει μὲν αἰνιγματωδῶς ε νεανίσκους ἐπιλέκτους ἐνδεδυχότὰς ὑαχίνθινα, ν τὰ οὕτως ὑπ᾽ αὐτῶν γραφόμενά τε καὶ σχηματιζόμενα εἴδωλα \" καὶ γὰρ εἰώθεισαν ἅπαντες οἱ πάλαι ἀσεθοῦντες τὰ πολιτευόμενα παρ᾽ αὑτοῖς σχήματα τοῖς ἑαυτῶν περιτιθέναι θεοῖς. Ἕλληνες μὲν γὰρ, καὶ Ῥωμαΐοι, τὸν Ἄρηα \"\" κατὰ τὸ ἴδιον αὑτῶν τῆς σχευΐς ἐξοπλίζουσε σχῆμα “ Πέρσαι δὲ κατὰ τὸ σφέτερον \" καὶ ἄλλως Ἰνδοὶ καὶ ἑτέρως Δἰθίοπες, ὡσαύτως δὲ καὶ ἕκαστον τῶν ὀνομαζομένων ἐθνῶν. Διδάσκει δὲ ὅμως, καὶ ὅτι αὐτοὶ πρότεροι τοὺς ᾿Ασσυρίους ἐκάλεσαν εἰς βοήθειαν, τῆς τοῦ Θεοῦ. συμμαχίας καταφρονήσαντες \" τὸν γὰρ Φοὺλ \"\", βασιλεὺς δὲ οὗτος ἦν ᾿Ασσυρίων, εἰς ἐπικοὐρίαν κατὰ τῶν Σύρων παραχαλέσαντες, δασμὸν αὐτῷ καὶ φόρον φέρειν ὑπέσχοντο \" ἐντεῦθεν λοι\" πὸν ἡ ἐπιμιξία εἰσήγαγε τὴν ἀσέδειαν. Εἶτα ἐπάγει\" ᾿ η΄, Καὶ τὴν ποργείαν αὑτῆς τὴν ἐξ Αἰγύπτου οὖκ ἐγκατέλιπεν, ὅτι μετ᾽ αὐτῆς ἐκοιμῶντο ἐν γεότητι αὐτῆς, καὶ αὐτοὶ διεπαρθένευσαν αὐτὴν\", καὶ ἐξέχεαν τὴν ποργείαν αὐτῶν ἐπ᾽ αὐτήν. Συναφθεῖσα, φησὶ, τοῖς ᾿Ασσυρίοις, καὶ τὴν τούτων δειἡμέλησς μαθημάτων, ἀλλὰ κἀκεῖνα λίαν ἐπιμελῶς φυλάττουσα διετέλεσεν, Οὕτω διηγησάμενος τῆς; ἀσεθείας τὰ εἴδη, καὶ τῆς τιμωρίας τὸ δίκαιον ὑποδείκνυσι.","t":"“And Oholah,” he says, “committed sexual immorality away from me, and set her heart on her lovers.” He used the word “lovers” as of a woman, but he hints at and indicates the demons whom she went on worshiping. Then he also teaches the kinds of impiety: “On the Assyrians,” he says, “who came near her … all of them horsemen riding on horses. And she bestowed her sexual immorality on them, on all the choice sons of the Assyrians; with all on whom she set her heart, in all her schemes she was defiled.” He speaks in riddles of “choice young men clothed in blue,” meaning the idols painted and fashioned in this way by them. For all the impious of old were accustomed to put the dress customary among them on their own gods. The Greeks and Romans arm Ares in the style of their own equipment, the Persians in theirs; the Indians do so in one way and the Ethiopians in another, and likewise each of the nations named. But he also teaches that they themselves first called the Assyrians to help, despising God's alliance. For they summoned Pul (he was king of the Assyrians) to help against the Syrians, and promised to pay him tribute and tax; from then on the mingling brought in impiety. Then he adds: “And her sexual immorality from Egypt she did not abandon, for they lay with her in her youth, and they took her virginity and poured out their immorality on her.” Joined to the Assyrians, he says, and [learning] their …, she did not neglect the [Egyptian] lessons, but went on keeping those too very carefully. Having thus related the kinds of impiety, he also shows the justice of the punishment.","f":"Theodoret, <i>Comm. Ezech.</i> 23.5 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/23-5)."},"theodoret-interpretatio-ezechielem/23.9":{"o":"θ', Διὰ τοῦτο πωρέδωχα αὐτὴν δἰς χεῖρας ἐραστῶν αὐτῆς, εἰς χεῖρας υἱῶν ᾿Ασσυρίων ἐφ᾽ οὖς \"\"","t":"“Therefore I handed her over into the hands of her lovers, into the hands of the sons of the Assyrians, on whom …”","f":"Theodoret, <i>Comm. Ezech.</i> 23.9 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/23-9)."},"theodoret-interpretatio-ezechielem/24.1":{"o":"α α', β΄. Καὶ ἐγένετο «1όγος Κυρίου πρὸς μὲ ἐν τῷ ἔτει τῷ ἐγγάτῳ, ἐν τῷ μηνὶ τῷ δεκάτῳ, δεκάτῃ τοῦ μηγὸς, «λέγων\" Υἱὲ ἀνθρώπου, γράψον σεαυτῷ τὸ ὄνομα \"\" τῆς ἡμέρας ταύτης, ἀφ’ ἧς ἀπ- «ὴμ ἀπὸ τῆς ἡμέρας τῆς σήμερον. Ἐδίδαξεν Ἡμᾶς τὸν χρόνον, καθ᾽ ὃν τῇ \" Ἱερουσαλὴμ ὁ Βα- Θυλώνιος ἐπεστράτευσεν. Ἐχείνου δὲ τὴν πόλιν πολιορκοῦντος, ὁ προφήτης τοῖς ἤδη δορυαλώτοις γε- Διὸ κκαὶ τὸ ἀψευδὲς τῆς προφητείας ὑποδεικνὺς ὁ Δ:σπότης, ἐπισημήνασθαι κελεύει τὴν ἡμέραν, καθ᾽ Ὧν ὁ πολέμιος τῇ πόλει προσδάλλειν ἤρξατο, ἵνα καὶ ἐκ τοῦ χρόνου δ᾽ καὶ ἐκ τοῦ τέλους τῶν πραγμάτων μάθωσι, καὶ οἱ ἤδη αἰχμάλωτοι γενόμενοι, καὶ οἱ πολιορχούμενοι, ὡς ἄνωθεν ταῦτα περὶ αὐτῶν προεῖπεν ὁ Θεὸς, καὶ ὅτι οὐ διὰ τὴν τῶν πολεμίων ἡττήθησαν ἰσχὺν, ἀλλὰ τῶν οἰκείων ἁμαρτημάτων τίνοντες δίκας. ","t":"“And the word of the Lord came to me in the ninth year, in the tenth month, on the tenth of the month, saying: Son of man, write down for yourself the name of this day, from which … from this very day.” He has taught us the time at which the Babylonian marched against Jerusalem. While he was besieging the city, the prophet [was prophesying] to those who were already captives …. That is why the Master, showing the truthfulness of the prophecy, commands him to mark the day on which the enemy began to attack the city, so that from both the date and the outcome of events, both those already captive and those under siege might learn that God had foretold these things about them long before, and that they were defeated not because of the enemies' strength but because they were paying the penalty for their own sins.","f":"Theodoret, <i>Comm. Ezech.</i> 24.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/24-1)."},"theodoret-interpretatio-ezechielem/24.14":{"o":"ιδ', ᾿Εγὼ Κύριος λελάληκα. Καὶ τὸ ἀναντίῤῥη- ὁ στελῶ, οὐ φείσομαι 45, καὶ οὐ μὴ παραχληθῶ “᾿͵ Οὐ γὰρ τοὺς μὲν ἐάσω, τοὺς δὲ παραδώσω, ἀλλὰ χνυσι δὲ καὶ τὸ δίκαιον τῆς τιμωρίας. « Κατὰ τὰς ὁδούς σου, καὶ κατὰ “΄ τὰ ἐνθυμήματά σου κρινῶ σε, λέγει ᾿Αδωναῖ Κύριος. » Καὶ τὸ αὐτὸ πλατύτε. ρον \" « Διὰ 45 τοῦτο ἰδοὺ ἐγὼ κρινῶ σε κατὰ τὰ ἐνθυμήματά σον, καὶ κατὰ τὰ αἵματά σου κρινῶ σε, ἡ ἀκάθαρτος, ἡ ὀνομαστὴ, καὶ πολλὴ τοῦ παραπικραίνειν. ν» Ἐπίσημος, φησὶν, ἐπὶ κακίᾳ γεγένησαι' αἴτιον δέ σοι τῆς παρανομίας, τὸ τοῖς πονηροῖς ἀκολουθεῖν λογισμοῖς \" καὶ τοῦτο παρεδήλωσεν εἰρηκώς\" « Κατὰ τὰ ἐνθυμήματά σον, καὶ κατὰ τὰ αἵματά σου κρινῶ σε. » Πρότερον γὰρ λογιζόμενοι Ν᾽, εἴτε Β ἀγαθὰ, εἴτε κακὰ, καὶ τότε τὸ ἔργον τοῖς λογισμοῖς ἐπιφέρομεν. Ἐντεῦθεν ἐφ᾽ ἕτερον εἶδος μεταςέρει τὴν προφητείαν, καί φησιν\" ᾿ ιε'-ἰζ, ᾿Εγένετο.16γος Κυρίου πρὸς μὲ, λέγων\" Υἱὲ ἀνθρώπου, Ἰδοὺ ἐγὼ λαμδάνω ἐκ σοῦ τὰ ἐκ οὐδὲ μὴ κλαύσῃς, οὐδ᾽ οὗ μὴ ξιθῃ σοι δάκρυα. Στέναξαι σιγῶν, στεναγμὸς 1\" αἵματος πένθος ὀσφύος ἐστίν. ᾿Επιθυμήματα, ἣ ἐνθυμήματα ὀφθαλμῶν, οὕτω γὰρ ἕνια τῶν ἀντιγράφων ἔχει, τὴν ὀμόζυγα καλεῖ γυναῖκα, ἧς ἀποθανούσης, ὁ προφήτης χελεύεξαι, μήτε δακρύσαι, μήτε ὀδύρεσθαι, ἀλλὰ στένειν σιγῇ, καὶ ταῦτα περὶ τὴν ὀσφὺν τοῦ πένθους ὄντος. Διὰ γὰρ τῆς ὀσφύος τὴν τῆς παιδοποιῖας ἐπιθυμίαν ἐδήλωσεν \" οὕτω γὰρ καὶ ὁ θεῖος ᾿Απόστολο: περὶ τοῦ Λευῖ τὸν λόγον ποιούμενος ἔφη\" « Ἔτι γὰρ ἐν τῇ ὀσφύϊ τοῦ πατρὸς ἦν, ὅτε συνήντηχεν 1\" αὐτῷ Μελχισεδὲκ, καὶ ηὐλόγησεν αὐτόν. ν Διὸ καὶ ζωννύναι \"5 τὰς ὀσφύας μεθα, ἵνα τῆς ἐπιθυμίας ἀναστέλλωμέν τε καὶ ἀν\" χαιτίξζωμεν τὰς ὁρμάς. Δεῖξαι τοίνυν τὴν τοῦ πάθους αἵματος πένθος ὀσφύος ἐστί \" » τουτέστι, τοῦ ᾽\" θανάτου ὁ στεναγμὸς καὶ τὸ πένθος περὶ τὴν ὀσφύν ἐστιν. ᾿Αλλ᾽ ὅμως καὶ τοιαύτης οὔσης συμφηβᾶς παρακελεύεται αὐτῷ μὴ θρηνεῖν \" « ᾿Ανθρώπινον ἢ γὰρ πένθος οὐ ποιήσῃ. » Εἶτα καὶ τὸν τρόπον διδάσκει\" « Ἔσται 18 τὸ τρίχωμά σου συμπεπλεγμένον ἐπὶ σὲ, καὶ τὰ ὑποδήματά σου ἐν τοῖς ποσί σῦν, δὶ Ὦ καὶ \"᾽ οὐ μὴ παραχληθῇς ἐν τοῖς χείλεσιν αὐτῶν, καὶ ἄρτον ἀνδρῶν οὐ φαγῇ. » Μηδὲν, φησὶν, ὧν εἰώθασιν οἱ πενθοῦντες ποιεῖν ἀνάσχῃ ποιῆσαι, μήτε τὴν κεφαλὴν ἀποχείρασθαι, μήτε ἀνυπόδετος βαδίσαι, μὴτε δι᾽ αὐτῶν καλουμένων περιδείπνων τινος ἀπολαῦσαι. \"Ἔοϊκε δὲ ὁ προφήτης καὶ Ναζι- ραῖος εἶναι \" « Ἔσται γὰρ, φησὶ, τὸ τρίχωμά σου συμπεπλεγμένον ἐπὶ σέ. ν Καὶ ἄνω δὲ οὐκ οἶνον, ἀλλ᾽ ὕδωρ πίνειν προσετάχθη\" ἀμφότερα δὲ τῶν","t":"“I the Lord have spoken.” And the [certainty of the word he shows] … “I will …, I will not spare, and I will not relent.” For I will not let some go and hand others over, but …. He also shows the justice of the punishment: “According to your ways and according to your schemes I will judge you, says Adonai the Lord.” And the same more fully: “Therefore, behold, I will judge you according to your schemes, and according to your bloodshed I will judge you, you unclean one, notorious and great in provoking.” You have become notorious for evil, he says; and the cause of your lawlessness is that you follow wicked reasonings. He indicated this by saying: “According to your schemes and according to your bloodshed I will judge you.” For we first reason, whether about good or evil, and then add the deed to the reasonings. From here he turns the prophecy to another form and says: “The word of the Lord came to me, saying: Son of man, behold, I am taking from you the … nor weep, nor let tears come to you. Groan in silence; it is a groan of blood, a mourning of the loins.” “Desires,” or “schemes of the eyes” (for some copies read so), he calls his wedded wife; at her death the prophet is commanded neither to weep nor to lament, but to groan in silence, even though the mourning concerns the loins. For by the loins he indicated the desire for begetting children; so the divine Apostle too, speaking of Levi, said: “For he was still in the loins of his father when Melchizedek met him and blessed him.” That is why we are also told to gird our loins, so that we may check and rein in the impulses of desire. To show, then, the [greatness] of the grief [he says: “It is a groan] of blood, a mourning of the loins,” that is, the groan and the mourning for the death concern the loins. Yet even in so great a calamity he commands him not to lament: “For you shall not make human mourning.” Then he also teaches the manner: “Your hair shall be bound up on you, and your sandals on your feet; and you shall not be comforted by their lips, and you shall not eat the bread of men.” Do none of the things mourners usually do, he says: neither shave your head, nor walk barefoot, nor take part in any of the meals held for mourners. The prophet seems also to have been a Nazirite: “For your hair,” he says, “shall be bound up on you.” And above he was ordered to drink not wine but water; and both of these …","f":"Theodoret, <i>Comm. Ezech.</i> 24.14 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/24-14)."},"theodoret-interpretatio-ezechielem/24.18":{"o":"ιη΄. Καὶ ἐλάλησα πρὸς τὸν λαὸν τὸ πρωΐ, ὃν τρόπον ἐγδτείλατό μοι \" καὶ ἀπέθανεν ἡ γυνή μου ἑσπέρας, καὶ ἐποίησα τὸ πρωῖ ὃν τρόπον ἐπετάγη μοι. Τύπον δέ τινα τοῦ Θεοῦ τῶν ὅλων ὁ προφήτης πληροῖ. Ἐπειδὴ γὰρ ὁ Ἰσραηλίτης λαὸς ἐν τάξει νύμφης τῷ Δεσπότῃ συνῆπτο, ἔμελλε δὲ οὕτως παραδίδοσθαι ἀνδραποδισμῷ καὶ σφαγῇ, καὶ ὃ θεῖος νεὼς ἐμπίπρασθαι, τύπον τινὰ τῶν ἐσομένων δίδωσι τὸν προφήτην, καὶ τῆς γυναικὸς ἐξαπιναίως σαι, μὴ πένθιμον σχῆμα λαθεῖν, μὴ παραμυθητιχῆς ἀπολαῦσαι τραπέζης, ἀλλὰ σιγῇ στενάξαι, δεικνὺς, ὡς αὐτὸς οὐδεμιᾶς τοὺς αὐτῷ συνημμένους ἀξιώσει φιλανθρωπίας, παρὰ γνώμην δὲ ὅμως αὐτοῖς ἐπάξει τιμωρίαν “ « Οὐ γὰρ βούλεται τὸν θάνατον τοῦ ἀμαρτωλοῦ, ὡς τὸ ἐπιστρέψαι αὐτὸν, καὶ ζῇν. ν» Οὗ χάριν καὶ τῷ προφήτῃ σιγῇ στένειν παρακελεύεται \" διὰ τούτου σημαίνων, ὡς καὶ αὐτὸς παρὰ γνώμην ἀνέχετα: τῶν ἐπιφερομένων τῷ λαῷ συμφορῶν, πολλὴν μὲν ἔχων τὴν ἀγαθότητα, καὶ διὰ ταύτην ἐπὶ φιλανθρωπίαν ῥέπων, κολάζειν δὲ διὰ τὴν τῆς παραβιαζόμενος. ιθ'.-χϑ΄. Καὶ εἶπε, φυοὶ, πρός με ὁ 1αός μου\" Οὐκ ἀπαγγέλλεις \" ἡμῖν, τί ἐστι ταῦτα, ἃ σὺ ποιεῖς; Καὶ εἶπον πρὸς αὐτούς \" Λόγος Κυρίου ἐγένετο πρὸς μὲ, λέγων\" Εἰπὲ πρὸς τὸν οἴκον' \"σραή.1: Τάδε «.έγει Ἀδωναῖ Κύριος\" Ἰδοὺ ἐγὼ βεθδη.1ῶ τὰ ἅγιά μου, φρύαγμα ἰσχύος ὑμῶν, ἐπιθυμήματα ὀφθαλμῶν ὑμῶν, καὶ ὑπὲρ ὧν φείδονταῖε αἱ ψυκαὶ ὑμῶν \" καὶ οἱ υἱοὶ ὑμῶν, καὶ αἱ θυγατέρες ὑμῶν, οὖς ἐγκατελίπετε 5', ἐν ῥομφαίᾳ πεσοῦνται. Καὶ ποιήσετε ὃν τρόπον πεποίηκα, ἀ-πὸ στόματος αὐτῶν οὐ παρακιληθήσεσθε, καὶ ἄρτον ἀνδρῶν οὐ φάγεσθε. Καὶ αἱ κόμαι ὑμῶν ἐπεὶ τῆς κεραλῆς ὑμῶν, καὶ τὰ ὑποδήματα ὑμῶν ἐν τοῖς ποσὶν ὑμῶν\" οὔτε μὴ κόψησθε, οὔτε μὴ 2ε.Ζαύσητε' καὶ ἐγτακήσεσθε ἐν ταῖς καρδίαις 5, ὑ μῶν, καὶ 5 οὐ παρακαλέσετε ἕκαστος τὸν ρὸν αὐτοῦ. Καὶ ἔσται ὑμῖν Ἱεζεκιὴ εἰς τέρας \" “κεετὰ πάντα͵ ὅσα ἐποίησε, ποίησετε, ὅταν» ἔλθῃ καῦτα, καὶ ἐπιγνώσεσθε, ὅτι ἐγὼ ᾿Αδωναῖ Κύριος. Ὁ Διὰ τῶν πραγμάτων ὑμῖν, φησὶ, τὴν προφητείαν διιτέδειξα, καὶ ἐν ἐμαυτῷ τὰ ἐσόμενα ὑμῖν ἐσχιαγρά- :Ὁ σα. Ὥσπερ γὰρ ἐγὼ, τῆς ὁμόζυγος δεξαμένης τοῦ βέου τὸ τέλος, οὐδὲν ἐποίησα τῶν εἰωθότων ἐπὶ νεγκροῖς ἐπιτελεῖσθαι, οὐ θρῆνον, οὐ δάκρυον, οὐ πένθ:μον σχῆμα\" οὕτω καὶ ὑμεῖς, τῶν υἱῶν ὑμῶν καὶ τῶν «οὐμένου τῇ τῶν ἀνοσίων βαρόάρων εἰσόδῳ, ἐφ᾽ ᾧ διετελεῖτε, καὶ πρὸς τούτοις μυρίοις ἑτέροις περιπειρόμενοι κακοῖς, οὐδὲ θρήνων ἄδειαν ἕξετε, οὐδὲ ποιῆσαι τὰ συνήθη συγχωρηθήσεσθε, οὔ κεφαλὴν ἀποχεῖραι, οὐκ ὑποδημάτων γυμνῶσαι τοὺς πόδας, οὐ ταῖς λιδάσι τῶν δακρύων τὸ βαρὺ τῆς λύπτς πέζης, οὐκ ἄλλοτε τῶ» συνήθων ἐπιτελέσαι. Καὶ ἀναμνησθήσεσθε τῶν ὑπὸ τοῦ προφήτου γεγενημένων, καὶ μαθήσεσθε διὰ τοῦ τέλους τῶν πραγμάτων, ὅτι καθάπερ τι τέρας ὑμῖν καὶ σημεῖον ὁ προφέτης ἐγέγετο, διὰ τῶν πραγμάτων ὑμῖν προσενεγκὼν τῶν ἐσομένων πρόῤῥησιν. χε΄-χϑ, Καὶ σὺ, υἱὲ ἀνθρώπου, οὐκὶ ἐν τῇ ἡμέρᾳ, ὅταν λαμδάνω παρ᾽ αὐτῶν τὴν ἰσχὺν αὐτῶν, τὴν ἔπαρσιν τῆς καυχήσεως αὐτῶν, τὰ ἐπιθυμήματα τῶν ὀφθαλμῶγ αὐτῶν, καὶ τὴν ἔπαρσιν τῆς ψυχῆς αὑτῶν, υἱοὺς αὐτῶν, καὶ θυγατέρας αὐτῶν; Ἐντῇ ἡμέρᾳ ἐχείγῃ ἥξει ὁ ἀγασωζόμενγος πρὸς σὲ, τοῦ ἀναγγεῖλαί σοι εἷς τὰ ὦτα. Ἔν ἐκείνῃ τῇ ἡμέξᾳ διαγοιχθήσεται τὸ στόμα σου πρὸς τὸν ἀγασωζύμενον, καὶ λαλήσεις, καὶ οὐ μὴ κωφωθῇς οὖκ ἔτι, καὶ ἔσῃ αὐτοῖς εἰς τέρας, καὶ γγώσογται ὅτι ἐγὼ Ἀδωναϊ Κύριος. Μὴ μόνον ἐπὶ τοῦ παρόντος ταῦτ αὐτοὺς διδάξεις\" ἀλλὰ καὶ ὅταν τέλος ἢ πρόῤῥησι; λάθῃ, καὶ τά γε ἅγια τοῖς ἀνοσίοις βαρδάροις παραδοθῇ, οἵ τε υἱοὶ αὐτῶν καὶ αἱ θυγατέρες παραδοθῶσι σφαγῇ, καὶ ἀφίκηταί τις ἐκεῖθεν τὰ γεγενημένα διδάσκων, ἀναμνήσων αὐτοὺς τῆς προῤῥήσεως, καὶ μὴ ἀνάσχῃ σιγῆσαι, ἵνα μάθωσιν ὡς ἐμοῦ βουληθέντος καὶ συγχωρήσαντος ταῦτα γεγένηται, καὶ δίκας τίσουσι τῶν ἀσεδημάτων ᾿ καὶ οὐ διὰ τὴν τῶν πολεμίων ἰσχὺν, ἀλλὰ διὰ τὴν ἐμὴν δικαίαν ὀργὴν πεπόνθασιν. Ἐντεῦθεν λοιπὸν ἐπὶ τοὺς ἐκ γειτόνων οἰκοῦντας τοῦ Ἰσραὴλ, καὶ ἐφηδομένους αὐτοῖς, τρέπει τὴν προφητείαν, καὶ πρώτους εἰς μέσον ἄγει τοὺς υἱοὺς ᾿Αμμών.","t":"“And I spoke to the people in the morning, as he commanded me; and my wife died in the evening, and in the morning I did as I was commanded.” The prophet acts out a type of the God of all. For since the Israelite people was joined to the Master as a bride, and was about to be handed over to enslavement and slaughter, and the divine temple to be burned, he makes the prophet a type of what was to come: he takes his wife suddenly …, [commands him] not to put on mourning dress, not to share a consoling meal, but to groan in silence, showing that he himself will grant no kindness to those joined to him, yet will bring punishment on them against his will; “for he does not will the death of the sinner so much as that he turn and live.” For this reason he commands the prophet to groan in silence, signifying by this that he too bears unwillingly the calamities brought on the people: he has great goodness and because of it inclines to kindness, but is forced to punish by the [people's lawlessness]. “And the people said to me: Will you not tell us what these things are that you are doing? And I said to them: The word of the Lord came to me, saying: Say to the house of Israel: Thus says Adonai the Lord: Behold, I am profaning my holy things, the pride of your strength, the desires of your eyes, and what your souls are anxious for; and your sons and your daughters whom you have left behind will fall by the sword. And you will do as I have done; you will not be comforted from their mouths, and you will not eat the bread of men. And your hair will be on your heads and your sandals on your feet; you will neither beat your breasts nor weep; and you will waste away in your hearts, and you will not comfort each his brother. And Ezekiel will be a portent for you; according to all that he has done, you will do, when these things come; and you will know that I am Adonai the Lord.” Through deeds, he says, I have displayed the prophecy to you, and have sketched in myself what will happen to you. For as I, when my wife reached the end of her life, did none of the things usually done for the dead, no lament, no tear, no mourning dress, so you too, when your sons and [daughters are slaughtered and the temple, in which you] kept [boasting, is profaned] by the entry of the unholy barbarians, and besides that you fall into countless other evils, will not even be free to lament, nor be allowed to do the customary things: not to shave the head, not to bare your feet of sandals, not to [lighten] the weight of grief with streams of tears, [not to share a consoling] meal, nor to carry out any other of the customs. And you will remember what the prophet did, and you will learn through the outcome of events that the prophet became for you a kind of portent and sign, foretelling to you through deeds what was to come. “And you, son of man, will it not be on the day when I take from them their strength, the exaltation of their boasting, the desires of their eyes, and the lifting up of their soul, their sons and their daughters — on that day the one who escapes will come to you to report it in your ears. On that day your mouth will be opened to the one who escapes, and you will speak and no longer be mute; and you will be a portent for them, and they will know that I am Adonai the Lord.” Not only now will you teach them these things, he says, but also when the prophecy reaches its fulfillment, and the holy things are handed over to the unholy barbarians, and their sons and daughters are handed over to slaughter, and someone arrives from there to tell what has happened: you will remind them of the prophecy and will not bear to keep silent, so that they may learn that these things happened by my will and permission, that they are paying the penalty for their impieties, and that they suffered not because of the enemies' strength but because of my just anger. From here he turns the prophecy to those who lived as Israel's neighbors and rejoiced over them, and he brings forward the sons of Ammon first.","f":"Theodoret, <i>Comm. Ezech.</i> 24.18 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/24-18)."},"theodoret-interpretatio-ezechielem/24.3":{"o":"Υ΄. Καὶ εἰπὲ ἐπὶ τὸν οἶκον τὸν παραπικχραίνοντα, παραθο.ήν. Μετὰ τὸ ἐπισημήνασθαι τὸν χρόνον, προστάττεται ὁ προφήτης παραθολιχῶς καὶ αἰνιγματωδῶς τὰ συμδησόμενα τῇ πόλει διδάξει, ἵνα διὰ τὴν ἀσάφειαν τῶν λεγομένων σπουδαιότερα περὶ τὴν ἐρώτησιν οἱ ἀκροαταὶ γενόμενοι, ἀχριθέστερον μάθωσι τὰ θεῖα θεσπίσματα. Καὶ ἐρεῖς πρὸς αὐτούς \" Τάδε «1έγει ᾿Αδωναῖ Κύριος \" (δ', ε \"᾿Επίστησον τὸν «Ἰέθητα, ἐπίστησον, ἔχχεε \" εἷς αὐτὸν ὕδωρ, καὶ ἔμδα.1ε εἰς αὐ-,Ἧος καὶ ὦμον ἐκσεσαρκωμέγνα ἀπὸ τῶν ὀστῶν. τὰ ὀστᾶ ὑποκάτω αὑτῶν. Λέθδητα προσαγορεύει τὴν πόλιν \" ὕδωρ δὲ ἐχχεόμεγον δ τὰς παντοδατὰς συμφοράς \" καὶ διχοτομήματα δὲ, καὶ σ΄ χέ(λη καὶ καὶ πλούτῳ, καὶ δυνάμει ἄρχοντάς τε καὶ ἡγουμὲνους, καὶ ἱερέας, κατὰ ταὐτὸν παραδεδομένου; ταῖς συμφοραῖς \" ὀστᾷ δὲ ὑποκαιόμεγα, τοὺς πενίᾳ τυζῶντας προτέρους τῷ λιμῷ παραδοθέντας \" πῦρ ὃ, τὸν Βαδυλώνιον καὶ τὴν τούτου παράταξιν. Τούτοις ἐπάγει \" ε« Ἐξέζεσεν \"\", ἐξέζεσε, καί γε ἦψηται τὰ ὀστᾶ αὐτῆς ἐν μέσῳ αὑτῆς. » Τοῦ γὰρ πυρὸς, φτσὶν, ἐμόληθέντος, τά τε ὑποχα!όμενα ὀστᾶ τῷ πυρὶ χκατεδαπανήθη ᾿ τοῦ γὰρ λιμοῦ γεγένηται παραν- ( άλωμα, καὶ οἱ διαφυγόντες τὴν τοῦ λιμοῦ προσδολὲν ἐν ἀκμῇ γεγένηνται τῶν κακῶν, τὰς τῶν πολιορχούν.","t":"“And speak a parable to the rebellious house.” After marking the date, the prophet is ordered to teach in parable and riddle what will happen to the city, so that the hearers, made more eager to ask by the obscurity of the sayings, might learn the divine oracles more exactly. “And you will say to them: Thus says Adonai the Lord: Set on the cauldron, set it on, and pour water into it, and throw into it … and shoulder, stripped of flesh from the bones … the bones under them.” He calls the city a cauldron; the water poured in, the calamities of every kind; the pieces and the legs and …, [those eminent in birth,] wealth and power, rulers and leaders and priests, all handed over to the calamities together; the bones burning underneath, those living in poverty, who were handed over to famine first; and the fire, the Babylonian and his army. To these he adds: “It has boiled, it has boiled, and its bones are cooked in its midst.” For when the fire was set going, he says, the bones burning underneath were consumed by it; for they became the prey of famine; and those who escaped the onslaught of famine reached the height of evils, [suffering] the … of the besiegers.","f":"Theodoret, <i>Comm. Ezech.</i> 24.3 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/24-3)."},"theodoret-interpretatio-ezechielem/24.6":{"o":"ς΄. Διὰ τοῦτο τάδε έγει ᾿Αδωναῖ Κύριος\" Ὧ πόλις αἱμάτων, Δέθης, ἐν ᾧ ἐστιν Ἰὸς ἐν αὐτῷ, καὶ ὁ ἰὸς οὐκ ἐξῆλθεν ἐξ αὐτῆς, κατὰ μέλος αὐτῆς ἐξήνεγκεν᾽\" οὐκ ἔπεσεν ἐπ᾽ αὐτὴν κιλῆρος. Ἐδίδαξεν ἡμᾶς ἐνταῦθα, ὅτι καὶ ἄνω.«Σέφητα τὶν πόλιν ὠνόμασεν, ἰὸν δὲ τοῦ «1έδητος τὴν ἁμαρτίαν καλεῖ, Μεγίστη δὲ κατηγορία, ὅτι οὐδὲ τοσοῦτο πῦρ τῶν συμφορῶν τὸν τοῦ λέθητος ἰὸν ἐδα πάνησε. Τὸ δὲ ε« Κατὰ μέλος ἐξήνεγκεν, οὐκ ἔπεσεν ἐπ᾿ αὐτὴ; κλῆρος, » δηλοῖ ὅτι οὐδεὶς τὰς ἐπενεχθείσας διέφυγ' συμφορὰς, οὐδὲ ἐχληρώθησαν οἱ μὲν εἰς ὄλεθρον, οἱ δὲ εἰς σωτηρίαν, καθάπερ ἐν ταῖς ἤδη πρότερον γεγενημέναις πολιορκίαις συνέδη, ἀλλὰ πάντες ἀπαξδρον απλῶ;, οἱ μὲν λιμῷ, οἱ δὲ λοιμῷ παρεδόθησαν\" «ἰ δὲ ταῦτα διαθάντες, ἢ πολεμοῦντες ἀνῃρέθησαν, ἢ τῶν κακῶν τὴν αἰτίαν.","t":"“Therefore thus says Adonai the Lord: O city of blood, cauldron in which there is rust, and the rust has not gone out of it; piece by piece it brought it out; no lot fell on it.” Here he has taught us that above too he named the city a cauldron; and he calls sin the rust of the cauldron. The greatest accusation is that not even so great a fire of calamities consumed the cauldron's rust. And “piece by piece it brought it out; no lot fell on it” shows that no one escaped the calamities that were brought on, nor were some allotted to destruction and others to safety, as happened in the sieges that had taken place before; but all without exception were handed over, some to famine, some to plague; and those who came through these were either killed fighting or … the cause of the evils.","f":"Theodoret, <i>Comm. Ezech.</i> 24.6 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/24-6)."},"theodoret-interpretatio-ezechielem/24.7":{"o":"ζ΄. Ὅτι αἷμα αὐτῆς ἐν μέσῳ αὐτῆς ἐγένετο. Ταῦτα δὲ, φησὶν, ὑπομένουσι τῆς ἄγαν μιαιφονίας αὐτὸ ἐπὶ τὴν γῆν, τοῦ καλύψαι αὐτὸν τὴν \"' γὴν. ἐπ᾿ αὑτό. (η) Τοῦ ἀναδῆναι θυμὸν εἰς ἐκδίκησιν, ἐκδικη- θῆναι δέδωκα τὸ αἷμα αὑτῆς, ἐπὶ τέταχα αὐτὸ \" τοῦ μὴ καλύψαι αὐτό. Οὐ κατα- χαλύψω, φησὶ, τὰς ὑπ' αὐτῶν μίας, ἀλλὰ γυμνὰς αὐτὰς καταστήσω, καὶ πᾶσιν ὑποδείξω, καθάπερ τι αἷμα, οὐκ ἐπὶ γῆς ἐχχεόμενον καὶ χαταποθούμενον, ἀλλ᾽ ἐπὶ λείας βαλλόμενον πέτρᾶς, καὶ εἰς τὸ διηνεκὲς φυλαττόμενον, εἰς κατηγορίαν τῶν ἐκχέαι τοῦτο τετολμηκότων. :. θ-ιβ΄, Διὰ τοῦτο τάδε.16γεει ᾿Αδωναϊ Κύριος \" Ὧ πόλις τῶν αἱμάτων, καί γε ἐγὼ μεγαλυνῶ πε: τὸν δαλόν 3\". Καὶ πληθυνῶ \"5 τὰ ξύλα, καὶ ἀνα- καύσω τὸ πῦρ, ὅπως ταχῇ τὰ κρέα, καὶ 5 τωθῇ ὁ ζωμὸς, καὶ τὰ ὀστᾶ συμφρυγῇ 5. Καὶ στῇ ἐπὶ τοὺς ἄνθρακας αὑτῆς κενή \" - ἐξήφθη εἰ ὁ χαϊκὸς αὐτῆς, καὶ ταχῇ ἐν μέσῳ αὑτῆς ἡ ἀκαθαρσία αὑτῆς, καὶ ἐκλίπῃ ὁ ἰὸς αὐτῆς. Τα- πεινωθῇ ὁ ἰὸς αὐτῆς, καὶ οὐ μὴ ἐξέλθῃ ἐξ αὐτῆς. « Μεγαλυνῶ, φησὶ, τὸν δαλὸν, » τουτέστιν, αὐξήσω τὴν ἀρχὴν τῶν κακῶν. « Καὶ πληθυνῶ τὰ ξύλα,» ἀντὶ τοῦ, πολλὰς ἀφορμὰς παρέξω, καὶ ὕλας τῷ πυρὶ τῶν κακῶν, ἵνα τοῦτο μὲν ἀναχαύσω, « τὰ δὲ ἑψόμενα κρέα, » τουτέστι, τοὺς ἐν τῇ πόλει λιμοῦ δαπκανηθῶσι, δίκην ὀστῶν συμφρυγόμενοι, δὲ ταῖς καντοδαπαῖς χαταχαυθῶσι συμφοραῖς, καθἀπερ κρέα ἑψόμενα \" τῇ δὲ πολλῇ τοῦ πυρὸς προσ- (ολῇ καὶ ὁ ζωμὸς δαπανηθήσηται, καὶ \"\" ἅπασα δὲ ἀναγκαία χρεία καὶ πρόφασις παραψυχῆς, ὥστε.. λοιπὸν αὑτὸν καθ᾽ ἑαυτὸν τὸν χαλκὸν τῷ πυρὶ προσομιλοῦντα χαταταχῆναι, καὶ σὺν τῷ ἰῷ δαπανηθῆ- ναι, Τῶν γὰρ ὑπερμαχούντων τῆς πόλεως ἡττηθέν- δι παρεδόθη - ἀλλ᾽ ὅμως, φησὶ, καὶ τοσούτων αὐτῇ προσπεσόντων κακῶν οὐκ ἀπηλλάγη τοῦ ἰοῦ, ἀλλ᾽ ἔμεινεν ἐν αὐτῇ ἡ περὶ τὸ ἁμαρτάνειν ῥοπὴ. Διὸ Πολὺς ὁ ἰὸς αὐτῆς, καταισχυνθήσεται 59 ὁ ἰὸς αὐτῆς. (1γ..) Ἔν τῇ ἀκαθαρσίᾳ σου ζέμα 5. Σὺ, φησὶν, ἐν τῇ παρανομίᾳ σου τὴν ζέσιν ταύτην καὶ τοῦ πυρὸς ἐξῆψας τὴν φλόγα - πολὺν γὰρ ἔσχες ἁμαρτημάτων ἰὸν, ὃς ἐπὶ τοῦ παρόντος γυμνωθεὶς καὶ οὐκ ἐχαθάρθης ἀπὸ ἀκαθαρσίας σου, καὶ οὐ μὴ χαθαρθῇς οὐκ ἔτι, ἕως οὗ ἐμπλήσω τὸν θυμόν μου Ὁ ἐν σοί.» Μὴ βουληθεὶς 4\" γὰρ διὰ μετανοίας ἀχέσα. σθαί σου τὰ τραύματα, οὐ μὴ τύχῃς συγγνώμης, οὐδὲ μὴ καθάρσεως ἀπολαύσῃς, ἕως ἂν δῷς δίκας, ὑπὲρ ὧν παρηνόμησας \" εἴτα τὸ ἀψευδὲς τῶν εἰρη- ","t":"“For her blood is in her midst; … on the ground, to cover it with earth.” They suffer these things, he says, because of their excessive bloodshed …. “To bring up wrath for vengeance, to take vengeance, I have set her blood on a smooth rock, so as not to cover it.” I will not cover, he says, the [bloodshed] committed by them, but I will lay it bare and show it to all, like blood not poured on the earth and swallowed up, but cast on a smooth rock and kept forever, to accuse those who dared to shed it. “Therefore thus says Adonai the Lord: O city of blood, I too will make the firebrand great. And I will multiply the wood and kindle the fire, so that the flesh may melt and the broth be boiled away and the bones be scorched together. And it will stand empty on its coals, so that its bronze may be heated and its uncleanness melted in its midst, and its rust fail. Its rust will be brought low, and it will not come out of it.” “I will make the firebrand great,” he says, that is, I will increase the beginning of evils. “And I will multiply the wood,” meaning, I will provide many occasions and much fuel for the fire of evils, so that I may kindle it; and “the flesh being boiled,” that is, those in the city: some consumed by famine, scorched together like bones, others burned up by calamities of every kind, like flesh being boiled. And through the great abundance of the fire the broth too will be used up, and every necessary provision and every means of relief, so that finally the bronze itself, alone against the fire, will melt and be consumed together with the rust. For when those fighting for the city were defeated, it was handed over …; yet even when so many evils befell her, he says, she was not rid of the rust, but the inclination to sin remained in her. Therefore: “Her rust is great; her rust will be put to shame. In your uncleanness is a seething.” You yourself, he says, kindled this seething and the flame of the fire by your lawlessness; for you had much rust of sins, which has now been laid bare. “And you were not cleansed from your uncleanness, and you will not be cleansed any more until I have spent my wrath on you.” For since you were unwilling to heal your wounds by repentance, you will not obtain pardon or enjoy cleansing until you have paid the penalty for your transgressions. Then he shows the truthfulness of what was said by the dignity of the one who speaks.","f":"Theodoret, <i>Comm. Ezech.</i> 24.7 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/24-7)."},"theodoret-interpretatio-ezechielem/25.6":{"o":"α'-ε', Καὶ ἐγέγετο «(16γος Κυρίου πρὸς μὲ, «λέ: γων\" Υἱὲ ἀνθρώπου, στήρισον τὸ πρόσωπόν σοὺ ἐπὶ υἱοὺς ᾿Αμμὼν, καὶ προφήτευσον ἐπ᾿ αὐτούς. Καὶ ἐρεῖς τοῖς υἱοῖς Ἀμμών\": ᾿Ακούσατε Ἀγνθ' ὧν ἐπεχάρητε ἐπὶ τὰ ἅγιά μου, ὅτι ἐδεξηἢ -Ἰώθη, καὶ ἐπὶ τὴν γῆν τοῦ Ἰσραὴ.1, ὅτι ἠρανίσθη, καὶ ἐπὶ τὸν οἶκον τοῦ Ἰούδα, ὅτι ἐπορεύθη ἐν αἷχ' μαλωσίᾳ\" διὰ τοῦτο ἰδοὺ ἐγὼ παραδίδωμι ὑμᾶς τοῖς υἱοῖς Κεδὲμ εἷς κιηρονομίαν, καὶ κατασχη: γώσουσιν ἐν τῇ ἀπαρτίᾳ αὐτῶν ἐν σοὶ, καὶ δώ, σουσιν ἕν σοὶ τὰ σκηνώματα αὑτῶν \" αὐτοὶ Ῥάγονται τοὺς καρπούς σου, καὶ αὐτοὶ πίονται τὴν πιότητά σου\", Καὶ δώσω τὴν πόνλιν τοῦ ᾿Αμμὼν εἰς γομὰς καμήλων, καὶ τοὺς υἱοὺς ᾿Αμμὼγ εἰς γομὰς προδάτων, καὶ ἐπιγνώσεσθε, ὅτι ἐγὼ ᾿Αδωγαῖ Κύριος. Υἱοὺς Κεδὲμ οἱ ἄλλοι ἑρμηνευταὶ υἱοὺς Ἄγατο- «τῶν ἡρμήνευσαν \" εἰσὶ δὲ οὗτοι ἀπὸ Ἰσμαὴλ\" τὸ γένο; κατάγοντες. Λέγει τοίνυν ὁ τῶν ὅλων Θεὸς διὰ τοῦ ροφήτου πρὸς υἱοὺς ᾿Αμμών Ἐπειδὴ ἐφήσθητε θεασάμενοι τὸν ἀφιερωθέντα μοι νεὼν ὑπὸ μιαρῶν καὶ ἀνοσίων ἀνθρώπων πατηθέντα, καὶ τὴν γῆν τοῦ Ἰσραὴλ ἀφανισθεῖσαν, χἀὶ τὴν Ἰούδα φυλὴν αἰχμάλωτον γενομένην, ὑποχειρίους ὑμᾶς ποιήσω τοῖς πολλῷ τῶν Βαδυλωνίων ὑποδεεστέροις τε καὶ ἀσθενεστέροις, οἵ πολλαῖς σε περιδθαλοῦσι συμφοραῖς, τὰς μὲν σκηνὰς ἐν ταῖς σαῖς πόλεσι καταπηγνύντες, τὰς δὲ τῶν καμήλων ἀγέλας ἐν τῇ σῇ καταθδόσχοντες χώρᾳ, ὑμᾶς δὲ αὐτοὺς καθιστάντες νομέας Τούτων τοίνυν εἰς ὑμᾶς γιγνομένων, μαθήσεσθε ὡς οὐ διὰ τὴν ἐμὴν ἀσθένειαν πέπονθεν ὁ ἐμὸς λαὸς ἃ πέπονθεν, ἀλλὰ διὰ τὴν αὑτοῦ παρανομίαν. ς΄, ζ'. Διὰ τοῦτο τάδε «“1έγει ᾿Αδωγαῖ Κύριος\" Ανθ' ὧν ἐχρότησας τῇ χειρί 51 σου, καὶ ἐψόρησας τῷ ποδί σου, καὶ ἐπεχάρης 3 τῇ ψυχῇ σου ἐπὶ τὴν γῆν τοῦ Ἰσραή.1\" διὰ τοῦτο ἰδοὺ ἐγὼ ἐκτενὦ τὴν χεῖρά μου ἐπὶ σὲ, καὶ δώσω σε εἰς διαρπατγὴν ἐν τοῖς ἔθνεσι, καὶ ἐξολοθρεύσω σε ἐκ τῶν «ἰαῶν, καὶ ἀπολῶ σε ἐκ τῶν χωρῶν ἀπωλείᾳ, καὶ ἐπιγνώσῃ ὅτι ἐγὼ ᾿Αδωναῖ Κύριος. Ἐπειδὴ γὰρ, φησὶν, ἐφηδόμενος καὶ ἐπευφραινόμενος τοῖς τοῦ λαοῦ μου κακοῖς, καὶ ταῖς χερσὶν ἐχρότεις, καὶ ψότούτου χάριν χαλεπώτερα πείσῃ, καὶ δι' αὐτῶν μαθήσῃ τῶν πραγμάτων τὴν ἐμὴν δεσποτείαν. Ἐντεῦθεν ἐπὶ τὸν Μωὰό, ἀδελφὸν ὄντα τοῦ ᾿Αμμὼν, καὶ ἀστυγείτονα, μεταφέρει τὴν προφητείαν. εἶπε Μωὰδ καὶ Σηεὶρ \", Ἰδοὺ ὃν τρόπον 39 πάντα τὰ ἔθγη, οἶκος ἹἸσραὴ.1 καὶ Ἰούδα\" διὰ τοῦτο ἰδοὺ ἐγὼ παραλύω τὸν ὦμον Μωὰδ ἀπὸ πόλεων \"\" αὐτοῦ, ἀπὸ τῶν \"\" ἀκροτηρίων αὐτοῦ, ἐκλεκτὴν γῆν οἶκον Βαιθιασιμοὺθ \"5 ἐπάνω \"' πηγῆς πό- «ἶεως παραθαλασσίας τὴν \"\" Βαελμὼν καὶ τὴν Καριαθέμ. Τοὺς υἱοὺς Κεδὲμ ἐπὶ τοὺς υἱοὺς \"5 ᾿Αμμὼν δέδωκα αὐτοὺς 5\" εἰς κληρονομίαν, καὶ \"5 δώσω αὐτὴν εἰς ἔξαρσιν, ὅπως μὴ γένηται μγεία υἱῶν ᾿Αμμὼν ἐν τοῖς ἔθνεσι\". Καὶ ἐν\" Μωὰδ ποιἤσω ἐκδικήσεις, καὶ ἐπιγγώσεσθε \" ὅτι ἐγὼ Κύριος. Τὸν Σηεὶρ τῷ Μωὰθ συνῆψεν, ἐπειδὴ καὶ αὐτὸς τῶν γειτονευόντων ὑπῆρχε \" Σηεὶρ δὲ καλεῖ τοὺς ἀπὸ τοῦ Ἠσαῦ τὸ γένος χατάγοντας \" ἐχρημάτιζε δὲ καὶ Ἐδὼμ, τὸ πυῤῥὸν ἢ τὸ ἐρυθρόν’ τὸ Σηεὶρ δὲ, τὸ δασὺ καὶ τετριχωμένον. ᾿Αμφότερα δὲ ταῦτα εἶχεν Ἦμσαῦ ὁ τοῦ Ἰαχὼδ ἀδελφός. ε Ἐξῆλθε γὰρ, φησὶν, ὁ πρῶτος πυῤῥός \" ὅλος ὡσεὶ δορὰ, δασύς \" ν» καὶ ὁ πατριάρχης δὲ Ἰαχὼόδ περὶ αὐτοῦ πρὸς τὴν μητέρα. « Ἔστιν Ἡσαῦ ὁ ἀδελφός μου ἀνὴρ δασὺς, ἐγὼ δὲ ἀνὴρ λεῖος. » Ἐπειδὴ τοίνυν, φησὶ, Σηεὶρ καὶ Μωὰδ λαοῦ παρανομίαν τοῦτο ποιεῖν οὐκ ἀνεχόμενος. Διὸ ἐπήγαγε\" « ἐντρυφῶντες τοῖς τοῦ λαοῦ μου κακοῖς ἐτόλμησαν εἰπεῖν, ὅτι οὐδεμίαν ἔχει διαφορὰν ὁ ἐμὸς λαὸς πρὴ: τὰ λοιπὰ ἔθνη, εἰς ἐμὲ δὲ αὔτη ἡ βλασφημία χιγώ. ρηκεν, εἴπερ τοῖς τῶν ἄλλων ἐθνῶν εἰδώλοις παρε. πλησίως ἀσθενῶν οὐκ ἠδυνήθην ἐπαμῦναί μον τὸ λαῷ\" τούτου χάριν ε Παραλύω ὅ τὸν ὦμον Μυὲἤ ἀπὸ τῶν πόλεων \" αὐτοῦ\" » τουτέστι, τὴν ἰσγυν αὐτῶν καταλύσω᾽ οὐ μόνον δὲ τὰς ἐν ταῖς ἀχρωπόλεις ἀναστάτους ποιήσω. Παραλίας δὲ λέγει τὸς παρὰ τὴν νεκρὰν θάλασσαν διαχειμένας \" τῆς γὰρ ἄλλης θαλάσσης πόῤῥωθεν ᾧκουν οἱ Μωαδῖται. Λέγει δὲ καὶ τὰ τῶν πόλεων ὀνόματα, ὧν μέχρι τοῦ περ. ὄντος ὀλίγον μεμένηχε λείψανον\" καὶ τὰ μέν ἐστι Β ταύτης τῆς ᾿Αραθίας, τὰ δὲ ἐκείνης. Προστίθησι ἃ, ὅτι καὶ τούτους τοῖς αὐτοῖς παραδώσει πολεμία, οἷς καὶ τοὺς ἀδελφοὺς αὑτῶν τοὺς υἱοὺς ᾿Αμμὼν, καὶ ὅτι τῇ πείρᾳ μαθήσονται, ὡς δυνατός ἔστι λισπότης, ἐπαμῦναι μὲν δυνάμενος, διὰ δὲ τὴν τοῦ Καὶ ἐπιγνώσονται, ὅτι ἐγὼ Κύριος,» Οὕτω τὰ συμδησόμενα τῷ Μωλὰδ προαγορεύσας, ἐπὶ τὸν Σηεὶρ, τὸν καὶ ᾿Εδὼμ, μεταφέρει τὸν λόγο\" ιβ'-ιδ΄, Τάδε «λέγει ᾿Αδωναὶ Κύριος\" \"Αγϑ' ὧν ἐποίησεν ἡ ᾿Ιδουμαία ἐν τῷ ἐκδικῆσαι αὐτοὺ; ἐκδίκησιν ἐν μήνιδι 5 ἐν τῷ οἴκῳ Ἰούδα, καὶ ἐμγησικάχησαν, καὶ ἐξεδίχησαν δίκην ἀπ' αὖτῶν 5\" διὰ τοῦτο τάδε.1(έγει ᾿Αδωναῖ Κύριος\" Καὶ ἐχτεγῶ τὴν χεῖρά μου ἐπὶ τὴν Ἰδογμαίαν, καὶ ἐξολοθρεύσω ἐξ αὑτῆς ἄνθρωπον καὶ κτῆγικ, καὶ θήσομαι αὐτὴν ἔρημον, καὶ ἐκ Θαιμὰν κοὶ Δαιδὰν Ἶ διωκόμενοι ἐν ῥομφαίᾳ πεσοῦντωι. Καὶ δώσω τὴν ἐκδίκησίν μου ἐπὶ τὴν ᾿Ιδουμαίαν ἐν χειρὶ λαοῦ μου ᾿Ισραὴ.1, καὶ ποιήσουσιν ἐν τῇ ᾿Ιδουμαίᾳ κατὰ τὴν ὀργήν μου \", καὶ ἐπιγγώσονται τὴν ἐκδίκησίν μου, «λέγει ᾿Αδωναῖ Κύρως. Ἐπειδὴ γὰρ οὐ μόνον παραπλησίως Μωαθίταις χοὶ ᾿Ἀμμανίταις ἐφήσθησαν, ἀλλὰ καὶ ἔργοις ᾽ τὴν οχείαν ἐπεδείξαντο πονηρίαν, τὴν προτέραν ἐκείνη) μῆνιν φυλάξαντες - « Ἐνεχότει γὰρ, φησὶν, Ἠσῦ τῷ \"9 Ἰακὼδ περὶ τῆς εὐλογίας ἧς ηὐλόγησεν αὐτὸν ὁ πατὴρ αὐτοῦ \" » τούτου χάριν οὐκ ἑτέροις αὐτὸ; πολεμίοις παραδώσω, ἀλλ᾽ αὐτῷ τῷ ὑπ᾽ αὐτῶν ἐδιχν μένῳ λαῷ μον, ὥστε διὰ τῆς παντελοῦς ἐρημίπί μαθεῖν αὐτοὺς τῆς ἐμῆς δεσποτείας τὴν δύναμιν. Θαιμὰν δὲ πόλις τῆς Ἰδουμαίας, καὶ Δαιδὰν τως, τῶν ἀπὸ Χεττούρας γενομένων τῷ πατριάρχῃ ᾿Αδραὰμ, ἐπώνυμοι δὲ ἦσαν τῶν οἰχιστῶν. Ἐπὶησίαζε δὲ ἡ Δαιδὰν τῇ Ἰδουμαίᾳ, καὶ συνεφώνει. πὰ κατὰ τούτους προαγορεύσας, ἐπὶ τοὺς ἀλλοφύλον μεταφέρει τὴν πρόῤῥησιν. Ἰδουμαῖοι γὰρ οὐκ ἀλλέ᾽ φυλοι, τοῦ ᾿Ισαὰκ ὄντες \"' ἀπόγονοι \" οὔτε μὴν ᾿Δ΄ μανῖται καὶ Μωαδῖται, ἐκ τοῦ Λὼτ τὸ γένος χαῖ\" άγοντες. Ἦσαν μὲν οὖν ἀλλόφυλοι καὶ Τύριοι καὶ δι’ δώνιοι, καὶ οἱ ἄλλοι πάντες οἱ τούτων πλησιόχωροι ᾿Α διαφερόντως δὲ ἀλλοφύλους ἡ θεία καλεῖ Γραφὴ ρωνίτας, καὶ ᾿Αζωτίους, ἐπειδὴ τῇ τοῦ Ἰούδα φυλῇ συνημμένην εἶχον τὴν γῆν, καὶ λίαν ἦσαν ὅμοροι͵ καὶ πλησιόχωροι. Λέγει τοίνυν καὶ τὰ τούτοις συμδησόμενα. ἐποίησαν οἱ ἀλιλόφυμλοι ἐν μήνιδι\"\", καὶ τοῦ διαφθεῖραι \"\" κατ᾽ ἔχθραν αἰώγιον. Διὰ τοῦτο τάδε.1έγει ᾿Αδωναϊ Κύριος \" ᾿Ιδοὺ ἐγὼ ἐκτενῶ χεῖράς μου \"\" ἐπὶ τοὺς ἀλλοφύλους, καὶ πουςτοὺς κατοικοῦντας τὴν παραλίαν 5. Καὶ ἐπ ποιήσω εἰς αὑτοὺς ἐκδικήσεις μεγάλας ἐν ἐλλε- ἡμοῖς θυμοῦ μου, καὶ ἐπιγγώσογται, ὅτι ἐγὼ Ὦ ᾿Αδωναῖ Κύριος, ἐν τῷ δοῦγαι τὴν ἐκδίκησίν μον ἃς ἐπ᾿ αὐτούς. Καὶ τούτοις ὁμοίως μῆνιν ἐγχαλεξ. Μνησιχαχήσαντες γὰρ, φησὶ, τῷ λαῷ μου, ὡς νενικηχότι καὶ τὴν οἰκείαν βασιλείαν κρατύναντι, τὸν τῆς συμφορᾶς καιρὸν τιμωρίας ἐποιήσαντο, καὶ ἐπαναστάντες μυρία τοῖς κακά\" τούτου χάριν ἐγὼ δίκας αὐτοὺς τῆς μήγιδος πράξομαι, καὶ θεηλάτοις αὐτοὺς παραδώσω πληγαῖς, καὶ σὺν τοῖς ἄρχουσι τοὺς ὑπηκόους διαφθερῶ, καὶ ἀφύκτοις αὐτοὺς ἐχδώσω κακοῖς \" ἵνα δι΄ ὧν ὑπομένουσι τῆς ἐμῆς δεσποτείας ἐπιγνῶσι τὴν δύναμιν. Ἡμεῖς δὲ μὴ ἀναμένωμεν διὰ τῆς τῶν κακῶν πείρας τὸν ἡμέτερον ἐπιγνῶναι Δεσπότην: ἀλλὰ διὰ τῶν ἀεννάων αὐτοῦ δωρεῶν δεξάμενοι τὴν ἢοϊδ ἐπίγνωσιν, εὐγνώμονες περὶ τὰς εὐεργεσίας γενώ- μεθα, καὶ φύγωμεν τῆς μήνιδος τὸ πάθος, τοὺς ὁλε- \"θρίους τούτου μαθόντες καρπούς \" καὶ τὴν ἀποστο- λιχὴν φυλάξωμεν ἐντολὴν, μὴ ἀναμένοντες τῇ λύπῃ τῇ κατ᾽ ἀλλήλων ἐπιδῦναι τὸν ἥλιον - ἀλλὰ πρὸ τῶν ἐχείνου δυσμῶν τὴν ὀργὴν κατασδέσωμεν. Οὕτω γὰρ καὶ τὴν καθ᾽ ἡμῶν ὀργὴν τοῦ δικαίου χριτοῦ παύσομεν, καὶ τὴν ἐράσμιον ἐχείνην καὶ τριπόθητον εὖ- 416 μένειαν χαρπωσόμεθα ἧς εἴη πάντας ἡμᾶς ἐπιτυ- εἷϊ χεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν τυη!. Ἰησοῦ Χριστοῦ, μεθ᾽ οὗ τῷ Πατρὶ ἡ δόξα, σὺν τῷ ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας τῶν αἰώνων 7:","t":"“And the word of the Lord came to me, saying: Son of man, set your face against the sons of Ammon and prophesy against them. And you will say to the sons of Ammon: Hear …: Because you rejoiced over my holy things when they were profaned, and over the land of Israel when it was laid waste, and over the house of Judah when it went into captivity, therefore, behold, I am handing you over to the sons of Kedem as an inheritance, and they will settle their encampment in you and pitch their tents in you; they will eat your fruits and drink your richness. And I will make the city of Ammon a pasture for camels and the sons of Ammon a pasture for sheep, and you will know that I am Adonai the Lord.” The other translators rendered “sons of Kedem” as “sons of the East”; these are of Ishmael, tracing their descent [from him]. So the God of all says through the prophet to the sons of Ammon: Since you rejoiced to see the temple consecrated to me trampled by defiled and unholy men, the land of Israel laid waste, and the tribe of Judah made captive, I will make you subject to those far inferior and weaker than the Babylonians, who will surround you with many calamities, pitching their tents in your cities and grazing their herds of camels in your country, and making you yourselves their herdsmen. When these things happen to you, you will learn that my people suffered what it suffered not because of my weakness but because of its own lawlessness. “Therefore thus says Adonai the Lord: Because you clapped your hand and stamped your foot and rejoiced in your soul over the land of Israel, therefore, behold, I will stretch out my hand against you and give you as plunder among the nations, and I will destroy you from among the peoples and ruin you from among the countries, and you will know that I am Adonai the Lord.” Since, he says, you rejoiced and exulted over the evils of my people, clapping your hands and stamping [your feet], you will suffer harsher things for this, and through the events themselves you will learn my lordship. From here he turns the prophecy to Moab, Ammon's brother and neighbor. “… Moab and Seir said: Behold, the house of Israel and Judah is like all the nations; therefore, behold, I am loosening the shoulder of Moab from its cities, from its frontiers, the choice land, the house of Beth-jeshimoth, above the spring of the city by the sea, Baal-meon and Kiriathaim. To the sons of Kedem, together with the sons of Ammon, I have given them as an inheritance, and I will give it over to destruction, so that there may be no remembrance of the sons of Ammon among the nations. And on Moab I will carry out punishments, and you will know that I am the Lord.” He joined Seir to Moab because Seir too was one of the neighbors. By Seir he means those descended from Esau; and Esau was also called Edom. Edom means ruddy or red, and Seir, shaggy and hairy; and Esau, Jacob's brother, had both. “For the first came out ruddy,” it says, “all over like a hairy hide”; and the patriarch Jacob said of him to his mother: “Esau my brother is a hairy man, but I am a smooth man.” Since, then, he says, Seir and Moab, reveling in the evils of my people, dared to say that my people is no different from the other nations, and this blasphemy reached me, as though I, weak like the idols of the other nations, could not defend my people, whereas I was unwilling to do so because of the people's lawlessness, for this reason “I am loosening the shoulder of Moab from its cities,” that is, I will break their strength; and not only … but I will also lay waste the [cities] on the heights. He calls “by the sea” the cities lying beside the Dead Sea; for the Moabites lived far from the other sea. He also gives the names of the cities, of which a small remnant has survived to the present; some are in this Arabia, some in the other. He adds that he will hand these too over to the same enemies to whom he handed their brothers, the sons of Ammon, and that they will learn by experience that the Master is mighty, able to defend, but unwilling to do so because of the [people's lawlessness]. That is why he added: “And they will know that I am the Lord.” Having thus foretold what will happen to Moab, he turns the discourse to Seir, also called Edom: “Thus says Adonai the Lord: Because Idumea acted by taking vengeance in wrath on the house of Judah, and bore a grudge, and exacted justice from them, therefore thus says Adonai the Lord: I will stretch out my hand against Idumea and destroy from it human being and beast, and I will make it desolate; and those pursued from Thaiman and Daidan will fall by the sword. And I will lay my vengeance on Idumea by the hand of my people Israel, and they will deal with Idumea according to my anger, and they will know my vengeance, says Adonai the Lord.” For since they not only rejoiced like the Moabites and Ammonites, but also showed their own wickedness in deeds, keeping up that old wrath (“For Esau bore a grudge against Jacob,” it says, “because of the blessing with which his father blessed him”), for this reason I will hand them over not to other enemies, but to my people itself, which they persecuted, so that through utter desolation they may learn the power of my lordship. Thaiman is a city of Idumea; and Daidan [was one] of the sons born to the patriarch Abraham by Keturah, [and the places] were named after their founders; Daidan was near Idumea and allied with it. Having foretold what concerns these, he turns the prediction to the foreigners. For the Idumeans are not foreigners, being descendants of Isaac; nor are the Ammonites and Moabites, who trace their descent from Lot. The Tyrians and Sidonians were foreigners too, and all their other neighbors; but the divine Scripture calls foreigners above all the [Ekr]onites and Azotians, since their land adjoined the tribe of Judah and they were very close neighbors. So he also tells what will happen to them: “… the foreigners acted in wrath, … to destroy, out of everlasting enmity. Therefore thus says Adonai the Lord: Behold, I will stretch out my hands against the foreigners, and … those who live along the coast. And I will carry out great punishments on them with rebukes of my wrath, and they will know that I am Adonai the Lord, when I lay my vengeance on them.” He charges these too with wrath. For bearing a grudge against my people, he says, as one that had defeated them and strengthened its own kingdom, they made the time of its calamity a time of revenge, rose up, and [did] it countless evils. For this reason I will exact from them the penalty for their grudge, hand them over to blows sent by God, destroy the subjects together with the rulers, and give them over to inescapable evils, so that through what they suffer they may recognize the power of my lordship. But let us not wait to recognize our Master through the experience of evils; rather, having received the knowledge of him through his ever-flowing gifts, let us be grateful for his benefits, and flee the passion of grudge-bearing, having learned its deadly fruits. And let us keep the apostolic commandment, not letting the sun go down on our anger against one another, but quenching our wrath before it sets. For so we shall also stop the wrath of the just Judge against us, and reap that lovely and thrice-longed-for favor. May we all obtain it by the grace and love for humanity of our Lord Jesus Christ, with whom be glory to the Father, with the Holy Spirit, to the ages of ages.","f":"Theodoret, <i>Comm. Ezech.</i> 25.6 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/25-6)."},"theodoret-interpretatio-ezechielem/26.19":{"o":"ιθ', χ'. Ὅτι τάδε «“έγει ᾿Αδωναῖ Κύριος \" Ὅταν δῶ σε πόλιν ἠρημωμένην, ὡς τὰς πόλεις τὰς μὴ χκατοικηθησομένας, ἐν τῷ ἀναγαγεῖν μὲ ἐπὶ σὲ τὴν ἄδυσσον, καὶ καλύψει\") σε ὕδωρ πο.ῖύ. Καὶ καταδιδάσω σε πρὸς τοὺς καταθαίνοντας εἰς βόθρον, πρὸς λαὸν αἰῶνος, καὶ κατοικιῶ σε εἰς βάθη τῆς γῆς, ὡς ἔρημον αἰώνιον μετὰ καταδαιγόντων εἰς ἐπὶ γῆν ζωῆς. --- \"Αδυσσον ἐκάλεσε τοῦ Βαδυλωνίον τὴν στρατείαν διὰ τὸ πλῆθος. Ἐπειδὴ γὰρ καὶ αὐτὴ περίῤῥητός ἐστι, καὶ νῆσος ἐμφερὴς, πᾶσα μὲν ἔνδον ἐν τῇ θαλάττῃ κειμένη, μίαν δὲ ἀπὸ γῆς εἴσοδον ἢ ἔχουσα, ἁρμοδίως ἐχρήσατο τῇ τροπῇ, ὕδωρ ποιὺ καὶ ἄδυσσον καλέσας τῶν πολεμίων τὸ πλῆθος. Τὸ δὲ, « Καταδιδάσω πρὸς τοὺς χαταθαίνοντας εἰς βόθρον πρὸς λαὸν αἰῶνος \"» τὸν θάνατον σημαίνει, ὑφ᾽ ὃν τελοῦσιν ἅπαντες δ᾽ τὸν παρόντα αἰῶνα οἱ τὸν βίον ἐπεξιόντες δ', Λαὸν τοίνυν αἰῶγος τοὺς νεκροὺς ὠνόμᾶσε. Τὸ δὲ, « Μὴ ἀναστῇς ἐπὶ γῆν ζωῆς, » τὸ ψαλμικὸν ἐκεῖνο δηλοῖ «ε Διὰ τοῦτο οὐκ ἀναστί ἀσεθεῖς ἕν χρίσει, οὐδὲ ἁμαρτωλοὶ ἐν βουλῇ δικαίων. » ᾿Ασεθεῖς δὲ ὄντες καὶ οἱ τηνικάδε Τύρον οἰκήσαντες, εἰς; γῆν ζωῆς οὐκ ἀναστήσονται \" ταύτην δὲ ὁ μακάριος Δαδὶδ χώραν ζώντων ὀνομάζει. « Ὅτι ἐῤῥύσατο γὰρ, φησὶ, τὴν ψυχῆν μου ἐκ θανάτου, τοὺς ὀφθαλμούς μου ἐκ τῶν 45 δακρύων, καὶ τοὺς πόδας μου ἀπὸ ὀλισθήματος, τοῦ εὐαρεστῆσαι δ᾽ ἐνώπιον Βυρίου ἐν χώρᾳ ζώντων. » Καὶ ὁ Κύριος ἐν τοῖς ἱεροῖς Εὐαγγελίοις ταύτην ποιεῖται τὴν διαίρεσιν. « Οὗτοι γὰρ, φησὶν, ἀναστήσονται εἰς ζωὴν αἰώνιον, καὶ οὗτοι εἰς κόλασιν καὶ αἰσχύνην αἰώνιον. » ᾽'Απειλεῖ τοίνυν καὶ τοῖς τηνικαῦτα τὴν Τύρον οἰκοῦσι, μετὰ τῆς ἀσεδείας ζῶσινδ, οὐ μόνον τοῦ Βαδυλωνίου τὴν ἔφοδον, καὶ τὸν δι᾽ ἐχείνου γενόμενον ὅλεθρον, ἀλλὰ καὶ ἐν τῷ μέλλοντι βίῳ ἀλγεινά τε καὶ ἀνιαρά, Τί γὰρ ἀλγεινότερον τοῦ μὴ ἀναστῆναι ἐπὶ Β γῆν ζωῆς; Τούτοις ἐπάγει \"","t":"“For thus says Adonai the Lord: When I make you a desolate city, like the cities that will not be inhabited, when I bring up the deep against you and much water covers you, and I bring you down to those who go down into the pit, to the people of old, and settle you in the depths of the earth, like an everlasting wilderness, with those who go down …, so that … on the land of life.” He called the army of the Babylonian a deep because of its multitude. For since Tyre too is surrounded by water and like an island, lying wholly within the sea and having only one entrance from the land, he fittingly used the figure, calling the multitude of the enemies much water and a deep. “I will bring you down to those who go down into the pit, to the people of old” signifies death, to which all who pass through life in this present age are subject; so he named the dead “the people of old.” And “that you may not rise on the land of life” points to that verse of the psalm: “Therefore the impious will not rise in judgment, nor sinners in the council of the righteous.” Since those who lived in Tyre at that time were impious, they will not rise to the land of life; and the blessed David calls this the land of the living: “For he has delivered my soul from death, my eyes from tears, and my feet from slipping, that I may be pleasing before the Lord in the land of the living.” And the Lord in the holy Gospels makes this division: “For these will rise to eternal life, and those to punishment and eternal shame.” So he threatens those who lived in Tyre at that time, living in impiety, not only with the Babylonian's attack and the destruction it brought, but also with painful and grievous things in the life to come. For what is more painful than not to rise on the land of life? To these he adds:","f":"Theodoret, <i>Comm. Ezech.</i> 26.19 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/26-19)."},"theodoret-interpretatio-ezechielem/26.21":{"o":"κα΄, ᾿Απωλείᾳ 5 σὲ δώσω, καὶ οὐκ ὑπάρξεις ἔτι, καὶ ζητηθήσῃ, καὶ οὐκ εὑρεθήσῃ εἰς τὸν αἰῶνα, «1έγει ᾿Αδωναῖ Κύριος. ἽἌπαντες οἱ θεῖοι προφῆται καὶ οἱ ἱεροὶ ἀπόστολοι τοῦ αὐτοῦ Πνεύματος ἐξιώθησαν᾽ οὐ τοίνυν ἀλλήλοις ἐναντία φθέγγονται\" πγεῦμα γὰρ ἀληθείας τὸ Πνεῦμα τὸ ἅγιον. Εἰ δὲ τοῦ αὐτοῦ Πνεύματος οἱ θεῖοι ἠξιώθησαν προφῆται, καὶ ἀληθείας πνεῦμα τὸ Πνεῦμα τὸ ἅγιον, σύμφωνα τῶν μακαρίων προφητῶν τὰ θεσπίσματα. Κἂν εὕρωμεν περιωρισμένην τῆς Τύρου τὴν ἐρημίαν παρὰ τῷ προφήτῃ Ἡσαΐᾳ, καὶ ἀκούσωμεν τοῦ προφήτου Ἰεζεχιὴλ λέγοντος τῇ Τύρῳ\" « Ζητηθήσῃ, καὶ οὐκ εὑρεθήσῃ εἰς τὸν αἰῶνα, λέγει ᾿Αδωναῖ Κύριος\" » οὐ δια- ( φωνεῖν φήσομεν τοὺς προφήτας, ἀλλ᾽ ἐκ τῶν τῆς Ῥραφῆς ἰδιωμάτων τὸ ζητούμενον λύσομεν. Οἶδε γὰρ πολλάκις καὶ τὸν ὀλίγον χρόνον αἰῶνα καλεῖν ἡ θεία Γραφή. Τοιοῦτόν ἔστι τὸ ὑπὸ τοῦ μακαρίου Δαθὶδ εἰρημένον\" « Ὁ αἰὼν ἡμῶν εἰς φωτισμὸν τοῦ προσὦπου σου. » Καὶ μὴν ὁ αὐτός φησιν\" «Αἱ ἡμέραι τῶν ἐτῶν ἡμῶν ἐν αὐτοῖς ἑδδομήχοντα ἔτη, ἐὰν δὲ ἐν δυναστείαις, ὀγδοήκοντα ἔτη, καὶ τὸ πλεῖον αὐτῶν κόπος καὶ πόνος.» Καὶ τοσοῦτον τοίνυν εἰδὼς τὸν ἀνθρώπινον βίον, αἰῶνα τοῦτον ὠνόμασε. Τὸ οὖν, « Οὐκ εὑρεθήσῃ εἰς τὸν αἰῶνα, ν τουτέστιν, εἰς τὸν δρισθέντα σοι\" τῆς ἐρημίας αἰῶνα - ὡρίσθη δὲ αὐτῇ ἑδδομηχονταέτης χρόνο; διὰ Ἡσαΐου τοῦ προφήτου. ΕἸ δὲ καὶ πνευματικώτερόν τις βουληθείη νοῆσαι τὸ χωρίον, εὑρήσει καὶ οὕτως ἀληθῆ τὴν προφητείαν. Ἐὰν γάρ τις ἐπιζητήσῃ τὴν Τύρον, οὐκ εὑρήσει ἐκείνην τὴν προτέραν \" ἐκείνη μὲν γὰρ ἦν 55 δυσσεδῆς\" ἡ δὲ μετ' ἐχείνην τὴν ἐρημωθεῖσαν καὶ ἀναθηλήσασα, εὐσεδὴς ὁρᾶται, τῷ τῆς θεογνωσίας χκαταυγαζομένη φωτί. Εἴτε οὖν κατὰ τὸ. ῥητὸν βούλεταί τις νοῆσαι τὴν προφητείαν, εὑρήσει αἰῶνα ὀνομαζόμενον τὸν ὁρισθέντα αὐτῇ χρόνον \" εἴτε εἰς τὸ ","t":"“I will give you over to destruction, and you will be no more; and you will be sought and not found forever, says Adonai the Lord.” All the divine prophets and the holy apostles were counted worthy of the same Spirit; so they do not say things contrary to one another, for the Holy Spirit is the Spirit of truth. And if the divine prophets were counted worthy of the same Spirit, and the Holy Spirit is the Spirit of truth, the oracles of the blessed prophets agree. So even if we find in the prophet Isaiah that the desolation of Tyre is limited, and hear the prophet Ezekiel saying to Tyre, “You will be sought and not found forever, says Adonai the Lord,” we shall not say that the prophets disagree, but shall resolve the question from the idioms of Scripture. For the divine Scripture often calls even a short time an age. Such is what the blessed David said: “Our age is in the light of your face.” And yet the same man says: “The days of our years in them are seventy years, and if in strength, eighty years, and the most of them toil and pain.” Knowing human life to be only that long, he named it an age. So “You will not be found forever” [literally, “for the age”] means: for the age of desolation fixed for you; and a time of seventy years was fixed for it through Isaiah the prophet. And if anyone wishes to understand the passage more spiritually, he will find the prophecy true in this way too. For if anyone looks for Tyre, he will not find that former Tyre; for that one was impious, but the one that flourished again after it had been laid waste is seen to be pious, lit up by the light of the knowledge of God. Whether, then, someone wishes to understand the prophecy according to the letter, he will find that the time fixed for it is called an age; or if …","f":"Theodoret, <i>Comm. Ezech.</i> 26.21 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/26-21)."},"theodoret-interpretatio-ezechielem/26.7":{"o":"α΄,.Β. Καὶ ἐγένετο ἐν τῷ ἑνδεκάτῳ ἔτει, μιᾷ τοῦ μηνὸς, ἐγέγετο 1όγος Κυρίου πρὸς μὲ, ὧν \" εἶπε Σὸρ\" ἐπὶ ᾿Ιερουσαλὴμ, Εὖγε, συνετρίδη, ἀπόλω.λε \"5, τὰ ἔθνη ἐπεστράφη πρὸς μὲ, ἡ πλήρης \"\" ἠρήμωται. Ἔν τῷ ἐνδεκάτῳ ἔτει τῆς Ἰεχονίονυ μὲν αἰχμαλωσίας, Σεδεκίου δὲ βασιλεία: ἐν τῷ τετάρτῳ μηνὶ, ἐννάτῃ \"5 τοῦ μηνὸς, ἑάλω ὑτὸ τῶν Βαδυλωνίων ἡ Ἱερουσαλήμ. Πρὸ ὀλίγων τοίνυν ἡμερῶν τῆς ἁλώσεως, κελεύεται ὁ προφήτης κατὰ τῆς Τύρον τοὺς προφητικοὺς ποιήσασθαι λόγους. Ἢ γὰρ Τύρος Σὸρ τῇ ἐπιχωρίῳ προσαγορεύεται φωνῇ, Ἐφήσθη δὲ καὶ αὐτὴ \" τῇ τῆς Ἱερουσαλὴμ πολιορκίᾳ, καὶ ὑπέλαδεν, ὅτι τῆς περιφανεστάτης ἐκείνης καταλυθείσης πόλεως, αὐτὴ τὸ κράτος κατὰ πάντων τῶν πλησιοχώρων ἐθνῶν ἀναδύσεται. γ΄-ς΄. Διὰ τοῦτο τάδε “λέγει ᾿Αδωναῖ Κύριος \" Ἰδοὺ ἐγὼ ἐπάγω ἐπὶ \" Σὸρ, καὶ ἀγάξω ἐπὶ σὲ πολλὰ, ὡς ἀναδαίνει ἡ θάλασσα τοῖς χύμασιν αὑτῆς, καὶ 3 χαταδαϊοῦσι τὰ τείχη σου \"\" Καὶ καθε.οῦσι\" τοὺς πύργους σου, καὶ λιχμήσω τὸν χοῦν αὐτῆς ἀπ᾽ αὐτῆς, καὶ δώσω αὐτὴν \" ἔσται ἐν μέσῳ γαὶ Κύριος, καὶ ἔσται εἰς προνομὴν τοῖς ἔθνεσι Καὶ αἱ θυγατέρες αὐτῆς αἱ ἐν τῷ πεδίῳ μακαίρᾳ ἀναιρεθήσονται, καὶ γνώσονται, ὅτι ἐγὼ Κύριος. Τὴν τῶν Βαδυλωνίων αὐτῇ 9 στρατείαν ἀπειλεῖ διὰ τούτων \" λέγει δὲ, καὶ τοὺς περιδόλους αὐτῆς καταλυθήσεσθαι, καὶ ἔρημον αὐτὴν γενήσεσθαι, ὥστε ἐοικέναι πέτραις τισὶ λείαις, αἷς τὰς σαγήνας ἐξαπλοῦν εἰώθασιν οἱ ἁλιεῖς. Λέγει δὲ καὶ τὰς ὑπηκόους αὐτῇ πόλεις καὶ κώμας ἀναστάτους ἔσεσθαι \" ταύτας γὰρ θυγατέρας αὐτῆς ὀνομάζει. Σημαίνει δὲ καὶ τὸ ἀπὸ τῶν συμφορῶν κέρδος\" ζ΄, η΄, Γνγώσονται γὰρ, φησὶν, ὅτε ἐγὼ Κύριο;. Ὅτι τάδε λέγει ᾿Αδωγαῖ Κύριος \" ᾿Ιδοὺ ἐγὼ ἄγω 3 ἐπὶ σὲ, Σὸρ, τὸν Ναδουχοδονόσορ βασιλέι Βαδυϊῶγος ἀπὸ τοῦ βοῤῥᾶ - βασιλεὺς βασιλέων ἐστὶ, μεθ' ἵππων καὶ ἁρμάτων, καὶ ἱππέων, καὶ ἀγωγῆς “\"\" ἐθγῶν ποιιλῶν σφόδρα. Οὗτος τὰς θυγατέρας σου τὰς ἐν τῷ πεδίῳ μακαίρᾳ ἀνελεῖ, καὶ δώσει ἐπὶ σὲ προρυλαχὴν, καὶ περιοικοδομήσει ἐπὶ σὲ κύκλῳ χάρακα, καὶ περίστασιν ὅπλων, καὶ τὰς 1όγχας αὑτοῦ ἀπέναντί σου δώσει. --εἰώθασιν οἱ ἐπιόντες πολέμιοι, ὥστε καὶ τὰ ἔξω ληΐζεσθαι, καὶ σπάνει 5\" τῶν ἀναγκαίων τοὺς πολιορχουμένους φθείρεσθαι - περιοικοδομεῖν' δὲ τὰ οἶχοδομούμενα ἔξωθεν ὑπὸ τῶν πολεμίων τείχη καλεῖ, Προσθήσει δὲ, φησὶ, τῇ περιτειχίσει ταύτῃ χαραμὲν ἐξιέναι τολμᾷν, ῥᾳδίως δὲ παντοδαπὰ 3: ἀχοντίζεσθαι βέλη. Εἶτα ἐπάγει \" ","t":"“And it came to pass in the eleventh year, on the first of the month, that the word of the Lord came to me, … Sor said against Jerusalem: Aha! … she is broken, she has perished, the nations have turned to me; she who was full has been laid waste.” In the eleventh year of Jeconiah's captivity and of Zedekiah's reign, in the fourth month, on the ninth of the month, Jerusalem was taken by the Babylonians. A few days before the capture, then, the prophet is commanded to speak his prophetic words against Tyre; for Tyre is called Sor in the language of the country. She too rejoiced at the siege of Jerusalem, and supposed that once that most illustrious city was destroyed, she herself would take power over all the neighboring nations. “Therefore thus says Adonai the Lord: Behold, I am bringing … against Sor, and I will bring up many against you, as the sea comes up with its waves; and they will cast down your walls and pull down your towers; and I will scrape her dust from her and make her … will be in the midst … Lord; and she will become plunder for the nations. And her daughters in the plain will be slain by the sword, and they will know that I am the Lord.” By these words he threatens her with the army of the Babylonians. He says that her walls will be destroyed and that she will become desolate, so as to look like smooth rocks on which fishermen usually spread their nets. He also says that the cities and villages subject to her will be laid waste; for he names these her daughters. And he signifies the gain that comes from the calamities: “For they will know,” he says, “that I am the Lord. For thus says Adonai the Lord: Behold, I am bringing against you, Sor, Nebuchadnezzar king of Babylon from the north (he is king of kings), with horses and chariots and horsemen, and a gathering of very many nations. He will slay your daughters in the plain with the sword, and set an outpost against you, and build a palisade all around you, and an array of weapons, and set his spears against you.” … as invading enemies usually do, so as both to plunder what lies outside and to destroy the besieged by lack of necessities. By “building around” he means the walls built outside by the enemies. And to this circumvallation, he says, he will add a palisade, … dare to go out, and be easily shot with missiles of every kind. Then he adds:","f":"Theodoret, <i>Comm. Ezech.</i> 26.7 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/26-7)."},"theodoret-interpretatio-ezechielem/26.9":{"o":"θ΄ιδ΄. Τὰ τείχη σου, καὶ τοὺς πύργους σου Α καθελεῖ ἐν τοῖς ὅπιῖοις 3 ἑαυτοῦ. ᾿Απὸ τοῦ πιλήὕους τῶν ἵππων 3 αὑτοῦ καταχαλύψει σε ὁ κογιορτὸς αὑτῶν, καὶ ἀπὸ τῆς φωνῆς τῶν ἱππέων αὑτοῦ, καὶ τῶν τροχῶν τῶν ἀρμάτων αὐτοῦ, σεισθήσεται τὰ τείχη σου, εἰσπορευομένου αὐτοῦ τὰς πύλας σου, ὡς εἰσπορευομένου 8 εἰς πόλιν ἐκ πεδίου. Ἐν ταῖς ἀπλαῖς τῶν ἵππων αὐτοῦ καταπατήσουσι πάσας τὰς πλατείας σου\" τὸν Δαόν σου μακαίρᾳ ἀγελεῖ, καὶ τὴν ὑπόστασιν 3 τῆς ἰσχύος σου ἐπὶ τὴν γῆν κατάξει. Καὶ προγομεύσει τὴν δύναμίν σου, καὶ σχυλεύσει τὰ ὑπάρχοντά σον, καὶ καταδαλεῖ τὰ τείχη σου, καὶ τοὺς οἴκους σου τοὺς ἐπιθυμητοὺς καθελεῖ \"5, καὶ τοὺς λίθους σου, καὶ τὰ ξύλα σου, καὶ τὸν χοῦν σου εἰς μέσον τῆς θαλάσσης ἐμδαμλεῖ. Καὶ κατα- ἀύσει\" τὸ πλῆθος τῶν μουσικῶν σου, καὶ ἡ φωγὴ τῶν ψ\"αλτηρίων σου οὐ μὴ ἀκουσθῇ ἔτι. Καὶ δώσω σϑ εἰς \"\" καὶ οὗ μὴ οἰκοδομηθῇς ἔτι, ὅτι ἐγὼ λελάληκα\", “έγει ᾿Αδωγαῖ Κύριος. ᾿Αληθῆ, φησὶ, πάντα τὰ ὑπ' ἐμοῦ προαγορευόμενα. Ὡς ἀψευδῇ τοίνυν δέξαι τὴν πρόῤῥησιν, ὅτι καὶ τὰ τείχη σου καθελοῦσιν οἱ Βαδυλώνιοι, καὶ τὰς οἰκίας σου καταλύσαντες τὰς πλησιαξούσας, αὐτὰς ἐκ τῶν λίθων ἐμπλήσουσι “ τοτοῦτος δὲ ἔσται τῶν ἵππων καὶ τῶν ἁρμάτων ὁ κτύπος, ὡς δοκεῖν σεισμῷ τινι χατασείεσθαι τὴν πόλιν. Καὶ τὰ ὑπάρχοντά σου ληΐσονται, τοὺς δὲ οἰκήτοράς σου ἐξανδραποδίσουσι “ τοσαύτη δὲ καταλήψεται ἐρημία, ὡς ἐν σοὶ τοὺς ἁλιέας ξηραίνειν τὰς βραχεῖσας σαγἦνας, καὶ ἅπερ ποιεῖν εἰώθασιν ἐν ταῖς λείαις πέτραις, ταῖς τῇ θαλάττῃ πλησιαξούσαις, τοῦτο ἐν σοὶ διὰ τὴν πολλὴν ἐρημίαν ποιήσουσι. Τὸ δὲ, «ε Οὐκ ἔτι οὐ μὴ οἰκοδομηθήσῃ, » ἐκ τῆς τοῦ μακαρίου Ἡσαΐου γὰρ ὁ προφήτης λυπηρὰ τῇ Τύρῳ προεθέτπισεν, ἀλλὰ χρόνῳ τινὶ ῥητῷ τὰ λυπηρὰ περιώρισε \" « Καταλειφθήσεται γὰρ, φησὶ, Τύρος ἑδδομήχοντα ἔτη, ὡς χρόνον βασιλέως ἑνὸς, ὡς χρόνον ἀνθρώπου \" καὶ ἔσται, μετὰ τὰ ἑδδομήκοντα ἔτη ἐπισκοπὴν ποιήσει ὁ Θεὸς Τύρου, καὶ πάλιν ἀποχατασταθέσεται εἰς τὸ ἀρχαῖον, καὶ ἔσται ἐμπόριον πάσαις ταῖς βασιλείαις τῆς οἰκουμένης ἐπὶ πρόσωπον πάσης τῆς γῆς, καὶ ἔσται ἡ ἐμπορία αὐτῆς ἁγία τῷ Κυρίῳ, ν» καὶ τὰ ἑξῆς. Τὸ τοίνυν, « Οὐ μὴ οἰκοδομηθήσεται, » τὴν τῶν Ὁ τρόπων μεταδολὴν αἰνίττεται \" ὅτι κατὰ τὴν προτέραν ἀπέθειαν οὖκ οἰκοδομηθήσεται, ἀλλ᾽ ἑτέραν καὶ ἄντικρυς ἐναντίαν οἰχοδομὲν λήψεται, ἥτις, κατὰ τὸν προφήτην Ἡταΐῖαν, ἁγία ἔσται τῷ Κυρίῳ. Καὶ μαρτυρεῖ τὰ πράγματα, καὶ ἡ νῦν κρατοῦσα εὐσέδεια, ᾿Απὸ γὰρ τῆς προτέρας δεισιδαιμονίας καὶ τῆς περὶ τὰ εἴδωλα πλάνης, πρὸς τὸν Θεὸν ἐπιστρέψασα, τὸ τῆς θεογνωσίας ἐδέξατο φῶς τ’, τς’, Ὅτι τάδε έγει Κύριος τῇ Σόρ Μὴ\" οὐκὶ ἀπὸ φωνῆς\" τῆς πτώσεώς σου, ἐν \" τῷ νοσεῖ, Τύρος ἀνέκαθεν, οὐκ ἐν τῇ ᾿Ασίᾳ μόνον, ἀλλὰ καὶ ἐν Εὐρώπῃ\" ἀναγκαίως τοίνυν καὶ ἡ προσπεσοῦσα αὐτῇ συμφορὰ γνώριμος ἐγένετο. Ταύτην δὲ, φησὶ, μαθόντες οἱ τὰς νήσους οἰκοῦντες ἐχδειματωθήσονται, καὶ οἱ τούτων δὲ βασιλεῖς ἐξ ἀθυμία; καὶ ἀχθηδόνος, καὶ τῶν διαδημάτων τὰς κεφαλὰς γυμνώσουσι \" ταῦτα Β γὰρ μίτρας ἐκάλεσε \" καὶ τὴν πολυτελῇ ἐσθῆτα ἐκ- ᾿ δύσοντα!, καὶ πένθιμον ἀναλήψονται σχῆμα, τὰ αὑτὰ πείσεσθαι προσδοκῶντες. Τοῦτο γὰρ ἐσήμανεν εἰρη- Οὕτω δὲ αὐτοὺς ἀνιάσει ἡ τῶν σῶν κακῶν ἀγγελία, Πῶς ἀπώλου, καὶ κατελύθης \" ἐκ θαλάσσης, ἡ πόλις ἡ ἐπαινετὴ, ἥτις ἐγενήθη ἰσχυρὰ ἐν τῇ θαλάσσῃ, αὐτὴ, καὶ οἱ κατοικοῦντες αὐτήν; ἡ δοῦσα τὸν φόδον αὑτῆς πᾶσι τοῖς κατοικοῦσιν αὐτήν. Καὶ φοδηθήσονταιδ αἱ νῆσοι ἀφ᾽ ἡμέρας πτώσεώς σου, καὶ ταραχθήσονται αἱ γῆσοι ἀπὸ τῆς ἐξουσίας δ σου ἐν τῇ θαλάσσῃ \"5. Λογιζόμένοι, φησὶ, τὴν προτέραν ἐξουσίαν σου, καὶ τὴν ἐπὶ τοῦ παρόντος καταλαθοῦσάν σε συμφορὰν θεωροῦντες, σὲ μὲν θρηνήσουσι τὴν πάλαι πολυθρύλλητον καὶ (Ὁ περιδόητον \" τὰ δὲ κατὰ σφᾶς αὐτοὺς μεριμνήσουσι, δεδοικότες μὴ τοῖς αὐτοῖς περιπέσωσιν.","t":"“[He will pull down] your walls and your towers with his weapons. From the multitude of his horses their dust will cover you, and at the sound of his horsemen and of the wheels of his chariots your walls will shake, when he enters your gates as one enters a city from the plain. With the hoofs of his horses they will trample all your streets; he will slay your people with the sword and bring the mainstay of your strength down to the ground. And he will plunder your power and despoil your possessions, and cast down your walls and pull down your desirable houses, and throw your stones and your timber and your dust into the midst of the sea. And he will put an end to the multitude of your musicians, and the sound of your harps will be heard no more. And I will make you … and you will not be built any more, for I have spoken, says Adonai the Lord.” Everything I foretell is true, he says. Receive the prediction, then, as one that does not lie: the Babylonians will pull down your walls, tear down your houses near [the sea] and fill it with their stones; and the din of horses and chariots will be so great that the city will seem to be shaken by an earthquake. And they will plunder your possessions and enslave your inhabitants; and such desolation will seize you that fishermen will dry their wet nets in you, and what they usually do on the smooth rocks near the sea they will do in you because of the great desolation. As for “You will not be built any more,” [its sense is learned] from the blessed Isaiah. For the prophet foretold painful things for Tyre, but limited them to a set time: “For Tyre will be left seventy years, like the time of one king, like the time of a man; and it will be that after the seventy years God will visit Tyre, and she will be restored to her former state, and she will be a market for all the kingdoms of the world on the face of the whole earth, and her trade will be holy to the Lord,” and what follows. So “It will not be built” hints at the change of its ways: it will not be built again in its former impiety, but will receive another building, the very opposite, which, according to the prophet Isaiah, will be holy to the Lord. The facts bear witness to this, and the piety that now prevails there; for turning from its former superstition and its error about idols to God, it has received the light of the knowledge of God. “For thus says the Lord to Sor: Will not … at the sound of your fall, when …” … Tyre from of old, not only in Asia but in Europe too; so the calamity that befell her necessarily became known. When they learn of it, he says, those who live on the islands will be terrified, and their kings, from despondency and grief, will strip their heads of their diadems (for he called these mitres), and take off their costly garments, and put on mourning dress, expecting to suffer the same. For this is what he signified by saying …. The news of your evils will grieve them so much [that they will say]: “How you have perished and been destroyed from the sea, the praised city, which became strong on the sea, she and those who live in her, she who put the fear of her on all who live in her! And the islands will be afraid from the day of your fall, and the islands will be troubled at your power on the sea.” Reckoning your former power, he says, and seeing the calamity that has now overtaken you, they will lament you, once so celebrated and renowned, and they will be anxious about their own affairs, fearing that they may fall into the same.","f":"Theodoret, <i>Comm. Ezech.</i> 26.9 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/26-9)."},"theodoret-interpretatio-ezechielem/27.11":{"o":"(, τα’, Πέρσαι, καὶ Αἰδνες, καὶ Λυδοὶ ἦσαν ἐν τῇ δυνάμει σου, ἄνδρες πολεμισταί σου, οἱ τας καὶ περικεφαλαίας ἐχρέμασαν ἐν σοί\" οὗτοι ἔδωκαν τὴν δόξαν σου. ΥἹοὶ ᾿Αραδίων, καὶ ἡ δύναμίς σου, ἐπὶ τῶν τειχῶν \"'\" κύκλῳ ἦσαν. ᾿Α.1λὰ καὶ Μῆδοι \"\" ἐν τοῖς πύργοις σου ἦσαν ὥμων\"\" σου κύκλῳ᾽ οὗτοι ἐτειϊείωσάν σου τὸ κάλλος. Διηγησάμενος τὰς τῶν ξύλων διαφορὰς, τῆς ἐσθῆτος τὰς ποικιλίας, τοὺς ναύτας καὶ χυδερτοὺς πανταχόθεν ἀφικνουμένους ἐμπόρους, θμεῖται καὶ τὸν στρατιωτικὸν κατάλογον, ἐξ ἐθνῶν μὲν διαφόρων καὶ τὰ πολιτικὰ δεδιδαγμένων μενον, Περσῶν, καὶ Λυδῶν, καὶ Λιθύων, Β τε, καὶ Μήδων. Λέγει δὲ καὶ τῆς πανοπλίας τὰ εἴδη, δὲ ἐστιν ἡ μικρὰ ἀσπὶ;, ἣν οἱ γυμνῆται ἐν τοῖς πολέμοις ἐπιφέρονται \" ταύτῃ δὲ χρῶνται καὶ οἱ τὴν","t":"“Persians and Lydians and Libyans were in your army, your men of war; they hung … and helmets in you; these gave you your glory. The sons of the Aradians and your army were on your walls all around. And Medes too were in your towers; your quivers … all around; these perfected your beauty.” Having described the different timbers, the varieties of clothing, the sailors and pilots, and the merchants arriving from everywhere, he also recounts the roll of soldiers, [drawn] from various nations, and those trained in civic affairs: Persians, Lydians, Libyans, … and Medes. He also names the kinds of armor: … is the small shield that light-armed troops carry in war; and those who … use it too …","f":"Theodoret, <i>Comm. Ezech.</i> 27.11 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/27-11)."},"theodoret-interpretatio-ezechielem/27.12":{"o":"ιβ', Καρχηδόνιοι ἔμποροί σου ἀπὸ πιϊήθους πάσὴς δυνάμεώς \"\" σου, ἀργύριον, καὶ\" χρυσίον, καὶ χαϊλχὸν, καὶ σίδηρον, καὶ κασσίτερον, καὶ μόλιδδον ἔδωκαν τὴ» ἀγοράν σου. Τὴν Καρχγ δόνα (μητρόπολις δέ ἔστι τῆς πάλαι μὲν Λιβύης, νῦν δὲ ᾿Αφρικῆς ὀνομαζομένης), καὶ ὁ Σύρος καὶ ὁ 'Εδραῦς Θαρσὶς ὀνομάζει\" διὰ δὲ τῆς μητροπόλεως τὴν ἐκ παντὸς τοῦ ἔθνους προσφερομένην τῶν ἐκεῖ μεῖα)λευομένιον ὑλῶν ἐμπορίαν ἐδήλωσεν.","t":"“Carthaginians were your merchants because of the abundance of all your power; silver and gold and bronze and iron and tin and lead they gave as your merchandise.” Carthage (the capital of what was once called Libya and is now called Africa) both the Syriac and the Hebrew name Tarshish; and through the capital he indicated the trade, brought from the whole nation, in the metals mined there.","f":"Theodoret, <i>Comm. Ezech.</i> 27.12 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/27-12)."},"theodoret-interpretatio-ezechielem/27.13":{"o":"ιγ΄. Ἢ Ἑλλὰς πᾶσα\", καὶ τὰ παρατείνοντα αὐτῇ\", ἐνεπορεύογτο ἐν \" σοὶ ἐν ψυχαῖς ἀνθρώπων, καὶ σχεύη χαλκᾶ ἔδωκαν τὴν ἀγοράν\" σου. ᾿Ανδράποδα, φησὶ, καὶ σχεύη χαλκᾶ, ἀπὸ τῆς Ἑλλάδος καὶ τῶν πλησιοχώρων ἑχομίξετό τοι.","t":"“All Greece and the lands bordering it traded with you in human souls, and gave bronze vessels as your merchandise.” Slaves, he says, and bronze vessels were brought to you from Greece and its neighbors.","f":"Theodoret, <i>Comm. Ezech.</i> 27.13 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/27-13)."},"theodoret-interpretatio-ezechielem/27.14":{"o":"ιδ΄. Ἐξ οἴκου Θογορμᾶ \" ἵππους, καὶ ἱππεῖς, καὶ ἡμιόνους ἔδωκαν τὴν ἀγοράν σου. Ἵππους δὲ, φησὶ, καὶ τοὺς τούτων ἐπιδάτας, καὶ ἡμιόνους, ἡ Φρυγία σοι ἔπεμπεν \" οὕτω γὰρ ἑρμηνεύουσι τὸν","t":"“From the house of Togarmah they gave horses and horsemen and mules as your merchandise.” Phrygia, he says, sent you horses with their riders, and mules; for this is how they interpret the …","f":"Theodoret, <i>Comm. Ezech.</i> 27.14 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/27-14)."},"theodoret-interpretatio-ezechielem/27.15":{"o":"ιε΄, Υἱοὶ Ῥοδίων\" ὄμποροί σου ἀπὸ γήσων ἐπλήθυναν τὴν ἐμπορίαν σου, κέρατα καὶ \" ὀξόγτας ἐλεφαντίγους. Τὰ χέρατα ὁ\" Σύμμαχος ἐδένους ἡρμήνευσεν, ἀφ᾽ ὧν τὰ ἐδένια καλούμενα γίνεται. Ταῦτα, φησὶν, οἱ Ῥόδιοι τὴν θάλατταν διαπλέοντες Ὁ ἐχόμιζόν σοι, καὶ τὴν τούτων ἀνεπλήρουν σοι χρείαν. Καὶ \" τοῖς εἰσαγομένοις ἀντεδίδους τοὺς μισθούς σον’ (ις\".) ᾿Αγθρώπους 5 ἐμπορίας 1 σὸν ἀπὸ πιίήθους τοῦ συμμίχτου σου. Ταῦτα δὲ, φησὶν, ἅπαντα ὑποδεχομένη, σὺ ἀντεδίδους τοῖς χοτούτους γὰρ συμμίχτους ἐκάλεσε, τοὺς ἐξ ἑτέρων μὲν ἐθνῶν ὁρμωμένους, σὺν αὐτοῖς δὲ οἰκεῖν αἱρου- μένους. « Στακτὴν, καὶ πορφύραν ἣ, καὶ ποικίλματα, καὶ βύσσον ᾽\"\" ἐκ Θαρσὶς, καὶ Ῥααμὼϑ, καὶ Χὼθ \"\" ἔδωκαν τὴν ἀγοράν σου. ν» Εἶχες δὲ πρὸς τοῖς ἤδη εἰρημένοις καὶ ἕτερα ἀπὸ τῆς Καρχηδόνος ἀγαθὰ, οὗ μόνον σε διὰ τῆς ἐσθῆτος χαλλωπίζοντα, καὶ ποιπολλήν σοι τὴν εὐοσμίαν προσφέροντα. Στακτὴν μὲν γὰρ ὀνομάζει τὸ καλούμενον βάλσαμον - Χὼθ δὲ τὸν ὄνυχα - 'Ρααμὼθ δὲ. τὰ ἄλλα ἀρώματα. ιζ᾿, Ἰούδας καὶ ᾿Ισραὶ.1. λ οὗτοι ἔμποροί σου ἐν σίτου πράσει 13, καὶ ᾽\" μύρων, καὶ κασίας \" καὶ πρῶτον μέλι, καὶ ἔλαιον, καὶ ῥητίνην ἔδωκαν εἰς τὸν σύμμικτόν σου. Τοσαύτη γὰρ, φησὶν, ἡ ἐκ τῆς Ἰουδαϊκῆς ἐμπορίας προσφερομένη σοι ἀφθονία, ὅτι οἱ σὺν σοὶ, καὶ οἱ ἐν σοὶ ξένοι καὶ μέτοιχοι τῶν; δὴν χρώμενοι, τοῖς δὲ εἰς τὴν ἀπὸ τῆς εὑοσμίας τρυφῆν.","t":"“The sons of the Rhodians were your merchants; from the islands they increased your trade, horns and ivory tusks.” Symmachus rendered the horns as ebony, from which the so-called ebony wares are made. The Rhodians, he says, sailed across the sea and brought these to you, and supplied your need of them. And you gave your payments in return to those who brought them in. “Men for your trade, from the multitude of your mixed population.” Receiving all these things, he says, you gave in return to the …; for he called “mixed” those who came from other nations but chose to live among them. “Stacte and purple and embroidery and fine linen from Tarshish, and Raamoth and Choth they gave as your merchandise.” Besides what has already been mentioned, you had other good things from Carthage, not only adorning you with clothing but … bringing you much fragrance. By stacte he means what is called balsam; by Choth, onycha; and by Raamoth, the other spices. “Judah and Israel, these were your merchants in the sale of grain, and of perfumes and cassia; and they gave the best honey and oil and resin to your mixed population.” So great, he says, was the abundance brought to you by the Jewish trade, that those with you, and the strangers and sojourners in you, … some for …, others for the luxury of fragrance.","f":"Theodoret, <i>Comm. Ezech.</i> 27.15 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/27-15)."},"theodoret-interpretatio-ezechielem/27.28":{"o":"κη΄. Δαμασπὸς \"5 ἐμπορία σου ἐν πιιήθει ἔργων σου, ἐκ πλήθους δυνάμεώς σου πάσης. Τὰ \"5 παρὰ σοὶ, φησὶ \"7, γινόμενα ἡ Δαμασχὸς ἐνε πορεύου, τοίνυν καὶ ταύτην, ἀπεμπωλοῦσα τὰ περιττὰ, καὶ τὸ ἐντεῦθεν χρυσίον συλλέγουσα. ἐκ Μιμήτου \". (.0.) Καὶ \"5 οἶνον Δαιδὰν, καὶ Ἰωανὰν, καὶ Μεωζὲ.1 εἰς τὴν ἀγοράν σου ἔδωκαν. -- Ἰωανὰν τὴν Ἰωνίαν καλεῖ Δαιδὰν δὲ πόλιν τῆς Ἰδουμαίας\" ἡ δὲ Χειλδὼν 3 κώμη τις ἣν αὐτῆς πλησιόχωρος. Πανταχόθεν σοι, φησὶ, προσεφέρετο τὰ ἀγαθά οἶνος ἡδὺς καὶ ἀνθοσμίας ἐκ τοῦδε τοῦ ἔθνους, τὸ δὲ κάλλιστον ἔριον ἀπὸ τῆς Μιλήτου\" πόλις δὲ καὶ αὕτη πάλαι μὲν τῆς Ἰωνίας, νῦν δὲ τῆς Καρίας\" τὸ ὃὲ Χελδὼν Χαιϊδάγην Δ\" ὁ Σύμμαχος ἡρμή- Ἐξ\" '᾿Ασὴ, σίδηρος εἰργασμένος, καὶ τροχοὶ \" ἐν τῷ συμμίχτῳ σού εἰσι. (χ', κα'.) Δαιδὰν ἔμποροί σοὺ μετὰ χτηγῶν \"5 ἐκλεκτῶν εἰς ἄρματα. Ἢ ᾿Αραδία, καὶ πάγτες οἱ ἄρχοντες Κηδὰρ, οὗτοι ἔμποροι διὰ χειρῶν \" σου\" καμή- «Ἴους \"5, καὶ κριοὺς, καὶ ἀμνοὺς, ἐν οἷς ἐμπορεύονταί\"\" σοι. Οἱ μὲν, φησὶν, ἐχόμιζόν σοι σίδηρον εἰργασμένον, οἱ δὲ ἡ μιόνους καὶ ἵππους εἰς ἅρματα, οἱ δὲ καμήλους, καὶ κριοὺς, καὶ ἀμνοὺς, ἵνα τὰ μὲν ἀχθοφορῇ, τὰ δὲ τρέφῃ καὶ ἀμφιεννύῃ. Κηδὰρ δὲ τοῦ Ἰσμαὴλ τοὺς ἀπογόνους καλεῖ Δαιδὰν δὲ τῆς Ἰδουμαίας πόλιν, ὡς καὶ ἤδη προειρήκαμεν. θὕτω γὰρ καὶ παρὰ τῷ Ἱερεμίᾳ, καὶ παρ᾽ αὐτῷ τῷ Ἰεζεχιὴλ ἐν τῇ κατὰ τῆς Ἰδουμαίας ὁράσει εὑρήκαμεν τὴν Θαιμὰν τῇ Δαιδὰν συνημμένην- Δσὴ,1 δὲ τινε; τὴν ᾿Ασίαν ὑπέλαδον, ἀρίστους ἔχουσαν σιδέρου πεχνίτας, καὶ τὰ ἐκ σιδήρου σχεύη εὖ μάλα χαταχβ΄. Οἱ ἔμποροι Σαθᾶ καὶ 'Ῥεγμᾶ, καὶ αὑτοὶ \" ἔμποροί σου, μετὰ πρώτων ἡδυσμάτων, καὶ 1:θων τιμίων, οἱ καὶ δ᾽ χρυσὸν» ἔδωκαν τὴν ἀγοράν σου. Σαδᾶ καὶ Ῥεγμᾶ ἐκ τοῦ Χοὺξ τὸ γένος χα-ἀγουσι\" πρωτότοκος δὲ τοῦ Χὰμ ὁ Χούζ. τοίνυν ταῦτα καὶ Ἱνδικὰ ἔθνη δηλοῖ δὲ καὶ τὰ ἐκεῖθεν χομιζόμενα, λίθοι τίμιοι, καὶ χρυσίον, καὶ ἠδύσματα.; κγ΄. Χαῤῥὰν, καὶ Χακλὰν 35, καὶ Δαιδὰν \"5, οὗτοι ἔμποροί σου. Χαῤῥὰν αἱ Κάῤῥαι, Χαλὰν δὲ ἡ Χιλάνη, οὗ ὁ πύργος ὠχοδομήθῃη. Τὸ δὲ Δαιδὰν πολλά- (κδ'.) Φέροντες ἐμπορίαν ἐν δ Μαχαμὶμ \"\", καὶ ἐν καταδεδεμέγους δ᾽ ἐν σχοινίοις καὶ\" ἐγ’ κυχαρισσίγοις πιοίοις, ἐν αὐτοῖς ἡ ἐμπορία σου. -- Σαδὰ ἔθνος Ἴ\"δικὺν ὀνομάζει \" εὑρίσκομεν γὰρ κῦὶ ἐν τῇ τοῦ Σὴμ γενεαλογίᾳ τοῦτο τὸ ὄνομα \" ᾿Ασσοὶρ δὲ τὸν ᾿Ασσύριον \" Χαρμὰν δὲ τὴν λεγομένην Καρμαήνην. Τὸ δὲ, « Ἐν Μαχαλὶμ καὶ ἐν Γαλιμὺ, θον, καὶ ποικιλίαν, καὶ θησαυροὺς ἐκλεκτοὺς ἐν μαλίας, καὶ ἐν μαγώζοις συγχειμένοις, » Τὸ δὲ « ἐν ἀποκρύφοις σκεύεσιν\" οὕτω γὰρ καὶ ὁ Σύρος νοΐτ:; ἡρμήνευσεν\" ἐσθὴς \"\" δὲ, φησὶ, πολυτελὴς, καὶ ποιἐν σχεύεδσιν ἄριστα ἢσχημένοις ἀποκειμένη, καὶ ἐν χε’, Ποῖα Καρχηδονίων ἂν\" τῇ ἐμπορίᾳ σον ἐν τῷ πλήθει τῶν συμμίκτων σου. ᾿Ἐκέχρητο ἃ καὶ τοῖς Καρχηδονίων πλοίοις εἰς ἐμπορίαν, πλῆθος ἄπειρον ἔχουσα οὗ μόνον οἐχεῖον, ἀλλὰ καὶ ἐπείσακτον. Ὁ Καὶ ἐνεπλήσθης, καὶ ἐδαρύνθης σφόδρα ἐν καρ δίαις θαλασσῶν \"\". (κς΄.) Ἔν ὕδατι πολλῷ ἡγόν σϑ οἱ κωπηλάται σου. Ὃ κόρος, φησὶν, ἐποίησέν σε\" σχιρτῆσαι, καὶ ἀπολαύουσα τῶν ἀγαθῶν τὸν εὐεργέτην ἢγνόησας. Ταύτην καὶ κατὰ τοῦ Ἰσραὴλ τὴν κατηγορίαν ἐποιήσατο. « \"Ἔφαγε γάρ, φηδὶν, μένος. ν Ἐπειδὴ \"6 οὐδεμίαν ὠφέλειαν ἐκ τῆς εὐ- ημερίας ἑχαρπώσω, τοῖς ἐναντίοις σε σωφρονεῖν διδάξω. Τὸ πνεῦμα γὰρ, φησὶ, τοῦ νότου συνέτριψέ σε ἐν καρδίᾳ θαλάσσης.» Τροπικῶς τὸν Βαδυλώνιον υὕτω προσηγόρευσεν\" ἐπειδὴ \"7 ὁ νότος μέγιστα ἐγείρειν πέφυκε κύματα, καὶ χαλεπὸν κατὰ τῶν πλεόντων ἐγείρειν τὸν κλύδωνα, τροπικῶς, ὡς ἐπὶ καλεῖ τῶν πολεμίων τὴν ἔφοδον. Εἶτα λέγει, ἵνα μὴ τοῖς αὐτοῖς ἐνδιατρίδωμεν, ὅτι\" Καὶ σὲ, καὶ τοὺς μετοίχους σου, καὶ τοὺς λους, καὶ τοὺς ἐμπόρους, καὶ τοὺς τὸν \"58 πολεμικὸν πληροῦντας κατάλογον, πανωλεθρία καταλήψεται᾽ τοῦτο γὰρ ἐσήμανεν εἰρηκώς - ε Πεσοῦνται ἐν μέσῳ καρδίας θαλασσῶν. ν» Προστίθησι δὲ, ὅτι τῆς πολιορκίας καὶ τῆς ἁλώσεως γενομένης, οἱ πόῤῥωθεν διἄγοντες χυδερνῆταὶ σου δέει περιπεσοῦνται πολλῷ, καὶ εἰς φυγὴν τραπήπτονται\" ταὐτὰ δὲ δράσουσι καὶ οἱ ναῦται σὺν τοῖς πρωρεῦσι, καὶ καταλιπόντες τὰ σκάφη, θρηνοῦντες καὶ ὀλοφυρόμενοι τὴν γῆν καταλήψονται \" καὶ γῇ μὲν τὴν κεφαλὴν χαταπάσονται, ἐπ᾿ αὐτοῦ δὲ τοῦ ἐδάφους χαταχλιθήσονται, τὴν ἐκεῖθεν ἐκματτόμενοι κόνιν\" γυμνώσουσι 5 δὲ τὰς κεφαλὰς τῆς ἀπὸ τῶν τριχῶν εὐπρεπείας, καὶ σάκκους σουσιν. Εἶτα λέγει καὶ τὸν ὑπ᾽ αὐτῶν γινόμενον θρῆνον. ε Τί: δ΄ ὥσπερ Τύρος χατασιγηθεῖσα ἐν μέσῳ ἄτῆς θαλάσσης; » Ἐν ἡσυχίᾳ, φησὶ, καὶ εἰρήνῃ πάντα τοῦτον διετέλεσας τὸν χρόνον\" οὐδενός σοι θόρυδον","t":"“Damascus was your trader in the multitude of your works, out of the abundance of all your power.” Damascus, he says, traded in the goods produced by you; [you traded], then, with her too, selling your surplus and collecting the gold from there. “… from Miletus. And Daidan and Ioanan and Meozel gave wine into your market.” By Ioanan he means Ionia; Daidan is a city of Idumea, and Cheilbon was a village near it. Good things were brought to you from everywhere, he says: sweet and fragrant wine from this nation, and the finest wool from Miletus, which was once a city of Ionia and is now of Caria; and Chelbon Symmachus rendered as Chalybon …. “From Asel, wrought iron and wheels are in your mixed population. Daidan were your merchants with choice cattle for chariots. Arabia and all the rulers of Kedar, these were merchants through your hands; camels and rams and lambs, in these they traded with you.” Some, he says, brought you wrought iron, others mules and horses for chariots, others camels, rams and lambs, so that some might carry loads and others provide food and clothing. By Kedar he means the descendants of Ishmael, and by Daidan a city of Idumea, as we have already said. For so in Jeremiah, and in Ezekiel himself in the vision against Idumea, we have found Thaiman joined with Daidan. Some took Asel to be Asia, which has excellent ironworkers and makes iron vessels very well …. “The merchants of Saba and Regma, they too are your merchants, with the finest spices and precious stones, and they gave gold as your merchandise.” Saba and Regma trace their descent from Chous, and Chous was Ham's firstborn. So these too are Indian nations; and he shows what was brought from there: precious stones, gold and spices. “Charran and Chalan and Daidan, these were your merchants.” Charran is Carrhae; Chalan is Chalane, where the tower was built; Daidan [we have mentioned] often. “Bringing merchandise in Machalim, and … bound with cords, and in cypress ships; in these was your trade.” He names Saba an Indian nation, for we also find this name in the genealogy of Shem; Assour means the Assyrian, and Charman the so-called Carmania. And “in Machalim and in Galimoth …, and embroidery and choice treasures in … and in bundles tied together” … “in hidden vessels,” for so the Syriac too rendered it: costly clothing, he says, and embroidered, stored in excellently made vessels, and in …. “The ships of the Carthaginians were in your trade, in the multitude of your mixed population.” She also used the ships of the Carthaginians for trade, having a countless multitude, not only native but also brought in from abroad. “And you were filled and became very heavy in the heart of the seas. In much water your oarsmen brought you.” Satiety, he says, made you frisky, and while enjoying the good things you ignored your Benefactor. He made this accusation against Israel too: “For he ate …” Since you reaped no benefit from prosperity, I will teach you sobriety by the opposite. “For the south wind,” he says, “has broken you in the heart of the sea.” He figuratively named the Babylonian so; for since the south wind naturally raises the greatest waves and stirs up a dangerous surge against those at sea, he figuratively, as of a [ship], calls the onslaught of the enemies [so]. Then he says, so that we need not linger on the same things, that utter destruction will overtake you, your sojourners, your [sailors], your merchants, and those who fill your military roll; for he signified this by saying: “They will fall in the midst of the heart of the seas.” He adds that when the siege and the capture have taken place, your pilots living far off will fall into great fear and turn to flight; the sailors with the bow officers will do the same, and leaving their vessels, lamenting and wailing, they will come to land; they will sprinkle their heads with earth and lie down on the very ground, wiping off the dust; they will strip their heads of the comeliness of their hair, and [put on] sackcloth …. Then he also tells the lament they make: “Who is like Tyre, silenced in the midst of the sea?” You spent all this time, he says, in quiet and peace; no one [caused] you disturbance …","f":"Theodoret, <i>Comm. Ezech.</i> 27.28 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/27-28)."},"theodoret-interpretatio-ezechielem/27.33":{"o":"λγ΄. Πόσον τινὰ εὗρες μισθόν σου δ' ἀπὸ τῆς 5 θαλάσσης; Ἱκανὸν τοῦτο διδάξαι πάντας ἀνθρώπους, μὴ μεγαλοφρονεῖν ἐπὶ τῇ δοκούσῃ εὐημερίᾳ, διὰ τὴν ἀκολουθοῦσαν μεταδολήν \" τοῦτο γὰρ καὶ τῇ Τύρῳ φησί’ Τί χεχέρδηχας ἐν τοσούτῳ χρόνῳ ἀπὸ τῆς πολλῆς ἐμπορίας σον; καὶ μήν φησι\" Καὶ 53 ἀπὸ τοῦ συμμίχτου σου καὶ τῆς ἐπιμιξίας ἐπιϊούτισας πάντας βασιλεῖς τῆς γῆς. Δὸν δὲ συγνετρίθης ἐν θαλάσσῃ ἐν βάθει ὕδατος\" ὦὁὯ55 σύμμικτός σου καὶ πᾶσα ἡ συναγωγή σου ἐν μέσῳ σου ἕπεσον, καὶ πάντες οἱ κωπηλάται σου. Κατοικοῦντες δ\" τὰς νήσους στυγγάσουσιν \"ὃ ἐπὶ σὲ, καὶ βασιμεῖς 55 αὑτῶν ἐκστάσει ἐκστήσονται \"7, καὶ δακρύσει τὸ πρόσωπον αὐτῶν \"ἢ. ἽἝμποροι ἀπὸ δ ἐθνῶν συριοῦσιν \"“᾽ ἐπὶ σοὶ, ἀἁπώμεια ἐγένου, καὶ οὐκέτι ἔσῃ εἰς τὸν αἰῶνα\", Σκόπησωην, φησὶν, ὡς οὐδὲν ὥνησέ σε ὁ περὶ τὴν ἐμιπυρίαν πόνος, ἣ τῶν ἐθνῶν ἁπάντων ἄφιξις. Δίκην τῇ τῶν κακῶν ἀωρίᾳ, οἷόν τινα κύματα δεξαμένη τὰς τῶν πολεμικῶν ταγμάτων νιφάδας. Οὔ χάριν πάντες νησιῶται καὶ παράλιοι σὺν τοῖς οἰκείοις θρηνοῦσι \"5 βασιλεῦσιν, ὁρῶντες τὴν πάλαι περιφαγεστάτην πόλιν δ᾽ ἀθρόον ἀφανῆ καὶ φροῦδον γεγενημένην θαυμάζοντες δὲ τὴν εἰς ἐρημίαν ἐσχάτην μεταδολήν σον, τῷ συριγμῷ τὴν τῆς διανοίας ἔκπληξιν σημανοῦσι. Τὸ δὲ, ε οὐκέτι ἔσῃ εἰς τὸν αἰῶνα, ν κατὰ τὴν ἤδη γενομένην ὑφ᾽ ἡμῶν ἑρμηνείαν νοῆσομεν. Εἰ δὲ καὶ ἑτέραν δεῖ προσθεῖναι τοῖς εἰρημένοις, οὐκ ἀποκνήσομεν. Ἦκχούσαμεν τοῦ θεοῦ τῶν ὅλων διὰ Ἱερεμίου τοῦ προφήτου λέγοντος \" « Πέρας λαλήσω ἐπὶ ἔθνος καὶ ἐπὶ βασιλείαν, τοῦ ἐξᾶραι αὖτοὺς, καὶ καθελεῖν, καὶ ἀπολλύειν ᾿ κἂν ἐπιστραφῇ τὸ ἔθνος ἐκεῖνο ἀπὸ τῶν κακῶν αὑτῶν, μετανοή τω περὶ τῶν κακῶν, ὧν ἐλογισάμην τοῦ ποιῆσαι αὐτοῖς\" καὶ πέρας λαλήσω ἐπὶ ἔθνος καὶ ἐπὶ βασιλείαν, τοῦ ἀνοικοδομεῖσθαι καὶ τοῦ χαταφυτεύεσθαι\" κἂν ποιή\" σωσι τὰ πονηρὰ ἐναντίον μου, τοῦ μὴ ἀκούειν τῆς φωνῇς μοῦ, μετανοήσω περὶ τῶν ἀγαθῶν, ὧν ἐλάλησα τοῦ ποιΐσαι αὐτοῖς. » Οὐκοῦν καὶ ἀποφαίνεται ὁ Δεσπότης, καὶ λύει τὰς ἀποφάσεις, καὶ ἡ ἀλήθεια οὐ ψεύδεται. ᾿Αποφαίνεται γὰρ κατὰ τῶν μετανοίᾳ μὴ χρωμένων ἐπὶ δὲ τῶν τὰ τῆς μετανοίας φάρμακα δεξαμένων ἡ τῆς τιμωρίας ψῆφος ἀργεῖ. Τοῦτο καὶ ἐπὶ τῶν Νινευϊτῶν ἐγένετο “ χατεψηφίσατο γὰρ αὐτῶν πανωλεθρίαν, εἰρηκώς \" « Ἔτι τρεῖς ἡμέραι, καὶ Νινευὶ καταστραφήσεται. » ᾿Αλλὰ μετανοήσαντας ἐδέξατο, καὶ τὴν ἀπόφασιν ἔλυσεν. Καὶ ἐνταῦθα τοίνυν τῆς διηνεκοῦς δ᾽ τιμωρίας ἔλυσε τὴν ψῆφον ἡ τῶν ἀπογόνων μεταδολή.","t":"“How great a reward did you find from the sea?” This is enough to teach all people not to be proud of apparent prosperity, because of the change that follows; for this is what he says to Tyre too: What have you gained in so long a time from your great trade? And yet he says: “From your mixed population and your commerce you enriched all the kings of the earth. Now you have been broken in the sea, in the depth of the water; your mixed population and all your assembly have fallen in your midst, and all your oarsmen. Those who live on the islands will be gloomy over you, and their kings will be utterly astonished, and their faces will weep. Merchants from the nations will hiss at you; you have become destruction, and you will be no more forever.” Consider, he says, how your labor over trade and the arrival of all the nations profited you nothing. Like [a ship] in the untimely storm of evils, you received the blizzards of the enemy's troops like waves. For this reason all the islanders and coast-dwellers lament with their own kings, seeing the city once most illustrious suddenly made invisible and vanished; and marveling at your change into utter desolation, they will show the astonishment of their minds by hissing. “You will be no more forever” we shall understand according to the interpretation we have already given. But if another must be added to what has been said, we shall not shrink from it. We have heard the God of all saying through Jeremiah the prophet: “I will pronounce an end against a nation and against a kingdom, to uproot them and pull them down and destroy them; and if that nation turns from their evils, I will repent of the evils that I planned to do to them. And I will pronounce an end concerning a nation and a kingdom, to build and to plant it; and if they do evil before me so as not to listen to my voice, I will repent of the good things that I said I would do to them.” So the Master both pronounces sentences and releases them, and the truth does not lie. For he pronounces sentence against those who do not repent; but for those who have accepted the medicines of repentance, the sentence of punishment lies idle. This happened in the case of the Ninevites: he condemned them to utter destruction, saying, “Yet three days, and Nineveh will be overthrown”; but when they repented he received them and released the sentence. Here too, then, the change in Tyre's descendants released the sentence of perpetual punishment.","f":"Theodoret, <i>Comm. Ezech.</i> 27.33 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/27-33)."},"theodoret-interpretatio-ezechielem/27.7":{"o":"ε΄, ς΄. Οἱ υἱοί 1\" σον περιέθηκάν σοι κάλλος. ἐκ τῆς Βαἐποίησαν τὰς κώπας σου. Ὅρη ταῦτά ἔστι διαφόρων ξύλων γεννητικά. ᾿Απαριθμεῖται τοίνυν τὰ πάντοθεν αὐτῇ προσφερόμενα, καὶ ὅτι τοὺς μὲν ἱστοὺς ἀπὸ τοῦ ἀπὸ τῆς Βασανίτιδος \" τὰς δὲ οἶχοδο- μίας ἀπὸ τοῦ Σανείρ. Τούτοις ἐπάγει\" «ε Τὰ ἱεράϊ σου ἐποίησαν ἐξ ἐλέφαντος, οἴκους ἀλσώδεις 15 ἀπὸ νήσων τῶν Χεττιείμ.» ᾿Αντὶ δὲ τοῦ, τὰ ἱερά σου, οἱ ἄλλοι ἑρμηνευταὶ τὸ κέρας σου τεθείκασι, κατὰ τῶν προειρημένων ἀκολουθίαν τῷ γὰρ ἱστῷ καὶ ταῖς χώπαις, καὶ τὸ χέρας ἀκολουθεῖ, Εἰ δὲ καὶ περὶ τῶν. εἰδώλων ῥηθείη, οὐδὲν ἀπεικός. Ἐλεφάντινα γὰρ, φησὶ, κατεσκεύαζεν εἴδωλα, καὶ « οἴκους ἀλσώοὕτω γὰρ καὶ ὁ ᾿Ακύλας ἡρμήνευσε. Τὸ δὲ τίμιον τῶν ξύλων καὶ τοὺς τούτων ἐσήμανε τόπους \" ε Ἔφερες γὰρ ταῦτα, φησὶν» ἀπὸ νήσων τῶν Χεττιείᾳ, ν Χεττιεὶμ δὲ τὰς Ἑλληνικὰς ὀνομάζει νήσους. Καὶ γὰρ διὰ τοῦ Ἱερεμίου φησὶν ὁ Θεός \" « Διέλθετε εἰς νήσους δ᾽ Χεττιεὶμ, καὶ ἴδετε, καὶ εἰς Κηδὰρ ἀποστείλατε, καὶ νοήσατε σφόδρα, εἰ γέγονε τοιαῦτα, εἰ ἀλλάξονται ἔθνη θεοὺς αὑτῶν, καὶ αὐτοὶ οὐκ εἰσὶ θεοί. » Καὶ διὰ μὲν τοῦ Κηδὰρ τὰ πρὸς ξω ἔθνη διακείμενα δηλοῖ\" διὰ ὃὲ τοῦ Χεττιεὶμ, τὰ πρὸς δυσμάς. Τὸ δὲ Κίττιον πόλισμά ἔστιν ἐν τῇ Κύπρῳ, καὶ μέχρι τοῦ παρόντος οὕτως ὀνομαζόμενον, ὃ δασυνόμενον, κατὰ τὸ Ἑόραίων ἰδίωμα, δείχνυτι τοῦ Χεττιεὶμ τὴν συγγένειαν\" ἡ δὲ Κύπρος ἐκράτει κατ᾽ ἐκεῖνον τὸν καιρὸν τῶν νήσων. Διὸ τὰς νήσους τὰς Ἑλληνικὰς Χεττιεὶμ ὀνομάζει, Ἐκ τούτων, φησὶ, τῶν νέσων φέρει\" ζ΄. Βύσσος μετὰ ποικιμίας ἐξ Αἰγύπτου ἐγέγεῖο \"' στρωμνὴ τοῦ περιθεῖν αἱ σοι δόξαν, καὶ περιδαλεῖν σε\" ὑάχκινθος καὶ πορφύρα ἐκ τῶν καὶ παντοδαπάς \" δηλοῖ δὲ τοὺς τάπητας, καὶ τὰ ἄλλα τὰ ἐκεῖθεν χομιζόμενα. Ἢ δὲ Ἑλλὰς περιθόλαιά σοι ἐξέπεμπε παντοδαπὰ, τὰ μὲν ἀλουργὰ, τὰ δὲ ὑαχινθένην περικείμενα χροιάν\" Ἐλισὰ γὰρ τὴν Ἑλλάδα καλεῖ.;","t":"… “Your sons put beauty on you …; from Bashan they made your oars.” These mountains produce various kinds of timber. So he lists what was brought to her from every side: the masts from …, [the oars] from the region of Bashan, the buildings from Sanir. To these he adds: “Your holy things they made of ivory, houses of groves from the islands of Kittim.” For “your holy things” the other translators have put “your yardarm,” following the sequence of what was said before; for the yardarm goes with the mast and the oars. But if it were said of the idols, that would not be unlikely either: for she made ivory idols, he says, and “houses like groves”; so Aquila too rendered it. And he indicated the costliness of the timbers and the places they came from: “For you brought these,” he says, “from the islands of Kittim.” By Kittim he means the Greek islands. For through Jeremiah too God says: “Cross over to the islands of Kittim and see, and send to Kedar and consider carefully whether such a thing has happened, whether nations will change their gods, though they are no gods.” By Kedar he indicates the nations lying to the east, and by Kittim those to the west. Kition is a town in Cyprus, still so named to this day; with the rough breathing, according to the Hebrew idiom, it shows its kinship with Kittim; and at that time Cyprus ruled the islands. That is why he names the Greek islands Kittim. From these islands, he says, she brings: “Fine linen with embroidery from Egypt became your bedding, to put glory around you and to clothe you; blue and purple from …” … and of every kind; he means the carpets and the other things brought from there. And Greece sent you garments of every kind, some of sea-purple, some of hyacinth color; for he calls Greece Elisa.","f":"Theodoret, <i>Comm. Ezech.</i> 27.7 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/27-7)."},"theodoret-interpretatio-ezechielem/27.8":{"o":"η΄. Καὶ οἱ ἄρχοντές σου οἱ κατοικοῦντες Σι- Τὸ 53. Ἑδραίων καὶ τὸ Σύρων οὐκ ἔχει οἱ ἄρχοντές σου, ἀλλ᾽ οἱ γείτογές σον. Ἵνα δὲ καὶ τῶν Ἑδδομήκχοντα τὴν ἑρμηνείαν νοήσωμεν, δεξώμεθα οὕτως\". “Ὅτι οἱ πάλαι σον ἄρχοντες Σιδώνιοι, νῦν σὺν τοῖς οἰκοῦσι τὴν ΓΑραδον τὸν ναυτικόν σου πληροῦσι στόλον, τὰς σὰς ἐρέττοντες ναῦς\" οἱ δὲ παρὰ σοὶ ἐπιστή- Οἱ σοφοί σου γὰρ, φησὶ, Σὸρ, οἵ ἦσαν ἕν σοὶ, οὗτοι κυδερνῆταί σου. (θ'.) Οἱ πρεσδύτεροι Βιδ.ιίων \"5, καὶ οἱ σοξοὶ αὑτῶν, οἱ ἦσαν ἐν σοὶ, οὖτοι ἐγίσχυον τὴν βου.λήν σου 3. Οὐ τὴν 51 οἰκείαν πόλιν ἐχράτυνον, ἀλλὰ σοὶ τὰς ἀρίστας βουλάς τε. καὶ συμθουλὰς προσέφερον. ε Καὶ πάντα τὰ πλοῖα. τὰ \" τῆς θαλάσσης, καὶ οἱ χωπηλάται αὐτῶν, ἦσαν δ᾽ ἐν σοὶ ἀμειδόμενοι τῇ ἐπιμιξίᾳ σου, καὶ ἐγένοντό. σοι ἐπὶ δυσμὰς δυσμῶν. » Πανταχόθεν, φησὶ, συνέῤτον ἕμποροι, τὰ μὲν ἀπεμπωλοῦντες, τὰ δὲ ὠνούψμξνοι\" τοῦτο γὰρ σημαίνει τὸ ε ἀμειθόμενοι τῇ ἐπιμιξὶᾳ σου\" » καὶ οὐ μόνον 5\" οἱ πλησιάζοντές σοι εἰς τοὺς λιμένας χατήγοντο, ἀλλὰ καὶ οἱ αὐτὰς τῶν δυσμῶν τὰς ἐσχατιὰς οἰκοῦντες. Τὸ γὰρ, ἐπὶ δυσμὰς δυσμῶγ, τοῦτο σημαίνει - οὐ γὰρ μόνον, φησὺν, οἱ ἀπὸ δυσμῶν σου οἰκοῦντες, ἀλλὰ καὶ οἱ ἐχΞίνων δυτιτὰ τίμιά σοι τῶν ξύλων ἐκομίζετο. Τούτοις ἐπι","t":"“And your rulers who live in Sidon …” The Hebrew and the Syriac do not have “your rulers” but “your neighbors.” But so that we may understand the version of the Seventy too, let us take it thus: that the Sidonians, who were once your rulers, now together with those who live in Arad man your fleet and row your ships; and those among you who are skilled …. “For your wise men, Sor, who were in you, these were your pilots. The elders of Byblos and their wise men, who were in you, these strengthened your counsel.” They did not strengthen their own city, but offered you the best counsels and advice. “And all the ships of the sea and their oarsmen were in you, trading in your commerce, and they came to you toward the west of the west.” Merchants flocked together from every side, he says, selling some things and buying others; for this is what “trading in your commerce” signifies. And not only did your neighbors put into your harbors, but even those who live at the very ends of the west; for “toward the west of the west” signifies this: not only, he says, those who live west of you, but also those [further] west than they …; the costly timbers were brought to you. To these he adds:","f":"Theodoret, <i>Comm. Ezech.</i> 27.8 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/27-8)."},"theodoret-interpretatio-ezechielem/28.1":{"o":"Καὶ ἐγένετο 1όγος Κυρίου πρὲς μὲ, λέ: γων\" Καὶ σὺ, υἱὲ ἀνθρώπου, εἰπὲ τῷ ἄρχοντι Τύρου \" Τάδε λέγει ᾿Αδωγαῖ Κύριος \" ᾿ΑΥ̓' ὧν ὑψώθη ἡ καρδία σου, καὶ εἶπας \" Θεός εἰμι ἐγὼ, κατοικίαν Θεοῦ κατῴκησα “ ἐν καρδίᾳ σῆς \" σὺ δὲ εὶ ἄνθρωπος καὶ οὐ Θεὸς, καὶ ἔδωκας τὴν καρδίαν σου ὡς καρδίαν Θεοῦ. Βδελυρὰ μὲν ἅπαντα τὰ τῆς ἁμαρτίας εἴδη, βδελυρωτάτη δὲ πάν\" τῶν ἡ ὑπερηφανία - « Πᾶν γὰρ ὑψηλὸν, φησὶ, βδέλυγμα ἔναντι Κυρίου \" » καί \" « Ὑπερηφάνοις Κύρῖος ἀντιτάσσεται \" » καὶ ὁ θεῖος ᾿Απόστολος \"« Μὴ νεόφυτον, φησὶν, ἵνα μὴ τυφωθεὶς εἰς κρῖμα ἐμπέσῃ τοῦ διαθόλου. » Ταύτην ἔσχε τὴν νόσον καὶ ὁ τῆς Τύρου ἄρχων, ὅ τε ὁρώμενος, ὅ τε ἀόρατος. Καὶ γὰρ ἡμεῖς οἱ εὐσεδεῖς βασιλευόμεθα μὲν κυρίως καὶ Ὁ ἀληθῶς ὑπὸ τοῦ τῶν ὅλων Θεοῦ “ βασιλευόμεϑα δὲ καὶ ὑπὸ ἀνθρώπων εὐσεδείᾳ κεκοσμημένων. Καὶ ἡ Τύρος τοίνυν, νῦν μὲν παραπλησίως ἡμῖν, καὶ τὸν Θεὸν ἔχει βασιλέα, καὶ τοὺς ὑπ᾽ αὐτοῦ βατιλεύειν παχθέντας ἀνθρώπους. Πάλαι δὲ, ἄγνοιαν νησοῦσλ Θεοῦ, καὶ τῇ ἀσεδείᾳ δουλεύουσα, ἄρχοντα εἶχε καὶ βασιλέα τὸν τῆς κακίας καὶ ἀσεδείας εὑρετὴν ὁμοῦ καὶ διδάσκαλον διάθολον \" εἶχε δὲ καὶ ὁρώμενον ἄρ’ χοντα, τὸν ὑπὸ τούτου κακῶς ἐνεργούμενον, καὶ τῇ δυσσεδείᾳ δεδουλωμένον “΄. Πρὸς ἀμφοτέρους τοίνυν Α ὁ λόγος, ἀλλ᾽ οὔτε τούτῳ, οὔτ᾽ ἐκείνῳ πάντα ἁρμόττει\" ἕνια δὲ ἑκατέροις, τινὰ δὲ θατέρῳ \" τὰ δὲ νῦν ἀναγνωσθέντα ἑκατέρῳ. Ὃ τε γὰρ διάθολος εἰς ἐχείγὴν τὴν μανίαν ἐξώχειλε, καὶ λυττήσας θεὸν ἑαυτὸν προσηγόρευσε “5, καὶ τοῦτο προσφέρειν αὑτῷ τὸ σέδας τοὺς ἀνθρώπους ἀνέπεισε\" καὶ ὁ ὁρώμενος τῶν Τυρίων ἄρχων, τοῦτον νοσήσας τὸν τῦφον, καὶ εἰς τὴν πολλὴν ἀφορῶν εὐημερίαν, ὑπέλαδεν εἶναι Θεός. Διὸ πρὸς αὐτὸν ὁ Θεός φησι \" « Σὺ δὲ εἴ ἄνθρωαο:, καὶ οὐ Θεός. ν» Καὶ κατὰ σύγκρισιν \" Μὴ σοφώτερος εἶ σὺ τοῦ Δαγιήλ; σοφοὶ οὐκ ἐπαίδευσάν σε τῇ 15 ἐπιστήμῃ αὑτῶν. Τοσοὔτον, φησὶν, ἀποδέω τοῦ θείᾳ φύσει παρεξετάσαι τὰ σα, ὅτι καὶ συνετῶν ἀνθρώπων ἀποδέοντα δείξω. Ὁ μὲν γὰρ Δανιὴλ καὶ τὴν θείαν εἶχε σοφίαν, καὶ τὴν Χαλδαίαν 7; προσέλαθεν ἐπιστήμην ᾿ σὺ δὲ καὶ τῆς θείας ἐστέρησαι χάριτος, καὶ παρὰ σοφῶν ἀνθρώπων οὐ προσέλαδες ἐπιστήμην, Εἶτα ἀπὸ τῶν πραγμάτων ὁ ἔλεγχος \" « Μὴ ἐν τῇ ἐπιστήμῃ σου, ἣ ἐν τῇ φρονήζει σου, ἐποίησας σεαυτῷ δύναμιν, καὶ περιἐποιήσω ἀργύριον καὶ χρυσίον 1\" ἐν τοῖς θησαυοἷς σου; Ἣ ἐν τῇ πολλῇ σου ἐπιστήμῃ καὶ τῇ ἐμπορίᾳ σον, ἐπλήθυνας δύναμίν σου, καὶ 15 ὑψώθη ἡ καρδία σου ἐγ τῇ δυνάμει σου; Δι αὖτῶν, φησὶ, μάθε τῶν πραγμάτων, ὡς οὐκ ἐκ τῆς σῆς σοφίας, ἀλλ᾽ ἐκ τῆς ἐμῆς χορηγίας, ταύτην ἔσχες τὴν ἐμπορίαν “\", καὶ τῶν ἀγαθῶν τὴν ἀφθονίαν. Βουληθεὶς γὰρ ἐγὼ, παραυτίκα σε τούτων ἁπάντων γυμνώσω, καὶ διδάσκαλόν σοι τῶν πραγμάτων ἐπιστήσπιυ τὴν πεῖραν. Εἰ γὰρ ἐκ τῆς σῆς σοφίας ταύτην ἔσχες τὴν κτῆσιν, τῇ αὐτῇ σοφίᾳ χρησάμενος μὴ ἐγυμνώθης \"ὃ ὧν ἐκτήσω ᾿ γυμνούμενος δὲ, καὶ ἔρημος τούτων ἁπάντων γιγνόμενος, τοὺς μὲν ἀνοήτους ἀπόῤδῥιψον λογισμοὺς, καὶ 16 γνῶθι ὡς ἐγῴ σοι καὶ δέδωκα ταῦτα, καὶ πάλιν ἔλαθον. Ἐπειδὴ γὰρ λαδὼν οὐκ ἔγνως με, μαθήσῃ με γυμνωβθείς. Διὰ τοῦτο 7 τάδε «“έγει Αδωγναῖ Κύριος \" Ἐπειδὴ ἔδωκας τὴν καρδίαν σου ὡς καρδίαν Θεοῦ - Ἀγτὶ τούτου ἰδοὺ ἐπάγω ἐπὶ σὲ μακαίρας αὑτῶν ἐπὶ σὲ, καὶ ἐπὶ τὸ κάλλος τῆς ἐπιστήμης σου. καὶ στρώσουσι τὸ κάλλος σου εἰς ἀπώλειαν. Καὶ καταθιδάσουσί σε, καὶ ἀποθα» \"ἢ θανάτῳ τραυματιῶν ἐν καρδίᾳ θαμάσσης. Μὴ «-Ιέγων ἐρεῖς \" Θεός εἰμι 15, ἐνώπιον τῶν ἀγαιρούγτων σε; Σὺ δὲ εἶ ἄνθρωπος, καὶ οὐ Θεὸς, ἐν 15 χειρὶ τῶν δ τιτρωσκόγτων σε. Θαγάτοις ἀπεριτμήτων ἀποθανῇ ἐν χερσὶ τῶν ἀ.λλοτρίων, ὅτι ἐγὼ «λελάληκα,.έγει ᾿Αδωναῖ Κύριος. Ὅταν, φησὶ, τῆς βασιλικῆς σε γυμνώσωσιν ἐξουσίας οἱ παρ' ἐμοῦ κατὰ σοῦ πεμπόμενοι δυσμενεῖς, καὶ διὰ … καὶ ἀλαζονευόμενος πάλιν Θεὸν σεαυτὸν ὀνομάσεις, ὥσπερ αὐτοὺς δεδιττόμενος τῇ θείᾳ προσἡγορίᾳ; ᾿Αλλὰ τοῦτο οὐκ οἷον γίνεσθαι \" ἡ γὰρ τῶν πραγμάτων μεταθολὴ καὶ τοῦ φρονήματος ἐργάσεται τὴν μεταθολὴν, καὶ μαθήσῃ ὅτι ἄνθρωπος εἴ καὶ οὐ Θεὸς, τιτρωσκόμενος, καὶ ἀναιρούμενος, καὶ παρανο;. Ἰσχυρὰ γάρ μον καὶ ἀναντίῤῥητος ἡ ἀπόφασις\" τοῦτο γὰρ ἐσήμανεν \" « \"Ὅτι ἐγὼ ἐλάλησα, λέγει ᾽ν: δωναῖ “Κύριος. ν Ταῦτα ἁρμόττει καὶ τῷ ἀλάστορι δαίμον!: τῷ τὴν πονηρίαν ἐνεργῆσαντι ἐν τῷ ὀὁρωμένῳ Τυρίων ἄρχοντι \" διὸ καὶ ἀπειλεῖ αὐτῷ ὄλεθρον ἀπὸ ἀλλοτρίων, καὶ λοιμῶν, καὶ ἐθνῶν. Τοιοῦτοι δὲ πάλαι ἧσαν οἱ διὰ τοῦ εὐαγγελικοῦ κηρύγματος τὴν Ὦ εἰς θεογνωσίαν μεταδολὴν δεξάμενοι. Διὸ καὶ ὁ θεῖος ᾿Απόστολος λέγει « Ἧμεν γάρ ποτε καὶ ἡμεῖς μίαις καὶ ἡδοναῖς ποικίλαις, ἐν κακίᾳ καὶ φθόνῳ διάγοντες, στυγητοὶ, μισοῦντες ἀλλήλους. » Καὶ αὖτὸς δὲ ὁ Θεὸς διὰ τοῦ μεγάλου Μωσέως δ' \" « Αὐτοὶ, φησὶ, παρεζήλωσάν με ἐπ᾽ οὐ Θεῷ, παρώργισάν βς ἐν τοῖς εἰδώλοις αὑτῶν \" χἀγὼ παραζηλώσω αὑτοὺς ἐπ᾽ οὐκ ἔθνει, ἐπὶ ἔθνει ἀσυνέτῳ παροργιῶ αὐτούς.» Διὰ τούτων τοίνυν τῶν πάλαι ἀσυνέτων, καὶ ἀνοήτων, καὶ πλανωμένων, καὶ στυγητῶν, “αὶ λοιμῶν, καὶ ἀλλοτρίων, καὶ ἐθνικῶν, τὴν τοῦ διαδόλου κατά. λυσιν ὁ προφητικὸς προαγορεύει λόγος. Ἔστι δὲ καὶ δ. εὑρεῖν καὶ τὸ τῶν ἀλλοτρίων ὄνομα κείμενον ἐπὶ τῶν πεπιστευκότων εὐσεδῶν' ε Ὑμεῖς γὰρ, φηδὶν, οἵ ποτε ὄντες μακρὰν, ἐγγὺς ἐγενήθητε. » Τούτου; λέγει ταῖς ἑαυτῶν μακαίραις τῆς τοῦ διαδόλου ἐπιστήμης τὸ κάλλος ἀφανίζειν καὶ φροῦδον ποιεῖν͵ ἀντὶ ποῦ, τὰς σὰς χαταλύσουσι μηχανὰς, καὶ τὰς κατὰ τῶν ἀνθρώπων παύσουσιν ἐπιδουλὰς, καὶ τὰ ὑπ᾽ αὐτῶν σοι γενόμενα ἐκ βάθρων ἀνασπάσουσι τεμένη, καί σε οἷόν τινι θανάτῳ παραδώσουσι τῇ λήθῃ, λαθόντες ἐξουσίαν « πατεῖν ἐπάνω ὄφεων καὶ σκορπίων, καὶ ἐπὶ πᾶσάν σου δύνα :ειν 53,» Καὶ δι᾽ αὐτῶν μαθήσῃ τῶν πραγμάτων, ὡς μάτην ἀνέπεισας τοὺς ἀνθρώπους, ὅτι Θεὸς εἴ, Ταῦτα δὲ πείσῃ, ἐπειδὴ ἀπερίτμητον ἔσχες τὸ φρόνημα, καὶ τὸ χαλεπὸν τῆς ἀλαζονείας σου μὴ \"\" περιέτεμες πάθης. Καὶ ἐγένετο 1όγος Κυρίου πρὸς μὲ, γῶν \" Υἱὲ ἀνθρώπου,.1Δἀδε θρῆνον ἐπὶ τὸν ἄρχοντα Τύρου. Καὶ εἰπὲ αὐτῷ \" Τάδε «1έγει 'Αδωγαῖ Κύριος \" Σὺ εἶ\" ἀποσφράγισμα ὁμοιώσεως \", πλήρης σορίας, καὶ στέραγος κάλλους \", Καὶ ἐν τῇ τρυρῇ τοῦ παραδείσου τοῦ Θεοῦ ἐγενήθης πάντα «λίθον τίμιον 5 ἐνδέδεσαι, σάρδιον, καὶ τοπάζιον, καὶ σμάραγδον, καὶ ὑάκινθον \"ν, καὶ ἄνθρακα, καὶ σάπφειρον, καὶ ἴασπιν, καὶ ἀργύριον, καὶ χρυσίον, καὶ λιγύριον, καὶ ἀχάτην, καὶ … καὶ χρυσοῦ ἐνέπἬλησας \"᾽ τοὺς θησαυρούς σου, καὶ τὰς ἀπυθήχας σου ἐν σοὶ, ἀφ᾽ \"\" ἧς ἡμέρας ἐκτίσθης. Ταῦτα βιασάμενος ἄν τι; λάθοι καὶ εἰς τὸν ὁρώμενον ἄρχοντα Τύρου \" κυρίως δὲ καὶ ἀληθῶς ἁρμόττει τῷ ἐν ἐκείνῳ ἐνεργήσαντι ἀλιτηρἷῳ δαίμονι \" εἰς μὲν οὖν τὸν ἄρχοντα Τύρου, τὸν ὁρώμενον, ταῦτα λαμθάνοντες, οὕτω νοήσομεν ε Σὺ εἴ ἀποσφράγισμα ὁμοιώσεως. » Κατ᾽ εἰκόνα γὰρ θείαν ἐπλάσθη ὁ ἄνθρωπο:, πλήρης σοφίας \" καὶ \"5 λογικὸς γὰρ, καὶ λόγῳ τετιμημένος, καὶ στέφανος κάλλους \" πάντων γὰρ κρείττων τῶν ἀλόγων, καὶ πεζῶν, καὶ πτηνῶν, ἐνύδρων τε καὶ ἀμφιθίων. « Καὶ ἐν τῇ τρυφῇ τοῦ παραδείσου τοῦ Θεοῦ ἐγενήθης.» Ἐκ γὰρ τοῦ προπάτορος κατάγεις 5 τὸ γένο:, ὃς εὐθὺς διαπλατθεὶ; ἐν τῷ παραδείσῳ τῆς τρυφῆς ἐτέθη, ἐργάζεσθαι αὐτὸν καὶ φυλάττειν, Εἰκότως \"5 δὲ καὶ τὴν Ἱερουσαλὴμ, ἱερὰν καὶ θείαν ὀνομαζομέγὴν πόλιν, παράδεισον καλεῖ, καὶ Θεοῦ προφητείας, καὶ ἀρχιερωσύνης ἔχουσαν φυτὰ, ζωῆς καὶ σωτηρίας παρεχτιχά. Φιλία δὲ πάλαι ὑπῆρχς τῷ Τυρίων καὶ τῷ τῶν Ἰσραηλιτῶν βασιλεῖ, καὶ ἦν τις αὑτοῖς καὶ ἐπιμιξία πρὸς ἀλλήλους \" καὶ τοῦτο ἐκ τῶν Βασιλειῶν ῥάδιον καταμαθεῖν. Τὸ δέ \" « Πάντα λίθον τέμιον ἐνδέδεσαι, » δῆλόν ἐστι κατὰ τὸ γράμμα γοούμενον, καὶ ἐπὶ βασιλέως λαμθανόμενον. Μυρίοις γάρ σας ἀγαθοῖς χατεχόσμησα, καὶ ὕλας σοι παντοδαπὰ; πάντοθεν προσενήνοχα, ἐξ ὧν διαδήματα καὶ στεφάνους. πόρπας τε καὶ ζώνας, καὶ δαχτυ- α λίους κατασκευάσας, καὶ τὰ ταμιεῖα ἐμπλήσας, φρογῶν τὰ ἐναντία διετέλεσας, ἐπὶ τῇ τούτων οἷα ᾽\" τ: καὶ εὐπρεπείᾳ. Εἰς δὲ τὸν διάδολον οὐκ οὕτω ταῦτα νοήπομεν, ἀλλὰ τό - ε Σὺ εἴ ἀποσφράγισμα ὁμοιώσεως, » εἰς τὴν δοθεῖσαν αὐτῷ πάλαι ἀρχὴν καὶ ἐξουσίαν ληψόμεθα. Φησὶ γὰρ ὁ θεῖος ᾿Απόστολος \" « Κατὰ τὸν ἄρχοντα τῆς ἐξουσίας τοῦ ἀέρος, τοῦ πνεύματος τοῦ νῦν ἐνεργοῦντος ἐν τοῖς υἱοῖς τῆς ἀπειθείας. » Ὡς εἶναι δῆλον, ὅτι πάλαι τὴν τοῦδε τοῦ ἀέρος οἰκονομίαν ἐπεπίστευτο, δι᾽ ἀλαζογείαν δὲ τῆς ἡγεμονίας ἐκπεσὼν, ἐν τοῖς ἀπιστοῦσι τῷ τοῦ κηρύγματος λόγῳ τὴν οἰκείαν ἐνέργειαν ἐπιδείκνυται, ε Πλήρης σοφίας καὶ στέφανος κάλλους, καὶ ἐν τῇ τρυφῇ τοῦ παραδείσου ἐγενήθης. » Τὴν προτέραν αὐτοῦ ἀρετὴν διὰ τούτων αἰνίττεται. ε Εἶδε γὰρ, φησὶν, ὁ Θεὸς πάντα ὅπα ἐποίητε, καὶ ἰδοὺ χαλὰ λίαν. » Εἷς δὲ καὶ οὗτος τῶν γενομένων ὑπῆρχὲν, οὐδέπω δεξάμενος τὴν ἀπὸ τῆς γνώμης ἐπὶ τὰ χΞίρω μεταδολήν. Διὰ δὲ τῶν εἰρημένων λίθων, τὴν παντοδαπὴν αὐτοῦ σοφίαν καὶ ἐπιστήμην σημαίνει. Καὶ γὰρ ὃ ἀρχιερεὺς τὸ λόγιον τῆς χρίσεως, ὃ τούτῆς αὐτοὺς περιέκειτο τοὺς λίθους, ἐπὶ τοῦ στήθους φέρων, εἰς τὰ Δγια τῶν ἁγίων εἰσήει “ τὸ δὲ στῆθος οἷόν τι ταμεῖόν ἐστι τῆς καρδίας, καὶ φυλακτῆριον. Καὶ τὰ ἐπαγόμενα δὲ πάντα, οὐ τῷ ὁρωμένῳ ἄρχοντι τῆς Τύρου, ἀλλὰ τῷ ἀοράτῳ ἁρμόττει.","t":"“And the word of the Lord came to me, saying: And you, son of man, say to the ruler of Tyre: Thus says Adonai the Lord: Because your heart was lifted up, and you said, ‘I am God; I have dwelt in the dwelling of God in the heart of the sea’; yet you are a man and not God, and you have set your heart as the heart of God.” All the kinds of sin are loathsome, but the most loathsome of all is pride: “For everything lofty,” it says, “is an abomination before the Lord”; and, “The Lord opposes the proud”; and the divine Apostle: “Not a new convert,” he says, “lest, puffed up, he fall into the condemnation of the devil.” This disease the ruler of Tyre also had, both the visible one and the invisible one. For we, the pious, are ruled properly and truly by the God of the universe; but we are ruled also by men adorned with piety. So Tyre too now, like us, has God as king and the men appointed by him to reign. But of old, sick with ignorance of God and enslaved to impiety, it had as ruler and king the devil, the inventor and at the same time the teacher of wickedness and impiety; and it also had a visible ruler, the one wickedly worked upon by him and enslaved to ungodliness. The word, then, is addressed to both; yet not everything fits either this one or that one: some things fit both, some only one of the two; and what has now been read fits each. For the devil ran aground on that madness, and in his frenzy called himself god, and persuaded men to offer him this worship; and the visible ruler of the Tyrians, sick with this same conceit and looking at his great prosperity, supposed that he was God. Therefore God says to him: “But you are a man and not God.” And by comparison: “Are you wiser than Daniel? The wise did not instruct you with their understanding.” So far, he says, do your affairs fall short of being compared with the divine nature that I will show them falling short even of wise men. For Daniel both had the divine wisdom and acquired besides the learning of the Chaldeans; but you have been deprived of the divine grace and have not acquired learning from wise men either. Then the proof from the facts: “Was it by your understanding or by your prudence that you made power for yourself, and acquired silver and gold in your treasuries? Or by your great understanding and your trade did you multiply your power, and was your heart lifted up in your power?” Learn, he says, from the facts themselves that you had this trade and the abundance of goods not from your wisdom but from my provision. For if I so wish, I will at once strip you of all these things, and set experience over you as your teacher of the facts. For if you had this possession from your own wisdom, use that same wisdom and you will not be stripped of what you acquired; but when you are stripped and left destitute of all these things, throw away your foolish reasonings, and know that it was I who both gave you these things and took them back. For since you did not know me when you received, you will learn me when you are stripped. “Therefore thus says Adonai the Lord: Since you set your heart as the heart of God, therefore behold, I am bringing upon you … their swords upon you and upon the beauty of your understanding, and they will spread your beauty to destruction. And they will bring you down, and you will die the death of the slain in the heart of the sea. Will you indeed say, ‘I am God,’ before those who slay you? But you are a man and not God, in the hand of those who wound you. You will die the deaths of the uncircumcised by the hands of foreigners; for I have spoken, says Adonai the Lord.” When, he says, the enemies sent by me against you strip you of your royal authority, and … and boasting, will you again name yourself God, as if frightening them with the divine title? But this cannot be; for the change in your circumstances will also work a change in your thinking, and you will learn that you are a man and not God, as you are wounded and slain and … For my sentence is strong and not to be gainsaid; this is what “For I have spoken, says Adonai the Lord” signified. These things also fit the avenging demon who worked wickedness in the visible ruler of the Tyrians; therefore he also threatens him with destruction from foreigners and plagues and nations. Such of old were those who through the preaching of the gospel received the change to the knowledge of God. Therefore the divine Apostle says: “For we too were once … and various pleasures, passing our days in malice and envy, hateful, hating one another.” And God himself says through the great Moses: “They,” he says, “made me jealous with what is no god; they provoked me with their idols; and I will make them jealous with what is no nation; with a foolish nation I will provoke them.” Through these, then, who were of old foolish and senseless and astray and hateful, “plagues” and “foreigners” and gentiles, the prophetic word foretells the overthrow of the devil. And one can find the name “foreigners” applied also to the pious who have believed: “For you,” he says, “who once were far off have been brought near.” These, he says, with their own swords will destroy the beauty of the devil's understanding and make it vanish; that is, they will undo your devices and put a stop to your plots against men, tear up from their foundations the precincts built for you by them, and hand you over, as to a kind of death, to oblivion, having received authority “to tread upon serpents and scorpions, and upon all your power.” And by the facts themselves you will learn that in vain you persuaded men that you are God. And you will suffer this because you had an uncircumcised mind, and did not circumcise the harshness of your boasting. “And the word of the Lord came to me, saying: Son of man, take up a lament over the ruler of Tyre, and say to him: Thus says Adonai the Lord: You are a seal of likeness, full of wisdom and a crown of beauty. In the delight of the paradise of God you were; you have been bound with every precious stone: sardius and topaz and emerald and jacinth and carbuncle and sapphire and jasper and silver and gold and ligure and agate and … and with gold you filled your treasuries and your storehouses in you, from the day you were created.” One might, by forcing them, apply these things also to the visible ruler of Tyre; but properly and truly they fit the wicked demon who worked in him. Taking them, then, of the visible ruler of Tyre, we shall understand them thus. “You are a seal of likeness”: for man was formed according to the divine image; “full of wisdom”: for he is rational and honoured with reason; “and a crown of beauty”: for he is superior to all the irrational creatures, those that walk and those that fly, those in the water and those that live in both. “And you were in the delight of the paradise of God”: for you trace your descent from the forefather, who as soon as he was formed was placed in the paradise of delight, to work it and to guard it. And fittingly he also calls Jerusalem, which is named the holy and divine city, a paradise, since it has the plants of God's prophecy and high priesthood, which bestow life and salvation. Of old there was friendship between the king of the Tyrians and the king of the Israelites, and they had some dealings with each other; this is easy to learn from the Kingdoms. The words “You have been bound with every precious stone” are clear when understood according to the letter and taken of a king: I adorned you, he says, with countless good things, and brought you materials of every kind from everywhere; and when you had made from them diadems and crowns, brooches and belts and rings, and had filled your storerooms, you went on thinking the opposite, [priding yourself] on their … and comeliness. But we shall not understand these things in this way of the devil; rather we shall take “You are a seal of likeness” of the rule and authority given him of old. For the divine Apostle says: “According to the ruler of the authority of the air, the spirit now at work in the sons of disobedience.” So it is clear that of old he had been entrusted with the administration of this air, but having fallen from his command through arrogance, he displays his own working in those who do not believe the word of the preaching. “Full of wisdom and a crown of beauty, and you were in the delight of paradise”: by these he hints at his former virtue. “For God saw,” it says, “all that he had made, and behold, it was very good.” And this one too was one of the things made, not yet having undergone the change, by his own choice, to the worse. By the stones named he signifies his manifold wisdom and knowledge. For the high priest too, wearing upon his breast the oracle of judgment, on which these very stones were set, entered the holy of holies; and the breast is, as it were, a storehouse and safeguard of the heart. And all that follows fits not the visible ruler of Tyre but the invisible one.","f":"Theodoret, <i>Comm. Ezech.</i> 28.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/28-1)."},"theodoret-interpretatio-ezechielem/28.14":{"o":"Κατεσκευάσθης \" γὰρ, φησὶ, μετὰ τοῦ Χεροὺδ, κεχρισμέγος \"5 παρὰ Θεοῦ \" τοῦ κατασχηγοῦντος. Σὺν γὰρ ταῖς ἁγίαις ἐκείναις καὶ σεύασμίαις δυνάμεσι, καὶ τῆς δημιουργίας, καὶ τῆς χρίσεως ἠξιώθης \" χρίσιν δὲ ἐνταῦθα τὸν ἁγιασμὸν καλεῖ, τὸν ὑπὸ τοῦ θείου Πνεύματος ταῖς ἀσωμάτοις καὶ ἁγίαις δυνάμεσι χορηγούμενον. ε Καὶ ἔθηκά ἦ σε ἐν ὄρει ἁγίῳ Θεοῦ \" ἐγενήθης ἐν \" μέσῳ λίθων πὺυρίνων. » \"Ὅρος ἅγιον Θεοῦ καλεῖ τὸ ὕψος τῇ; γνώσεως, «λίθους δὲ πυρίγους τὰς ἁγιωτάτας δυνάμεῖς\" καὶ τὸ τίμιον γὰρ καὶ τὸ ᾽ φωτοειδὲς ἔχουσιν\" οἶδεν δὲ πολλάκις ἣ θεία Γραφὴ καὶ τοὺς εὐσεδεῖς ἀνθρώπους λίθους ἁγίους καλεῖν. ε Λίθοι γὰρ, φησὶν, ἅγιοι χυλίονται ἐπὶ τῆς γῆς. » ᾿Αλλ᾽ οὗτοι ἅγιοι μὲν, οὐ πύρινοι δέ, Περὶ δὲ τῶν ἄνω δυνάμεων ἀκούωμεν τοῦ θείου Δαδὶδ λέγοντος “ ε Ὁ ποιῶν τοὺς ἀγγέλους αὑτοῦ πνεύματα, καὶ τοὺς λειτουργοὺς αὖ- «οὔ πυρὸς φλόγα \". » Τούτων οὐδὲν τῷ ὁρωμένῳ ἄρχοντι τῶν Τυρίων ἁρμόττει, κἂν μυριάκις τῶν ἔριστικῶν τινες φιλονεικοῦντες εἴποιεν λίθους πυρίνους τοὺς Ἰουδαίους, καὶ τῶν Τυρίων τὴν πρὸς τούτους ἐπιμιξίαν \" οὐδὲ γὰρ Ἰουδαῖοι λίθοι πύρινοι. ΕἸ δὲ καὶ τοὺς ἐν αὐτοῖς προφήτας λίθους πυρίνους τις ὀνομάσειεν, οὐδὲ οὕτω στήσει τὸ νόημα\" οὐδεμίαν ( Ὑὰρ εἴμον οἱ Τύριοι κοινωνίαν πρὸς τοὺς προφήτας, πρὸς τοὺς χαμαιζήλους τῶν Ἰουδαίων καὶ τα πεινοὺς ἐποιοῦντο, οὖς οὐκ ἄν τις εὖ φρονῶν τολμήῆσειε λίθους ὀνομάσαι πυρίνους, παραδαίνοντας τὸν θεῖον νόμον, καὶ παρὰ τὰ τούτῳ δοκοῦντα συμθόλαια πρὸς ἐθνικοὺς ποιουμένους. ᾿Αλλ᾽ οὐδὲ τό\" ε« \"Ἔθηχά σε ἐν ὄρει ἁγίῳ Θεοῦ, » τούτῳ ἁρμόττον ἔστιν ἱδεῖν. Οὐδὲ γὰρ ἐν τοῖς Ἱεροσολύμοις διῆγεν, ἵνα καὶ δῶμὲν περὶ τοῦ Σιὼν ὅρους ταῦτα λέγεσθαι\" καὶ τὰ ἐπαγόμενα δὲ σαφῶς τοῦτο δείκνυσιν.","t":"“For you were fashioned,” he says, “with the cherub, anointed by God, the one who overshadows.” For together with those holy and venerable powers you were counted worthy both of creation and of anointing; and here he calls anointing the sanctification supplied by the divine Spirit to the bodiless and holy powers. “And I set you on the holy mountain of God; you were in the midst of fiery stones.” He calls the height of knowledge the holy mountain of God, and the most holy powers fiery stones; for they have both preciousness and a luminous nature. Divine Scripture often knows how to call even pious men holy stones: “For holy stones,” it says, “roll upon the earth.” But these are holy, not fiery. About the powers above let us hear the divine David, who says: “He who makes his angels spirits, and his ministers a flame of fire.” None of this fits the visible ruler of the Tyrians, even if some contentious people should insist ten thousand times that the fiery stones are the Jews, and the dealings of the Tyrians with them; for the Jews are not fiery stones. And even if someone should name the prophets among them fiery stones, not even so will the interpretation stand; for the Tyrians had no fellowship with the prophets; they had their dealings with the grovelling and base among the Jews, whom no one in his right mind would dare to call fiery stones, since they transgressed the divine law and made contracts with gentiles contrary to what it laid down. Nor can one see “I set you on the holy mountain of God” as fitting him. For he did not live in Jerusalem, even if we grant that these things are said of Mount Zion; and what follows shows this clearly.","f":"Theodoret, <i>Comm. Ezech.</i> 28.14 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/28-14)."},"theodoret-interpretatio-ezechielem/28.15":{"o":"᾿Επορεύθης \" γὰρ, φησὶν, ἅμωμος ἂν ταῖς ἡμέραις σου \" ἀφ' ἧς ἡμέρας ἐκτίσθης σὺ, ἕως οὗ εὑρέθη τὰ ἀδικήματα ἐν σοί. Τοιοῦτος γὰρ ἣν πρὸ τῆς ἐκπτώσεως ὁ διάδολος. Περὶ δὲ τῶν ἀνθρώπων ἢχούομεν δ\" « Οὐδεὶς καθαρὸς ἀπὸ ῥύπου, οὐδ᾽ ἂν μιᾶ; ἡμέρας γένηται ὁ βίος αὐτοῦ ἐπὶ τῆς γῆς.» Οὗτος δὲ ἀσώματος ὧν ἄμωμος ἦν τὴν ἀρχήν \" ἐπειδὴ δὲ τῇ ἐπὶ τὸ χεῖρον ἐχρήσατο ῥοπῇ, εἰς τὴν ἐκ μέτρου \" ἐναντίαν ὁδὸν ἐπορεύθη. ͵","t":"“For you walked,” he says, “blameless in your days, from the day you were created until injustices were found in you.” Such was the devil before his fall. But of men we hear: “No one is clean from filth, not even if his life on earth be but one day.” This one, however, being bodiless, was blameless at the beginning; but when he gave way to the inclination toward the worse, he went beyond all measure along the opposite road.","f":"Theodoret, <i>Comm. Ezech.</i> 28.15 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/28-15)."},"theodoret-interpretatio-ezechielem/28.16":{"o":"᾿Απὸ γὰρ πλήθους τῆς περιδρομῆς σὸν ἔπλησας τὰ ταμιεῖά σον ἀνομίας, καὶ ἥμαρτες, καὶ ἐτραυμαείσθης \"δ. Μὴ ἀρκεσθεὶς γὰρ τῇ δοθείσῃ σοι καὶ σορίᾳ, καὶ ἐξουσίᾳ͵ μειζόνων δὲ ἐρασθεὶς, ἀνομίας μὲν πλήρης ἐγένου, τῆς δὲ ἁμαρτίας ἐδέξω τὰ τραύματα. Ταῦτα ὁ προφήτης Ἡσαΐας περὶ αὖ- «οὔ φησι’ ε Πῶς ἐξέπεσεν ἐκ τοῦ οὐρανοῦ ὁ ἑωσφόρος ὁ πρωΐ ἀνατέλλων; συνετρίθη εἰς τὴν γῆν ὁ ἀποστέλλων πρὸς πάντα τὰ ἔθνη; » ἽΛπαντας γὰρ ἔχων ὑπηκόους διὰ τοῦ σωτηρίου σταυροῦ τῆς τυραννίδο; ἐξέπεσεν. Εἶτα τὴν προτέραν αὐτοῦ διηγεῖται μανίαν, καὶ τὴν ὑπερθάλλουσαν ἀλαζονείαν \" « Σὺ δὲ εἶπας ἐν τῇ διανοίᾳ σου \" Εἰς τὸν οὐρανὸν ἀναδήσομαι, ἐπάνω τῶν ἄστρων τοῦ οὐρανοῦ θήσω τὸν θρόνον μου, καθιῶ ἐν ὄρει ὑψηλῷ ἐπὶ τὰ ὄρη τὰ ὑψηλὰ τὰ πρὸς βοῤῥᾶν, ἀναδήσομαι ἐπάνω τῶν νεφελῶν, ἔσομαι ὅμοιος τῷ Ὑψίστῳ. \"» Γθρη δὲ τὰ πρὸς βοῤῥᾶν καλεῖ τὰς τῆς κακίας ἀφορμάς. ᾿Απὸ βοῤῥᾶ γὰρ, κατὰ τὸν πρυφήτην, ἐχχαυθήσεται τὰ κακὰ ἐπὶ πάντας τοὺς κχατοιχοῦντας τὴν γῆν. Οὕτως αὐτοῦ γυμνώσας τὸν τῦφον προαγορεύεε καὶ τὴν κατάλυσιν’ ε Νῦν δὲ εἰς ἅδην χαταδήσῃ εἰς τὰ θεμέλια τῆς γῆς. » Τοῦτο καὶ ὁ θεῖος Ἱεζεχιὴλ ὑπὸ τοῦ Θεοῦ λέγειν διδάσκεται. ε ᾿Απὸ ὄρους γὰρ, φησὶ, τοῦ Θεοῦ κατήγαγέ ' σε τὸ Χεροὺδ τὸ συσχιάζον ἐκ μέσου λίθων πυρίνων. » Τότε μὲν οὖν αὐτὸν τὸ Χεροὺόδ, τὴν \"\" θείαν δόξαν ἀξιούμενον φέρειν, τῶν ἁγίων ἐχώρισε δυνάμεων, αἵ δὴ 5 καὶ προσαγορεύονται πύρινοι\" νῦν δὲ οἱ τῆς θείας ἐπιδάσεως ἄξιοι διὰ τὴν τῆς ψυχῆς καθαρότητα, ὧν ἐν ταῖς καρδίαις αἱ τοῦ Θεοῦ ἀναδάσεις,.κατὰ τὰν θεῖον προφήτην, ἐξουσίαν ἔλαθον τοῖς ποσὶν αὐτὸν.\" συμπατεῖν. ","t":"“From the multitude of your trade you filled your storehouses with lawlessness, and you sinned, and were wounded.” For not content with the wisdom and authority given you, but longing for greater things, you became full of lawlessness and received the wounds of sin. The prophet Isaiah says of him: “How has the morning star fallen from heaven, he who rose at dawn? He who sends to all the nations has been crushed to the earth.” For though he had all as his subjects, he fell from his tyranny through the saving cross. Then he describes his former madness and his surpassing arrogance: “But you said in your mind: I will ascend to heaven; above the stars of heaven I will set my throne; I will sit on a lofty mountain, upon the lofty mountains toward the north; I will ascend above the clouds; I will be like the Most High.” By the mountains toward the north he means the occasions of wickedness; for “from the north,” according to the prophet, “evils will be kindled upon all who dwell on the earth.” Having thus laid bare his conceit, he foretells also his overthrow: “But now you will go down to Hades, to the foundations of the earth.” This the divine Ezekiel too is taught by God to say: “For from the mountain of God,” he says, “the overshadowing cherub brought you down from the midst of the fiery stones.” Then, the cherub, deemed worthy to bear the divine glory, separated him from the holy powers, which are indeed called fiery; but now those who through purity of soul are worthy of the divine visitation, in whose hearts are the ascents of God, according to the divine prophet, have received authority to trample him underfoot.","f":"Theodoret, <i>Comm. Ezech.</i> 28.16 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/28-16)."},"theodoret-interpretatio-ezechielem/28.17":{"o":"᾿Υψώθϑη ἡ καρδία σου, ἐπὶ τῷ κάλλει σου. Μέγα, φησὶν, ἐφρόνησας τὰ παρ᾽ ἐμοῦ σοι χορηγηθέντα θεασάμενος ἀγαθά. ε« Διεφθάρη ἡ ἐπιστήμη σου μετὰ τοῦ κάλλους σου. » Πάντων, φησὶν, ἐγυμνώθης, τὴν δοθεῖσάν σοι τάξιν καταλιπών. ε Διὰ \"Σ τὸ πλῆθος τῶν ἁμαρτιῶν σου ἐπὶ τὴν γῆν ἔῤῥιψά σε\" ἐναντίον βασιλέων δέδωκά ᾽ὁ σε παραδειγματισθῇναι. » Πολλῇ πονηρίᾳ, φησὶ, χρησάμενος, τῆς ἄνω μὲν ἐξέπεσας τάξεως “7, κάτω δὲ ἀπεῤῥίφης, εἰς τὸ γελᾶσθαι παρὰ τῶν τὴν δοθεῖσαν αὐτοῖς φυλαττόνσῶν τάξιν, καὶ καλῶς βασιλεύειν τῶν ἐν αὐτοῖς ἐπι-","t":"“Your heart was lifted up at your beauty.” You thought great things of yourself, he says, when you saw the good things I had supplied you. “Your understanding was corrupted together with your beauty.” You were stripped of everything, he says, having abandoned the rank given you. “Because of the multitude of your sins I cast you down to the earth; before kings I have given you to be made an example.” Having practised great wickedness, he says, you fell from the rank above and were cast down below, to be laughed at by those who keep the rank given them and reign well over those in them …","f":"Theodoret, <i>Comm. Ezech.</i> 28.17 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/28-17)."},"theodoret-interpretatio-ezechielem/28.18":{"o":"Διὰ τὸ πλῆθος τῶν ἁμαρτιῶν \"8 σου, καὶ ἀδικιῶν \" τῆς ἐμπορίας σου, ἐδεδήϊλωσας \" τὸν ἁγιασμόν \" σου. Εἰπάτωταν οἱ ἀντιλέγοντες, ποῖον ἅἁγιασμὸν εἶχεν ὁ δυσσεδὴς τῆς Τύρου βασιλεύς \" ἀλλ᾽ οὐκ ἂν ἔχοιεν δεῖξαι, Οὗτος δὲ, περὶ οὗ νῦν ὁ λόγος, ἡνίχα εἷς τῶν ἁγίων ἀρχαγγέλων ὑπῆρχεν, ἐν μετουσίᾳ ἦν ἁγιωσύνης ἀπάσης ᾿ ἀλλ᾽ αὐτὸς τὸν ἁγιασμὸν ἐδεδήλωσε κακῇ χρησάμενος ἐμπορίᾳ, καὶ «οὔ πλείονος ἐπιθυμήσας καὶ τῶν δοθέντων ἐξέπεσε. Τοῦτο δὲ καὶ τὸν ἄνθρωπον παθεῖν παρεσκεύασε. … καὶ λιμῷ, καὶ πολεμίων σφαγαῖς, ἵνα διὰ τῶν καὶ τὰς αἰτίας τῆς ἀπωλείας. Κατ᾽ εἰκόνα γὰρ Θεοῦ κἀκεῖνος γεγενημένος, τοῖς χωτίλοις αὑτοῦ λόγοις ὑπαχθεὶς καὶ ἐπιθυμήσας γενέσθαι Θεὸς, καὶ τὸ εἶναι εἰκὼν Θεοῦ προσαπώλεσε, « Καὶ \" ἑξάξω πῦρ ἐκ μέσου σου. » Τοῦτο ἀμφοτέροις ἁρμόττει, καὶ τῷ ἐνεργήσαντι τὴν κακίαν, καὶ τῷ ἐνεργηθέντι Τυρίων βασιλεῖ \" ἀμφότεροι γὰρ τῆς ἐπενεχθείσης αὐτοῖς τιμωρίας παρέσχον τὰς ἀτορμάς. Τοιοῦτόν ἐστι τὸ διὰ τοῦ προφήτου Ἡ σαῖου πρὸς Ἰουδαίους εἰρημένον’ ε« Ἰδοὺ πάντες ὑμεῖς πῦρ καίετε, καὶ χατισχύετε φλόγα \" πορεύεσθε τῷ φωτὶ τοῦ πυρὸς ὑμῶν, καὶ τῇ φλογὶ ἧ ἐξεκαύσατε. ν» Καὶ ἐνταῦθα τοίνυν λέγει᾽ « Ἐξάξω πῦρ ἐκ μέδου σου. Τοῦτο καταφάγεταί σε. » Τουτέστι, ταῖς σαῖς παρανομίαις ὕλαις χρήσομαι εἰς τὰς κατὰ σοῦ τιμωρίας, Ὦ « Καὶ δώσω σε εἰς σποδὸν ἐπὶ τῆς γῆς σου, ἐναντίον πάντων τῶν ὁρώντων σε. » Καὶ τοῦτο ἀμφοτέροι; ἁρμόττει. Καὶ γὰρ ὁ ἄνθριυπος ἐν τῇ ἑαυτοῦ γῇ πεσὼν κόνις ἐγένετο, καὶ ὁ διάδολος, ἄρχειν δικῶν τῆς οἰκουμένης, ὑπὸ τοῦ Θεοῦ καὶ Σωτῆρος ὑμῶν χαταλυθεὶς, σποδοῦ δίκην ὑπὸ τῶν εὐσεδὼν","t":"“Because of the multitude of your sins and of the injustices of your trade, you have profaned your holiness.” Let those who contradict say what holiness the impious king of Tyre had; but they could not show any. This one, however, of whom the word now speaks, when he was one of the holy archangels, shared in all holiness; but he himself profaned his holiness by practising a wicked trade, and, desiring more, fell even from what had been given him. This he also brought man to suffer … and by famine and the slaughter of enemies, so that through the … also the causes of the destruction. For he too, made according to the image of God, was led on by his wily words and desired to become God, and so lost besides even his being the image of God. “And I will bring forth fire from the midst of you.” This fits both: the one who worked the wickedness and the king of the Tyrians in whom it was worked; for both provided the occasions for the punishment brought upon them. Of the same kind is what was said through the prophet Isaiah to the Jews: “Behold, all of you kindle fire and strengthen the flame; walk in the light of your fire and in the flame that you have kindled.” And here too, then, he says: “I will bring forth fire from the midst of you; it will devour you.” That is: I will use your own transgressions as the material for the punishments against you. “And I will make you ashes on your land, before all who see you.” This too fits both. For the man fell in his own land and became dust; and the devil, who thought he ruled the world, was overthrown by our God and Saviour and, like ashes, by the pious …","f":"Theodoret, <i>Comm. Ezech.</i> 28.18 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/28-18)."},"theodoret-interpretatio-ezechielem/28.19":{"o":"Καὶ πάντες οἱ ἐπιστάμενοί σε ἐν τοῖς ἔϑγε. σι στυγγάσουσιν ἐπὶ σοί, Οἱ γὰρ ἔτι προτμένοντες τῇ σῇ δουλείᾳ, ὁρῶντες τῶν εἰδώλων τὴν παῦλαν, καὶ τὰ τούτων τεμένη παντελῶς χαταλελυμένα, ἐν κατηφείᾳ διάγουσιν ἀθυμοῦντες, καὶ διηνεχῶ; ἀδημονοῦντες. ε ᾿Απώλεια ἐγένου, καὶ οὐκ ὑπάρξεις ἕτι εἰς τὸν αἰῶνα. » Τῆν παντελῇ αὐτοῦ κατάλυσιν διὰ τούτων ἐδήλωσεν. Οὕτω πληρώσας τῆς Τύρου τὸν θρῆνον, ἐπὶ τὴν Σιδῶνα μεταθδαίνει, καὶ αὐτὴν ὅμορον ᾿οὗσαν, καὶ συντόμως κἀὶ τὰ ταύτῃ συμδησόμενα προλέγει.","t":"“And all who know you among the nations will be gloomy over you.” For those who still remain in your slavery, seeing the end of the idols and their precincts utterly destroyed, live in dejection, despondent and continually distressed. “You have become destruction, and you will be no more for ever.” By these words he made known his complete overthrow. Having thus completed the lament for Tyre, he passes to Sidon, which was its neighbour, and briefly foretells what will befall it too.","f":"Theodoret, <i>Comm. Ezech.</i> 28.19 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/28-19)."},"theodoret-interpretatio-ezechielem/28.20":{"o":"Καὶ ἐγένετο λόγος Κυρίου πρός με, γων\" Υἱὲὰδ ἀνθρώπου \"\", στήρισον τὸ πρόσωπόν σου ἐπὶ Σιδῶνα, καὶ προφήτευσον ἐπ᾽ αὐτήν. Καὶ εἰπὲ \" Τάδε «έγει ᾿Αδωναῖ Κύριος \" Ἰδοὺ ἐγὼ ἐπὶ σὲ, Σιδὼν, καὶ ἐνδοξασθήσομαι ἐν σοὶ, καὶ γνώσῃ ὅτι ἐγὼ εἶμι Κύριος, ἐν τῷ ποιῆσαί 4 ἐν σοὶ κρίματα, καὶ ἁγιασθήσομαι ἐν σοί. Καὶ ἐξαποστελῶ ἐπὶ σὲ θάνατον 15, καὶ αἶμα ἐν ταῖς σμένοι ἐν μέσῳ σου ἐν μακαίραις ἐν σοὶ, καὶ ρικύκλῳ σου, καὶ γνώσονται ὅτε ἐγὼ Κύριος. Ἐπειδὴ, φησὶν, ἐν εὐημερίᾳ οὖσα ἡγνόησάς με, Σιδὼν, πολλοῖς σε καὶ παντοδαποῖς περιδαλῶ χα“ συμφορῶν χαταμάθτςς τὴν ἐμὴν δεσποτείαν. Λέγει δ","t":"“And the word of the Lord came to me, saying: Son of man, set your face against Sidon, and prophesy against it, and say: Thus says Adonai the Lord: Behold, I am against you, Sidon, and I will be glorified in you, and you will know that I am the Lord, when I execute judgments in you, and I will be sanctified in you. And I will send upon you death, and blood in your streets, and … in the midst of you with swords in you, and round about you; and they will know that I am the Lord.” Since, he says, you did not know me while you prospered, Sidon, I will surround you with many calamities of every kind, so that you may learn my lordship. He says …","f":"Theodoret, <i>Comm. Ezech.</i> 28.20 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/28-20)."},"theodoret-interpretatio-ezechielem/28.24":{"o":"Καὶ σὺκ ἔσονται ἔτι τῷ οἴκῳ τοῦ ᾿Ισραὴλ σκόλοψ πικρίας, καὶ ἄχαγθα ὀδύνης, ἀπὸ πάντων τῶν περικύκλῳ αὐτῶν, τῶν ἀτιμασάντων αὐτοὺς, καὶ γγώσονται ὅτι ἐγώ εἰμι ᾿Αδωναῖ Κύριος. Ταῦτα, φησὶ, καὶ τῇ Τύρῳ, καὶ τοῖς ἀλλοφύλοις, καὶ πᾶσι τοῖς ἐκ γειτόνων οἰκοῦσιν ἐπάξω, ἵνα μῆτε ἀρχέτυπον ἀσεδείας ὑμᾶς ἔχῃ ὁ ἐμὸς λαὸς, εἦτε πολεμίους συνεχῶς αὑτοῖς ἐπιόντας, καὶ διῆνεκῶς ἀνιῶντας. Οὕτω τὰ λυπηρὰ προθεσπίσας, προθεσπίζει τῷ Ἰσραὴλ τὰ χρηστὰ, ἐπιτείνων ἐκείνοις τὰ λυπηρά ᾿ δυσμενῶς γὰρ διακείμενοι ἀφορμὴν ὀδύνης ἐποιοῦντο τοῦ Ἰσραὴλ τὴν εὐπραξίαν. ἀξω τὸν οἶκον \" Ἰσραὴ.} ἐκ τῶν ἐθνῶν, οὗ \" διεσκορπίσθησαν ἐκεῖ, καὶ ἁγιασθήσομαι ἐν αὖτοῖς ἐνώπιον τῶν λαῶν καὶ τῶν ἐθνῶν, καὶ κατοικήσουσιν ἐπὶ τῆς γῆς αὑτῶν, ἧς ἔδωκα τῷ δούλῳ μου Ἰακὼδ. Καὶ κατοικήσουσιν» ἐν αὑτῇ \" ἐπ᾽ ἐλπίδι 35, καὶ οἰκοδομήσουσιν οἱ κίας, καὶ φυτεύσουσιν ἀμπειλῶνας, καὶ κατοικήσουσιν ἐπ᾽ δ ἐπίδι, ὅταν ποιήσω κρίματα 3 ἐν πᾶσι τοῖς ἀτιμάσασιν αὐτοὺς ἐν τοῖς κύκλῳ αὐτῶν, καὶ γγώσονται, ὅτι ἐγώ εἰμι Κύριος ὁ Θεὸς αὐτῶν, καὶ ὁ Θεὸς τῶν πατέρων αὐτῶν. Οὐκ ὁμοίως ἅπαντας τοὺς ἁμαρτάνοντας ὁ τῶν ὅλων παιδεύει Θεὸς, ἀλλὰ δὲ τοὺς ἄλλους. Διὸ καὶ ὁ προφήτης προσευχόμενος ἕλεγξ \" «ε Παίδευσον ἡμᾶς Κύριε, πλὴν ἐν χρίσει, καὶ μὴ ἐν θυμῷ. » Ταυτὸ δὴ τοῦτο καὶ ὁ μακάριος ἥτει Δαδίδ- « Κύριε, μὴ τῷ θυμῷ σου ἐλέγξῃ: με, μηδὲ τῇ ὀργῇ σου παιδεύσῃς με. ») Ταύτην τὴν διαφορὰν καὶ ἐν τοῖς ἔναγχος ἡρμηνευμένοις ἔστιν ἰδεῖν. Τοῖς μὲν γὰρ ἄλλοις τέως οὐδὲν χρηστὸν ἐπηγγείλατο\" τῷ δὲ Ἰσραὴλ ἀνάκλησιν, καὶ οἰκείωσιν, καὶ οἰκιῶν οἱἐλπίδα, καὶ τὸ πάντων κεφάλαιον τῶν ἀγαθῶν, τὴν θείαν ἐπίγνωσιν. Τούτων γὰρ, φησὶ, γενομένων, ε Ὑνώσονται ὅτι καὶ αὐτῶν εἰμι Κύριος, καὶ Θεὸς τῶν πατέρων αὐτῶν. » Ταύτην καὶ ἡμᾶς γένοιτο διηνεκῶς ἔχειν τὴν γνῶσιν, ἵν᾽ ἐξ ὅλης αὐτὸν \"5 καρδίας, καὶ ἐξ ὅλης ψυχῆς, καὶ ἐξ ὅλης δυνάμεως, καὶ ἐξ ὅλης ἰσχύος ἀγαπήσωμεν, μὴ μερίζοντες τὸ φίλτρον, ἀλλ᾽ ὅλον ἀνατιθέντες ἐκεῖ, ἵν᾽ αὐτὸν ἀναπνέωμεν, καὶ ἄσθεστον τὴν περὶ αὐτοῦ περιφέρωμεν μνήμην, καὶ καθήμενοι, καὶ διανιστάμενοι, καὶ χοι- “«αζόμενοι, καὶ πορευόμενοι ἐν ὁδῷ \" οὕτω γὰρ καὶ «ἧς παρ᾽ αὐτοῦ προμηθείας διηνεκῶς ἀπολαυσόμεθα, καὶ τῶν ἐπηγγελμένων τευξόμεθα ἀγαθῶν, ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, μεθ᾽ οὗ τῷ Πατρὶ ἡ δόξα, σὺν τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν. ","t":"“And there will no longer be for the house of Israel a thorn of bitterness and a briar of pain from all who are round about them, who dishonoured them; and they will know that I am Adonai the Lord.” These things, he says, I will bring upon Tyre and upon the foreigners and upon all who live in the neighbourhood, so that my people may neither have you as a model of impiety, nor have enemies attacking them continually and grieving them without end. Having thus foretold the painful things, he foretells the good things for Israel, which intensifies the pain for those others; for being hostile in their disposition, they made Israel's good fortune a cause of pain. “… the house of Israel from the nations where they were scattered, and I will be sanctified in them before the peoples and the nations, and they will dwell on their own land, which I gave to my servant Jacob. And they will dwell in it in hope, and they will build houses and plant vineyards, and dwell in hope, when I execute judgments on all who dishonoured them among those round about them; and they will know that I am the Lord their God and the God of their fathers.” The God of the universe does not discipline all who sin in the same way, but some one way and others another. Therefore the prophet too said in prayer: “Discipline us, Lord, but in judgment, and not in anger.” The blessed David asked for this very thing: “Lord, do not rebuke me in your anger, nor discipline me in your wrath.” This difference can be seen also in what has just been interpreted. For to the others he has so far promised nothing good; but to Israel he has promised recall, and restoration, and the hope of houses, and the sum of all good things, the knowledge of God. For when these things have happened, he says, “they will know that I am their Lord, and the God of their fathers.” May it be granted to us too to have this knowledge continually, so that we may love him with all our heart and with all our soul and with all our power and with all our strength, not dividing our love but devoting it all to him, that we may breathe him and carry about an unquenchable remembrance of him, sitting and rising up, lying down and walking on the way. For so we shall continually enjoy his providence and attain the promised good things, in Christ Jesus our Lord, with whom to the Father be glory, with the Holy Spirit, now and always and to the ages of ages. Amen.","f":"Theodoret, <i>Comm. Ezech.</i> 28.24 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/28-24)."},"theodoret-interpretatio-ezechielem/29.1":{"o":"Ἐν τῷ ἔτει τῷ δεκάτῳ», ἐν τῷ δωδε. κάτῳ 3 μηνὶ, μιᾷ τοῦ μηνὸς, ἐγένετο «λόγος Κυρίου πρός με, έγων \" Υἱὲ ἀνθρώπου, στήρισον τὸ πρόσωπόν σου ἐπὶ βασιλέα \" Αἰγύπτου, καὶ προφήτευσον ἐπ᾽ αὐτὸν, καὶ ἐπ᾽ Αἴγυπτον δλην “άλησον \"5. Πέρας ἐπιθεὶς ταῖς περὶ Τύρου προῤῥήσεσιν, ἐπὶ τὴν Αἴγυπτον μεταφέρει τὸν λόγον.","t":"“In the tenth year, in the twelfth month, on the first of the month, the word of the Lord came to me, saying: Son of man, set your face against the king of Egypt, and prophesy against him and against all Egypt; speak.” Having put an end to the prophecies about Tyre, he turns his discourse to Egypt.","f":"Theodoret, <i>Comm. Ezech.</i> 29.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/29-1)."},"theodoret-interpretatio-ezechielem/29.12":{"o":"Διὰ τοῦτο ἰδοὺ ἐγὼ ἐπὶ σὲ, καὶ ἐπὶ πάν. τας τοὺς ποταμούς σου, καὶ δώσω γὴν Αἰγύπτου εἰς ἔρημον, καὶ ῥομφαίαν, καὶ ἀπώλειαν, ἀπὸ πων\", Οὐ μὴ διέλθῃ αὐτὴν \"ν, φησὶ, ποὺς ἀνθρώπου \"δ, καὶ ποὺς κτήνους οὐ μὴ διέλθῃ ἐπ' αὐτὴν, καὶ οὐ κατοικηθήσονται ἔτη. Καὶ δώσω τὴν γῆν αὐτῆς, εἰς ἀπώλειαν ἐν μέσῳ γῆς ἠρημωμένης, καὶ αἱ πόλεις αὑτῆς ἐν μέσῳ πόλεων ἠρημωμένων ἔσονται ἀφαγεῖς τεσσαράκοντα ἔτεσι\" καὶ \"\" διασπερῶ Αἴγυξτον ἐν τοῖς ἔθνεσι, καὶ «λικμήσω αὐτοὺς ἐν ταῖς χώραις “΄, \"Αῤῥητος ἢ τοῦ Θεοῦ φιλανθρωπία, μέτρῳ μέν τινι καὶ σταθμῷ τὰς τιμωρίας ἐπάγουσα, πάλιν δὲ τὰ πληττόμενα θεραπεύουσα \" αὐτοῦ γάρ ἐστιν ἡ φωνή \" ε« Ἐγὼ ἀποκτενῶ καὶ ζῇν ποιήσω, πατάξω, χἀγὼ ἰάσομαι. ν Κἀνταῦθα τοίνυν ἀπειλεῖ τοῖς Αἱγυπτίοις αἰχμαλωσίαν, καὶ διασπορὰν, καὶ ἐρημίαν, ἀλλ᾽ ὀλίγῳ χρόνῳ περιορίζει τὴν ἐρημίαν. Τεσσαράκοντα, φησὶν “5, ἔτη ἄθατος ἔσται, καὶ οὐ πᾶσα ἡ Αἴγυπτος, ἀλλ᾽ ἀπὸ Μαγδωλοῦ καὶ Συήνης, ἕως τῶν ὁρίων Αἰθιόπων, καὶ εὐθὺς ὑπισχνεῖται τὴν ἀνάκλησιν.","t":"“Therefore behold, I am against you and against all your rivers, and I will make the land of Egypt a desert, and a sword, and destruction, from …” “No foot of man,” he says, “will pass through it, and no foot of beast will pass over it, and it will not be inhabited … years. And I will give its land to destruction in the midst of a desolate land, and its cities in the midst of desolate cities will be destroyed forty years; and I will scatter Egypt among the nations and winnow them into the countries.” Unspeakable is God's love for humankind: it brings punishments with a certain measure and weight, and then heals what has been struck. For his is the voice: “I will kill and I will make alive; I will strike, and I will heal.” Here too, then, he threatens the Egyptians with captivity and scattering and desolation, but limits the desolation to a short time. For forty years, he says, it will be untrodden, and not all Egypt, but from Magdol and Syene to the borders of the Ethiopians; and at once he promises the recall.","f":"Theodoret, <i>Comm. Ezech.</i> 29.12 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/29-12)."},"theodoret-interpretatio-ezechielem/29.13":{"o":"Μετὰ τεσσαράκοντα γὰρ, φησὶν, ἔτη συνάξω τοὺς Αἰγυπτίους ἀπὸ τῶν ἐθνῶν, οὗ διεσκορπίσθησαν ἐκεῖ. Καὶ ἀποστρέψω τὴν αἱχμαλωσίαν τῶν Αἰγυπτίων, καὶ κατοιχιῶ αὑτοὺς ἐν γῇ Παθούρης, ἐν τῇ Υῇ ὅθεν ἐλήφθησαν. θῦτως ὑποσχόμενος τὴν τῆς αἰχμαλωσίας ἀπαλλαγὴν, προλέγει καὶ τὴν ἐσομένην τῆς βασιλείας ἐκείνης σμικρότητα. ἔσται γὰρ, φησὶν, ἀρχὴ ταπεινὴ ἐκεῖ\", παρὰ πάσας τὰς ἀρχὰς, καὶἾ\" ἔσται τακπειγοτάτη, τοῦ μὴ ὑψωθῆναι ἔτι ἐπὶ τὰ ἔθνη, καὶ ὀλιγοστοὺς αὑτοὺς ποιήσω, τοῦ μὴ εἶναι αὐτοὺς πλείονας ἐν τοῖς ἔθνεσι. Μαρτυρεῖ τῇ προφητείᾳ τὰ πράγματα τὴν ἀλήθειαν. Καταλυθεῖσα γὰρ ὑτὸ τοῦ Ναδουχοδονόσορ τῶν Αἰγυπτίων ἡ βασιλεία ἂν ἦνθησε πάλιν ἐπὶ Κύρου τοῦ Πέρσου, ἀλλὰ τὶν προτέραν οὐκ ἀπέλαδε δυναστείαν. Οὐ πολλοῦ γὰρ χρόνου διελθόντος, Καμδύσης ὁ Κύρου ταύτην πάλιν χαταλύτας, ὑπήκοον ἐποιήσατο, καὶ δασμὸν φέρειν ἠνάγκασεν ὕστερον δὲ καὶ Μακεδόνας ἐδέξατο βασιλέας, παντελῶς τῶν Αἰγυπτίων παυσαμένων","t":"“For after forty years,” he says, “I will gather the Egyptians from the nations where they were scattered, and I will turn back the captivity of the Egyptians, and settle them in the land of Pathoures, in the land from which they were taken.” Having thus promised release from captivity, he also foretells the smallness that kingdom will have: “For there will be a lowly kingdom there,” he says, “beyond all kingdoms, and it will be the lowliest, so that it may no longer be exalted over the nations; and I will make them few, so that they may not be numerous among the nations.” The facts bear witness to the truth of the prophecy. For the kingdom of the Egyptians, destroyed by Nebuchadnezzar, flourished again under Cyrus the Persian, but did not recover its former power. For not much time had passed when Cambyses, son of Cyrus, destroyed it again, made it subject and compelled it to pay tribute; and later it also received Macedonian kings, the Egyptians having entirely ceased …","f":"Theodoret, <i>Comm. Ezech.</i> 29.13 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/29-13)."},"theodoret-interpretatio-ezechielem/29.16":{"o":"Καὶ οὐκ 1\" ἔσονται ἔτι τῷ οἴκῳ Ἰσραὴλ εἰς ἐλπίδα ἀναμιμνήσχουσαν ἀνομίαν ἐν τῷ ἀκο- Δλουθῆσαι ὀπίσω αὐτῶν 3, καὶ γγώσονται, ὅτι ἐγὼ εἰμι \"\" Κύριος. Οὕτω γὰρ, φησὶ, τῶν Αἰγυπτίων ἐλαττώσω τὴν βασιλείαν, ὡς μηκέτι τὸν ἐμὸν λδὺν τῇ ἐκείνων βοηθείᾳ θαῤῥεῖν, καὶ ἀσεδείας ἀφορμὰς παρ Ἐκείνων λαμδάνειν, ἀλλὰ τὴν ἐμὴν προμή\" θειαν ἐπιζητεῖν - μαθήσονται γάρ μου τὴν δεσπο «εἰαν. Καὶ ἐγένετο ἐν τῷ ἑδδόμῳ καὶ εἰχοαστῷ ἔτει, ἐν μιᾷ τοῦ μηνὸς τοῦ πρώτου, ἐγένετο.16γὸς Κυρίου πρός «Ἰώσατο τὴν δύναμιν αὑτοῦ δουλείᾳ μεγάῃ 15 ἐπὶ Τύρῳ. Πᾶσα κεξαλὴ φαϊάχρωμὰ 15, καὶ πᾶς ὦμος μαδῶκ, καὶ μισθὸς οὐκ ἐγένετο,\" αὑτῷ, καὶ τῇ δυνάμει αὐτοῦ ἐπὶ Τύρῳ \"5, καὶ τῇ δου- «1ε΄ς ἡ ἐδούλευσεν ἐπ᾽ αὐτῇ \"\". Ἐκεῖνα τῷ δ᾽ δεχάτιρ 5 ἔτει τῆς Ἰεχονίου αἰχμαλω ἰας προείρηκεν, ἢ τῷ δωδεκάτῳ 5\" - οὕτω γὰρ καὶ ὁ 'Ἑύραῖος 5 λέγει, καὶ ὁ Σύρος \" ταῦτα δὲ τῷ ἑδδόμῳ καὶ εἰκοστῷ μετὰ τὴν ἅλωσιν τῆς; Τύρου καὶ τὴν μακρὰν πολιορκίαν, δι᾿ ἣν καὶ πᾶσαν κεφαλὴν λέγει δ\" φαλαχρὰν γενέσθαι, καὶ πάντα ὦμον μαδῶντα. Ἢ γὰρ ὑπαίθριος διαγωγὴ τοιαῦτα ποιεῖν εἴωθε, τοῦ φλογμοῦ πολλάκις ἀποδέροντος τῶν τοῦ σώματος μελῶν τὰ γυμνὰ τούτιρ δ\" προκείμενα. Ὑπισχνεῖται δὲ τῷ Ναδουχοδονόπτορ τὸν μισθὸν δώσειν τὴν Αἴγυπτον, ὑπὲρ τῶν πόνων τῶν περὶ τὴν πολιορκίᾳν τῆς Τύρου γεγενημένων \" οὐκ ἐπειδὴ γνώμῃ τῷ θείῳ διακονῶν βουλήματι τοῦτο εἰργάσατο (οἰκείᾳ γὰρ ὁρμῇ κεχρημένος πᾶςι τούτοις τοῖς ἔθνεσιν ἐπεστράτευσεν), ἀλλὰ διὰ πούτων παραδηλοῖ, ὡς οὐδὲν αὐτοῦ μὴ βουλομένου γενήσεται. ε« Δύο γὰρ, φησὶ, στρουθία ἀσσαρίον σοωλεῖται, καὶ ἕν ἐξ αὐτῶν οὐ πεσεῖται παρεκτὸς δ τοῦ Πατρὸς ὑμῶν τοῦ ἐν οὐρᾳνοῖς. » Οὐδὲν γὰρ αὐτὸν λέληθε τῶν γιγνομένων \" ἀλλὰ τὰ μὲν αὐτὸς πρυτανεύει, τὰ δὲ γίνεσθαι συγχωρεῖ, νῦν μὲν τῷ αὐτεξουσίῳ τῶν ἀνθρώπων παραχωρῶν, νῦν δὲ τοὺς ἀξίους δι᾽ ἑτέρων κολάζεσθαι συγχωρῶν. Δεῖξαι τοίνυν βουλόμενος, ὡς αὐτοῦ συγχωρήσαντος ταύτην ἔλαθεν ὁ Ναθουχοδονόσορ τὴν δύναμιν, ὑπισχνεῖταε καὶ μισθὸν αὐτῷ δώσειν ὑπὲρ τῆς Τυρίων πολιορκίας τῶν Αἰγυπτίων τὴν δούλωσιν.","t":"“And they will no longer be for the house of Israel a hope that recalls lawlessness, when they followed after them; and they will know that I am the Lord.” For I will so reduce the kingdom of the Egyptians, he says, that my people will no longer trust in their help and take occasions of impiety from them, but will seek my providence; for they will learn my lordship. “And it came to pass in the twenty-seventh year, on the first of the first month, the word of the Lord came to me, … made his army labour with great labour against Tyre. Every head was bald and every shoulder bare, and there was no wage for him and for his army for Tyre, nor for the labour with which he laboured against it.” Those earlier things he foretold in the tenth year of Jechoniah's captivity, or the twelfth (for so the Hebrew says, and the Syriac); but these in the twenty-seventh, after the capture of Tyre and the long siege, because of which he says that every head became bald and every shoulder bare. For living in the open air usually does this, the scorching heat often flaying the bare parts of the body's limbs that are exposed to it. He promises to give Nebuchadnezzar Egypt as his wage for the labours spent on the siege of Tyre; not because he did this by intention, serving the divine will (for he campaigned against all these nations by his own impulse), but through these words he indicates that nothing will happen unless God wills it. “For two sparrows,” he says, “are sold for a penny, and not one of them will fall without your Father in heaven.” For nothing that happens escapes him; some things he himself directs, others he permits to happen, now giving way to men's free will, now permitting the deserving to be punished by others. Wishing, then, to show that it was by his permission that Nebuchadnezzar received this power, he promises to give him, as his wage for the siege of the Tyrians, the enslavement of the Egyptians.","f":"Theodoret, <i>Comm. Ezech.</i> 29.16 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/29-16)."},"theodoret-interpretatio-ezechielem/29.19":{"o":"Τάδε \"1, 16γει '᾿Αδωναῖ Κύριος - Ἰδοὺ ἐγὼ τὴν γὴν Αἰγύπτου, καὶ λήψεται τὸ πλῆθος αὖτῆς, καὶ\" σχυκεύσει τὰ σκῦλα αὑτῆς, καὶ προψομεύσδι τὴν προγομὴν αὐτῆς, καὶ ἔσται ὁ μιαὐτοῦ, ἧς ἐδούλευσεν ἐπὶ Τύρου, δέδωκα αὐτῷ τὴν» γῆν Αἰγύπτου, ἀνθ᾽ 5 ὧν ὅσα εἰργάσατο. 114λιν τὰ αὐτὰ εἴρηκε, τῇ ἀναλήψει καὶ δευτερώσει τὴν Τάδε «1έγει Αδωναῖ Κύριος\" Εν τῇ ἡμέρᾳ ἐκείνῃ ἀγᾳτβλεῖ\" χέρας παντὶ τῷ οἴκῳ καὶ σοὶ δώσω στόμα ἡνεῳγμένον ἐν μέσῳ αὑτῶν, καὶ γνώσονται ὅτι ἐγὼ Κύριος. Κέρας ἡ θεία Γραφὴ κοτὲ μὲν καλεῖ τὴν εὐφέδειάν, ποτὲ δὲ τὴν δύναμιν, ποτὲ δὲ τὴν βασιλείαν τὸ δὲ Αναταλεῖ χέρας ἐκ τῆς \"' μεταφορᾷς τῶν μόσχων τέθεικεν, οἵ ἀσθενεῖς … τὴν τούτων αὔξησιν πολλὴν προσλαμδάνουσι δύναμιν. Τῆς τοίνυν Αἰγύπτου, φησὶ, χαταλνομένης, ὁ ἐμὸς ἀνθήσει λαὸς, καὶ εὐσέδειαν κτήσεται, τὴν πονηρίαν οὐκ ἔχων διδάσκαλον\" ὑφέξουσι δὲ καὶ τοῖς προφητικοῖς λόγοις τὴν ἀκοὴν, τὴν ἐμὴν δεσποτείαν μεμαθηκότες, Τοῦτο γὰρ ἐδήλωσεν εἰρηκώς \" « Καὶ σοὶ δώσω στόμα ἠνεῳγμένον ἐν μέσῳ αὐτῶν\" » διὰ γὰρ τοῦ Ἱεζεχιὴλ πάντα τὸν προφητικὸν ἐσήμανε χορόν.","t":"“Thus says Adonai the Lord: Behold, I … the land of Egypt, and he will take its multitude, and plunder its spoils, and seize its booty, and it will be the wage … of his, with which he laboured against Tyre, I have given him the land of Egypt, in return for all that he did.” He has said the same things again, by the repetition and doubling … “Thus says Adonai the Lord: On that day a horn will spring up for all the house, and to you I will give an open mouth in their midst, and they will know that I am the Lord.” Divine Scripture sometimes calls a horn piety, sometimes power, sometimes kingship; and “A horn will spring up” it put by a metaphor taken from calves, which are weak …, but with the growth of these they take on much strength. When Egypt is overthrown, then, he says, my people will flourish and acquire piety, no longer having wickedness for a teacher; and they will lend their ears to the prophetic words, having learned my lordship. This is what he made known by saying: “And to you I will give an open mouth in their midst”; for through Ezekiel he signified the whole choir of the prophets.","f":"Theodoret, <i>Comm. Ezech.</i> 29.19 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/29-19)."},"theodoret-interpretatio-ezechielem/29.3":{"o":"Καὶ εἰπέ\" Τάδε «1έγει ᾿Αδωναῖ Κύριος\" Ἰδοὺ ἐγὼ\" ἐπὶ σὲ, Φαραὼ βασιλεῦ Αἰγύπτου, τὸν δράκοντα τὸν καθήμενον ἐν μέσῳ τῶν ποταμῶν\", καὶ έγονγτα' Ἐμοί εἰσιν οἱ ποταμοὶ, καὶ ἐγὼ ἐποίησα αὑτούς \"'. Τινὲς τῶν ἑρμηνευτῶν ἑνικῶς εἶπον τὸν ποταμὸν, οἱ δὲ ᾿Εδδομήχοντα πληθυντικῶς \" ἀληθῆ δὲ ἀμφότερα \" εἷς μὲν γὰρ ὁ Νεῖλος, αἱ δὲ τούτου διώρυγες πλεῖσται, ποταμὸς δὲ ἑκάστη διώρυξ ὑπὸ τῶν ἐγχωρίων καλεῖται. Ἐλέγχει τοίνυν τοῦ Φαραὼ τὴν ἀλαζονεΐαν, καὶ δείκνυσιν αὐτὸν μεγαλαυχούμενον ἐπὶ τοῖς ποταμοῖς, ὡς ὑπ᾽ αὐτοῦ γεγενημένοις. Δράκογτα δὲ αὐτὸν καλεῖ, διὰ τὸ τυραννικὸν καὶ ἀντίθεον, Οὕτω γὰρ καὶ τὸν διάθολον ἡ θεία προσαγορεύει Γραφὴ\" «ε Τῇ ἡμέρῃ γὰρ, φησὶν, ἐκείνῃ ἐπάξει ὁ Θεὸς τὴν μάχαιραν τὴν ἁγίαν, καὶ τὴν μεγάλην, καὶ τὴν ἰσχυρὰν, ἐπὶ τὸν δράκοντα ὄφιν, ν καὶ τὰ ἑξῆς. Καὶ ἐγὼ δώσω χαλινὸν\" εἰς τὰς σιαγόγᾶς σου, καὶ προσκχολιλήσω τοὺς ἰχθύας τοῦ ποταμοῦ πρὸς τὰς πτέρυγάς σου\", καὶ ἀνάξω σε ἐκ μέσου τοῦ ποταμοῦ σου, καὶ πάντας τοὺς ἰχθύας τοῦ ποταμοῦ σου, καὶ ταῖς «λεπίσι σου προσκοι.1ηθήσογται. Καὶ \" ἀποῤῥίψω εἰς τὴν ἔρημόν σε καὶ πάντας τοὺς ἰχθύας τοῦ ποταμοῦ, καὶ\" καταθα.1ῶ σε ἐν τάχει, καὶ πάντας τοὺς ἰχθύας τοῦ ποταμοῦ σου\" ἐπὶ πρόσωπον τοῦ πεδίου πεσῇ \"ν καὶ οὐ μὴ συγαχθῇς, καὶ οὗ μὴ περισταλῇς\" τοῖς θηρίοις τῆς γῆς, καὶ τοῖς πετεινοῖς τοῦ οὐραγοῦ δέδωκά σε εἰς κατάδρωμα\", Καὶ γνώσονται πάντες οἱ κατοικοῦντες Αἴγυπτον \"8, ὅτι ἐγώ εἰμι Κύριος. Φοθερὰ τὰ ἠπειλημένα καὶ φρίκης μεστά\" οὐ γὰρ μόνον αὐτὸν, ἀλλὰ καὶ τοὺς ὑπηκχόους λησε παραδοῦναι σφαγῇ \" ἰχθύας γὰρ προσκολιλωμέἐπὶ τῆς Τύρου τὰς τῆς ἀλληγορίας ἀφορμὰς ἀπὸ τῆς θαλάττης ἔλαδε (παραλία γὰρ ἣ πόλις), οὕτως ἐνταῦθα ἀπὸ ποταμοῦ\" κέχρηται τῇ τροπῇ. Λεπίδας δὲ αὐτοῦ καὶ πτέρυγας τὴν ἡγεμονίαν καὶ τὴν ἐξουσίαν ἐκάλεσε, αἷς οἱ ἀρχόμενοι τῆς τοῦ βασιλέως ἀναγκαίως ἐκοινώνησαν τιμωρίας. Ἱκανῶς δὲ διὰ τοῦ χαλιγοῦ ἡνίξατο τὰ πρὸ τοῦ χαλινοῦ σκιρτήματα, Ἠπείλησε δὲ τοὺς μὲν εἰς ἔρημον χώραν ἐχπέμψειν δορυαλώτους, τοὺς δὲ σφαγῇ παραδώσειν» καὶ τοῖς θηρίοις χαταλείψειν βοράν. Ἐπάγει δὲ καὶ τὴν αἰτίαν\" Ἰσραή.ῖ. (ξ.) “Ὅτε ἐπελάδογτό\" σου τῇ χειρὶ αὑτῶν, καὶ\" ἐθλάσθης, καὶ 55 ὅτε ἐπεχρότησεν ὃν ἐπ᾽ αὐτοὺς πᾶσα χεὶρ, καὶ ὅτε ἐπαγεπαύσαντο ἐπὶ σὲ, συγετρίδης, καὶ συγέκλασας δ αὐτῶν πᾶσαν ὀσφύν. Τῇ μὲν οὖν Τύρῳ καὶ τοῖς ἀλλοφύλοις, περὶ ὧν ἄνω προειρήκαμεν, ἠπείλησεν ἐπάξειν τὰς συμφορὰς, ὡς ἡσθεῖσιν ἐπὶ τοῖς συμδεδηχόσι τῷ Ἰσραήλ’ τῇ δὲ Αἰγύπτῳ οὐ τοῦτο μέμφεται, ἀλλὰ πᾶν τοὐναντίον, ὅτι τῇ παρ᾽ αὑτῆς βοηθείᾳ θαῤῥῆσαι τὸν λαὸν παρασχευάσασα, τῆς μὲν θείας αὐτὺν προνοίας ἀπεγύμνωσεν, οὐδὲν δὲ τοῦτον διὰ «ἧς οἰκείας ὥνησεν ἐπικουρίας. Τοῦτο γὰρ διὰ τῆς δι᾽ ἀσθένειαν, καὶ συνθλασθείσης. Οὕτω καὶ ὁ Σενναχηρεὶμ παρὰ τῷ Ἡσαῖᾳ τὴν Αἰγυπτίων βοήθειαν προσηγόρευσε \" ε Πέποιθε γὰρ, φησὶν, ἐπὶ τὴν ῥάδον τὴν καλαμίνην, τὴν τεθλασμένην, ἐπ᾽ Αἴγυπτον\" ὡς ἐὰν ἐπιστηριχθῇ ἀνὴρ ἐπ᾽ αὐτὴν, εἰσελεύσεται εἰς τὴν χεῖρα αὑτοῦ\" οὕτως ἐστὶ βασιλεὺς Αἰγύπτον, καὶ πάντες οἱ πεποιθότες ἐπ᾽’ αὐτῷ. » Τοῦτο καὶ ἐνταῦθα ἔφη\" ε Ἐπελάθοντό σου τῇ χειρὶ αὐτῶν, ἐθλάσθης \"5, καὶ ἐπεχρότησεν ἐπ᾽ αὐτοὺς πᾶσα ἣ \"7 χείρ. » Καταγέλαστοι, φησὶ, καὶ ἐπίχαρτοι τοῖς πολεμίοις ἐγένοντο, σοῦ δίκην χαλαμίνης Διὰ τοῦτο τάδε.1έγει ᾿Αδωγαῖ Κύριος \" ᾿Ιδοὺ ἐγὼ ἐπάγω ἐπὶ σὲ ῥομφαίαν, καὶ ἀποιῶ ἀνθρώπους ἀπὸ σοῦ, καὶ κτήνη. Καὶ ἔσται ἡ Αἴγυπεος εἷς ἀπώλειαν καὶ ἐρήμωσιν ὅ᾽͵, καὶ γγώσονται, ὅτι ἐγώ εἶμι Κύριος. Ἑπειδὴ δὲ “5. μέγα φρονῶν, καὶ τοῖς ἄλλοις ὑπισχνοῦ βοηθεῖν, μαθήσῃ τῇ πείρᾳ, ὡς οὐδὲ τῆς οἰκείας γῆς ὑπερμαχῆσαι δυνήσῃ, ἐμοῦ σοι τὴν τίμωρίαν ἐπάγοντος \" ἐπιγνώσεται δὲ ὁ ἑμὸς λαὸς τὴν ἐμὴν δυναστείαν. Εἶτα πάλιν τῶν τῆς ἀλαζονείας αὐτῶν “\" ἀναμνήσας ῥημάτων, « \"ἔλεγες γὰρ, φησὶν, ὅτι Ἐμοΐ εἶσιν οἱ ποταμοὶ, καὶ ἐγὼ ἐποίησα αὐτούς\" ν ἐρημίαν ἀπειλεῖ τῇ Αἰγύπτῳ, οὐ πάσῃ, ἀλλ᾽ ἣ ἀπὸ Μαγδωλοῦ καὶ Συήνης, ἕως τῶν ὁρίων Αἰθιόπων, καὶ οὐδὲ ταύταις ταῖς πόλεσι διηνεκῆ τὴν ἐρημίαν, ἀλλὰ χρόνον τινά. ","t":"“And say: Thus says Adonai the Lord: Behold, I am against you, Pharaoh, king of Egypt, the dragon that sits in the midst of the rivers, saying, ‘The rivers are mine, and I made them.’” Some of the interpreters said “river” in the singular, but the Seventy in the plural; and both are true. For the Nile is one, but its canals are very many, and each canal is called a river by the inhabitants. He refutes, then, Pharaoh's boasting, and shows him priding himself on the rivers as though they had been made by him. He calls him a dragon because of his tyranny and his opposition to God. For so too divine Scripture names the devil: “For on that day,” it says, “God will bring the holy and great and strong sword upon the dragon, the serpent,” and so on. “And I will put a bridle in your jaws, and I will make the fish of the river stick to your fins, and I will bring you up out of the midst of your river, and all the fish of your river, and they will stick to your scales. And I will cast you into the wilderness, and all the fish of the river, and I will cast you down quickly, and all the fish of your river; you will fall on the face of the plain, and you will not be gathered up nor laid out for burial; to the beasts of the earth and to the birds of heaven I have given you as food. And all who dwell in Egypt will know that I am the Lord.” The threats are fearful and full of horror; for he threatened to hand over to slaughter not only him but also his subjects; for by the fish sticking … Just as in the case of Tyre he took the occasions of the allegory from the sea (for the city is on the coast), so here he has used the figure of the river. His scales and fins he called his rule and authority, through which his subjects necessarily shared in the king's punishment. By the bridle he hinted clearly enough at the frisking that went before the bridle. He threatened to send some away as captives into a desert land, and to hand others over to slaughter and leave them as food for the beasts. And he adds the cause: “… Israel. When they took hold of you with their hand, you were broken; and when every hand clapped over them, and when they rested upon you, you were crushed, and you broke all their loins.” Upon Tyre and the foreigners, of whom we spoke above, he threatened to bring the calamities because they rejoiced at what had befallen Israel; but Egypt he blames not for this but for the very opposite: that by leading the people to trust in its help it stripped them of the divine providence, and yet did them no good by its own aid. For this is what he means by the … weak and broken. So too Sennacherib, in Isaiah, named the help of the Egyptians: “For he trusts,” he says, “on the staff of reed, the broken one, on Egypt; if a man leans on it, it will go into his hand; so is the king of Egypt, and all who trust in him.” This he said here too: “They took hold of you with their hand, you were broken, and every hand clapped over them.” They became ridiculous, he says, and a cause of glee to their enemies, … you like a reed. “Therefore thus says Adonai the Lord: Behold, I am bringing a sword upon you, and I will destroy men and cattle from you. And Egypt will be for destruction and desolation, and they will know that I am the Lord.” Since you think great things of yourself, he says, and promise to help others, you will learn by experience that you will not be able to defend even your own land when I bring the punishment upon you; and my people will recognise my sovereignty. Then, recalling once more the words of their boasting — “For you said,” he says, “‘The rivers are mine, and I made them’” — he threatens Egypt with desolation: not the whole of it, but from Magdol and Syene to the borders of the Ethiopians; and not even for these cities a perpetual desolation, but for a certain time.","f":"Theodoret, <i>Comm. Ezech.</i> 29.3 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/29-3)."},"theodoret-interpretatio-ezechielem/3.1":{"o":"α΄. Καὶ εἶπθ πρός μὲ\" Υἱὲ ἀγθρώπου, κατά: ΘΟΤΕΜ τὴν κχεφαλίδα ταύτην, καὶ πορεύθητι, καὶ λάλησον τοῖς υἱοῖς Ἰσραή.1. Εἰκότως ἔφη ἄνω, « ξξαν ἄρα ἀκούσωσιν ἣ πτοηθῶσι “ν» φρίκης γὰρ μεστὰ τὰ τῷ προφήτῃ προσφερόμενα, « θρῆνος, καὶ μέλος, καὶ οὐαὶ, ν ὅλῃ τῇ κεφαλίδι ἐγγεγραμ- ὃ μένα, ἔνδοθέν τε καὶ ἔξωθεν. Κεραλίδα δὲ καλεῖ τὰ εἰλετὰ βιδλία. Οὕτω γὰρ οἱ πάλαι τὴν τῶν συγγραμμάτων ἐφύλαττον ἀνήμην. Ἰουδαῖοι δὲ κκαὶ μέχρι τοῦ παρόντος ἐν τοιούτοις εἰλήμασι τὰς θείας ἔχουσι Γραφάς. β, Υ΄. Καὶ διήνοιξε 5 τὸ στόμα μου, καὶ ἐψώμισὲ με τὴν κεφαλίδα ταύτην. Καὶ εἶπε πρός με, Υἱὲ ἀνθρώπου, τὸ\") στόμα σου φάγεται, καὶ ἡ ","t":"\"And he said to me: Son of man, eat this scroll, and go and speak to the sons of Israel.\" Fittingly he said above, \"if perhaps they will hear or be afraid\"; for what is offered to the prophet is full of dread: \"lamentation, and song, and woe,\" written on the whole scroll, inside and outside. He calls rolled books \"scrolls\"; for so the ancients preserved the memory of their writings, and the Jews even to the present have the divine Scriptures in such rolls. \"And he opened my mouth and fed me this scroll. And he said to me: Son of man, your mouth shall eat, and your","f":"Theodoret, <i>Comm. Ezech.</i> 3.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/3-1)."},"theodoret-interpretatio-ezechielem/3.12":{"o":"ιβ΄. Καὶ ξλωδά με Πνεῦμα, καὶ ἤκουσα κατὄπισθέν μου τωνγὴν' σεισμοῦ μεγάλου, Εὐλογημένη\" ἡ δόξα Κυρίου ἐκ τοῦ τόπου αὑτοῦ. Ταύτας γὰρ, φησὶ, δεξάμενος τὰς ἐντολὰς, χατηπειγόμην τὴν διακονίαν πληροῦν, καὶ οὐδὲ τοῖς ποσὶ γείας \"3 πρὸς οὖ; ἀπεστάλην μετεφερόμην. ᾿Αναγκαίως δὲ καὶ τοῦ ὁξισμοῦ τὴν αἴσθησιν δέχεται, ἵνα δὲ καὲ τὴν ὑμνῳδίαν, ἣν ἀνέπεμψεν αἰσθόμενος τοῦ σεισμοῦ - « Εὐλογημένη ἡ δόξα Κυρίου ἐκ τοῦ τόπου αὐτοῦ. » Τοῦτο δὲ ὑπ᾽ αὐτοῦ τοῦ Θ:οῦ διδαχθεὶς ἔφη \" τῷ γὰρ μακαρίῳ γνωστῶς ἰδεῖν αἰτήσαντι τὸν Θεὸν, ἔφη, « Οὐδεὶς ὄψεται τὸ πρόσωπόν μου, καὶ ζήσεται. » Εἶτα ἐπάγει\" « Ἰδοὺ τόπος παρ᾽ ἐμοὶ, καὶ θήσω σε εἰς ὀπὴν τῆς πέτρας, καὶ σχεπάσω σε τῇ χειρί μου, καὶ ὄψῃ τὰ ὀπίσθιά μου, τὸ δὲ πρόσωπόν μου οὐ μὴ ἴδῃς, » Οὐκ ἐπειδὴ εἰς πρόσ. ὠπὸν καὶ ὀπίσθια τὸ Θεῖον διήρηται \" ἀλλὰ διὰ μὲν τοῦ προσώπου τῆς θείας νοουμένης οὐσίας, διὰ δὲ τῶν ὀπισθίων, τῶν οἰκονομιῶν καὶ εὐεργεσιῶν, αἵ περὶ ἡμᾶς πολλαὶ γίνονται, καὶ παντοδαπαί. Τόπον τοίνυν αὑτοῦ καλεῖ τὴν ἀγαθότητα, δι᾿ ἣν ἀχώρητος ὧν τῇ φύσει, ὡς δυνατὸν τοῖς ἀξίοις, γίνεται χω-","t":"\"And the Spirit took me up, and I heard behind me the sound of a great earthquake: Blessed be the glory of the Lord from his place.\" Having received these commands, he says, I hastened to fulfil the ministry, and I was carried to those to whom I was sent, not even [walking] with my feet but [by the divine] activity. He necessarily receives the perception of the earthquake as well, so that [he might also hear] the hymn that was sent up, when he perceived the earthquake: \"Blessed be the glory of the Lord from his place.\" Having been taught this by God himself … he said; for to the blessed Moses, who asked to see God plainly, he said: \"No one shall see my face and live.\" Then he adds: \"Behold, a place beside me, and I will put you in a cleft of the rock, and cover you with my hand, and you shall see my back parts, but my face you shall not see.\" Not because the Divine is divided into face and back; rather, by the face the divine being is meant, and by the back parts the dispensations and benefits, which are many and of every kind toward us. He calls his goodness, then, \"his place,\" the goodness through which, though uncontainable by nature, he becomes containable, as far as possible, by the worthy.","f":"Theodoret, <i>Comm. Ezech.</i> 3.12 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/3-12)."},"theodoret-interpretatio-ezechielem/3.13":{"o":"ιγ΄. Καὶ ἴδον\" φωνὴν τῶν πτερύγων τῶν ζώων πτερυσσομένων ἑκατέραν πρὸς τὴν ἑκατέραν\", καὶ φωνὴ τῶν τροχῶν ἐχομένη αὐτῶν, καὶ φωγὴ τοῦ σεισμοῦ μεγάλη\"5. Τούτων γὰρ πρός μὲ εἰρημένων, ἐκινεῖτο μὲν τὰ ζῶα ταῖς πτέρυξι χρώμενα, ἐπηχολούθουν δὲ οἱ τροχοί\" σεισμὸς δὲ μέγιστος τούτων κινουμένων ἀπετελεῖτο \" πολὺς γὰρ ἦν ὁ κτύπος ὁ πανταχόθεν φερόμενος.","t":"\"And I saw the sound of the wings of the living creatures beating against one another, and the sound of the wheels beside them, and the sound of the great earthquake.\" When these words had been spoken to me, the living creatures moved, using their wings, and the wheels followed; and a very great earthquake was produced by their movement; for great was the din that came from every side.","f":"Theodoret, <i>Comm. Ezech.</i> 3.13 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/3-13)."},"theodoret-interpretatio-ezechielem/3.14":{"o":"ιδ΄. Καὶ τὸ Πνεῦμα ἐξῆρέ με, καὶ ξιλαξέ\"\" καὶ ἐπορεύθην μετέωρος\" ἐν ὁρμῇ τοῦ Πνεύματός μου. Ἡ γὰρ τοῦ θείου Πνεύματος χάρις ἐν ἐμοὶ γενομένη μέσον οὐρανοῦ καὶ γῆς, οἷόν τινα τὸν ἀέρα. « Καὶ χεὶρ Κυρίου ἐγένετο ἐπ᾽ ἐμὲ κραταιά. ν Πάλιν αὐτὴν σημαίνει τὴν χάριν τοῦ Πνεύματος.","t":"\"And the Spirit lifted me up and took me, and I went aloft in the impulse of my spirit.\" For the grace of the divine Spirit, coming upon me, [carried me] between heaven and earth, as through the air. \"And the hand of the Lord came upon me, strong.\" Again he signifies the grace of the Spirit itself.","f":"Theodoret, <i>Comm. Ezech.</i> 3.14 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/3-14)."},"theodoret-interpretatio-ezechielem/3.15":{"o":"ιε΄. Καὶ εἰσῆλθον εἰς τὴν αἰχμαλωσίαν μετέὡρος \" \" τουτέστιν, οὐ βαδίζων, ἀλλὰ δι᾽ ἀέρος φερόμενος. « Καὶ περιῆλθον τοὺς κατοικοῦντας ἐπὶ τοῦ ποταμοῦ Χοδὰρ, τοὺς ὄντας ἐκεῖ, καὶ ἐκάθισα ἐκεῖ ἑπτὰ ἡμέρας ἀναστρεφόμενος 9 ἐν μέσῳ αὐτῶν.» Καταλαδὼν γὰρ, φησὶν, οὗς προσετάχθην, ἡμέρας ἑπτὰ σιγῶν διετέλεσα, ἀναμένων τὴν θείαν ἐνέρ-","t":"\"And I entered the captivity aloft,\" that is, not walking but carried through the air. \"And I went around those who dwelt by the river Chobar, who were there, and I sat there seven days, living in their midst.\" Having reached those to whom I had been sent, he says, I remained silent for seven days, awaiting the divine activity.","f":"Theodoret, <i>Comm. Ezech.</i> 3.15 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/3-15)."},"theodoret-interpretatio-ezechielem/3.16":{"o":"ις΄, ιζ΄, Καὶ ἐγένετο μετὰ τὰς ἑπτὰ ἡμέρας “᾿όγος Κυρίου πρός μὲ έγων, Υἱὲ ἀνθρώπου, σκοπὸν δέδωκά σε ἐν\" τῷ οἴκῳ ἡΙσραΐμ, καὶ ἀκούσῃ ἐκ τοῦ στόματός μου «1όγον, καὶ διαπδιἰήσῃ\" αὐτοῖς παρ' ἐμοῦ. Τύπον ἔπεχε, φησὶ, χατασχόπου, ὃν ἐπὶ γεωλόφου 3 τινὸς ἱστᾶσιν οἱ ἄνθρωποι, προμηνύειν αὐτοῖς τὰς ἐσομένας τῶν Ὁ βαρθάρων ἐφόδους κελεύοντες \"\". Καὶ σὺ τοίνυν οἷον ἐπί τινος σκοπιᾶς καὶ περιωπῆς τῆς προφητείας ἑστὼς, ἃ προορᾷς τῷ λαῷ προαγόρευε, καὶ τοὺς ἐμοὺς","t":"\"And it came to pass after the seven days, the word of the Lord came to me saying: Son of man, I have made you a watchman for the house of Israel, and you shall hear a word from my mouth and warn them from me.\" Take the part, he says, of a lookout, whom people station on a hilltop, ordering him to give them advance notice of the attacks of barbarians. You too, then, standing as it were on the watchtower and lookout point of prophecy, foretell to the people what you foresee, and my","f":"Theodoret, <i>Comm. Ezech.</i> 3.16 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/3-16)."},"theodoret-interpretatio-ezechielem/3.18":{"o":"ιη΄. Ἔν τῷ Ἁέγειν μὲ τῷ ἀγόμῳ, θανάτῳ θανατωθήσῃ, καὶ ἐὰν μὴ διαστείλῃ \"\" αὐτῷ, μηδὲ “ατήσης τοῦ διαστείλασθαι τῷ ἀγόμῳ, τοῦ ἀποστρέψαι αὑτὸν ἀπὸ τῶν ὁδῶν αὑτοῦ, τοῦ ζῆσαι αὑτὸν, ὁ ἄνομος ἐκεῖνος ἐν\" τῇ ἀγομίᾳ αὐτοῦ ἀποθανεῖται, καὶ τὸ αἷμα αὑτοῦ ἐκ χειρός σου ἐκξητήσω. Φοδερὰ καὶ φρίκης γέμουσα ἡ ἀπειλὴ, καὶ ἱκανὴ δεδίξασθαι καὶ τοὺς ἄγαν λιθίνους \" ἄῤῥητος δὲ καὶ ἡ διὰ τῆς ἀπειλῆς προφαινομένη τῆς “ἀπειλεῖ γὰρ τῷ δικαίῳ τῶν εὐθυνῶν τὴν εἴσπραξιν, εἰ μὴ σημήνειςε τῷ ἀνόμῳ τοῦ θανάτου τὴν ἀπειλὴν, καὶ διδάξειε, τί μὲν ζωῆς αἴτιον, τί δὲ θανάτου πρόξενον; Οὕτω ποθεῖ τῶν ἁπάντων ὁ ποιητὴς καὶ Δεσπότης τὴν τῶν ἁμαρτωλῶν μεταμέλειᾶν, ὅτι κἂν ἄἅπαστάν τις συλλέξῃ τὴν ἀρετὴν, ἀμελεῖ δὲ τῶν ἐγκεχειρισμένων ψυχῶν, οὐδὲν ἐκ τῶν οἰκείων κατορθωμάτων ὠφεληθήσεται, δίκας δὲ \"7 ὑπὲρ τῆς πεοὶ ἐκείνας εἰσπραττόμενος ἀμελείας. Ἕπειδὴ, ὃὲ εἰκὸς τὸν μὲν πᾶν εἶδος θεραπείας προσφέρειν, τοὺς δὲ ἀνηχέστω: νοσεῖν, καὶ τὴν φερομένην μὴ προσδέχεσθαι ἰατρείαν, ἀναγκαίως","t":"\"When I say to the lawless man, You shall surely die, and you do not warn him nor speak to warn the lawless man to turn him from his ways so that he may live, that lawless man shall die in his lawlessness, and his blood I will require from your hand.\" The threat is fearful and full of dread, able to frighten even those who are very stony; but ineffable too is the [love for humankind] that shows itself through the threat. For he threatens to exact an account from the righteous man if he does not make known to the lawless man the threat of death and teach him what is the cause of life and what brings about death. So greatly does the Maker and Master of all long for the repentance of sinners that, even if someone gathers every virtue but neglects the souls entrusted to him, he will gain no benefit from his own good deeds, but will pay the penalty for his neglect of them. But since it may happen that the one applies every kind of treatment while the others are incurably sick and do not accept the cure that is offered, he necessarily","f":"Theodoret, <i>Comm. Ezech.</i> 3.18 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/3-18)."},"theodoret-interpretatio-ezechielem/3.19":{"o":"ιθ΄, Καὶ σὺ ἐὰν διαστείλῃ τῷ ἀνόμῳ, καὶ μὴ ἀποστρέψῃ ἀπὸ τῆς ὁδοῦ αὑτοῦ καὶ ἀπὸ τῆς ἀνομίας αὑτοῦ, ὁ ἄνομος ἐκεῖνος ἐν τῇ ἀνομίᾳ αὑτοῦ ἀποθανεῖται, καὶ σὺ τὴν ψυχήν σου ῥύσῃ. ᾿Αθῶος, φησὶν, ἔσῃ τὰ προσήκοντα ποιῶν, καὶ τὰ παρὰ παυτοῦ συνεισφέρων \" δλν γὰρ ἡ ἐχείνου νόσος ἀνέατος διαμείνῃ, αὐτὸς μόνος τίσει τῆς ἀπειθείας τὴν τιμωρίαν. Προσήκει δὲ συνιδεῖν, ὅτι τὸν ἄνομον καὶ ἀνωτέρω κἀνταῦθα τιμωρηθήσεσθαι ἔφη τῇ παρανομίᾳ προσμένοντα - ἐάν τε ἔχῃ τὸν “οντα,, τουτέστι τὸν διδάσκοντα, ἐάν τε καὶ μή \" ἀρκεΐ γὰρ ἣ φύσις εἰς τὴν τοῦ πρακτέου διάκρισιν ’ ἐκ περιουσίας δὲ ἡ διδασκαλία προσφέρεται, τῆς θείας ἀγαθότητος πάντα πόρον εἰς τὴν τῶν ἀνθρώπων","t":"\"And if you warn the lawless man, and he does not turn from his way and from his lawlessness, that lawless man shall die in his lawlessness, and you will deliver your soul.\" You will be guiltless, he says, if you do what is fitting and contribute your own part; for if his disease remains incurable, he alone will pay the penalty for his disobedience. One should note that both above and here he said that the lawless man who persists in his lawlessness will be punished, whether he has the one who warns, that is, the teacher, or not; for nature suffices for discerning what must be done, and teaching is offered as something over and above, since the divine goodness [opens] every path toward [the salvation] of human beings.","f":"Theodoret, <i>Comm. Ezech.</i> 3.19 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/3-19)."},"theodoret-interpretatio-ezechielem/3.2":{"o":"κοιλία σου πλησθήσεται τῆς κεραιλίδος ταύτης τῆς δεδομένης εἰς σέ\" καὶ ἔξαγο»\" αὑτὴν, καὶ ἐγένετο ἐν τῷ στόματί μου. ὡς μέλι γιυχάζονν, « Ὡς γλυκέα, ν φησὶν \"' ὁ θεῖος Δαζιδ, ε τῷ λάρυγγί βου τὰ λόγιά σου \" ὑπὲρ μέλι τῷ στόματί μου. ν Γλυκὺς δὲ, καὶ λίαν ἠδὺς, καὶ τῶν ἁμαρτημάτων ὁ θρῆνος \" «᾿Αθυμία γὰρ, φησὶ, κατέσχε με ἀπὸ ἁμαρ. τωλῶν τῶν ἐγχαταλιμπανόντων τὸν νόμον σου» καὶ, σου οὐκ ἐφυλάξαντο.» Καὶ ὁ τούτου δὲ υἱὸς παραινεῖ λέγων \" « ᾿Αγαθὸν πορευθῆναι εἰς οἶκον πένθους, ἢ\") πορευθῆναι: εἰς οἶκον γέλωτος. » Οὕτως ἐγένετο τῷ προφήτῃ μέλιτι ἐμφερὴς τῆς χεφαλίδος ἡ βρῶσις, οὐδὲν μὲν ἐχούσης τερπνὸν ἣ θυμῆρες, θρῆνον δὲ, καὶ μέλος, καὶ οὐαί. Μηδεὶς δὲ αἰσθητὴν καὶ σωματικὴν ὑπολάδῃ τῆς χεφαλίδος τὴν βρῶσιν. Ὥσπερ γὰρ ἐχείνην τὴν θεωρίαν πνευματικῶς ἐθεάσατο, οὕτως καὶ ταύτης πνενματιχῶς μεταλαμβάνει τῆς γεύσεως. δ-ς΄. Καὶ εἶπε πρός με\" Υἱὲ ἀνθρώπον, βάδιζε, εἴσε,θε εἷς τὸν οἶκον τοῦ ᾿Ισραὴ.1, καὶ λάλησον τοὺς λόγους μου πρὸς αὐτούς. Διότι οὐ πρὲς στέλλῃ, ἀ.1.1ὰ 8 πρὸς τὸν οἶκον τοῦ ᾿Ισραὴ. Οὐδὲ πρὸς λαοὺς πολλοὺς ἀ.1:]οφώγνους ἣ\" ἀ.ὧν οὐκὶ ἀκούσῃ τοὺς «16γους 57. Ἐνταῦθα σαφῶς δείκνυσι τῶν ἀποστολικῶν πόνων\" καὶ προφητικῶν τὸ διάφορον. Οἱ μὲν γὰρ ἑνὸς ἔθνους τὴν ἐπιμέλειαν 4 ἐπιστεύθησαν, ἐξ αὐτῶν ὁρμώμενοι, καὶ τὴν αὐτὴν φωνὴν ἔχοντες \" οἱ δὲ τὴν οἰκουμένην ἐνεχειρίσθησαν, καὶ ἅπαντα τὰ ἔθνη, χωτὰ τὴν τοῦ Κυρίον φωνὴν ε Πορευθέντες γὰρ, φησὶ, μαθητεύσατε πάντα τὰ ἔθνη, οὗ μυρίας εἶχον \"\" καὶ διαφόρους γλώττας, ἤθη δὲ ποικίλα, καὶ νόμους ἐναντίους \" ἀλλ᾽ ὅμως οἱ τὰ πολλὰ ἔθνη, καὶ τὰς διαφόρους γλώττας, καὶ τοὺς ποικίλους τρόπους, καὶ τοὺς παντοδαποὺς ἐγχειρισθέντες νόμους, τὴν οἱκουμένην ἐπὶ τὸ κρεῖττον μετέθαλον \" οἱ δὲ τὸν δυσήνιον ἐκεῖνον ἐγχειρισθέντες λαὸν, πολὺν μὲν ὑπέμειναν τὸν πόνον, οὐκ ἀξίους δὲ τῶν πόνων ἐδρέψαντο τοὺς καρπούς \" αἰτία δὲ οὐκ ἡ τῶν γεωργῶν ῥᾳθυμία, ἀλλὰ τῶν γεωργουμένων ἡ δυστροπία. Οὗ χάριν καὶ αὐτὸς ὁ Δεσπότης φησίν\" ᾿ Εἰ} καὶ πρὸς τοιούτους ἐξαπέστειλά σεν εὗτοι ἂν εἰσήκουσάν σου. (ζ'.) Ὃ δὲ οἶκος ραὴϊ οὐ μὴ θελήσουσιν '\" ἀκοῦσαί σου, διότι οὗ βούλονται εἰσακούειν μου \" ὅτι πᾶς οἶκος Ἰσραὶιὶ φιλόνεικοί εἰσι\", καὶ σκιηροχάρδιοι. Διὰ δὲ τοῦς τῶν ἔδειξε, τῶν μὲν ἐθνῶν τὸ εὐπειθὲς, τοῦ δὲ 15βαὴλ τὸ δυσήχοον “ ἡρμήνευσε ὃξ καὶ τὸ, « Ἐὰν ἄρα ἀκούσωσι, » σαφῶς διδάξας, ὡς οὐκ ἀγνοεῖ, ἀλλ᾽ ἀχριδῶς οἶδεν αὐτῶν τὴν ἀπείθειαν\" σημαίνει δὲ κατὰ ταυτὸν, ὡς ἀπὸ γνώμης, ἀλλ᾽ οὐκ ἐκ φύσεως αὕτη « Ὁ γὰρ οἶνος, φησὶν, Ἰσραὴλ οὐ μὴ θελήσουσιν ἀκοῦσαί σου, διότι οὐ βούλονται εἰσπαχούειν δου \" » ἀντὶ τοῦ, Μὴ ἀλγήσῃς παραχουόμενος \" ἐμοὶ γὰρ ἀντιλέγοντές τοῖς ὑπὸ σοῦ προσφερομένοις ἀντιπίπτουσε λόγοις \" αἰτία δὲ τῆς ἀντιλογίας ἡ φιλόγειχος γνώμη, καὶ ἡ τῆς καρδίας ἀντιτυπία, καὶ τοῦ φρονήματος ἢ θρασύτης\" ἀλλὰ μὴ δείστῃς πρὸς","t":"belly shall be filled with this scroll that is given to you. And I ate it, and it became in my mouth as sweet honey.\" \"How sweet,\" says the divine David, \"are your words to my throat, above honey to my mouth.\" Sweet and very pleasant also is lamentation over sins: \"Despondency took hold of me,\" he says, \"because of sinners who forsake your law\"; and, \"… [because] they did not keep your [law].\" And his son too gives counsel, saying: \"It is better to go into a house of mourning than to go into a house of laughter.\" So the eating of the scroll became like honey to the prophet, though it held nothing delightful or pleasing, but lamentation, and song, and woe. But let no one suppose that the eating of the scroll was perceptible and bodily: just as he saw that vision spiritually, so he also partakes of this taste spiritually. \"And he said to me: Son of man, go, enter the house of Israel, and speak my words to them. For you are not sent to [a people of deep lips and heavy tongue], but to the house of Israel; nor to many peoples of other tongues …, whose words you will not understand.\" Here he clearly shows the difference between the labors of the apostles and those of the prophets. The prophets were entrusted with the care of one nation, coming from among them and speaking the same language; the apostles were entrusted with the world and all the nations, according to the Lord's word, \"Go, make disciples of all the nations,\" nations that had countless different languages, varied customs, and contrary laws. Nevertheless, those who were entrusted with the many nations, the different languages, the varied ways and laws of every kind changed the world for the better; while those entrusted with that unruly people endured much toil but did not reap fruits worthy of their toil. The cause was not the negligence of the farmers but the perversity of those they farmed. For this reason the Master himself says: \"Even if I had sent you to such, they would have listened to you. But the house of Israel will not be willing to hear you, because they do not wish to listen to me; for the whole house of Israel are contentious and hard-hearted.\" By these words he showed the ready obedience of the nations and Israel's unwillingness to listen; and he also explained \"if perhaps they will hear,\" teaching clearly that he is not ignorant but knows their disobedience exactly, and signifying at the same time that this disobedience comes from the will and not from nature. \"For the house of Israel,\" he says, \"will not be willing to hear you, because they do not wish to listen to me\"; that is: Do not be grieved at being disregarded; for it is me they contradict when they oppose the words you bring them; and the cause of the contradiction is their contentious will, the hardness of their heart, and the boldness of their mind. But do not fear before","f":"Theodoret, <i>Comm. Ezech.</i> 3.2 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/3-2)."},"theodoret-interpretatio-ezechielem/3.20":{"o":"χ΄. Καὶ ἐν τῷ ἀποστρέφειν δίκαιον ἀπὸ τῶν δικαιοσυγῶν αὑτοῦ, καὶ ποιήσει παράπτωμα, καὶ 3 δώσω τὴν βάσανον εἷς πρόσωπον αὑτοῦ\" αὐτὸς ἀποθανεῖται, ὅτι οὐ διεστείζω αὐτῷ\" ἐν ταῖς ἁμαρτίαις αὑτοῦ ἀποθανεῖται, διότι οὐ μὴ μνησθῶσιν αὐτῷ αἱ διχαιοσύνωι αὐτοῦ, ἅς ἐποίησεν, καὶ τὲ αἷμα αὑτοῦ ἐκ τῆς χειρός σου ἐκζητήσω. Οὐκ ἁπλῶς εἶπεν, Ἑὰν ἁμάρτῃ ὁ δίκαιος, ἀλλ᾽, Ἐὰν ἀποστρέψῃ ἀπὸ τῶν δικαιοσυνῶν αὑτοῦ, καὶ ποιήσῃ ᾿ παράπτωμα,, τουτέστιν, ἐὰν τὴν εὖὐθεῖαν ὁδὸν ἣν ὥδευσεν᾽9 καταλίπῃ. καὶ ἐπὶ τὴν ἑτέραν τραπῇ. Ἐπεὶ καὶ ὁ μακάριος Δαβὶδ ἥμαρτε, καὶ μέγιστα ἁμαρτήματα ἐπλημμέλησεν “ ἀλλ᾽ οὐ κατέλιπεν ἣν ὥδευεν ὁδὸν, ἀλλὰ προσπταίσας καὶ πεσὼν ἀνέστη, καὶ τῆς αὐτῆς ἐχόμενος διετέλεσε πορείας. Ἐὰν τοίνυν, φησὶ, καταλιπὼν δίκαιος τὴν οἰκείαν ὁδὸν, τὴν ἐναντίαν ἀσπάσηται, σὺ δὲ τοῦτο γνοὺς μὴ διελέγξῃς τὴν ἀτοπίαν, μηδὲ εἰς τὴν προπέραν σπουδάσῃς ἐπαναγαγεῖν ὁδὸν, ἐκεῖνος μὲν ἄξιον εὑρήσει τῆς δευτέρας ὁδοῦ τὸ τέλος, πάντα τὸν πρότερον ἀπολέσας πόνον \" εἰς ἑτέραν γὰρ ἦλθεν ὁδὸν, ἐναντία δὲ τὰ τέλη, καὶ ταῖς ὁδοῖς πρόσφορα τῆς μὲν γὰρ τέλος ζωὴ, τῆς ὃὲ θάνατος \" οὐκοῦν ἀναγκαίως ἀπολέτει τῶν προτέρων πόνων τὸ κέρδος, πεσὼν εἰς τὸ τῆς πονηρᾶς ὁδοῦ τέλος \" τὴν δὲ ἀπολωλυΐαν ἐχείνου ζωὴν ἐκ τῆς σῆς ἐκζητήσω χειρὸς, καὶ δίκας 3 σὲ εἰσπράξομαι τῆς ἀμελείας.","t":"\"And when a righteous man turns from his righteous deeds and commits a transgression, and I put the torment before his face, he shall die, because you did not warn him; he shall die in his sins, because his righteous deeds that he did shall not be remembered, and his blood I will require from your hand.\" He did not simply say, \"If the righteous man sins,\" but, \"If he turns from his righteous deeds and commits a transgression,\" that is, if he abandons the straight road on which he was traveling and turns to the other. For the blessed David too sinned, and committed very great sins; but he did not abandon the road he was traveling: having stumbled and fallen, he rose again and continued to hold to the same course. If, then, he says, a righteous man abandons his own road and embraces the opposite one, and you, knowing this, neither rebuke his wrongdoing nor strive to bring him back to his former road, he will find an end worthy of the second road, having lost all his former toil. For he has gone onto another road, and the ends are opposite, each suited to its road: the end of the one is life, of the other death. So he will necessarily lose the gain of his former toils, having fallen into the end of the wicked road; but his lost life I will require from your hand, and I will exact from you the penalty for your neglect.","f":"Theodoret, <i>Comm. Ezech.</i> 3.20 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/3-20)."},"theodoret-interpretatio-ezechielem/3.21":{"o":"χα’. ᾿Εὰν δὲ σὺ διαστείλῃ τῷ δικαίῳ τοῦ μὴ ἁμαρτεῖν, καὶ αὐτὸς μὴ ἁμάρτῃ, ὁ δίκαιος ζωῇ ζήσεται, ὅτι διεστείλω αὐτῷ, καὶ σὺ τὴν σεαυτοῦ ψυχὴ» ῥύσῃ. Διπλὴν γὰρ ἐργάζῃ ζωὴν, καὶ σαυτῷ, καὶ ἐκείνῳ. Ὁ μὲν γὰρ διὰ τῶν σῶν εἰσηγίσεων τῆς ἀπωλείας διαφεύγει τὸ βάραθρον, καὶ τῆς ὁδοῦ τῆς δικαίας ἄξιον εὑρίσκει τὸ τέλος σὺ ἃ τῶν εὐθυνῶν ἀπαλλαγήσῃ,, καὶ τὸν μέγιστον δωφεύξῃ κίνδυνον, τῆς τοῦ πέλας ἐπιμελούμενος σωτν ρίας. ᾿Απόχρη δ δὲ ταῦτα καὶ ἡμᾶς εἰς σπουδὴν διεγεῖραι, καὶ παρασκευάσαι πᾶσαν ποιήσασθαι τῶν ἀδελφῶν ἐπιμέλειαν, καὶ μὴ λῆξαι πάντα καὶ λέγοντας πρὺς τὴν τούτων ὠφέλειαν καὶ πράττοντας, ἵν καὶ τὴν ἠπειλημένην φύγωμεν τεμωρίαν, καὶ τῆς ἐπηγγελμένης τύχωμεν σωτηρίας, ἐν Χριστῷ Ἱτσοῦ τῷ Κυρίῳ ἡμῶν, μεθ᾽ οὗ τῷ Πατρὶ ἡ δόξει, σὺν τῷ ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. ","t":"\"But if you warn the righteous man not to sin, and he does not sin, the righteous man shall surely live, because you warned him, and you will deliver your own soul.\" For you bring about a double life, for yourself and for him. He, through your counsel, escapes the pit of destruction and finds the end worthy of the righteous road; and you will be released from the reckoning and escape the greatest danger, because you took care for your neighbor's salvation. These words are enough to rouse us too to zeal and to make us take every care for our brothers, never ceasing to say and to do everything for their benefit, so that we may both escape the punishment that has been threatened and obtain the salvation that has been promised, in Christ Jesus our Lord, with whom be glory to the Father, with the Holy Spirit, to the ages of ages. Amen.","f":"Theodoret, <i>Comm. Ezech.</i> 3.21 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/3-21)."},"theodoret-interpretatio-ezechielem/3.22":{"o":"κβ΄, Καὶ ἐγένετο ἐπ᾿ ἐμὲ χεὶρ Κυρίου, καὶ εἶπε πρός με. Ἀγάστηθε, καὶ ξξελθε εἰς τὸ πεδίον δ, καὶ ἐκεῖ ατηθήσεται3\" πρὸς σέ. Ἢ γὰρ ἐσυχία τῇ θεωρίᾳ τῶν θείων ἁρμόδιος\" ἀπαλλαττόμενος ὁ νυῦς τῶν ἔξωθεν περισπώντων, καὶ μηκέτι τῇδε χἀχεῖγε μεριζόμενος, ἀλλ᾽ εἰς ἑαυτὸν νεύων, ἀχρι\" ὐέατερον δύναται τὰ θεῖα κατανοεῖν.","t":"\"And the hand of the Lord came upon me, and he said to me: Arise and go out into the plain, and there it shall be spoken to you.\" For quiet is fitting for the contemplation of divine things: the mind, freed from what distracts it from without and no longer divided this way and that, but turning in upon itself, can perceive the divine things more exactly.","f":"Theodoret, <i>Comm. Ezech.</i> 3.22 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/3-22)."},"theodoret-interpretatio-ezechielem/3.23":{"o":"κγ', κδ', Καὶ ἀνέστην, καὶ ἐξῆζθον εἰς τὸ δίον \"καὶ ἰδοὺ ἐκεῖ δόξα Κυρίου εἱστήκει, καθὼς\" ἡ ὅρασις, καὶ καθὼς ἡ δόξα, ἣν ἴδον ἐπὶ τοῦ μου. Ναὶ ἥλθεν ἐπὶ ἐμὲ Πνεῦμα, καὶ ἑστησέ μὲ ἐπὶ τοὺς πόδας μου. Συχνότερῶν ἀπολαύε: τῖς θεωρίας, ἵνα γένηται σπουδαιότερος περὶ τὴν τῷ λόγου διακονίαν. Συνιδεῖν δὲ προσήκει, ὅτ: οὐδὲ τὸς δοῖ συμμέτρους τῇ ἀνθρωπείᾳ φύσει ἀποκαλύψεις οὐδὲ οἱ ἄγαν καθαροὶ τὴν διάνοιαν ἠδύναντο καθορᾷν \" ὥσπερ ἀμέλε: καὶ οὗτος ὁ προφήτης, καὶ ἤδη πεῖραν τῆς ὀπτασίας λαδὼν, πίπτει παραυτίκα θεατάμενος, καὶ τῆς ἐγειρούσης χάριτος χρήζει. ε Καὶ ἐλάλησε πρός με, καὶ εἶπέ μοι. Εἴσελθε καὶ ἐγχλείσθητι ἐν μέσῳ τοῦ οἴχου σου. Διὰ τῶν πραγμάτων χελεύεε γενέσθαι τὴν προφητείαν, καὶ προδηλωθῆναι δι᾿ ὧν ὁ προφήτης ποιεῖν ἐχελεύετο τὴν τῆς Ἱερουσαλὴμ","t":"\"And I arose and went out into the plain, and behold, the glory of the Lord stood there, like the appearance and like the glory that I saw by the [river Chobar] … And the Spirit came upon me and set me on my feet.\" He enjoys the vision more often so that he may become more zealous in the ministry of the word. One should note that not even those very pure in mind could behold even the revelations that were proportioned to human nature; just as this prophet too, though he had already experienced the vision, falls at once when he sees it and needs the grace that raises him up. \"And he spoke to me and said to me: Go in and shut yourself in the midst of your house.\" He commands that the prophecy be made through actions, and that through what the prophet was told to do the [capture] of Jerusalem be shown beforehand","f":"Theodoret, <i>Comm. Ezech.</i> 3.23 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/3-23)."},"theodoret-interpretatio-ezechielem/3.25":{"o":"χε', κς΄. Καὶ σὺ, υἱὲ ἀνθρώπου, ἰδοὺ δέδονται ἐπὶ σὲ δεσμοὶ, καὶ δήσουσί σε ἐν αὐτοῖς, καὶ οὐ μὴ ἐξέλθῃς \"5 ἐκ μέσου αὑτῶν. Καὶ τὴν γιῶσσάν σου συγδήσω \"᾽ πρὸς τὸν λάρυγγά \" σου, καὶ ἀποχωφωθήσῃ, καὶ οὐκ ἔσῃ αὐτοῖς εἰς ἄγδρα ἐλέγχοντα, διότι οἶκος παραπικραίνων ἐστί. Παιδοτρίδου δίκην ὁ Δεσπότης καθάπερ τινὰ ἀθλητὴν τὸν προφήτην ἀλείφει, προλέγων μὲν αὐτῷ τὰ ἐσόμενα λυπηρὰ, καὶ τὰ ἐπαχθτσόμενα παρὰ τοῦ λαοῦ σκυθρωπὰ, ὑπομένειν δὲ καὶ καρτερεῖν παρακελευόμένος, καὶ σιγὴν ἄγειν, ἕως; ἂν αὐτὸς ἐπιτρέψῃ 5\" λαλεῖν \" πανταχοῦ δὲ προστίθησι, διότι οἶκος παραπιχραίνων ἐστὶ, διδάσκων \" μὴ δεδιέναι τοὺς τὸν θεὸν « ἀδεῶς \"5 » παροξύνοντας \" εὐκαταφρόνητοι γὰρ οἱ παράνομοι.","t":"\"And you, son of man, behold, bonds have been put on you, and they will bind you with them, and you shall not go out from their midst. And I will bind your tongue to your throat, and you shall be dumb, and you shall not be to them a man who reproves, for it is a provoking house.\" Like a trainer the Master prepares the prophet as an athlete, foretelling to him the painful things to come and the grim treatment he will receive from the people, and urging him to endure and hold out and keep silence until he himself allows him to speak. Everywhere he adds, \"for it is a provoking house,\" teaching him not to fear those who provoke God \"without fear\"; for the lawless are easily despised.","f":"Theodoret, <i>Comm. Ezech.</i> 3.25 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/3-25)."},"theodoret-interpretatio-ezechielem/3.27":{"o":"κζ΄. Καὶ ἐν τῷ αιλεῖν\" με πρὸς σὲ, ἀνοίξω τὸ στό. μασου, καὶ ἐρεῖς πρὸς αὐτούς. Τάδε.1έγει ᾿Αδωναῖ Κύριος, Ὁ ἀκούων ἀκουέτω, καὶ ὁ ἀπειθὼν ἀπειθείτω, διότι οἶκος παραπιχραίνων ἐστί. Καὶ ταῦτα σαφῶς δηλοῖ τὸ τῆς γνώμης αὐθαίρετον. Σὺ μὲν γὰρ, φησὶ, κοινὴν πᾶτι πρόσφερε τὴν διδασκαλίαν. Διδάσκων δὲ τὸ τῆς εὐπειθείας ἑκούσιον, πρηστίθησ: τοῖς λόγοις, ὅτι ὁ ϑουλόμενος ὑπαχουέτω, καὶ ὁ ἀπειθῶν ὁ τἀναντία φρονῶν ἀντιλεγέτω \" ἕχαστος γὰρ πρὸς τὴν αἴρ:σιν τῆς γνώμης τὰ ἐπίχειρα δέξεται.","t":"\"And when I speak to you, I will open your mouth, and you shall say to them: Thus says Adonai the Lord: He who hears, let him hear, and he who disobeys, let him disobey, for it is a provoking house.\" This too clearly shows the freedom of the will. You, he says, offer the teaching to all alike. But teaching that obedience is voluntary, he adds to his words: let him who wishes obey, and let him who disobeys, who thinks the opposite, speak against it; for each will receive the wages that match the choice of his will.","f":"Theodoret, <i>Comm. Ezech.</i> 3.27 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/3-27)."},"theodoret-interpretatio-ezechielem/3.8":{"o":"η΄, θ΄. Ἰδοὺ γὰρ δέδωκα τὸ πρόσωπόν σου δυνατὸν κατέναντι τῶν ὃ προσώπων αὐτῶν, καὶ τὸ\" νεῖκός σου κατισχύσω κατέναντι τοῦ νείκους αὐτῶν. Καὶ\" ἔσται διαπαντὸς, κρατιμότερον πέτρας δέδωκα τὸ πρύσωπόν\" σου, μὴ φοξηθῇς ἀπ᾿ αὑτῶν, μηδὲ πτοηθῇς ἀπὸ προσώπου αὐτῶν, διότε οἶκος παραπιχραίνρων ἐστί. Εἰδὼς, φησὶν, αὐτῶν τὴν πονηρίαν τῆς γνώμης, πάντα φόθον ἐκ τὴς διανοίας ἐξόρισον \" δώσω γάρ σοι ἰσχὺν ἀναλογοῦσαν τῇ ἐχείνων ἀντιλογία, καὶἿ σύμμετρον τῷ «-όνῳ παρέξω τὴν δύναμιν, καὶ πάσης πέτρας χρα-, παιότερόν σὸν καταστήσω τὸ μέτωπον, ἵνα μήτε παροινούμενος, μήτε τυπτόμενος, μήτε ἄλλο τι τῶν δεινῶν ὑπομένων, φύγης τὴν τοῦ λόγου διακονίαν, καὶ τὴν τούτων ἐπιμέλειαν καταλίπῃ τ. (,, τα΄. Καὶ εἶπε πρός με, ΥἹὰ ἀνθρώπου, πάντας εοὺς 1όγους, οὖς 1ε16}ῆηχὰ μετὰ σοῦ,.146ε εἰς τεὴν καρδίαν σου, καὶ τοῖς ὡσί σου ἄκουε. Καὶ υἱοὺς τοῦ 1αοῦ σοῦ, καὶ\" ἐρεῖς πρὸς αὐτούς\" Κύριος\" Ἐὰν ἄρω ἀκούσωσιν, ἐὰν ἄρα ἐγδῶσιν\". Μηδὲν, φησὶν, οἰκεῖον φθέγξῃ διαλεγόμενος πρὸς αὐτοὺς, ἀλλὰ τοῖς ἐμοῖς διαχόνηφον λόγοις, καὶ τὰ παρ᾽ ἐμοῦ σοι κελευόμενα πρόσφερε\" εἰκὸς γὰρ αὐτοὺς τοὺς σοὺς αἰδεσθῆναι πόνους, καὶ τὰς ἐμὰς ἀπειλὰς φοδηθῆναι. Ἡ δὲ ἀμφιδολία πάλιν, ὡς ἔφην, οὐ τὴν ἄγνοιαν σημαίνει, ἀλλὰ τοῦ αὐτεξηυσίου τὴν ὁρμὴν διἐγείρει.","t":"\"For behold, I have made your face strong against their faces, and I will make your contention strong against their contention. And it shall be so continually; stronger than rock I have made your face. Do not fear them, nor be dismayed before their face, for it is a provoking house.\" Knowing the wickedness of their will, he says, banish all fear from your mind; for I will give you strength to match their contradiction, and supply power in proportion to the toil, and I will make your forehead stronger than any rock, so that neither when you are insulted, nor when you are beaten, nor when you suffer any other hardship, you may flee the ministry of the word and abandon your care for them. \"And he said to me: Son of man, all the words that I have spoken with you, take into your heart and hear with your ears. And … the sons of your people, and you shall say to them: … the Lord: if perhaps they will hear, if perhaps they will yield.\" Say nothing of your own, he says, when you speak with them, but minister my words and bring them what I command you; for they are likely to respect your toils and to fear my threats. And the expression of doubt, again, as I said, does not signify ignorance, but rouses the impulse of free will.","f":"Theodoret, <i>Comm. Ezech.</i> 3.8 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/3-8)."},"theodoret-interpretatio-ezechielem/30.13":{"o":"Καὶ \" λήξουσιν οἱ τῆς Μέμφεως ἡγεμόνες. Τηνικαῦτα τῆς Αἰγύπτου τὰς ἡνίας πεπιστευμέχα … πανωλεθρίαν ὑπομενούσης \" τῆς δὲ δυνατωτάτης Σαῖκαὶ ἀπαξαπλῶς πυρὸς δίκην τῶν πολεμίων ἅπασαν χατανεμομένων τὴν Αἴγυπτον, ὡς καὶ τὴν ἐνδοτάτω κειμένην Συήνην τὸν ἐκ τούτων ὑποδέξασθαι θόρνθον. Καὶ τὴν ἐξχπιναίῳς δὲ γενομένην ἔφοδον χαγῶς παρεδήλωσεν, εἰρηκώς \" « Ἔσονται 6 ἐν Μέμφει πόλεμοι αὐθημερινοΐ»\" ἅμα γὰρ τῇ ἀγγελίᾳ καὶ ἡ διαμάχη γενήσεται. Τὸ δὲ, « Ἐν Διοσπόλει ἔσται ἔχρηγμα, καὶ διαχυθήσεται ὕδατα, ν τῶν τειχῶν ἠνέξατο τὴν κατάλυσιν, καὶ τῶν πολεμίων τὴν εἴσοδον, δίκην ὑδάτων εἰσρεόντων, καὶ διαχεομένων εἰς ἁπάσας αὖ- «ἧς τὰς ἀγυιάς τε καὶ οἰκίας. Τούτοις προστέθειχεν᾽","t":"“And the governors of Memphis will cease.” Then those entrusted with the reins of Egypt … enduring utter destruction; and the most powerful Sais … and, in a word, as the enemies like fire overran all Egypt, so that even Syene, which lies furthest inland, received the uproar from them. He also indicated well the sudden attack, saying: “There will be wars in Memphis on the same day”; for together with the news the fighting will come. And by “In Diospolis there will be a breach, and waters will be poured out” he hinted at the destruction of the walls and the entry of the enemies, like waters flowing in and spreading through all its streets and houses. To these he has added:","f":"Theodoret, <i>Comm. Ezech.</i> 30.13 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/30-13)."},"theodoret-interpretatio-ezechielem/30.17":{"o":"“Ὅτι καὶ οἱ νεανίσκος Ἡλιουπόλεως καὶ Βουδάστου ἐν μωεκαίρᾳ πεσοῦνται, Δῆλον δὲ ὅτι καὶ ἐπὶ τούτοις μέγα ἐφρόνουν, ὡς ἀριστεῦσι καὶ δυνατοῖς \" ἀλλὰ καὶ «Αἱ γυναῖκες, φησὶν, ἐν αἰχμαλωσίᾳ πορεύσονται... ν» Εἴτα προστίθησιν\" Ὅτι καὶ τῇ Τάφγναις \"Ἶ συσκχοτάσει ἡ ἡμέρα. Σημαΐνων τὸ ἐκ τῶν συμφορῶν ἐπιγινόμενον σκότος. Ταυτὸ δὲ τοῦτο πάλιν ἐσήμανεν, εἰρηχώζ' « Καὶ αὐτὴν νεφέλη καλύψει.» Οἱ γὰρ κακοῖς περιπίπτοντες οὐκ ὁμοίως δρῶσι τὸ φῶς, ἀλλὰ σκότου Εἶτα τῶν γιγνομένων ἐδήλωσε τὸν φσχοπόν.","t":"“For the young men of Heliopolis and Boubastos will fall by the sword.” It is clear that they took great pride in these too, as champions and mighty men; but also “the women,” he says, “will go into captivity.” Then he adds: “For at Taphnas the day will be darkened”, signifying the darkness that comes from calamities. He signified this same thing again by saying: “And a cloud will cover it.” For those who fall into evils do not see the light in the same way, but as darkness … Then he made known the purpose of what was happening.","f":"Theodoret, <i>Comm. Ezech.</i> 30.17 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/30-17)."},"theodoret-interpretatio-ezechielem/30.19":{"o":"Καὶ ποιήσω κρίματα \"\" ἐν Αἰγύπτῳ, καὶ γνώσονται οἱ Αἰγύπτιοι ὅτι ἐγώ εἰμι Κύριος. Ταῦτα … οἱ Αἰγύπτιοι μάθωσι μὴ ἐφ᾽ ἑαυτοῖς μέγα φρονεῖν, ἀλλὰ τὴν ἐμὴν δεσποτείαν γνωρίζειν.","t":"“And I will execute judgments in Egypt, and the Egyptians will know that I am the Lord.” These things I do, he says, so that the Egyptians may learn not to think great things of themselves but to recognise my lordship.","f":"Theodoret, <i>Comm. Ezech.</i> 30.19 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/30-19)."},"theodoret-interpretatio-ezechielem/30.20":{"o":"Καὶ ἐγένετο ἐν τῷ ἐνδεκάτῳ ἔτει \"\", ἐν τῷ πρώτῳ μηνὶ, ἐδδόμῃ τοῦ μηνὸς, ἐγένετο Κυρίου πρός με,.έγων. Τοῦτο τὸ εἶδος καὶ παρὰ Ἱερεμίᾳ τῷ προφήτῃ εὑρίσκεται\" καὶ γὰρ ἐκεῖνος σποράδην τίθησι τοὺς χρόνους, καὶ τιθεὶς πρότερα τὰ ἐπὶ Σεδεκίου γεγενημένα, ὃς ἔσχατος ἐδασίλευσε, πάλιν τὰ κατὰ τὸν Ἰωακεὶμ διηγεῖται, ὃς πρὸ ἐχείνοῦ τὴν βασιλείαν ἐπρυτάνευσεν. Αἴτιον δὲ τούτου τὸ μὴ ἱστορίαν αὐτοὺς ἁπλῶς συγγράφειν, ἀλλὰ προφητείας κατὰ χρόνους τινὰς γεγενημένας. ᾿Αναγκαίως δὲ καὶ μάλα εἰκότως τούτου νῦν ἐμνημόνευσε τοῦ χρόνου. Ἐπειδὴ γὰρ τοσοῦτον νέφος συμφορῶν ἠπείλησε τῇ Αἰγύπτῳ ἐν τῷ ἑδδόμῳ καὶ εἰκοστῷ ἕτει. διδάσκει ἡμᾶς τῆς τιμωρίας τὸ δίκαιον. Ἔν γὰρ τῷ ἐνδεκάτῳ\"\", φησὶν, ἔτει εἶπε Ἀὐριος πρός μδ' Υἱὲ ἀνθρώπου, τοὺς βραχίονας Φαραὼ βασιλέως Αἰγύπτου συνέτριψα, καὶ ἰδοὺ οὐ κατεδέθη τοῦ δοῦναι αὐτῷ \"\" ἴασιν, τοῦ ἐπιθεῖναι αὐτῷ \"\" μάλαγμα \"5, τοῦ δεθῆναι\", καὶ κατισχύσαι, καὶ ἐπιλαδέσθαι μακαίρας. Μετρίαν, φησὶν, ἐπήγαγον αὐτῷ τιμωρίαν, καὶ οὐκ φθέλησε τοῖς τῆς μετανοίας χρήσασθαι φαρμάκοις ἵνα πάλιν τῆς προτέρας ἐπιλάδηται δυναστείας. Διὰ τοῦτο τάδε 1έγει Αδωναῖ Κύριος\" Ἰδοὺ ἐγὼ ἐπὶ Φαραὼ βασιλέα Αἰγύπτου, καὶ συγτρίψω τοὺς βραχίονας αὐτοῦ τοὺς ἰσχυροὺς, καὶ τεταμέγους, καὶ τοὺς συγντετριμμέγους, καὶ καταδαλῶ τὴν μάχαιραν αὐτοῦ ἀπὸ δ τῆς χειρὸς αὐτοῦ. Καὶ διασπερῶ Αἴγυπτον εἰς τὰ ἔθνη, καὶ Διχμήσω αὐτοὺς εἰς τὰς χώρας. Καὶ κατισχύσω τοὺς. βραχίογας βασιλέως Βαδυλλῶνος. Ἐπειδὴ γὰρ οὐκ μεγίσταις αὐτὸν ὑποδαλῶ τιμωρίαις, καὶ πάσης αὐὖτὸν τῆς ἰσχύος γυμνώσω, ὡς μηδὲ τοῖς πολεμικοῖς δυνηθῆναι χρήσασθαι ὀργάνοις, πάσης δὲ ἰσχύος καὶ δυνάμεως ἐμπλήσω τὸν Βαόδυλώνιον \" διὰ γὰρ τῶν βραχιόνων, καὶ ἐπὶ τοῦ Αἰγυπτίου, καὶ ἐπὶ τοῦ Βαθυλωνίου τὴν δύναμιν παρεδήλωσεν \" ἐπειδὴ γὰρ \"ἢ διὰ τῶν βραχιόνων, καὶ τὰ πολεμικὰ πέφυκεν ἐνεργεῖσθαι, « Καὶ δώσιυ, φησὶ, τὴν ῥομφαίαν μου εἰς τὴν χεῖρα \" αὐτοῦ\" καὶ ᾿5 ἐπάξει αὐτὴν ἐπ᾽ Αἴγυπτον, καὶ προνομεύσει τὴν προνομὴν αὐτῆς, καὶ σχυλεύσει τὰ σκῦλα αὐτῆς. ν ᾿Εγὼ, φησὶν, ἐγχειρίσω αὐτῷ τὴν τιμωρητικὴν ἐνέργειαν, ὥστε τὰ προειρημένα πάντα τῇ Αἰγύπτῳ ποιῆσαι ταῦτα δὲ πάλιν προστέθεικε, τῇ δευτερώσει τὰ πρότερα βεδαιῶν. Διὸ ὡς σαφῆ καὶ ἐκ τῶν προερμηνευθέντων δῆλα γεγενημένα, κατέλιπον ἀνερμήνευτα.","t":"“And it came to pass in the eleventh year, in the first month, on the seventh of the month, … of the Lord came to me, saying.” This pattern is found also in the prophet Jeremiah; for he too sets down the dates here and there, and after placing first what happened under Zedekiah, who reigned last, he narrates again the events of the time of Jehoiakim, who held the kingdom before him. The reason for this is that they were not simply writing history, but prophecies given at certain times. He has mentioned this date now necessarily and very fittingly. For since he had threatened Egypt with so great a cloud of calamities in the twenty-seventh year, he teaches us the justice of the punishment. “For in the eleventh year,” he says, “the Lord said to me: Son of man, I have broken the arms of Pharaoh king of Egypt, and behold, it was not bound up so as to give it healing, to put a plaster on it, to be bound and to grow strong and to take hold of a sword.” I brought a moderate punishment upon him, he says, and he would not use the medicines of repentance so as to take hold again of his former power. “Therefore thus says Adonai the Lord: Behold, I am against Pharaoh king of Egypt, and I will break his arms, the strong and the outstretched and the broken, and I will make his sword fall from his hand. And I will scatter Egypt among the nations and winnow them into the countries. And I will strengthen the arms of the king of Babylon.” For since he did not …, I will subject him to the greatest punishments and strip him of all strength, so that he cannot even use the instruments of war; and I will fill the Babylonian with all strength and power. For by the arms, both of the Egyptian and of the Babylonian, he indicated power; for since warfare is naturally carried on by the arms … “And I will give,” he says, “my sword into his hand, and he will bring it upon Egypt, and seize its booty and plunder its spoils.” I will put into his hand, he says, the work of punishment, so that he does to Egypt all that was foretold. These words he has added again, confirming the earlier ones by repetition. Therefore, since they are clear and plain from what has already been interpreted, I have left them uninterpreted.","f":"Theodoret, <i>Comm. Ezech.</i> 30.20 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/30-20)."},"theodoret-interpretatio-ezechielem/30.4":{"o":"Καὶ ἐγένετο.167γὸος Κυρίου πρός μδ, γων\" Υἱὲ ἀνθρώπου, προφήτευσον καὶ εἰπέ\" ὦ ὡὴ ἡμέρα. Ὅτε ἐγγὺς ἡ ἡμέρα Κυρίου, καὶ ἐγγίζι ἡ\" ἡμέρα νεφέλης, καὶ καιρὸς \"3 ἐθνῶν ἔσται. Διὰ πάντων τῶν εἰρημένων δεδέττεται, θρηνεῖν καὶ ὀδύρεσθαι παραχελενόμενος. Ἡμέραν γναλεῖὶ τὸν τῆς τιμωρίας καιρόν \" γεφρέλην δὲ τὸ ἀπὸ τῆς συμφορᾶ, ταῖς ψυχαῖς γενόμενον σκότος \" καιρὸν δὲ ἐθνῶν ἐχάλεσς τὴν τοῖς ἔθνεσιν ἐπιφερομένην τιμωρίαν. Οὐ γὰρ μόνον, φησὶν, ὁ ἐμὸς λαὸς τούτοις περιπεσεῖται τοῖς κακοῖς, ἀλλὰ καὶ τὰ ἔθνη ξώσει δίκας Καὶ ἥξει μάχαιρα \"\" ἐπ᾽ Αἰγυπτίους, καὶ ἔσται ταραχὴ ἐν τῇ Αἰθιοπίᾳ, καὶ πεσοῦνται οἱ τὸ πλῆθος αὐτῶν \"5, καὶ συμπεσεῖται \" τὰ θεμέ- Ἅιω αὑτῆς. Καὶ\" χαταληφθήσονται\"\" Πέρσαι, καὶ Κρῆτες, καὶ Αίθυες, καὶ Αἰθίοπες, καὶ Λυδοὶν καὶ πᾶσα ἡ \" Ἀραδία, καὶ πάντες οἱ ἐπίμιχζοι, καὶ\" ἐκ τῶν υἱῶν τῆς διαθήκης μου ἐν αὐτῇ μακαίρᾳ πεσοῦνται μετ᾽ αὐτῆς. Τὰ τῇ Αἰγύπτῳ, φησὶ, συμδησόμενα θόρυθον καὶ τῇ Αἰθιοπίᾳ παρἐξει \" ὅμορος γὰρ οὖσα ἀγωνιάσει μὴ ταὐτὰ πάθῃ. Εἶτα διηγεῖται τοὺς Αἰγυπτίων ἐπικούρους οὖν Αἰχοὶ δὲ ἱστορίαι διδάσκουσι τὴν Λυδῶν καὶ Αἰγυπτίων συμμαχίαν. Πέρσας δὲ οὐ τοὺς ἀπὸ τῆς Περσίδος εἰς βοήθειαν αὐτοῖς ἐληλυθότας λέγει\" πῶς γὰρ οἷόν τε ἦν, ᾿Ασσυρίων καὶ Χαλδαίων πολεμούντων αὐτοῖς, Πέρσας ἔχειν συμμάχους; ἀλλὰ τοὺς πάλαι ποτὲ ἐκεῖθεν ἀποιχισθέντας, καὶ μετοίχους ἐν Αἰγύπτῳ γεγενημένους. Φασὶ δὲ καὶ τὴν Αἰγυπτιαχὴν Βαδυλῶνα τούτου χάριν ὁμώνυμον τῇ Περσιχῇ γε-. νέσθαι, ὡς Περσῶν αὐτὴν ᾧχηκχότων. Υἱοὺς δὲ τῆς διαθήκης αὐτοὺς \"καλεῖ τοὺς Ἰουδαίους, οἵ μετὰ τὴν «ἧς Ἱερουσαλὴμ πολιορκίαν κατῆλθον εἰς Αἴγυπτον, τὸν προφήτην Ἱερεμίαν λαθόντες. Καὶ τούτοις δὲ ὁμοίως ἀπειλεῖ τιμωρίαν, ἐπειδὴ παρὰ τὸν αὐτοῦ σκο’ πὸν τὴν Ἰουδαίαν καταλιπόντες ἀφίκοντο εἰς τὴν Αἴγυπτον. Ταῦτα δὲ καὶ διὰ Ἱερεμίου τοῦ προφήτου εἴρηται\" ε Γνώσονται γὰρ, φησὶ, πάντες οἱ κατάλοιποι τοῦ Ἰούδα, οἱ παροικοῦντες ἐν γῇ Αἰγύπτου, λόγος τίνος ἐμμενεῖ, ὁ ἐμὸς, ἣ ὁ αὐτῶν\" καὶ τοῦτο ὑμῖν τὸ σημεῖον, φησὶ Κύριος - Ἰδοὺ ἐγὼ δίτον εἰς χεῖρας ξητούντων ψυχὴν αὐτοῦ, καθὼς ἔδωκα τὸν Σεδεκίαν βασιλέα Ἰούδα εἰς χεῖρας νόσορ βασιλέως Βαδυλῶνος ἐχθροῦ αὐτοῦ, καὶ ζητοῦντος ψυχὴν αὐτοῦ. ν» Συμφωνεῖ τοίνυν ἀλλέλοις τὰ ὑπὸ τῶν θείων προφητῶν προὴγορευμένα \" ἑνὸς γὰρ Πνεύματος; ῥήματα. Οὕτω πάλιν προβιρηχὼς μετὰ τοῦ διορισμοῦ τῆς Αἰγύπτου τὴν ἐρημίαν, καὶ πῦρ τὸν ᾿Ασσύριον προσαγορεύσας βαθ.. Ἐν τῇ ἡμέρᾳ ἐκείνῃ ἐξειεύσογται ἀπὸ\" προσώπου μου ἐν Σεὶμἵ, σπεύδοντες\" ἀφαγίσαι τὴν Αἰθιοπίαν τὴν ἐλπίδα \" καὶ ἔσται ταραχὴ αὑτοῖς\" ἐν τῇ ἡμέρᾳ Αἰγύπτου, ὅτι ἰδοὺ ἥκει. -- Ἐλπίδα τὴν Αἰθιοπίαν ἐκάλεσε, διὰ τὸ τοὺς Αἰγυπτίους τῇ ἐχείνων βοηθείᾳ θαῤῥεῖν \" τὸ δὲ Σδὶμ τῇ Ἑλλάδι φωνῇ ἐν ἰσχύϊ δηλοῖ. Ταῦτα δὲ, φησὶ, τῶν Αἰγυπτίων ὑπομενόντων, Αἰθίοπες οἱ τούτων ἐπίκουροι, οὐ μόνον διὰ τὰ τούτοις ἐπελθόντα κακὰ, ἀλλὰ καὶ \"5 διὰ τὰς σφᾶς αὖτοὺς χαταληψομένας συμφορὰς δι' ἀγγέλων τινῶν ὑπ’ ἐμοῦ πεμπομένων, καὶ ἐπειγομένων πληρῶσαι … Τάδε 1έγει ᾿Αδωναῖ Κύριος \" Καὶ ἀπολῶ τὸ πιῆθος τῶν Αἰγυπτίων διὰ χειρὸς Ναδουχοδοψόσορ βασιλέως Βαδυιλῶνος. Αὐτοῦ '\", καὶ τοῦ «ἰαοῦ αὐτοῦ μετ᾽ αὑτοῦ ν\". 1λοιμοὶ ἀπὸ ἐθνῶν ἀπἐσταλμένοι ἀπολέσαι τὴν γῆν\" καὶ ἐκκανώσουσι πάντας τὰς μακαίρας αὑτῶν ἐπ᾽ Αἰγύπτου\", καὶ σ:.λησθήσεται ἡ γῆ τραυματιῶν. Καὶ δώσω τοὺς ποταμοὺς αὐτῶν ἐρήμους, καὶ ἀποδώσομαι τὴν γὴν εἰς χεῖρας\" πονηρῶν, καὶ ἀπολῶ τὴν γῆν καὶ τὸ πλήρωμα αὑτῆς, ἐν χερσὶν ἀλλοτρίων\" ἐγὼ Κύριος 1λελάληκα. Τοῖς τῶν ἐθνῶν, φησὶν, Αἴγυπτον, ὥστε πᾶσαν αὐτῶν τὴν γῆν πληρωθῆναι σφαγῶν, καὶ τοὺς ποταμοὺς ἐρήμους γενέσθαι τῶν παροιχούντων \" τὸ δὲ, ε« ᾿Αποδώσομαι τὴν γῆν εἰς χεῖρας πονηρῶν,ν ἀντὶ τοῦ παραδώσω τέθεικεν. 'Αρμόττει δὲ καὶ τοῦτο τοῖς προειρημένοις \" μισθὸν (ὰρ ἔφη δώσειν τῷ Ναῤδουχοδονόσορ, τῆς Αἰγύπτου τὴν δούλωσιν, ὑπὲρ τῶν γεγενημένων αὐτῷ πόνων ἐν τῇ πολιορκίᾳ τῆς Τύρου. Εἶτα προλέγει, ὅτι βδελύγματα αὑτῶν, τουτέστι, τὰ εἴδωλα τὰ βδελυγμία: μεστὰ, ὑπὸ τῶν πολεμίων καταλυθήσεται.","t":"“And the word of the Lord came to me, saying: Son of man, prophesy and say: … Alas, alas, the day! For the day of the Lord is near, and a day of cloud draws near, and it will be the time of the nations.” By all that has been said he frightens them, bidding them lament and mourn. He calls the time of punishment a day; a cloud, the darkness that comes upon souls from calamity; and the time of the nations he called the punishment brought upon the nations. For not only my people, he says, will fall into these evils; the nations too will pay the penalty. “And a sword will come upon the Egyptians, and there will be confusion in Ethiopia, and their multitude will fall, and its foundations will fall together. And Persians and Cretans and Libyans and Ethiopians and Lydians and all Arabia and all the mixed peoples will be seized, and of the sons of my covenant in it they will fall by the sword with it.” What will befall Egypt, he says, will cause turmoil in Ethiopia too; for being its neighbour it will be in anguish lest it suffer the same. Then he lists the allies of the Egyptians. … histories teach the alliance of the Lydians and the Egyptians. By Persians he does not mean men who came from Persis to help them; for how could it have been that, while Assyrians and Chaldeans were at war with them, they had Persians as allies? He means those who had once long ago emigrated from there and settled in Egypt. They say that the Egyptian Babylon was given the same name as the Persian one for this reason, because Persians lived in it. And he calls the Jews the sons of the covenant: those who after the siege of Jerusalem went down into Egypt, taking the prophet Jeremiah with them. These too he likewise threatens with punishment, since they left Judea against his purpose and came into Egypt. This was said also through the prophet Jeremiah: “For all the remnant of Judah,” he says, “who sojourn in the land of Egypt will know whose word will stand, mine or theirs. And this will be the sign to you, says the Lord: Behold, I give … into the hands of those who seek his life, as I gave Zedekiah king of Judah into the hands of …nezzar king of Babylon, his enemy, who sought his life.” The predictions of the divine prophets, then, agree with one another; for they are the words of one Spirit. Having thus foretold again the desolation of Egypt with its limits, and having called the Assyrian fire, … “On that day messengers will go forth from my presence in Seim, hastening to destroy Ethiopia, the hope; and there will be confusion among them on the day of Egypt, for behold, it comes.” He called Ethiopia the hope because the Egyptians trusted in their help; and Seim in the Greek tongue means “in strength”. While the Egyptians endure these things, he says, the Ethiopians, their allies, [will be confounded], not only because of the evils that came upon these, but also because of the calamities that will overtake themselves through certain messengers sent by me and hastening to fulfil … “Thus says Adonai the Lord: And I will destroy the multitude of the Egyptians by the hand of Nebuchadnezzar king of Babylon; he and his people with him, plagues from the nations, sent to destroy the land; and they will draw all their swords against Egypt, and the land will be filled with the slain. And I will make their rivers desert, and I will sell the land into the hands of the wicked, and I will destroy the land and its fullness by the hands of foreigners; I the Lord have spoken.” To the … of the nations, he says, … Egypt, so that all their land is filled with slaughter and the rivers become empty of those who live beside them. And “I will sell the land into the hands of the wicked” he has put for “I will hand over”. This too agrees with what was said before; for he said he would give Nebuchadnezzar as his wage the enslavement of Egypt, for the labours he had spent on the siege of Tyre. Then he foretells that their abominations, that is, the idols full of abomination, will be destroyed by the enemies.","f":"Theodoret, <i>Comm. Ezech.</i> 30.4 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/30-4)."},"theodoret-interpretatio-ezechielem/31.13":{"o":"Ἐπὶ τῇ πτώσϑι 3 αὐτοῦ ἀνεπαύσαντο πάντα τὰ πετεινὰ τοῦ οὐραγοῦ, καὶ ἐπὶ τὰ σεειέχη αὐτοῦ ἐγένετο 1 πάγτα τὰ θηρία τοῦ ἀγροῦ. Εἴ τις γὰρ, φησὶ, πτηνὸς, καὶ εἰς οὐρανὸν ἔχων τῆς διανοίας τὸ ὄμμα, εὐφραίνεται θεωρῶν αὖτοῦ τὴν κατάλυσιν, καὶ τῆς ἀσεδείας τὴν γύμνωσιν. Καὶ οἱ πρότερον δὲ θηριώδεις κατὰ τῶν τούτου χλάδὼων ὁρμήσουσι, καὶ τὰ τῶν εἰδώλων οἰκείαις χερσὶν ἀνασπάσουσι τεμένη ταῦτα γὰρ στελέχη ὠνόμασεν.","t":"“On its fall all the birds of heaven rested, and upon its trunks were all the beasts of the field.” For whoever is winged, he says, and has the eye of his mind turned to heaven, rejoices to see his overthrow and the stripping bare of impiety. And those who were formerly beastlike will rush against his branches and tear down with their own hands the precincts of the idols; for these he named trunks.","f":"Theodoret, <i>Comm. Ezech.</i> 31.13 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/31-13)."},"theodoret-interpretatio-ezechielem/31.14":{"o":"“Ὅπως ἂν μὴ ὑψωθῶσι τῷ \"\" μεγέθει αὑτῶν πάντα τὰ ξύλα τὰ ἐν τῷ ὕδατι, καὶ οὐ μὴ δῶσι 15 τὴν ἀρχὴν αὑτῶν ἐν μέσῳ 15 τῶν γεφρειλῶν, καὶ “ὴ ἱστῶνται 7} ἐν τῷ ὕψει αὑτῶν πρὸς αὐτὸν οἱ 15 πίγοντες ὕδωρ. Ὃ τούτου, φησὶν, ὄλεθρος, καὶ ἡ τῆς δυναστείας αὐτοῦ κατάλυσις, ὄνησις ἔσται τοῖς ἄλλοις, καὶ ἀφορμὴ ἀσφαλείας ὁρῶντες γὰρ τὰ τούτῳ συμθάντα, οὐκ ἀνέξονται ὑπὲρ τὴν ἀξίαν φρονήματι χρήσασθαι \" οὐδὲ πειραθήσονται ἀρπάσαι ἀρχὴν τὴν μηδαμόθεν προσήκουσαν \" ἐφόδιον εἰς τυῥαννίδα λαμθάνοντες, καθάπερ τινὰ ἀρδείαν, τὴν πῖρ᾽ ἐμοῦ χορηγηθεῖσαν αὐτοῖς τιμήν. ε« Ὅτι 1 πάντες ἐδύθησαν εἰς θάνατον. » Οὐ γὰρ μόνον αὐτὸς ὁ διάθολος, ἀλλὰ καὶ οἱ τῆς τυραννίδος αὐτῷ κοινωνήσαντες δαίμονες, τὴν πανωλεθρίαν ὑπέμειναν. ᾿Αλλὰ καιρὸς πάλιν ἐπὶ τὴν ἱστορίαν ἐπανελθεῖν: ἱκανὰ γὰρ καὶ τὰ εἰρημένα διδάξαι, ὡς οὐ μόνον περὶ \"᾽ τοῦ Ναδουχοδονόσορ ἐῤῥέθη τὰ εἰρημένα, ἀλλὰ καὶ. περὶ αὐτοῦ τοῦ ἐν ἐκείνῳ ἐνεργήσαντος, καὶ τὴν οἰκείαν αὐτὸν ἀλαζονείαν διδάξαντος. Λέγει τοίνυν ὅτι αὐτὸς ὁ Ναθδουχοδονόσορ, καὶ οἱ σὺν αὐτῷ θανάτῳ παραδοθήσονται, ταὐτὰ τοῖς ἄλλοις ἀνθρώποις πεισόμένοι. « Εἰς γῆν βάθους 8', φησὶν, ἐν μέσῳ υἱῶν ἀνθρώπων ἐπαγομένων εἰς βόθρον 55, » Τούτοις ἐπάγει\" ","t":"“So that all the trees that are by the water may not be exalted in their stature, and may not set their top in the midst of the clouds, and those who drink water may not stand in their height before it.” His destruction, he says, and the overthrow of his dominion will be a benefit to the others and an occasion of safety; for seeing what befell him, they will not dare to think above their worth, nor will they try to seize a rule that in no way belongs to them, taking the honour I have supplied them, like a kind of watering, as provision for tyranny. “For they all were given over to death.” For not only the devil himself but also the demons who shared his tyranny suffered utter destruction. But it is time to return again to the history; for what has been said is enough to teach that these words were said not only of Nebuchadnezzar but also of the very one who worked in him and taught him his own arrogance. He says, then, that Nebuchadnezzar himself and those with him will be handed over to death and will suffer the same as other men: “To the land of the deep,” he says, “in the midst of the sons of men who go down to the pit.” To these he adds:","f":"Theodoret, <i>Comm. Ezech.</i> 31.14 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/31-14)."},"theodoret-interpretatio-ezechielem/31.15":{"o":"Τάδε «᾿έγει ᾿Αδωγναὶ Κύριος - Ἐν ἡ ἡμέρᾳ κατήχθη \" εἷς ἄδου, ἐθρήνησεν δ᾽ αὑτὸν ἡ ἄδυσσος, ἐκάλυψε καὶ δ ἐπέστησε \"5 τοὺς ποταμοὺς αὐτῆς, ἐχώϊζυσε κ', πλῆθος ὕδατος. --- \"Αδυσσον δὲ ἐκάλεσε τὰ ὑπήχοα ἔθνη, συστρατεύοντα μὲν αὐτῷ, θρηνοῦντα δὲ οὗ τὴν ἐχείνου σφαγὴν, ἀλλὰ τὴν οἰκείαν ἧττάν τε καὶ ἀναίρεσιν. Ὅτι γὰο οὐκ ἐχεῖγον ἐθρήνουν, ἀποχρώντως ἐδήλωσεν εἰρηκώς\" Ἐκώλυσε πλῆθος ὕδατος “ » τουτέστιν, Οὐκέτι σοι πέμπειν τοὺς φόρους ἀνέξεται. ε« Ἑσχότασεν ἐπ᾽ αὐτὸν ὁ Λίδανος, πάντα τὰ δ ξύλα τοῦ πεδίου ἐπ᾽ αὐτὸν ἐξελύθη δ. » Λίδαγον δὲ οὐ τὸ ὄρος καλεῖ, ἀλλὰ τὴν τῆς βασιλείας πυχνότητα, καὶ ξύλα\" τοῦ πεδίου, τοὺς ὑπ᾽ αὐτὸν ἄρχοντας, τοὺς τῶν ὑπάρχων ἐλάττους, καὶ οἷον ἐν πεδίῳ τινὶ πεφυτευμένους. Λέγει δὲ τοὺς σατράπας, τοὺς τοῖς ὑπάρχο'ς καὶ στρατηγοῖς ὑποκειμένους\" τοὺς δὲ ἐν τῷ Λιβάνῳ πεφυτευμένους, τοὺς μείζους ἄρχοντας. Ὥσπερ τοίνυν οὐ Αίδαγον τὸν Λίδανον, οὐδὲ πεδίον τὸ πεδίον, οὐδὲ ξύλα τὰ ξλα νοοῦμεν ἐνταῦθα, οὕτως οὐδὲ παράδεισον τρυφῆς τὸν κληθέντα Θεοῦ παράδεισον, ἀλλ᾽ ἐπὶ μὲν τοῦ Ναδουχοδονόσορ, τὰς τῆς οἰκουμένης βασιλείας, ἐπὶ δὲ τοῦ διαθόλου, τὰς νοητὰς καὶ ἀσωμάτους δυνάμεις.","t":"“Thus says Adonai the Lord: On the day it was brought down to Hades, the deep mourned for it; I covered it, and stopped its rivers, and held back the abundance of water.” By the deep he meant the subject nations, which campaigned with him but mourned, not his slaughter, but their own defeat and destruction. That they did not mourn him he made sufficiently clear by saying: “He held back the abundance of water”; that is, it will no longer bear to send you the tribute. “Lebanon was darkened over it; all the trees of the plain fainted over it.” By Lebanon he means not the mountain but the density of the kingdom; and by the trees of the plain the rulers under him, those lesser than the governors, planted as it were on a plain. He means the satraps who were subject to the governors and generals; and by those planted on Lebanon the greater rulers. Just as here, then, we do not understand Lebanon as Lebanon, nor the plain as a plain, nor the trees as trees, so neither do we understand what is called the paradise of God as a paradise of delight: but in the case of Nebuchadnezzar, the kingdoms of the world; in the case of the devil, the intelligible and bodiless powers.","f":"Theodoret, <i>Comm. Ezech.</i> 31.15 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/31-15)."},"theodoret-interpretatio-ezechielem/31.16":{"o":"᾿Απὸ τῆς φωνῆς τῆς πτώσεως αὐτοῦ, φζησὶν, ἐσείσθη \"' τὰ ἔθνη, ὅτε κατεδίδαζον αὐτὸν εἰς ᾷἄδου μετὰ τῶν καταδαιγόνγτων εἰς Ἐπ'᾽ ἀμφοτέρων δὲ τοῦτο γεγένηται. Καὶ γὰρ τοῦ Βαδυλωνίων βασιλέως ἀναιρεθέντος, ἡ φήμη πάνἔθνη καὶ τοῦ διαδόλου καταλυθέντος ἐσείσθη τὰ ἔθνη, καὶ μετέστη ἐκ τῆς προτέρας ἐξαπάτης, εἰς τὴν τῶν σωτηρίων δογμάτων ἀλήθειαν, Καὶ 35 γὰρ ὁ μακάριος Παῦλος σεισμὸν τὴν μετάστασιν προσαγο- Καὶ παρεκάλουν αὐτὸν, φησὶν, ἐγ γῇ κατωτάτῃ \"\" πάντα τὰ ξύλα τῆς τρυφῆς, καὶ τὰ κτὰ, καὶ τὰ κάλλιστα\" τοῦ Λιδάγου, πάντα ἴὰ πίγοντα ὕδωρ. Καὶ γὰρ καὶ αὑτὰ κατὴνἐχθη\" μετ᾽ αὐτοῦ εἷς ἄδου, σὺν τοῖς τραυματίαις ἀπὸ μακαίρας. Κατωτάτην δὲ γῆν, καὶ κον, καὶ βόθρον, ἐπὶ μὲν τοῦ Ναδουχοδονόσορ τὸν υ θάνατον προσαγορεύει \" ἐπὶ δὲ τοῦ διαδόλου, τὴν εἰς ἔσχατον ταπείνωσιν. Λέγει τοίνυν, ὅτι τούτων \" χἀτῆς ἀπωλείας\" βασιλείας γὰρ καταλυομένης, ἀνάγκη καὶ τὰς ὑπὸ ταύτῃ τελούσας ἡγεμονίας δέξασθα! τὴν μετά» δολήν τὸ δὲ, ε ΠΙαραχαλέσουσιν αὑτὸν, » ἀπὸ τῶν παρ᾽ ἡμῖν συμδαινόντων εἴρηται\" πέφυκε γάρ τω; ἡ κοινωνία τῶν συμφορῶν προσφέρειν τινὰ τοῖς ἀθυμοῦσι παραψυχήν. Οὐ μόνον δὲ, φησὶν, οἱ ὑτ᾽ αὐτοῦ, οἱ χειροτονηθέντες ἄρχοντες χαταλυθήσονται, ἀλλὰ καὶ ε Τὸ \" σπέρμα αὐτοῦ, οἱ κατοικοῦντες ὑπὸ αὶ πὴν σκέπην αὐτοῦ, ἐν μέσῳ τῆς ζωῆς αὑτῶν \"5 ἀπώλοντο. » Ὁ γὰρ Βαλτάσαρ, ππέρμα ὧν καὶ υἱὸς τοῦ Ναδουχοδονόσορ, οὐκ εἰάθη διὰ τὴν πολλὴν ἀσέδειαν εἰς γῆρας ἐλάσαι, ἀλλὰ μεσοῦντος ἤδη τοῦ τοῖς ἀνθρώποις ὡρισμένου χρόνου παρεδόθη σφαγῇ. Ἐπὶ δὲ τοῦ διαδόλου, σπέρμα προσήκει νοεῖν τὴν ὑπ᾽ αὐτοῦ χατασπαρεΐῖσαν τῆς ἀσεθείας διδασκαλίαν\" ὅτι καὶ αὐτὴ ἄρδην ἀφανισθήσεται, καὶ οἱ ταύτης ὑπερμαχεῖν φιλονεικοῦντες. Εἶτα πρὸς αὐτὸν τρέπει τὸν λόγον. Τίνι ὡμοιώθης ἐν \" δυγάμει, καὶ ἐν δόξῃ, καὶ ἐν μεγέθει, ἐν τοῖς ξύιλοις τῆς \" τρυφῆς; Κατάδθηθι, καὶ καταδιδάσθητι μετὰ ξύλων\" τῆς τρυφῆς εἰς γῆς βάθος, Ἐπειδὴ γὰρ, φησὶν, οὐκ ἐθουλήθης ὁμοιωθῆναι τοῖς ἅμα σοι φυτευθεῖσι ξύλοις, ἀλλὰ τῷ ὃ φυτουργῷ, μετὰ τούτων τῶν ξύλων, ῥ'φῆναι, καὶ εἰς τὸ τῆς γῆς ἀποῤῥιφῆναι βάθος, Καὶ τοῦτο τοίνυν ἀμφοτέροις ἁρμόττει. Τούτοῖς ἐπάγει \" ε« Ἐν μέσῳ ἀπεριτμήτων θήτῃ μετὰ τραυματιῶν μακαίρας \". » Τὸ δὲ ἀπεριτμήτων, οὗ περὶ τοῦ σώματος, ἀλλὰ περὶ τῆς καρδίας λέγει\" οἷδε γὰρ οὐ μόνον ἣ Καινὴ, ἀλλὰ καὶ ἢ Παλαιὰ Γραφὴ, περιτομὴν \" καρδίας \" καὶ ποῦτο διὰ τοῦ προφήτου φησὶν ὁ Θεός\" εὍτι πάντα τὰ ἔθνη ἀπερίτμητα σαρκὶ, ὁ δὲ οἶκος Ἰσραὴλ ἀπερίτμῆτοι καρδίᾳ 7 αὑτῶν. » Ἐπειδὴ τοίνυν τὴν ἀλαζονείαν περιτεμεῖν οὐκ ἠθέλησας, ἀλλ᾽ ἐναπέμεινέ σο: τὸ τῆς ἀλαζονεία; περίττωμα, ταὐτὰ πείσῃ τοῖς καῦτα δεδραχόσιν. Εἶτα συμπληροῖ τὸ νόημα\" ε Οὕτω Οαὶ Φαραὼ, καὶ πᾶν τὸ πλῆθος τῆς ἰσχύος αὐτοῦ, λέγει ᾿Αδωναῖ Κύριος. » Εἰρηκὼς γὰρ ἄνω « Τίνι ὡμοίωσας σεαυτὸν ἐν τῷ ὕψει σου; » καὶ διηγησάμενος τὰ κατὰ τὸν ᾿Ασσύριον, εἴτ᾽ οὖν Βαδυλώνιον, ἐπήγαγε τό\" « Οὕτω Φαραὼ καὶ πᾶν τὸ πλῆθος τῆς ἰσχύος αὖποῦ. » Εἰ γὰρ ἐκεῖνος, φησὶν, ὁ πολλῷ σου μείζων καὶ περιφανέστερο:; ταῦτα πείσεται, ἀνάμεινον καὶ σὺ τὴν αὐτὴν τιμωρίαν, τὴν αὐτὴν ἔχων ἀσέδειαν.","t":"“From the sound of its fall,” he says, “the nations were shaken, when they brought it down to Hades with those who go down to …” This happened in both cases. For when the king of the Babylonians was slain, the report … all the nations; and when the devil was overthrown, the nations were shaken and changed from their former deception to the truth of the saving doctrines. For the blessed Paul too calls the change a shaking … “And all the trees of delight comforted it,” he says, “in the lowest earth, and the choice and finest of Lebanon, all that drink water. For they too went down with it into Hades, with those slain by the sword.” The lowest earth and … and the pit he names, in the case of Nebuchadnezzar, death; in the case of the devil, the utmost humiliation. He says, then, that these too [share] in the destruction; for when a kingdom is overthrown, the commands subordinate to it must also undergo the change. And “they will comfort it” is said from what happens among us; for sharing in calamities naturally brings some consolation to the despondent. Not only, he says, will the rulers appointed by him be overthrown, but also “his seed, those who dwell under his shelter, perished in the midst of their life.” For Belshazzar, being the seed and son of Nebuchadnezzar, was not allowed, because of his great impiety, to reach old age, but was handed over to slaughter when the time allotted to men was only half spent. In the case of the devil, one should understand by seed the teaching of impiety sown by him: that it too will be utterly destroyed, and those who strive to defend it. Then he turns his discourse to him: “To whom have you become like in power and in glory and in greatness among the trees of delight? Go down and be brought down with the trees of delight to the depth of the earth.” For since, he says, you would not be like the trees planted with you, but [wished to be like] the planter, [you will be brought down] with these trees and thrown into the depth of the earth. This too, then, fits both. To these he adds: “In the midst of the uncircumcised you will lie, with those slain by the sword.” By “uncircumcised” he speaks not of the body but of the heart; for not only the New Scripture but also the Old knows a circumcision of the heart. And God says this through the prophet: “For all the nations are uncircumcised in flesh, but the house of Israel is uncircumcised in their heart.” Since, then, you would not circumcise your arrogance, but the excess of arrogance remained in you, you will suffer the same as those who did such things. Then he completes the thought: “So is Pharaoh, and all the multitude of his strength, says Adonai the Lord.” For having said above, “To whom have you likened yourself in your height?” and having narrated the story of the Assyrian, or rather the Babylonian, he added: “So is Pharaoh, and all the multitude of his strength.” For if that one, he says, who was far greater and more illustrious than you, will suffer these things, expect the same punishment yourself, since you have the same impiety.","f":"Theodoret, <i>Comm. Ezech.</i> 31.16 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/31-16)."},"theodoret-interpretatio-ezechielem/31.3":{"o":"Καὶ ἐγένετο ἐν τῷ δεκάτῳ\" ἔτει, ἐν τῷ τρίτῳ μηγὶ, μιᾷ τοῦ μηνὸς, ἐγέγδτο λόγος Κυρίου πρός με, «λέγων \" Υἱὲ ἀγθρώπου, εἰπὲ πρὸς Φαραὼ αὐ βασιδέα Αἰγύπτου, καὶ πρὸς τὸ πλῆθος\" αὐτοῦ\" Ο τῇ μακροθυμίᾳ εἰς δέον οὐκ ἠθέλησε χρήσασθαι, ἀλλὰ τὸν τῦφον καὶ τὴν ἀλαζονείαν ἔχων ἐπέμενε, κατ᾽ ἐρώτησιν αὐτῷ προσφέρει τοὺς λόγους. Εἰπὲ, φησὶν, ὦ τῆς Αἰγύπτου βασιλεῦ, τίσι σαυτὸν ἀπεικάζεις; καὶ τίνι νομίζεις ἐοικέναι τῶν βασιλέων, ὅτι τοσούτῳ φρονήματι χέχρησαι; Εἶτα ἐπάγει\" Ἰδοὺ ᾿Ασσοὺρ κυπάρισσος Ἂ ἐν τῷ Λιδάνῳ, καὶ καλὸς ταῖς παραρφυάσε, καὶ 3 ὑψη,λὸς τῷ μεγέθει, καὶ πυχγὸς τῇ σκέπῃ, καὶ \"ἢ εἰς μέσον ψεφειῶν ἐγένετο ἡ ἀρχὴ αὐτοῦ. Τῷ τρυπιχῷ πάλιν κέχρηται χαρακτῆρι, καί φησι τῶν ᾿Ασσυρίων «ὃν βασιλέα τῇ ἐν τῷ ἐοικέναι, κατά τε τὸ μέγεθος τοῦ ὕψους, καὶ τὸ πυκκνὸν καὶ ἀμφιλαφὲς τῶν ὑπηκόων, καὶ τὸ εὐπρεπὲς τῶν ὑπάρχων καὶ στρατηγῶν \" παραφυάδας γὰρ “τούτους ἐκάλεσε. Τὸ δὲ, « Εἰς μέσον νεφελῶν ἐγένετο ἡ ἀρχὴ αὐτοῦ,» οὐ μόνον ὑπερδολιχῶς κατὰ τὸ τῶν ἀνθρώπον ἰδίωμα τέθεικεν (εἰώθασι γὰρ πολλοὶ λέσχεῖν, ὅτι Ὁ δεῖνα ἕως τῶν νεφελῶν ὑψώθη), ἀλλὰ καὶ τῶν λογισμῶν αὐτοῦ τὴν ἀλαζονείαν ἐξέφηνεν\" αὐτοῦ γάρ ἔστι φωνή ’\" «ε ᾿Αναδήσομαι ἐπάνω τῶν νεφελῶν, ἐπάνω τῶν ἄστρων τοῦ οὐρανοῦ θήσω τὸν θρόνον μον\" » καὶ τοῦτο πανταχόθεν ἔστιν ἐκ τῆς θείας διδαχθῆναι Γραφῆς. Ὁ μὲν γὰρ Σενναχηρεὶμ ἐδόα, ὅτι « Οὐ μὴ ῥύσεται Κύριος τὴν Ἱερουσαλὴμ, ἐκ χειρός μου\" » ὁδὲ Νιαδουχοδονόσορ, εἰκόνα ποιήσας χρυσῆν, ταύτην ἅπαν.τας τοὺς ὑπηκόους, καὶ ἄρχοντας καὶ ἀρχομένους, προσέταξε προσκυνεῖν. Κἀνταῦθα τοίνυν τὴν ὑπερἤφανον αὑτοῦ γνώμην δι᾽ αἰνιγμάτων ἐδήλωσε. Τούτοις ἐπάγει\"","t":"“And it came to pass in the tenth year, in the third month, on the first of the month, the word of the Lord came to me, saying: Son of man, say to Pharaoh king of Egypt and to his multitude: …” Since he would not use the forbearance as he ought, but persisted in his conceit and arrogance, he addresses words to him by way of question. Say, he says, O king of Egypt: to whom do you liken yourself? And which of the kings do you think you resemble, that you have such pride? Then he adds: “Behold, Assur was a cypress in Lebanon, fair in its branches and lofty in its stature and thick in its shade, and its top was in the midst of the clouds.” He uses the figurative mode again, and says that the king of the Assyrians resembles [the cypress] in [Lebanon], in the greatness of his height, in the density and spread of his subjects, and in the comeliness of his governors and generals; for these he called branches. And “its top was in the midst of the clouds” he has put not only hyperbolically, after the idiom of men (for many are accustomed to say that So-and-so was exalted to the clouds), but he also revealed by it the arrogance of his reasonings. For his is the voice: “I will ascend above the clouds; above the stars of heaven I will set my throne.” And this can be learned everywhere from divine Scripture. For Sennacherib cried out: “The Lord will not deliver Jerusalem out of my hand”; and Nebuchadnezzar made a golden image and commanded all his subjects, rulers and ruled, to worship it. Here too, then, he made known his proud mind through riddles. To these he adds:","f":"Theodoret, <i>Comm. Ezech.</i> 31.3 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/31-3)."},"theodoret-interpretatio-ezechielem/31.4":{"o":"Υδὼρ ἐξέθρεψεν ὃ\" αὐτὸν, ἡ ἄδυσσος σεν αὐτὸν, τοὺς 3 ποταμοὺς αὑτῆς ᾽ ἤγαγε κύ- \" κῖῳ τῶν φυτῶν αὐτοῦ, καὶ τὰ συστήματα αὑτῆς \" ἐξαπέστειλεν εἰς πάντα τὰ ξύα τοῦ πεδίου. Ὕδωρ δὲ καὶ ἄδυσσον τὰ ἄπειρα ἔθνη τὰ ὑπ’ αὐτοῦ δουλωθέντα προσηγόρευσεν, ἃ τὸν δασμὸν καὶ τὸν φόρον, καθάπερ τινὰ ἀρδείαν τῇ στρατείᾳ προσφέροντα, οἷόν τινα φυτὰ ἐξέθρεψε, καὶ παρεσκεύασε τὰ ταύτης συστήματα, τουτέστι, τὰ στρατιωτικὰ συντάγματα, ἀποσταλῆναι εἰς πάντα ξύλα ποῦ πεδίου, ἀντὶ τοῦ τοὺς μηδέπω χειρωθέντας, μηδὲ δουλωθέντας, ὡς καὶ τούτους ὑπηκόους γενέσθαι.","t":"“Water nourished it, the deep made it grow; it led its rivers round about its plants, and sent out its streams to all the trees of the plain.” By water and the deep he named the countless nations enslaved by him, which, bringing tribute and taxes to his army like a kind of watering, nourished it as if it were plants, and prepared its streams, that is, its military contingents, to be sent out to all the trees of the plain; that is, against those not yet subdued or enslaved, so that these too might become subjects.","f":"Theodoret, <i>Comm. Ezech.</i> 31.4 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/31-4)."},"theodoret-interpretatio-ezechielem/31.5":{"o":"Ἔγεχδυν τούτου ὑψώθη τὸ μέγεθος αὑτοῦ παρὰ πάντα τὰ ὶ ξύλα τοῦ πεδίου, καὶ ἐκεῖθεν Ν᾽ αἱ παραφυάδες αὐτοῦ ἀφ᾽ ὕδατος ποιλοῦ ἐν\" τῷ ἐκτεῖναι αὐτόν. Τοῦτο, φησὶν, αἴτιον αὐτῷ καὶ ς «ἧς ἀλαζονείας, καὶ τῆς ὑπερηφανίας ἐγένετο\" παρὰ γὰρ μυρίων ἐθνῶν τὴν ἀρδείαν δεχόμενος, σὺν ταῖς","t":"“Because of this its stature was exalted above all the trees of the plain, and its branches [spread] from much water as it stretched out.” This, he says, became the cause of his arrogance and pride; for receiving watering from countless nations, together with the …","f":"Theodoret, <i>Comm. Ezech.</i> 31.5 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/31-5)."},"theodoret-interpretatio-ezechielem/31.6":{"o":"Ἐν ταῖς παραφυάσιν αὐτοῦ, φησὶν, ἐνόσσευσε\" πάγτω τὰ πετεινὰ τοῦ οὐραγοῦ. Διὰ τούτου τοὺς λογιχωτέρους τῶν ἀνθρώπων, καὶ οἱονεὶ πτηνοὺς παρεδήλωσε. ε Καὶ ὑποχάτω τῶν κλάδων αὐτοῦ ἐγέννα \"5 πάντα τὰ θηρία τοῦ πεδίου. » Τὰ βάρδαρα δὲ τῶν ἐθνῶν διὰ τούτων ἐσύμανε \" θηριώδη ὄντα, καὶ τὴν ψυχὴν χαμαίζηλα\" τοῦτο δὲ καὶ αὐτὸς ἡρμήνευσεν, εἰρηκώς \" « Ἐν τῇ σκιᾷ αὐτοῦ κατῴκησε πλῆθος ἐθνῶν. » Καὶ ὅπερ ἄνω διηρημένως εἶπε καὶ τροπικῶς, τοῦτο ἐνταῦθα κοινῶ; καὶ σαφῶς προστέθεικε. Σκιὰν δὲ αὐτοῦ, καὶ παραφυάδας, καὶ κλάδους, οὐ μόνον ὑπάρχους καὶ στρατἀλλὰ καὶ τοὺς τῶν ἐθνῶν ἡγεμονεύοντας δυσατράπας ἐκάλεσεν, οἷς διετέλουν δουλεύοντες οἱ ὑπἥκοοι. Ταῦτα καὶ αὐτὸς ὁ Ναδουχοδονόσορ ὄναρ εἶδε, καὶ ὁ μακάριος ἡρμήνευσε Δανιὴλ τὸ τοῦ δένδρου ἐνύπνιον.","t":"“In its branches,” he says, “all the birds of heaven nested.” By this he indicated the more rational among men, who are, as it were, winged. “And under its boughs all the beasts of the plain gave birth.” By these he signified the barbarous among the nations, beastlike and grovelling in soul; and he himself interpreted this by saying: “In its shade dwelt a multitude of nations.” What he said above piecemeal and figuratively he has here added in general and plain terms. By its shade and branches and boughs he meant not only governors and generals but also the satraps who ruled the nations, to whom the subjects remained in servitude. Nebuchadnezzar himself saw these things in a dream, and the blessed Daniel interpreted the dream of the tree.","f":"Theodoret, <i>Comm. Ezech.</i> 31.6 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/31-6)."},"theodoret-interpretatio-ezechielem/31.7":{"o":"Καὶ \"\" ἐγένετο, φησὶ, κά..ος \"5 ἐν τῷ ὕψει αὐτοῦ διὰ τὸ πλῆθος \" τῶν κλάδων αὐτοῦ. Διδάσκει δὲ ἡμᾶς τὸ τοῦ πλήθους καὶ ὁ μακάριος Δανιὴλν ἑκατὸν εἴκοσι σατράπας εἰρηκὼς ἐσχηκέναι τὸν Δαρεῖον, τὴν τοῦ Βαλτάσαρ διαδεξάμενον βασιλείαν. Εἶτα καὶ τοῦ πλήθους τὴν αἰτίαν διδάσκει\" « Ὅτι ἐγενήθησαν αἱ ῥίζαι αὐτοῦ ὕδωρ \"7\" πολύ. » Πανταχοῦ γὰρ, φησὶν, ἐκτείνας τὰς ῥίζας, καὶ πολλὴν ἀρς δείαν δεξάμενος, τοὺς κλάδους τούτους ἐξέθρεψε. Καὶ φησιν ἐπιμένων τῇ τροπῇ, ᾿","t":"“And it became,” he says, “beautiful in its height because of the multitude of its branches.” The blessed Daniel too teaches us about this multitude, when he says that Darius, who succeeded to the kingdom of Belshazzar, had a hundred and twenty satraps. Then he teaches the cause of the multitude: “For its roots were in much water.” For having stretched out its roots everywhere, he says, and received much watering, it nourished these branches. And he says, keeping to the figure:","f":"Theodoret, <i>Comm. Ezech.</i> 31.7 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/31-7)."},"theodoret-interpretatio-ezechielem/31.8":{"o":"Κυπαρίσσῳ \"\", φησὶν, οὐκ ὑπερῆραν αὑτὸν ἐν τῷ παραδείσῳ τοῦ Θεοῦ. Οὐδεὶς γὰρ, φησὶ, τῶν κατὰ τὴν οἰκουμένην τηνικαῦτα βασιλευόντων περιφανέστερος ἐχείνου ἐγένετο\" παράδεισον γὰρ ἐνταῦθα τὴν οἰκουμένην ἐκάλεσε\" τροπικῶς γὰρ τέως ἅπαντα λέγει. ε Καὶ πίτυες, φησὶν, οὖκ ὅμοιαι τος ᾿ κλάδοις Ν᾽ αὐτοῦ, καὶ ἐλάται οὐκ ἐγένοντο ὅμοιαι ταῖς παραφυάσιν δ αὐτοῦ. » Οὐ μόνον δὲ αὐτὸς, φησὶ, περιφανέστερος τῶν ἄλλων ἐγένετο βασιλέων, ἀλλὰ καὶ οἱ τούτου κλάδοι καὶ παραφυάδες, πολλῷ τῷ μέτρῳ. νενικήκασι, καὶ τῷ ὕψει, καὶ τῇ πυκνότητι, τοὺς τῶν ἄλλων ἐθνῶν βασιλέας. Πίτυς δὲ καὶ ἐλάτας τροπικῶς ἐκάλεσε τοὺς ἐλαττόνων ἐθνῶν βασιλέας, οἷς τοὺς σατράπας ἐπέστησεν, οἵ ὑπακούειν τούτους ἠνάγκαζον. Λέγει τοίνυν, ὅτι τῶν μὲν μεγίστων βασιλέων μείζων ἐγένετο\" τῶν δὲ ἐλαττόνων οὐκ αὐτὸς μόνον, ἀλλὰ καὶ οἱ τούτου ἄρχοντες δυνα- τώτεροι γεγένηνται καὶ περιφανέστεροι. Εἶτα συν. Πᾶν ξύλον ἐν τῷ παραδείσῳ τοῦ Θεοῦ οὐκ ὡμοιώθη αὑτῷ ἐν τῷ κάλλει αὑτοῦ, διὰ 5\" τὸ πλῆθος τῶν κλάδων αὐτοῦ. --- Κάλλος δὲ τὸ ὁρώμενον λέγει, τὸ περὶ τὸ σῶμα, ἁλουργίδα, στεφάνους, ᾿ καὶ τὰ ἄλλα ὅσα λαμπρύνειν οἷδε κατὰ τὸ ὁρώμενον τοὺς βασιλέας \" λέγει τοίνυν, ὅτι οὐδεὶς ἐξισώθη αὐτῷ τῶν τηνικάδε τῆς γῆς βεδασιλευχότων ᾿ προστίθησι δὲ ὅτε καὶ ζηλωτὸς ἐγένετο πᾶσιν ἐκείνοις. ε« Ἐζήλωσε \" γὰρ αὐτὸν, φησὶ, πάντα δ᾽ τὰ ξύλα τῆς τρυφῆς \" τοῦ παραδείσου τοῦ Θεοῦ. » Εἶτα τὸν τῆς ψυχῆ; αὐτοῦ τῦφον Διὰ τοῦτο τάδε λέγει Ἀδωναῖ Κύριος: Ἀνθ᾽ ὧν ἐγέγετο ὅδ μέγας τῷ μεγέθει, καὶ ἔδωκε\"\" τὴν ἀρχὴν αὐτοῦ εἰς μέσον τῶν ὦ», καὶ \"' ἐπήρθη ἡ καρδία αὐτοῦ ἐν τῷ ὕψει αὐτοῦ, καὶ δ εἶδον ἐν τῷ ὑψωθῆναι αὐτόν. Καὶ παρέδωκα αὐτὸν εἰς χεῖρας ἄρχοντος \"\" ἐθνῶν, καὶ ἐποίησε τὴν ἀπώλειαν αὐτοῦ “ κατὰ 5 τὴν ἀσέδειαγ αὐτοῦ. Ἐπειδὴ γὰρ, φησὶν, οὐκ ἠρκέσθη τῇ κατὰ τῶν ἀνθρώπων ἡγεμονίᾳ, ἀλλὰ καὶ κατ᾽ ἐμοῦ δὶ ε τῇ ἀλαζονείᾳ ἐχρήσατο, « παρέδωκα αὐτὸν, φησὶν, εἰς χεῖρας ἄρχοντος ἐθνῶν. ν» Λέγει δὲ τὸν Κῦρον’ οὗτος γὰρ μητρόθεν μὲν Μῆδος, πατρόθεν δὲ Πέρσης ὑπάρχων, καὶ ἐκ δύο ἐθνῶν ὁρμώμενος, τὴν τῶν 'λοσυρίων καὶ Βαδυλωνίων κατέλυσε βασιλείαν. « Καὶ ἐποίησε, φησὶν, τὴν ἀπώλειαν αὐτοῦ κατὰ τὴν ἀσέὄειαν αὐτοῦ\" » ΓΑξια γὰρ, φησὶν, ὑπέμεινεν ὧν ἢνόμῆσε \"3. Κατὰ μὲν οὖν τὴν ἱστορίαν, ταῦτα τῷ Ναθουχοδονόσορ συνέβη, τοσαύτην ὠμότητα καὶ ἀλαζοσυνιδεῖν ἐθελήσειεν, εὑρήσει καὶ τὸν κοινὸν τῶν ἀνθρώπων ἀλάστορα, τὸν τοῦ Θεοῦ δυσμενῆ καὶ πολέδυνάμεσιν ἐξισούμενος, τῶν δὲ ὑποδεεστέρων ὑπάρχὼν περιφανέστερος (παράδεισον γὰρ τρυφῆς, καὶ τὰ ἐν τούτιν ξύ.1α, κατὰ τοὺς τῆς ἀλληγορίας νόμους, τὰς ἀσωμάτους φύσεις ἐκάλεσε), κατὰ τοῦ Β πεποιηκότος καὶ τοσαύτην εὐπρέπειαν ὁμοῦ καὶ δύναμιν δεδωκότος ἐλύττησε, καὶ τυραννῖδα μελετήσας, καὶ Θεὸς ἔσεσθαι ὀνειροπολήσας ἐξέπεσε. Τοῦτο δὲ καὶ ὁ μακάριος αἰνίττεται Παῦλος, ε Μὴ νεάφυτον, λέγῶν, ἵνα μὴ τυφωθεὶς εἰς κρῖμα ἐμπέσῃ τοῦ διαδόλον. » Οὐκ εἰδὼς γὰρ εἰς δέον χρήσασθα: τῇ τιμῇ παραπλήσια πείσεται τῷ διαθόλῳ, ὃς ἀφορμὴν ἀλαζονείας καὶ τύφου τὴν δοθεῖσαν αὐτῷ τιμὴν ἐποιήσατο. Τοῦτον λέγει ε παραδοθήσεσθαι ἄρχοντι ἐθνῶν. » Τίς δὲ οὗτος ὁ ἄρχων τῶν ἐθνῶν, ἣ ὁ μονογενὴς τοῦ Θεοῦ Λόγος ὁ Δεσπότης Χριστὸς, πρὸς ὃν ὁ προφήτης φησί\" ε Τίς οὐ φοδηθήσεταί σε, βασιλεῦ τῶν ἐθνῶν;» Καὶ ὁ μακάριος Ἰαχώδ' Οὐκ ἐκλείψει ἄρχων ἐξ Ἰούδα, καὶ ἡγούμενος ἐκ τῶν μηρῶν αὐτοῦ, ἕως ἂν ἔλθῃ ᾧ ἀπόκειται, καὶ αὐτὸς προσδοκία ἐθνῶν. » Ταῦτα καὶ Ἡσαΐας βοᾷ\" « Ἔσται γὰρ, φησὶν, ἡ ῥίζα «οὔ Ἰεσσαὶ, καὶ ὁ ἀνιστάμενος ἄρχων δ᾽ ἐθνῶν, ἐπ αὐτῷ ἔθνη ἐλπιοῦσι. ν» Καὶ ὁ Πατὴρ πρὸς αὐτόν\" « Δέδωκά σε εἰς διαθήκην γένους, εἰς φῶς ἐθνῶν, «οὔ εἶναί σε εἰς σωτηρίαν ἕως ἐσχάτου τῆς γῆς.» Καὶ ὁ αὐτὸς δὲ προφήτης πάλιν πρὸς αὐτόν\" « Ἔν πίασεν Αἴγνετος, καὶ ἐμπορία Αἰθιόπων καὶ οἱ Σα- Θαῖὶν ἄνδρες ὑψηλοὶ ἐπὶ σὲ ἀναδήσοντας, καὶ σοὶ ἔσονται δοῦλοι \" ὀπέσω σου ἀχολουθήσουσι δεδεμένοι χειροπέδαις, καὶ ἐν σοὶ προσεύξονταε, ὅτι ἐν σοὶ ὁ Θεός ἐστι, καὶ οὖκ ἔστι Θεὸς πλὴν σοῦ, ν καὶ τὰ ἑξῆς. Καὶ αὐτὸς δὲ διὰ τοῦ μακαρίου λέγει Δαδίδ᾽ « Λαὸς ὅν οὐκ ἔγνων ἐδούλευσέ μοι. » Καὶ μυρίας δὲ ἑτέρας ἔστιν εὑρεῖν μαρτυρίας ταὐτὸ τοὐτοδιδασχούσας. Τούτῳ τοίνυν παραδεδόσθαι λέγει τὸν κοινὸν ἀλάστορα καὶ πολέμιον, καὶ ὑπὸ τούτου γενέσθαι τὴν ἀπώλειαν αὐτοῦ κατὰ τὴν ἀσέδειαν αὐτοῦ. Τούτοις ἐπάγει\" Καὶ “5. ἐξέδαλον αὐτὸν ἐγώ. Καὶ ἐξωλό- (θρευσαν αὐτὸν ἀλλότριοι λοιμοὶ ἀπὸ ἐθνῶν, καὶ κατέθαιλον αὑτὸν ἐπὶ τῶν ἐρέων. Τοῦ γὰρ Κυρίου νενιχηχότος αὐτὸν, καὶ τῆς δυναστείας καὶ τῆς τυ\" ραννίδος ἔξω πεποιηκότος, οἱ πάλαι λοιμοὶ, καὶ τοῦ Θεοῦ “5 ἀλλότριοι οἱ ἐκ τῶν ἐθνῶν, τῷ θείῳ κηρύγματι πεπιστευκότες, παντελῶς αὐτὸν ἐξωλόθρευσαν, καὶ πρόῤῥιζον αὐτοῦ τὴν τυραννίδα ἀνέσπασαν, καὶ χατέθαλον αὐτὸν ἐπὶ τῶν ὀρέων, ἕνθα πρότερον εἶχε τὰ τεμένη καὶ τοὺς βωμοὺς, τὰς τῆς φιλοσοφίας ἱδρυσάμενοι στήλας. ε Καὶ ἐν πάσαις ταῖς φάραγξιν ἔπεσον οἱ κλάδοι αὐτοῦ, καὶ συνετρίθη τὰ στελέχη αὐτοῦ ἐν “1 παντὶ πεδίῳ τῆς γῆς. » Κιἰάδους δὲ αὖτοῦ καὶ στε.έχη τὰ παντοδαπὰ εἰδωλεῖα σεν, ἐξ αὐτοῦ δεξάμενα τὰς τῆς ἱδρύσεως ἀφορμὰς, ἃ καὶ ἀπὸ τῶν ὀρέων καὶ ἀπὸ τῶν πεδίων φροῦδα παντελῶς διὰ τῶν πάλαι μὲν λοιμῶν, μετὰ δὲ ταῦτα πιστῶν ἐθνῶν, ἀπεφάνθη. « Καὶ χατέδησαν ἀπὸ τῆς σκέπης αὐτοῦ 65 πάντες οἱ λαοὶ τῆς γῆς, καὶ ἠδάφισαν “ αὐτόν. » Γνόντες γὰρ αὐτοῦ τὴν ἐξαπάτην, οὐ μόνον ἔφυγον αὐτοῦ τὴν δεσποτείαν, ἀλλὰ καὶ μέχρις αὐτοῦ τοῦ ἐδάφους κατήνεγχαν, τὴν Δεσποτικὴν ἐντολὴν πληροῦντες τὴν λέγουσαν “ ε Ἰδοὺ δέδωκα ὑμῖν ἐξουσίαν πατεῖν ἐπάνω ὄφεων καὶ σκορπίων, καὶ ἐπὶ πᾶταν 79 τὴν δύναμιν τοῦ ἐχθροῦ. »","t":"“Cypresses,” he says, “did not surpass it … in the paradise of God.” For none, he says, of those who then reigned over the inhabited world became more illustrious than he; for here he called the inhabited world paradise, since so far he says everything figuratively. “And pines,” he says, “were not like its boughs, and firs were not like its branches.” Not only did he himself, he says, become more illustrious than the other kings, but his boughs and branches too by far surpassed the kings of the other nations in height and in density. By pines and firs he figuratively meant the kings of lesser nations, over whom he set his satraps, who compelled these too to obey. He says, then, that he became greater than the greatest kings; and as for the lesser ones, not only he himself but even his officers became more powerful and more illustrious than they. Then he adds: “No tree in the paradise of God was like it in its beauty, because of the multitude of its branches.” By beauty he means the visible kind, that of the body: the purple robe, crowns, and everything else that usually makes kings splendid to the eye. He says, then, that none of those who then reigned on the earth was his equal; and he adds that he became an object of envy to all of them: “For all the trees of the delight of the paradise of God envied it.” Then he shows the conceit of his soul: “Therefore thus says Adonai the Lord: Because it became great in stature, and set its top in the midst of the clouds, and its heart was lifted up in its height, and I saw it when it was exalted, I also handed it over into the hands of the ruler of the nations, and he wrought its destruction according to its impiety.” For since, he says, he was not content with his rule over men, but turned his arrogance against me too, “I handed him over,” he says, “into the hands of the ruler of the nations.” He means Cyrus; for he, a Mede on his mother's side and a Persian on his father's, sprung from two nations, destroyed the kingdom of the Assyrians and Babylonians. “And he wrought,” he says, “its destruction according to its impiety”; for he suffered what his lawlessness deserved. According to the history, then, these things befell Nebuchadnezzar, [who showed] such cruelty and arrogance … should wish to look into it, he will find here also the common avenger of mankind, the enemy and adversary of God, who, … equal to the powers and more illustrious than those beneath him (for by the paradise of delight and the trees in it, according to the laws of allegory, he called the bodiless natures), raged against the one who made him and gave him such comeliness together with power, and, plotting tyranny and dreaming that he would be God, fell. This the blessed Paul too hints at when he says: “Not a new convert, lest, puffed up, he fall into the condemnation of the devil.” For not knowing how to use the honour as he ought, he will suffer the like of the devil, who made the honour given him an occasion of arrogance and conceit. This one, he says, “will be handed over to the ruler of the nations.” And who is this ruler of the nations, if not the only-begotten Word of God, the Master Christ, to whom the prophet says: “Who will not fear you, King of the nations?” And the blessed Jacob: “A ruler shall not fail from Judah, nor a leader from his thighs, until he comes for whom it is laid up; and he is the expectation of the nations.” Isaiah too cries out the same: “For there will be,” he says, “the root of Jesse, and he who rises to rule the nations; in him will the nations hope.” And the Father says to him: “I have given you as a covenant of the race, as a light of the nations, that you may be for salvation to the end of the earth.” And the same prophet says to him again: “Egypt has laboured, and the merchandise of the Ethiopians and the Sabeans, tall men, will come over to you and will be your slaves; they will follow behind you bound in fetters, and they will pray in you, because God is in you, and there is no God besides you,” and so on. And he himself says through the blessed David: “A people whom I did not know served me.” One can find countless other testimonies teaching this same thing. To this one, then, he says that the common avenger and enemy was handed over, and that by him came his destruction according to his impiety. To these words he adds: “And I cast it out. And foreign plagues from the nations destroyed it utterly, and cast it down upon the mountains.” For when the Lord had conquered him and put him out of his dominion and tyranny, those from the nations who were once plagues and strangers to God, having believed the divine preaching, destroyed him utterly and tore up his tyranny root and all, and cast him down upon the mountains where he formerly had his precincts and altars, setting up there the pillars of philosophy. “And in all the ravines its branches fell, and its trunks were broken in every plain of the earth.” By its branches and trunks he named the idol-temples of every kind, which received from him the occasions of their founding, and which have been made to vanish utterly from mountains and plains through the nations, once plagues but afterwards believers. “And all the peoples of the earth came down from its shelter and levelled it.” For knowing his deceit, they not only fled his lordship but brought him down to the very ground, fulfilling the Master's command which says: “Behold, I have given you authority to tread upon serpents and scorpions, and upon all the power of the enemy.”","f":"Theodoret, <i>Comm. Ezech.</i> 31.8 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/31-8)."},"theodoret-interpretatio-ezechielem/32.1":{"o":"Καὶ ἐγένετο ἐν τῷ δωδεκάτῳ 8 ἔτει, ἐν τῷ δωδεκάτῳ μηνὶ, μιᾷ τοῦ μηνὸς. ἐγένετο Κυρίου πρός με, «έγων\" Υἱὲ ἀνθρώπου, θρῆγον ἐπὶ τὸν\" βασιλέα Λὶγύπτοιν, καὶ ἐρεῖς αὐτῷ Λέοντι ἐθνῶν ὡμοιώθης σὺ, καὶ ὡς δρά- ΚΩΥ ὁ ἐγ τῇ θαλάσσῃ. καὶ ἐκεράτιζες 15 αὑτοῖς \"\" ποταμοῖς σου, καὶ ἐτάρασσες ὕδωρ 1\" τοῖς ποσί σου, καὶ κατεπάτεις τοὺς ποταμούς σου. Καὶ τούτου πάλιν τὴν \"5\" ἀλαζονείαν κατηγορεῖ καὶ τύφον, καὶ λέγει αὑτὸν ἐξηλωχέναι τοῦ ἐν τῇ θαλάσσῃ δράκοντος τὴν ὑπερηφανίαν. Ἐδιδάχθημεν ὃΣ τοῦτον εἶναι τὸν διάδολον, τὸν πάλαι ποτὲ τῶν ἐθνῶν πικρῷ … ὁ Ἡσαῖας ἐπάξειν τὸν Θεὸν τὴν μάχαιραν τὴν ἁγίαν ἐπὶ τὸν δράκοντα τὸν ἐν τῇ θαλάσσῃ \" λέγει δὲ αὑτὸν ἐπιχειρῆσαι καὶ λέοντι ὁμοιωθῆναι - λέοντα δὲ τῶν ἐθνῶν βασιλεύοντα τὸν Κύριον μεμαθήκαμεν \" « ᾿Αναχλιθεὶς γὰρ, φησὶν, ἀνεπαύσατο, ὡς λέων καὶ ὡς σκύμνος, τίς ἐγερεῖ αὐτόν; Λέγει τοίνυν -θτι ἔπειράθης ὁμοιωθῆναι τῷ τῶν ἐθνῶν λέοντι, παρατλησίως τῷ δράκοντι τῷ ἐν τῇ θαλάσσῃ, καὶ ἀλαξονιχὸν κατὰ τοῦ Θεοῦ τῶν ὅλων ἀνεδέξω φρόνημα, θαῤῥῶν τῷ ποταμῷ καὶ ταῖ: τούτου διώρυξιν, ὡς μὴ δεόμενὸς μὴ νέφων, μηδὲ ὑετοῦ, μηδὲ τῆς ἄνωθεν προνοίας καὶ κηδεμονίας, ἀλλὰ τοῖς ποσὶ χρώμενος, καὶ ταράσσων τὸ ὕδωρ, καὶ ὀχετηγῶν εἰς ἀρδείαν “ τούτου χάριν, φησί\" ἐπὶ σὲ δίκτυά μου ἐν \"\" ἐχχιησίᾳ ἃρπὶ \"λαῶν πὸιιλῶν, καὶ ἀνάξω σε ἐν τῷ ἀγκίστρῳ μου. ἹΑρμοδίως καὶ μάλα προσφόρως τῷ ποταμῷ ἀγχίστρου καὶ δικτύων '\" ἐμνημόνευσεν \" ἡρμήνευσε δὲ καὶ ταῦτα εἰρηκώς\" « Ἐν ἐκκλησίᾳ λαῶν πολλῶν.» Οἷον γάρ τινι δικτύῳ, τῇ στρατείᾳ τῶν πολεμίων, καὶ καθάπερ τινὶ ἀγκίστρῳ, τῷ ἐμῷ βουλήματι ἀγρεύσω σε καὶ θηρεύσω σε, δίκην ἰχθύος. Καὶ ἐκτεγῶ σε, φησὶν, ἐπὶ τὴν γῆν, καὶ πεδία πιιησθήσεταί σου \"5, καὶ ἐπικαθιῶ ἐπὶ σὲ πάντα τὰ πετειγὰ τοῦ οὐραγοῦ, καὶ ἐμπλήσω ἐκ μέσου σου πάντα τὰ θηρία τῆς γῆς \"\". Καὶ δώσω τὰς σάρκας σου ἐπὶ τὰ ὅρη, καὶ ἐμπιήσω ἀπὸ τοῦ αἵματός σου τὰ πεδία 3. Καὶ\" ποτισθήσεται ἡ γῆ ἀπὸ τῶν προχωρημάτων σου ἐπὶ\" τῶν ὀρέων, καὶ φάραγγας ἐμπιλήσω ἀπὸ σοῦ. Ὅταν, φησὶν, ὑπὸ τῶν πολεμίων ἀγρευθῇ; καὶ θηρίων καὶ τὰς τῶν ὀρνέων γαστέρας\" οἱ δὲ τοῦ αἴματος ὀχετοὶ, καὶ τῆς σηπεδόνος οἱ ἰχῶρες, τούτους γὰῤ ἐκάλεσε προχωρήματα, καὶ τὰ πεδία, καὶ τὰ ὄρη πληρώσει. Καὶ κατακαλύψω τὸν\" οὐραγὸν ἐν τῷ σδεσθῆγαί σε, καὶ συσκοτάσω τὰ ἄστρα αὑτοῦ\" ἥλιον ἐν νεφέλῃ καλύψω, καὶ σελήνη οὗ μὴ φανῇ τὸ φῶς αὑτῆς. Πάντας \"\" τυὺς φωστῆρας τοῦ οὐρανοῦ συσκοτάσω ἐπὶ σοὶ, καὶ δώσω σπότος ἐπὶ τὴν γῆν σου\", έγει ᾿Αδωγαῖ Κύριος. Οὐ φύσει ταῦτα λέγει γεγενῆσθαι, ἀλλὰ τῇ τῶν ἀνιωμένων διαθέσει \" οἱ γὰρ ἐν συμφοραῖς ὄντες Ὦ καὶ τοῦτο διδάσκων ἔφη ᾿ « Καὶ δώσω σκότος ἐξὶ οἱ δὰ τὴν γὴν σου \".» οὐκ ἐπὶ πᾶταν τὴν γῆν. Εἰ δέ τις λέγει, καὶ σκότος τῷ ὄντι ἐν τῇ Αἰγύπτῳ Ὑγεγενῆσθαι κατὰ τὸν πολέμου καιρὸν, τοῦ Θεοῦ δειχγύυτος, ὡς αὐτὸς τοῖς Βαθυλωνίοις εἰς τιμωρίαν τῶν Αἰγυπτίων ἐχρήσατο, τῆς εὐσεδοῦς διανοίας οὐκ ἁμαρτήσεται. Καὶ παροργιῶ καρδίαν λαῶν πολιῶν, ἡνίχα ἂν ἀγάγω \"5 αἰχμαιϊωσίαν σου εἰς τὰ ἔθνη, εἰς γῆν ἣν οὐκ ἔγγως. Καὶ στυγγνάσει 6 ἐπὶ σὲ ἔθνη πολ.1ὰ, καὶ οἱ βασιλεῖς αὑτῶν ἐκστάσει ἐκστήσονται, ἐν τῷ ἐχσπάσαι με\" ῥομφαίαν μου κατὰ πρόσωπον αὐτῶν, προσδεχόμενοι τὴν πτῶσιν αὑτῶν 3 ἀφ᾽ ἡμέρας πτώσεώς σου. Τῆς αἰχμαλωσίας σου, φησὶ, γινομένης, οἱ μὲν τῆς προτέρας σου μεμνημένοι θρασύτητος ἀντλεεῖς περὶ ἐκ τῶν συμδεδηχότων σοὶ τὰ χαταληψόμενα αὐτοὺς κακὰ τεχμαιρόμενο!. Εἶτα διδάσκει, ὡς ἥξει μὲν τῶν Βαθυλωνίων ἡ στρατεία ἔχουσα προμάχους ἀριστέας τινάς \" τούτους γὰρ ἐκάλεσε γίγαντας. Καὶ ἅτε δὴ τῶν ἐθνῶν ἀπάντων ὄντες ὠμότεροι, δίκας σε, φησὶν, ὦ Αἴγυπτε, τῆς ὑπερηφανίας εἰσγὰρ ὁ ἀλαζών. Λέγει δὲ, ὅτι τὴν μὲν ἰσχὺν αὑτῶν χαταλύσουσι, καὶ αὑτοὺς μὲν αἰχμαλώτους ἀπάξουσι, τὰ δὲ κτήνη ληΐσονται, καὶ ἐπὶ χρόνῳ πολλῷ ἀθόλωτὸν τοῦ ποταμοῦ τὸ ῥεῖθρον μενεῖ, μῆτε κτήνους αὐτὸ, μὴτε ἀνθρώπου ταράττοντος, διὰ τὴν συμδᾶσαν ἐκ τῆς αἰχμαλωσίας ἐρημίαν \" καὶ ὅτι παυσάμένοι τοῦ τῇδε κἀκεῖσε μετοχετεύεσθαι ᾽\" αἱ διώρυγες, ὡς ἔλαιον, φησὶ, πορεύσοντα:, τουτέστιν ἡσύχως καὶ ἡμέρως, οὐδενὸς ἐμποδὼν γινομένου. Ταῦτα δὲ, φησὶν, ἔσται ἐρημίας αὐτὴν χαταλαθούσης, καὶ τῶν οἰκητόρων αὐτῆς ἀπαχθέντων δορυαλώτων. ε Καὶ γνώσονται, φησὶν, ὅτι ἐγώ εἰμι Κύριος.» Τῇ γὰρ πείρᾳ τῶν κακῶν καὶ τὴν οἰκείαν εὐτέλειαν διδαχθήσονται, καὶ τὴν ἐμὴν ἐπιγνώσονται δεσποτείαν. Εἶτα λέγει, ὅτι καὶ","t":"“And it came to pass in the twelfth year, in the twelfth month, on the first of the month, … of the Lord came to me, saying: Son of man, [take up] a lament over the king of Egypt, and you shall say to him: You have become like a lion of the nations, and like the dragon that is in the sea; and you butted with your rivers, and troubled the water with your feet, and trampled your rivers.” Again he accuses this one too of arrogance and conceit, and says that he has emulated the pride of the dragon in the sea. We have been taught that this is the devil, who of old … the nations bitterly … Isaiah, that God will bring the holy sword upon the dragon that is in the sea. And he says that he tried to be likened even to a lion; and we have learned that the lion reigning over the nations is the Lord: “For lying down,” he says, “he rested like a lion and like a lion's whelp; who will rouse him?” He says, then: You tried to be likened to the lion of the nations, like the dragon in the sea, and took up an arrogant mind against the God of the universe, trusting in the river and its canals, as though you needed neither clouds nor rain nor providence and care from above, but used your feet, troubling the water and channelling it for irrigation. For this reason, he says: “[I will cast] my nets upon you in an assembly of many peoples, and I will bring you up with my hook.” Fittingly and very aptly, in keeping with the river, he mentioned a hook and nets; and he interpreted these too by saying: “In an assembly of many peoples.” For with the army of the enemies, as with a net, and with my will, as with a hook, I will catch you and hunt you down like a fish. “And I will stretch you out,” he says, “upon the land, and the plains will be filled with you, and I will settle upon you all the birds of heaven, and I will fill all the beasts of the earth from you. And I will put your flesh upon the mountains, and I will fill the plains with your blood. And the land will be watered with your discharges upon the mountains, and I will fill the ravines with you.” When you are caught by the enemies, he says, … of beasts and the bellies of the birds; and the streams of blood and the ichor of putrefaction (for these he called discharges) will fill both the plains and the mountains. “And I will cover the heaven when you are quenched, and I will darken its stars; I will cover the sun with a cloud, and the moon shall not show its light. All the lights of heaven I will darken over you, and I will put darkness upon your land, says Adonai the Lord.” He does not say that these things happen in nature but in the disposition of those who are in distress; for those in calamities … And to teach this he said: “And I will put darkness upon your land”, not upon the whole earth. But if anyone says that darkness really came about in Egypt at the time of the war, God showing that he himself had used the Babylonians to punish the Egyptians, he will not miss the pious sense. “And I will provoke the heart of many peoples, when I lead your captivity among the nations, into a land that you have not known. And many nations will be gloomy over you, and their kings will be utterly amazed when I draw my sword before their face, expecting their own fall from the day of your fall.” When your captivity takes place, he says, those who remember your former boldness … pity … inferring from what befell you the evils that will overtake themselves. Then he teaches that the army of the Babylonians will come, having certain champion warriors in front; for these he called giants. And since they are crueller than all the nations, they will exact from you, he says, O Egypt, the penalty of your pride … for the arrogant one. And he says that they will destroy their strength, lead the people away captive and plunder the cattle; and that for a long time the stream of the river will remain unmuddied, with neither beast nor man troubling it, because of the desolation that came from the captivity; and that the canals, ceasing to be diverted this way and that, will go “like oil,” he says, that is, quietly and gently, with nothing in their way. These things, he says, will come about when desolation has overtaken it and its inhabitants have been led away as captives. “And they will know,” he says, “that I am the Lord.” For by the experience of evils they will be taught their own worthlessness and will recognise my lordship. Then he says that also …","f":"Theodoret, <i>Comm. Ezech.</i> 32.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/32-1)."},"theodoret-interpretatio-ezechielem/32.16":{"o":"Αὲ θυγατέρες τῶν ἐθνῶν [λέγει δὲ τὰς πόλεις καὶ τὰς κώμας θρηγήσουσιν αὐτὸν, ἐπ᾿ Αἵἴγυτον καὶ 3 ἐπὶ πᾶσαν τὴν ἰσχὺν αὐτῆς, θρηγήσουσιν αὐτὸν, λέγει ᾿Αδωναῖ Κύριος. Οὐ μόγον, φησὶ, τὸ τῶν Αἰγυπτίων ἔθνος, ἀλλὰ καὶ τὸν τούτων θρηνήσουσι βασιλέα αἱ τῶν ἄλλων ἐθνῶν πόλεις͵ τὴν προτέραν εὐπραξίαν λογιζόμεναι, καὶ \"\" Καὶ ἐγένετο ὃν τῷ δωδεκάτῳ \"5 ἔτει, ἐν τῷ πρώτῳ μηνὶ, πεντεκαιδεκάτῃ τοῦ μηγὲς, ἐγένετο λόγος Κυρίου πρός με, λέγων Υἱὲ ἀγθρώπου, θρήγνησον ἐπὶ τὴν ἰσχὺν Λιγύπτου, καὶ\" χλίγων πάρεῖλχε αὐτόν. Τῷ λόγῳ, φησὶ, τῆς προφητείας ἀπὸ τῆς στάσεως αὐτὸν παραχλίνων, καὶ ἀπὸ τῶν βασιλείων θρόνων παράσυρον αὐτὸν, καὶ χαταδίθασον. « Καὶ χαταδ'δάσουσι τὰς θυγατέρας αὐτῆς 5, τὰ ἔθνη, νεκρὰς 5 εἰς τὸ βάθος τῆς γῆς, πρὸς τοὺς χαταθαίνοντας εἰς βόθρον. » θυγατέρας πάλιν τὰς πόλει; καὶ τὰς κώμας καλεῖ, ἃς λέγει θανάτῳ παραδοθήσεσθαι: βόθρον γὰρ τὸν θάνατον ὠνόμασεν, ἀπὸ τοῦ τάφου τεθεικὼς τὴν προσηγορίαν. Ἐξ ὑδάτων εὑπρεπῶν 3 χατάδηθι, καὶ κοιμήθητι μετὰ ἀπεριτμήτων, Ἢ πάλαι, φησὶ, τοῖς ποταμίοις ὕδασιν ἐντρυφήσασα, καὶ ἐκ τῶν ἐκείνοις φυομένων καρπῶν εὐπρέπειαν δεξαμένη, μὴ περιτεμοῦσα δὲ τὴν τῆς καρδίας ἀσέδειαν, τοῖς παραπλησίοις σοι χοινώνησον τῆς σφαγῆς. Εἶτα πάλιν τὰ αὐτὰ εἰρηκὼς ἐπήγαγεν \"","t":"“The daughters of the nations (he means the cities and the villages) will lament it; over Egypt and over all its strength they will lament it, says Adonai the Lord.” Not only the nation of the Egyptians, he says, but the cities of the other nations too will lament their king, considering his former prosperity, and … “And it came to pass in the twelfth year, in the first month, on the fifteenth of the month, the word of the Lord came to me, saying: Son of man, lament over the strength of Egypt, and, turning it aside, drag it down.” With the word of prophecy, he says, turn him aside from where he stands, drag him off his royal throne, and bring him down. “And the nations will bring down its daughters dead to the depth of the earth, to those who go down to the pit.” Again he calls the cities and villages daughters, which he says will be handed over to death; for he named death a pit, taking the term from the grave. “Go down from fair waters, and lie with the uncircumcised.” You who of old revelled in the river waters, he says, and gained comeliness from the fruits that grow by them, but did not circumcise the impiety of your heart, share the slaughter with those like you. Then, having said the same things again, he added:","f":"Theodoret, <i>Comm. Ezech.</i> 32.16 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/32-16)."},"theodoret-interpretatio-ezechielem/32.21":{"o":"Καὶ ἐροῦσί σοι οἱ γίγαντες οἱ δ ἐγ βάθει βόθρου\" Γίγου\" τίνος γὰρ κρείττων εἶ; Κατάτραυματιῶν μακαίρας \"\". Ταῦτα καὶ ὁ μαχάριο; Ἡσαῖας περὶ τοῦ Βαδυλωνίου φησί \" « Καὶ ἐροῦτί σοι οἱ \"8 ἄρχοντες οἱ ἀπ᾽ αἰῶνος ᾿ Καὶ σὺ ἑάλως, ὥσπερ καὶ ἡμεῖς “ ἐν ἡμῖν δὲ χατελογίσθης \" χατέθη εἰς ἄδου ἡ δόξα σου, καὶ ἧ πολλὴ εὐφροσύνη σου\" ὑποχάτω σου στρώσουσι σῆψιν, καὶ τὸ χαταχάλυμμά \"5 σου σκώληξ. » Καὶ ἐνταῦθα δέ φησιν\" Ἐροῦσί σοι οἱ ἐν δυνάμει περιφανεῖς γεγενημένοι, καὶ πάλαι τεθνεῶτες - τούτους γὰρ ἐκάλεσε γίγαντας\" Γίνου, τουτέστιν, ὁμοίως ἡ μῖν νεκρός\" τίνος γὰρ κρείττων εἴ, ὅτι πειρᾶσαι εἶναι ἀθάνατος; Κατάθηθι τοίνυν, καὶ δέξαι τοῦ βίου τὸ τέλος, καὶ τοῖς ὅμοιά σοι τετολμηχόσιν ὁμοίαν δέξαι τὴν σφαγὴν εἶτα λέγει τοὺς ἐπισήμους ἐν δυνάμει γεγε-","t":"“And the giants in the depth of the pit will say to you: Be …; for of whom are you better? Go down … slain by the sword.” The blessed Isaiah too says this about the Babylonian: “And the rulers who were from of old will say to you: You too have been taken, as we were; and you have been reckoned among us. Your glory has gone down to Hades, and your great gladness; under you they will spread rot, and the worm will be your covering.” And here too he says: Those who became illustrious in power and died long ago will say to you (for these he called giants): “Be,” that is, a corpse like us; “for of whom are you better,” that you try to be immortal? Go down, then, and receive the end of life, and receive the same slaughter as those who dared the like of you. Then he says that those who became notable in power …","f":"Theodoret, <i>Comm. Ezech.</i> 32.21 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/32-21)."},"theodoret-interpretatio-ezechielem/32.22":{"o":"Ἐκεῖ ᾿Ασσοὺρ, καὶ πᾶσα ἡ συναγωγὴ αὐτοῦ, πάντες τραυματίαι ἐκεῖ ἐδόθησαν. Καὶ ἡ ταξρὴ αὐτῶν ἐν βάθει βόθρον, καὶ ἐγενήθη ἡ συγαωγωγὴ αὑτοῦ περικύκιλῳ τοῦ μνήματος αὐτοῦ. ο Τίς, φησὶν, ἐγένετο πολυθρύλλητος, ὡς τῶν ᾿Ασσυρίων ὁ βασιλεύς; ᾿Αλλ᾽ ὅμως, φησὶ, καὶ οὗτος ἐδέξατο τοῦ βίου τὸ τέλος, καὶ πᾶσα αὑτοῦ ἡ στρατείά τῆς τελευτῆς αὐτοῦ κεκοινώνηκε. « Πάντες οἱ τρα.ματίαι πεπτωκότες \"\" μακαίρᾳ, οἵ ἔδωκαν τὰς ταφὰς αὑτῶν\"δ ἐν μηροῖς λάκκου. » Τὸ εἶδος τῶν τάφων οὕτως ὠνόμασε προμήχεις γὰρ οἱ τάφοι, καὶ μηροῖς ἐοικότες. « Καὶ ἐγενήθη ἐκκλησία περικύκλῳ τῆς ταφῆς αὐτοῦ, πάντες οἱ τραυματίαι πίπτοντες ἡ μακαίρᾳ. ν Τῷ βασιλεῖ γὰρ αὐτῶν καὶ αὐτοὶ ὁμοίως ἐδέξαντο τὴν σφαγὴν, καὶ παρὰ τὸ ἐχείνου σῆμα σφαγῇ \"7 παρεδόθησαν. Καὶ ταῦτα, φησὶν, ἔπαθον ἄνδρες, « Ἰδόντες \"\" τὸν φόδον αὑτῶν ἐπὶ γῆς ζωῆς.» ᾿Αλλ᾽ ὅμως ἐκεῖνοι πάντες ἐχδειματοῦντες καὶ δεδιττόμενοι λήψονται, φησὶ, τὸν χαταισχυμμὸν αὑτῶν … γὰρ ἐκείνης τῆς δόξης μετ᾽ αἰσχύνης καταλύσονσι τὸν βίον; τοῖς ὑπ᾽ αὐτῶν σφαγεῖσιν ὁμοίως δεχόμενοι τὴν σφαγήν. Εἴτα λέγει κατὰ τὸ ἔθνο; τὰ μνήματα.","t":"“There is Assur and all his assembly; all the slain were given there. And their grave is in the depth of the pit, and his assembly was round about his tomb.” Who, he says, became so renowned as the king of the Assyrians? Yet even he received the end of life, and all his army shared his death. “All the slain fallen by the sword, who gave their graves in the thighs of the pit.” He named the shape of the graves so; for the graves are oblong and like thighs. “And there was an assembly round about his grave, all the slain falling by the sword.” For they too received slaughter like their king, and were handed over to slaughter beside his tomb. And these things, he says, were suffered by men “who gave their fear upon the land of the living.” Yet all those who frightened and terrified others will receive, he says, their shame; … for instead of that glory they will end their life in shame, receiving slaughter like those who were slaughtered by them. Then he speaks of the tombs nation by nation.","f":"Theodoret, <i>Comm. Ezech.</i> 32.22 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/32-22)."},"theodoret-interpretatio-ezechielem/32.24":{"o":"Ἐκεῖ Αἰλὰμ\" καὶ πᾶσα ἡ δύναμις αὐτοῦ περικύκλῳ τοῦ͵ μγήματος αὐτοῦ, καὶ πᾶν τὸ πιλῆθος αὑτοῦ, καὶ πάντες οἱ τραυματίαι οἱ ἀπερίτμητοι εἰς γῆς βάθος\". \"Ἔθος ἦν ἐν τοῖς πολέμοις κατὰ τὰ ἔθνη τὰ μνήματα γίγνεσθαι \" τοὺς γὰρ οἰκείους συνάγοντες οἱ ὁμόφυλοι μιᾷ παρεδίδοσαν ταφῇ τοῦτο τοίνυν καὶ ἐνταῦθα δεδήλωκε τὸ Αἰλὰμ ἔθνος πεποιηκέναι \" ᾿Ασσυρίοις δὲ τοῦτο πελάζει. Διδάσκει δὲ ὅτι καὶ ἀπερίτμητοι τὸν θάνατον ἐδέξαντο, οὐδαμῶς τῆς ἀσεδείας ἀπαλλαγέντες. Εἴτα πάλιν εἰρηχὼ;, ὅτι οἱ πάλαι πᾶσι φοδεροὶ τὴν οἰκείαν ἐδέξαντο βάσανον, καὶ παραπλησίως τοῖς ἄλλοις ἀπέθανον, ἐπήγαγεν\" Ἑκάστῳϑ περικύχάμῳ ἡ ταφὴ αὑτοῦ, πάντων ἀπεριτμήτων τραυματιῶν μακαίρᾳ. Λέγει δὲ τὰ ἄλλα ἔθνη τὰ ταύτην δεξάμενα τὴν σφαγήν.","t":"“There is Elam and all his power round about his tomb, and all his multitude, and all the slain … uncircumcised into the depth of the earth.” It was the custom in wars for tombs to be made nation by nation; for men of the same race gathered their own and gave them one burial. This, then, he has shown here too that the nation of Elam did; and Elam is near the Assyrians. He teaches that they also received death uncircumcised, in no way freed from impiety. Then, having said again that those who were once a terror to all received their own torment and died like the others, he added: “For each, round about, is his grave, all uncircumcised, slain by the sword.” He means the other nations that received this slaughter.","f":"Theodoret, <i>Comm. Ezech.</i> 32.24 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/32-24)."},"theodoret-interpretatio-ezechielem/32.26":{"o":"Ἐκεῖ ἐδόθησαν Μοσὸχ καὶ δὲ καλοῦνται οἱ Ἴόδηρες, Μοσὸχ δὲ Καππαδόκαι. Πάλιν δὲ ταὐτὰ εἰρηκὼς, ἃ καὶ περὶ τῶν Αἰλα-","t":"“There were given Mosoch and …” … are called the Iberians, and Mosoch the Cappadocians. And having said again the same things that he said about the Elamites …","f":"Theodoret, <i>Comm. Ezech.</i> 32.26 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/32-26)."},"theodoret-interpretatio-ezechielem/32.27":{"o":"Καὶ ἔθηκαν τὰς μακαίρας αὑτῶν ὑπὸ τὰς χεραμλὰς αὑτῶν. Περιττὰ γὰρ τὰ ὅπλα, τῶν τούτοις κεχρημένων, ἀνῃρημένων. Λέγει δὲ καὶ τῆς σφαγῆς τὴν αἰτίαν « Καὶ ἐγενήθησαν αἱ ἀνομίαι αὐτῶν ἐπὶ τῶν ὀστῶν αὐτῶν. » Δίκας, φησὶ, τῆς ἀσεδείας ἐξέτισαν. Εἶτα καὶ τῆς ἀσεδείας τὸ εἶδος παραδηλοῖ\" « Ὅτι ἐξεφόδησαν δ᾽ γίγαντες ἐν τῇ ζωῇ αὑτῶν, καὶ 9 φόδος δυναστευόντων ἐγένοντο 9 ἐν τῇ γῇ τῶν ζώντων. » Τοσαύτῃ γὰρ, φησὶν, ἐχρήσαντο ὠμότητι καὶ θρασύτητι, ὡς πᾶσιν ἐπιθεῖναι φόδον, οὐ μόνον τοῖς εὐτελέσιν, ἀλλὰ καὶ τοῖς ἐπὶ ἰσχύϊ καὶ δυνα- α ὑπὸ σοῦ καὶ τὴν σφαγὴν ἐδέξω παραπλησίαν. Ταῦτα δ᾽ ὑπέμειναν καὶ τὰ ἄλλα ἔθνη.","t":"“And they put their swords under their heads.” For weapons are superfluous when those who used them have been slain. He also states the cause of the slaughter: “And their lawless deeds were upon their bones.” They paid the penalty, he says, for their impiety. Then he indicates the form their impiety took: “For they terrified giants in their life, and they became the fear of the mighty in the land of the living.” For they used such cruelty and boldness, he says, as to put fear on all, not only on the lowly but also on those of strength and power … by you, and you received a like slaughter. The other nations too suffered these things.","f":"Theodoret, <i>Comm. Ezech.</i> 32.27 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/32-27)."},"theodoret-interpretatio-ezechielem/32.29":{"o":"Ἑκεῖ γὰρ ᾿Εδὼμ, καὶ “5 βασιλεῖς αὐτῆς, καὶ πάντες οἱ ἄρχοντες αὐτῆς, οἱ δόντες τὴν ἰσχὺν αὑτῶν εἰς τραύματα μακαίρας. Τουτἐστιν, οἱ τῇ ἰσχύϊ εἰς μιαιφονίαν χρησάμενοι. Καὺ τούτους δὲ δείξας ὁμοίως ἀναιρεθέντας, ὁμοίως δ ἐπήγαγε\"","t":"“There is Edom, and its kings and all its rulers, who gave their strength to the wounds of the sword.” That is, those who used their strength for bloodshed. And having shown that these too were likewise slain, he likewise added:","f":"Theodoret, <i>Comm. Ezech.</i> 32.29 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/32-29)."},"theodoret-interpretatio-ezechielem/32.30":{"o":"Ἐκεῖ οἱ ἄρχογτες τοῦ βοῤῥᾶ πάντες αὐτοὶ, πάντες οἱ 3\" στρατηγοὶ τοῦ ᾿Ασσοὺρ \"᾽, οἴτιγες κατήχθησαν μετὰ τραυματιῶν 5“ σὺν τῷ φόδῳ αὑτῶν. « Ἐξελεύσεται γὰρ τὸ πνεῦμα αὐτοῦ, καὶ ἐπιστρέψει εἰς τὸν χοῦν 5“ αὑτοῦ, ὥς φησιν ὁ θεῖος Δαδίδ' ἐν ἐκείνῃ τῇ ἡμέρᾳ ἀπολοῦνται πάντες οἱ διαλογισμοὶ αὐτοῦ. » Τοῦτο καὶ ἐνταῦθα ὁ Θεὸς ἔφη\" « Οἴτινες κατήχθησαν μετὰ τραυματιῶν σὺν τῷ φόδῳ αὐτῶν\" » τῷ γὰρ θανάτῳ καὶ ὁ τῆς δυναστείας συγκατελύθη φόθος. « Ἡττηθέντες, φησὶν, ἀπὸ τῆς ἰσχύος αὑτῶν, » τουτέστι, γυμνοὶ καὶ ἔρημοι τῆς ἰσχύος ἐγένοντο. « Αἰσχυνόμενοι ἐχοιμήδησαν ἀπερίτμητοι 75,» Οὐδὲν γὰρ οὕτως αἰσχύνης ἀνα πίμπλησιν, ὡς πονηροῦ συνειδότος κατηγορία. 'Απε. ριτμήτους δὲ πάλιν ἐκάλεσε τοὺς τῆς ἁμαρτίας μὴ περιτέμνοντας τὰ περιττώματα. Εἶτα εἰρηκὼς, ὅτι ἔλαθον 1\" τὴν βάσανον αὐτῶν μετὰ τῶν χαταθαινόντῶν εἰς βόθρον, τουτέστι τὴν τιμωρίαν, ἐπήγαγεν\"","t":"“There are the rulers of the north, all of them, all the generals of Assur, who were brought down with the slain, with their fear.” “For his spirit will go out, and he will return to his dust,” as the divine David says; “on that day all his thoughts will perish.” This is what God said here too: “Who were brought down with the slain, with their fear”; for with death the fear their power inspired was also destroyed. “Defeated,” he says, “from their strength”; that is, they became bare and destitute of strength. “Ashamed, they lay down uncircumcised.” For nothing fills one with shame so much as the accusation of an evil conscience. And again he called uncircumcised those who do not circumcise the excesses of sin. Then, having said that they received their torment, that is, their punishment, with those who go down to the pit, he added:","f":"Theodoret, <i>Comm. Ezech.</i> 32.30 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/32-30)."},"theodoret-interpretatio-ezechielem/32.31":{"o":"Ἐχείγους ὄψεται βασιζεὺς \"\" Φαραὼ, καὶ παραχιἰηθήσεται ἐπὶ πᾶσαν τὴν ἰσχὺν αὖτῶν, τραυματίαι μακαίρας Φαραὼ, καὶ πᾶσα ἡ δύναμις αὐτοῦ, «.ἐγει ᾿Αδωγαὶ Κύριος - “Ὅτι ἔδω.κΒ 13 τὸν φόδον αὑτοῦ ἐπὶ γῆς ζωῆς, καὶ κχοιμηθήσεται ἐν μέσῳ ἀπεριτμήτων τραυματιῶν μακαίρας Φαραὼ, καὶ πᾶν τὸ πιῆθος αὐτοῦ, γει Ἀδωγαῖ. Κύριος. Εἷς ἐκείνους γὰρ, φησὶν, ἀφορῶν ὁ Φαραὼ μείζους γεγενημένους, καὶ λίαν δυνατωτέρους, παραψυχήν τινα λήψεται, καὶ σὺν αὐτῷ οἱ ὑπήκοοι \" δώσει δὲ ὅμως τῆς ἀσεθείας δίκας, ὅτι πολὺν τοῖς ὑπηκόοις ἐπιτεθειχὼς φόθον, αὐτὸς τὸν ἐμὸν οὐκ ἐδέξατο νόμον 75, ἀλλ᾽ εἴασε τὴν ψυχὴν ἀπερίτμητον. Οὗ χάριν μετὰ τῶν τοιούτων καὶ αὖ- «ὃς, καὶ οἱ τὰ αὐτὰ αὐτῷ πεφρονηχότες, τῶν ὁμοίως αὐτῷ 15 βεδιωχότωφ δέξονται τὴν σφαγήν. Ταῦτα τοίνυν μεμαθηκότες, καὶ διὰ τῶν θείων ἐγνωκότες λογίων, οἵας τίνουσι δίκας οἱ τὴν Ψυχὴν ἔχοντες \"ἀπερίτμητον, δεξώμεθα, παρακαλῶ, τοῦ παναγίου Ἠνεύματος τὴν ἀχειροποίητον περιτομὴν, περὶ ἧς ὁ μακάριος λέγει Παῦλας \" ε Καὶ περιτομὴ καρδίας ἐν πνεύματι, οὐ γράμματι, οὗ ὁ ἔπαινος οὐκ ἐξ ἀνθρώπων, ἀλλ᾽ ἐκ τοῦ Θεοῦ. » Περιτομὴν δὲ καρδίας ἐδιδάχθημεν εἶναι τὴν τῆς ἁμαρτίας ἀφαίρεσιν, καὶ τῶν γῆς διανοίας κακῶν κινημάτων τὴν ἐκτομήν. Καὶ τοῦτο διδάσκων ὁ Δεσπότης ἔλεγεν\" « Εἰ δ' ὀφθαλμός σου ὃ δεξιὸς σκανδαλίζει σε, ἔκκοψον 77, καὶ βάλε ἀπὸ σοῦ. » Καὶ περὶ χειρὸς δὲ καὶ ποδὸς τὸ αὐτὸ εἴρηκε καὶ προστέθεικε\" « Συμφέρει σο!, ἵνα ἀπόληται ἕν τῶν μελῶν σὸυ, καὶ μὴ ὅλον τὸ σῶμά δον βληθῇ εἰς γέενναν. » Μέλη δὲ ἐνταῦθα τὰς τῶν μελῶν ἐκάλεσεν ἐνεργείας, ἃς προσήκει περ! τέμνειν, καὶ ἐκκόπτειν, καὶ τὸ λογικὸν ἀποχαθαέρειν, καὶ ὅλον τοῖς θείοις νόμοις ἀφιεροῦν τε καὶ καθοσιοῦν. Οὕτω γὰρ τῆς μὲν τοῦ ἐναντίου κοινωνίας ἀλλότριοι γενησόμεθα, τὸν δὲ ἡμέτερον καὶ Δεσπότην καὶ εὑεργέτην ἕνοικον ληψόμεθα, ᾧ πρέπει δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμῆν. ","t":"“Pharaoh the king will see them, and will be comforted over all their strength, slain by the sword, Pharaoh and all his power, says Adonai the Lord. For he gave his fear upon the land of life, and he will lie in the midst of the uncircumcised slain by the sword, Pharaoh and all his multitude, says Adonai the Lord.” For looking at those, he says, who were greater and far more powerful, Pharaoh will receive some consolation, and his subjects with him; yet he will pay the penalty for his impiety, because, having put great fear on his subjects, he himself did not receive my law, but left his soul uncircumcised. For this reason he too, and those who think as he does, will receive the slaughter of those who lived like him. Having learned these things, then, and come to know through the divine oracles what penalties those pay who have an uncircumcised soul, let us receive, I beg you, the circumcision not made with hands, that of the all-holy Spirit, of which the blessed Paul says: “And circumcision is of the heart, in the spirit, not in the letter; its praise is not from men but from God.” We have been taught that the circumcision of the heart is the removal of sin and the cutting out of the evil movements of the mind. Teaching this, the Master said: “If your right eye causes you to stumble, cut it out and throw it from you.” And he said the same of the hand and the foot, and added: “It is better for you that one of your members should perish, and not that your whole body should be thrown into Gehenna.” Here he called members the activities of the members, which one ought to circumcise and cut out, purifying the rational part and dedicating and consecrating it wholly to the divine laws. For so we shall become strangers to fellowship with the adversary, and shall receive our Master and Benefactor as one who dwells within us; to him be glory to the ages of ages. Amen.","f":"Theodoret, <i>Comm. Ezech.</i> 32.31 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/32-31)."},"theodoret-interpretatio-ezechielem/33.1":{"o":"Καὶ ἐγέγετο.1όγος Κυρίου πρός με,.16γων\" Υἱὲ ἀνθρώπου, 1άλησον τοῖς υἱοῖς τοῦ αοῦ σου. Ἑὐμενὴς ὧν ὁ Θεὸς, ἑαυτοῦ λαὸν καλεῖ τὸν λαόν\" διὰ δὲ τὰς παρανομίας ἀποστρεφόμενος, οὐχἕτι τῷ οἰκειώσεως 15 ὀνόματι κέχρηται\" τοῦτο καὶ ἐπὶ τοῦ μεγάλου Μωτέως ὅ᾽ ἔστ’! γεγενημένον ἰδεῖν. Ἡρὸ μὲν γὰρ τῆς παρανομίας ἔφη τῷ Φαραώ\" ε Ἐξ: απόστειλον τὸν λαόν μου, ἵνα μοι λατρεύσῃ᾽ » μετὰ δὲ τὴν τοῦ μόσχου λατρείαν, λέγει τῷ Μωσεῖ\" « Σπεῦσον, χατάδηθι τὸ τάχος ἐντεῦθεν, ἠνόμησεν 5' ὃ λαός σου.» Οὕτω τοίνυν κἀνταῦθα οὐκ ἑαυτοῦ, ἀλλὰ τοῦ προφήτου λαὸν καλεῖ τὸν λαόν. Καὶ ἐρεῖς πρὸς αὐτοὺς\" Γῆ, ἐφ᾽ ἣν ἂν ἐγὼ ἐπἐἴγω ῥομφαίαν, καὶ λάδῃ ὁ λαὸς τῆς γῆς ἄνγθρωστον ἔγα ἐξ αὑτῶν, καὶ δώσῃ 3 αὑτὸν ἑαυτοῖς εἰς σκχοπόν \" καὶ ἴδῃ ῥομφαίαν ἐρχομένην ἐπὶ τὴν γῆν, καὶ σαϊλπίσῃ δ τῇ σάλπιγγι, καὶ σημάνῃ τῷ λαῷ\" καὶ ἀκούσῃ ὁ ἀκούσας τῆς σάϊλπιγγος 5, καὶ μὴ φυλάξηται, καὶ ἐπέλθῃ ἡ ῥομφαία, καὶ καταάδῃ αὐτὸν, τὸ αἷμα αὑτοῦ ἐπὶ τῆς κεριΔλῆς αὐτοῦ ἔσται. Ὅτι τῆς φωνῆς τῆς σάλπιγγος ἀκούσας οὐκ ἐφυμάξατο, τὸ αἷμα αὐτοῦ ἐπ' αὐτὸν 5 ἔσται. ἹΡομραίαν λέγει κὸν πόλεμον, σκοπὸν δὲ τὸν χατάσχοπον διδάσκει δὲ ἡμᾶς ὁ λόγος, ὅτι εἰρήνην μὲν τοῖς ἀνθρώποις αὐτὸς παρέχει δι᾽ ἀγαθότητα, πόλεμον δὲ συγχωρεῖ γενέσθαι διὰ τὰς τῶν ἀνθρώπων παρανομίας ἐφελχομένων τὰ λυπηρά. Ἐὰν τοίνυν, φησὶ, πολέμου κατά τινος πόλεως γενομένου χατάσχοπον ἐπὶ γηἔχεῖνος θεασάμενος ἐπιοῦσαν τὴν στρατείαν σημάνῃ πῇ σάλπιγγι, καὶ μὴ καταφρονήσῃ, μηδὲ ἀμελήσῃ τῶν εἰς τοῦτο αὐτὸν προβαλλομένων, αὐτὸς μὲν, φησὶν, ἀθῶος ἔσται τὸ ἐγχεχειρισμένον ἔργον πεπληρωχὼς, ὁ ὃὲ μὴ βουληθεὶς φυλάξασϑαι καὶ τῆς οἰκείας φροντίσαι σωτηρία;, πρόξενος ἑαυτῷ σφαγῆς καὶ αἰχμαλωσίας γενήσεται. Διό φησι\" «ε Τὸ αἷμα αὑτοῦ ἐπ᾽ αὐτὸν ἔσται\" » ἑαυτῷ, φησὶ, τὰς αἰτίας τῆς σφαγῆς ἀνατιθέτω.ε Οὗτος 5 δὲ, ὅτι ἐφυλάξατο, τὴν ψυχὴν ἑαυτοῦ ἐξείλετο. ν» Ἐὰν δὲ, φησὶ, φυλάξηται, αἴτιος ἑαυτῷ σωτηρίας γενήσεται.","t":"“And the word of the Lord came to me, saying: Son of man, speak to the sons of your people.” When God is well disposed, he calls the people his own people; but when he turns away because of their transgressions, he no longer uses the name that shows kinship. This can be seen in the case of the great Moses too. For before the transgression he said to Pharaoh: “Send out my people, that they may serve me”; but after the worship of the calf he says to Moses: “Hurry, go down quickly from here; your people have acted lawlessly.” So here too he calls the people not his own but the prophet's people. “And you shall say to them: A land upon which I bring a sword, and the people of the land take one man from among them and set him as a watchman for themselves; and he sees the sword coming upon the land, and blows the trumpet and warns the people; and the one who hears hears the sound of the trumpet and does not take heed, and the sword comes and takes him: his blood shall be upon his head. Because he heard the sound of the trumpet and did not take heed, his blood shall be upon him.” By the sword he means war, and by the watchman the scout. The word teaches us that he himself grants peace to men out of goodness, but permits war to come because of the transgressions of men, who draw painful things upon themselves. If, then, he says, when war is waged against some city, they set a scout on …, and he, seeing the army approaching, gives the signal with the trumpet, and does not despise or neglect those who appointed him for this, he himself, he says, will be guiltless, having fulfilled the work entrusted to him; but the one who would not take heed and see to his own safety will become the author of his own slaughter and captivity. Therefore he says: “His blood shall be upon him”; let him attribute to himself, he says, the causes of the slaughter. “But this one, because he took heed, has delivered his soul.” If he takes heed, he says, he will be the cause of his own safety.","f":"Theodoret, <i>Comm. Ezech.</i> 33.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/33-1)."},"theodoret-interpretatio-ezechielem/33.11":{"o":"Εἰπὲ τοίνυν αὐτοῖς \" Ζῶ ἐγὼ, «1έγει ᾿Αδωγαῖ Κύριος, ὅτι οὗ βούλομαι τὸν θάγατον τοῦ ἁμαρτωλοῦ, ὡς τὸ ἀποστρέψαι αὐτόν \" ἀπὸ τῆς ὁδοῦ αὐτοῦ 5, καὶ ζῇν αὐτόν. Τίς ἂν ἀξί' ως θαυμάσηται \" τοῦ Δεσπότου τὴν ἀγαθότητα; ἀγνωμονούμενος γὰρ, καὶ λίαν ἀχαριστούμενος, χῆ\" δεται τῶν ἀχαρίστων, καὶ πᾶσαν αὐτῶν ποιεῖται πρϑιαν, ἰδεῖν αὑτῶν βουλόμενος; τὴν μεταδολήν, Διὰ ἐπάγει πατρικὴν καὶ φιλοστοργίας πεπληρωμένὴν παραίγεσιν'\" « Ἐπιστροφῇ ἐπιστρέψατε ὃ ἀπὸ «ἧς ὁδοῦ ὑμῶν τῆς πονηρᾶς, καὶ ἱνατί ἀποθνήσκετε, Ὑλώττης ἰδίωμα, δηλοῖ δὲ τῆς ἐπιστροφῆς τὸ γνήσιον. Καὶ σὺ, υἱὲ ἀνθρώπου \", εἰπὲ πρὸς τοὺς υἱοὺς τοῦ 1αοῦ σου\" Δικαιοσύνη δικαίου οὐ μὴ ἐξέληται αὑτὸν ἐν ἦ ἂν ἡμέρᾳ πιανηθῇ, καὶ ἀνομία ἀνόμου οὐ μὴ ἀποκτείνῃ αὐτὸν ἐν ἦ ἡμέρᾳ 1 ἀποστρέψῃ ἀπὸ τῆς ἀνομίας αὑτοῦ. Πεῖσαι βουλόμενος, ὡς δέχεται τοῦ ἁμαρτωλοῦ τὴν μετάνοιαν, ἀπὸ τοῦ ἐναντίου τοῦτο δεέχνυσιν. Ὥσπερ γὰρ, φησὶν, εἴ τις τῶν ἐν ἀρετῇ βεδιωχότων ταύτην μὲν καταλείποι τὴν ὁδὸν, τὴν δὲ τῆς κακίας προέλοιτο, ἀνάγκη αὐτὸν εὑρεῖν ἄξιον τῆς ὁδοῦ τὸ τέλος \" οὕτως εἴ τις παρανομίᾳ συντραφεὶς εἰς τὴν τῆς ἀρετῆς ὁδὸν ἐπανελθεῖν ἐθελήσειεν, ἀπαλλαγήσεται πάντως τῆς τοῖς παρανόμοις τιμωρίας ἀφωρισμένης. ᾽᾿ΕΥ͂ τῷ εἰπεῖν μὲ τῷ δικαίῳ, ὅτι ζωῇ ζίσει, καὶ οὗτος πέποιθεν ἐπὶ τῇ δικαιοσύνῃ αὑτοῦ, καὶ ποιήσει ἀνομίαν, πᾶσαι αἱ διχαιοσύναι αὐτοῦ οὐ μὴ μνησθῶσιν, ἐν τῇ ἀδικίᾳ αὑτοῦ ἢ ἐποίησεν, ἐν αὐτῇ ἀποθαγεῖται. Καὶ ἐν τῷ εἰπεῖν μὲ τῷ καὶ ἀποστρέψει ἀπὸ τῆς ἀνομίας \" αὑτοῦ, καὶ ποιήσει κρῖμα καὶ δικαιοσύνην᾽\" καὶ ἐγεχυρασμὸν \" ὁξείλοντος ἀποδῷ, καὶ ἅρπαγμα ἀποτίσεε, ὁ ἄνομος \" ἐν τοῖς προστάγμασι τῆς ζωῆς διαπεπόρευται 1 τοῦ μὴ ποιῆσαι ἄδικον, ζωῇ ζήσεται, καὶ οὐ μὴ ἀποθάνῃ. Οὔτε, φησὶ, τὸν δίκαιον ὀνήσει ἡ παρ᾽ ἐμοῦ γινομένη τῶν ἀγαθῶν ὑπόσχεσις, εἰ μὴ ἐπιμείνῃ ἐν τῇ τῶν ἀγαθῶν ἐργασίᾳ, ἀλλὰ δώσει δίκας τῶν βεδιωμένων ἀξίας \" οὔτε τὸν ἁμαρτωλὸν ἡ τῆς τιμωρίας ἀπόφασις χαταδλάψει κοἷς τῆς μετανοίας φαρμάκοις βαυλόμενον σθαι, καὶ πάσης μὲν ἀδικίας ἀπαλλαττόμενον, φιλανθρωπίᾳ δὲ πρὸς τὸν πέλας χρώμενον, καὶ ἀπαξαπλῶς τὰ παρ᾽ ἐμοῦ διηγορευμένα φυλάττειν προαιρούμενον \" λύσει γὰρ τῇ μεταδολῇ τὴν ἀπόφασιν, καὶ ζωῆς ἀπολαύσεται. Καὶ τὸ πάντων ἐρασμιώτατον","t":"“Say to them, then: As I live, says Adonai the Lord, I do not desire the death of the sinner, so much as that he turn from his way and live.” Who could worthily marvel at the goodness of the Master? For though treated with ingratitude and great thanklessness, he cares for the ungrateful and makes every provision, wishing to see their change. Therefore he adds a fatherly exhortation full of affection: “Turn back, turn back from your evil way; and why will you die …?” … an idiom of the language, and it shows the genuineness of the turning. “And you, son of man, say to the sons of your people: The righteousness of the righteous will not deliver him on the day he goes astray, and the lawlessness of the lawless will not kill him on the day he turns from his lawlessness.” Wishing to persuade them that he accepts the sinner's repentance, he shows it from the opposite case. For just as, he says, if one who has lived in virtue were to leave this road and choose that of wickedness, he must find an end that suits his road; so if one brought up in transgression should wish to return to the road of virtue, he will certainly be freed from the punishment appointed for transgressors. “When I say to the righteous, ‘You shall surely live,’ and he trusts in his righteousness and commits lawlessness, none of his righteous deeds will be remembered; in the injustice that he has done, in it he shall die. And when I say to the … and he turns from his lawlessness and does judgment and righteousness, and the lawless man gives back the debtor's pledge and repays what he seized, and walks in the commandments of life so as not to do injustice, he shall surely live and shall not die.” Neither, he says, will the promise of good things I have made benefit the righteous man unless he persists in doing good, but he will pay a penalty worthy of the life he lived; nor will the sentence of punishment harm the sinner who wishes to be healed by the medicines of repentance, rids himself of all injustice, shows kindness to his neighbour, and, in a word, chooses to keep what I have commanded; for by the change he will undo the sentence and enjoy life. And the most lovable thing of all:","f":"Theodoret, <i>Comm. Ezech.</i> 33.11 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/33-11)."},"theodoret-interpretatio-ezechielem/33.16":{"o":"Πᾶσαι, φησὶν, αἱ ἁμαρτίαι αὐτοῦ, ἅς ἥμαρτεν, οὐ μνημογευθήσονται αὑτῷ 5, ὅτι χεῖμα καὶ δικαϊοσύγην ἐποίησεν, ἐν αὐτοῖς ζήσεται. Οὕτω τὴν οἰκείαν ἀγαθότητα δείξας, τοῦ λαοῦ Καὶ «έγουσιν \"3 οἱ υἱοὶ τοῦ 1αοῦ σου\" Οὐκ εὐθεῖα ἡ ὁδὸς Κυρίου, καὶ αὕτη ἡ ὁδὸς εὐτῶν οὐκ εὐθεῖα. Τοσαύτης, φησὶ, παρ᾽ ἐμοῦ προκειμένης ἀγαθότητος καὶ φιλανθρωπίας, διαβάλλειν τὰς ἐμὰς τολμῶσιν οἰκονομίας, ὡς οὐκ ὀρθάς. Καὶ μὴν ἔδει συνιδεῖν αὐτοὺς ἀπὸ τῶν πραγμάτων, … σφῶν αὑτῶν διεστραμμένα. Εἶτα τὸ αὐτὸ σαφέστερον κατ᾽ ἐρώτησιν λέγε: ᾿Ακούσατε \"\" δὲ \"δ, οἶκος ᾿Ισραή\" μὴ ἡ ὁδός μου οὐκ εὐθεῖα; οὐκὶ αἱ ὁδοὶ ὑμῶν οὐκ εὐθεῖαι; Εἶτα ἐπαναλαμθάνει τὰ εἰρημένα, χα φησιν, ὅτι ὁ δίκαιος τὴν κακίαν προαιρούμενος χηλισθήσεται, καὶ ὁ ἁμαρτωλὸς εἰς τὴν δικαιοσύνην ἐπανιὼν σωτηρίας τεύξεται ὑμῖν δὲ, φησὶ, τοῦτο οὐ κατεφάνη δίκαιον. Διὸ ἐπῆγαγεν ᾿\"","t":"“All his sins,” he says, “that he has sinned will not be remembered against him; because he has done judgment and righteousness, he shall live in them.” Having thus shown his own goodness, he shows the ingratitude of the people: “And the sons of your people say: The way of the Lord is not straight; and this their way is not straight.” Though such goodness and love for humankind is set before them by me, he says, they dare to slander my dispensations as not right. And yet they ought to have perceived from the facts … that their own ways were perverted. Then he says the same thing more clearly by way of question: “Hear, then, house of Israel: Is my way not straight? Is it not your ways that are not straight?” Then he repeats what was said, and says that the righteous man who chooses wickedness will be punished, and the sinner who returns to righteousness will obtain salvation; but to you, he says, this did not seem just. Therefore he added:","f":"Theodoret, <i>Comm. Ezech.</i> 33.16 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/33-16)."},"theodoret-interpretatio-ezechielem/33.20":{"o":"Καὶ τοῦτό ἐστιν ὃ εἴπατε\" Οὐκ εὐθεῖα ἡ ὁδὸς Κυρίου. Ἔπειτα ἀποφαντικῶς \" « Ἔχαστον κατὰ τὰς ὁδοὺς ὁμῶν κρινῶ ὑμᾶς, οἶκος Ἱκανὸν δὲ τοῦτο πεῖσαι καὶ τοὺς λίαν ἀδαμαντίνους τὴν τῆς κακίας ἀγαπῆσαι μεταθολὴν.᾿","t":"“And this is what you said: The way of the Lord is not straight.” Then decisively: “I will judge each of you according to your ways, house …” This is enough to persuade even those who are very hard, like adamant, to love the change from wickedness.","f":"Theodoret, <i>Comm. Ezech.</i> 33.20 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/33-20)."},"theodoret-interpretatio-ezechielem/33.21":{"o":"Καὶ ἐγένετο\") ἐν τῷ δωδεκάτῳ ἕτει, ἐν τῷ δεκάτῳ\" μηνὶ, πέμπτῃ τοῦ μηγὸς τὴς αἰχμαλωσίας ἡμῶν, ἤθεν ὁ ἀνασωθεὶς πρός με ἀπὸ Ἱερουσαλὴμ “έγων- 'Εάλω \" ἡ πόλις. Καὶ χεὶρ Κυρίου ἐγέγετο ἐπ᾽ ἐμὲ ἑσπέρας πρὶν\" ἡ ἐλθεῖν τὸν ἀγνασωθέντα, καὶ ἥγοιξέ μου τὸ στόμα, μου οὗ συνεσχέθη ἔτι. Ὁ Σύρος, « Τῷ ἐνδεκάτῳ ἔτει καὶ τῷ ξωδεχάτῳ μηνὶ, ν καὶ μᾶλλον ἀκολούθως\" τῷ γὰρ ἐνδεκάτῳ ἔτει ἥλω ἣ πόλις. Λέγει δὲ, ὅτι κατὰ τὸν εἰρημένον χρόνον ἧκέ τις ἀπαγγέλλων τῆς Ἱερουσαλὴμ τὴν ἅλωσιν, προλαθὼν δὲ ὁ Δεσπότης ἀφ᾽ ἑσπέρας τὸν τῆς προφητείας ἐνέθηχε ἕωθεν δὲ ἐχείνου φανέντος, καὶ τὴν ἀγγελίαν κομΐ’ σαντος, οὐκέτι με σιγῇ κατέχειν τοὺς προφτητιχοὺς εἴατε λόγους, ἀλλ᾽ ἀπαύστως τούτους προσφέρειν ἐκέλευσέ τε καὶ παρεσχεύατε \" πάντων γὰρ μάλιττα τῆς σιγῆς καὶ τῆς λαλιᾶς καιρὸν ὁ Δεσπότης ἐπίταται.","t":"“And it came to pass in the twelfth year, in the tenth month, on the fifth of the month of our captivity, the one who had escaped from Jerusalem came to me, saying: The city has been taken. And the hand of the Lord had come upon me in the evening, before the one who escaped came, and he opened my mouth …, and my mouth was no longer held.” The Syriac has “in the eleventh year and the twelfth month”, and this is more consistent; for the city was taken in the eleventh year. He says that at the stated time someone came announcing the capture of Jerusalem; but the Master had anticipated him and from the evening put into me the [gift] of prophecy; and at dawn, when that man appeared and brought the news, he no longer allowed me to keep the prophetic words in silence, but commanded and enabled me to speak them unceasingly. For the Master, above all, appoints the time for silence and for speech.","f":"Theodoret, <i>Comm. Ezech.</i> 33.21 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/33-21)."},"theodoret-interpretatio-ezechielem/33.23":{"o":"Καὶ ἐγένετο «1όγος Κυρίου πρὸς μὲν “έγων\" Υἱὲ ἀνθρώπου, οἱ κατοικοῦντες τὰς ἠρημωμένας ταύτας \"\" ἐπὶ τῆς γῆς τοῦ τὴν γῆν, καὶ ἡμεῖς πλείους ἐσμὲν\", ἡμῖν δέξοται ἡ γῆ εἰς κατάσχεσιν. ᾿Αναλγησίας νοσοῦσιν ὑπερθολήν \" μετὰ γὰρ τὰς τοσαύτας καὶ τηλικαύτας τιμωρίας, ἔτι θρασύνονται, καὶ τὴν ἐρημίαν τῇς Ἰουδαίας ὁρῶντες τολμῶσι λέγειν - Εἰ μόνος ὧν ᾿Δυραὰμ τὴνδε κατέσχε τὴν γῆν, πολλῷ μᾶλλον ἡ μεῖς πλείους ὄντες ταύτης ἐσόμεθα κύριοι. Ἔδει δὲ συνιδεῖν καὶ το) ᾿Αθραὰμ τὴν ἀρετὴν καὶ τὴν οἰκείαν κακίαν, καὶ μὴ πλήθει θαῤῥεῖν, ἀλλὰ δικαιοσύνην ἐπιζητεῖν. ὐθεν καὶ ὁ Δεσπότης τοῦτον αὐτοῖς προσφέρε: πὸ ἔλεγχον \"","t":"“And the word of the Lord came to me, saying: Son of man, those who inhabit these desolate places on the land of … the land, and we are more; to us the land has been given as a possession.” They are sick with an excess of insensibility; for after so many and such great punishments they are still bold, and seeing the desolation of Judea they dare to say: If Abraham, being one man, possessed this land, much more shall we, who are more, be its masters. But they ought to have considered both Abraham's virtue and their own wickedness, and not to trust in numbers but to seek righteousness. Hence the Master too brings this refutation against them:","f":"Theodoret, <i>Comm. Ezech.</i> 33.23 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/33-23)."},"theodoret-interpretatio-ezechielem/33.25":{"o":"Διὰ τοῦτο εἰπὲ αὐτοῖς \" Τάδε «ἰέγει ᾿Αδωναῖ Κύριος \" ᾿Επειδὴ \" τοῦ αἵματος ἐσθίετε, … σθαι πρὸς εἴδωλα ὑμῶν καὶ αἷμα ἐχχεῖτε, καὶ τὴν ὑμῶν, καὶ αἷμα ἐκχέετε, καὶ τὴν γῆν κληρονοσατε βδειύγματα\"5, καὶ ἔκαστος τὴ» γυναῖκα τοῦ πλησίον αὑτοῦ 3\" ἐμιάνατε, καὶ τὴν γῆν κατακαηρογομήσετε\"; Τοῖς οἰκείοις, φησὶ, θαῤῥοῦντες ἔργοις ἐλπίζετε τῆς πατρῴας κρατήσειν γῆς “ καὶ μὴν παράνομος ὑμῶν ὁ βίος, τὰ γὰρ ἀπηγορευμένα τῷ νόμῳ δρᾶτε - αἷμα μὲν γὰρ ἐσθίετε, ὃ καὶ τῷ Νῶε νομοθετῶν ἀπηγόρευσα, καὶ διὰ Μωσέως ἐκκεῖσθαι ἐπὶ τὴν γῆν προσέταξα \" τὴν δὲ τῶν εἰδώλων θεραπείαν περὶ πολλοῦ ποιεῖσθε, μιαιφονίαις τε καὶ μοιχείαις κεχρημένοι διατελεῖτε. Τοιαῦτα τοίνυν τολμῶντες μὴ ἐλπίζετε κληρονομῆσαι τὴν γῆν. Τάδε 1έγει ᾿Αδωνταῖ Κύριος \" Ζῶ ἐγὼ, εἰ μὴ \" οἱ ἐν ταῖς ἠρημωμέγαις πεσοῦνται\" μακαίρᾳ, καὶ οἱ ἐπὶ προσώπου τοῦ πεδίου τοῖς θηρίοις τοῦ ἀγροῦ δοθήσονται εἷς κατάδρωμα, καὶ τοὺς ἐν ταῖς τετειχισμέγαις, καὶ τοὺς ἐν τοῖς σπηλαίοις θανάτῳ ἀποχτεγῶ. Καὶ δώσω τὴν γῆν εὶς ἔρημον. Τῶν εἰρημένων ἡ σφαγὶς τὸ, Ζῶ ἐγώ\" λέγει ὅτι' καὶ οἱ τὰς τετειχισμένας πόλεις οἰκοῦντες, καὶ οἱ τὰ σπήλαια, καὶ οἱ τοὺς ἐρήμους τόπους, τὰς προειρημένας τίσουσι τιμωρίας. Καὶ τὴν αἰτίαν δει- Καὶ ἀπολεῖται ἡ ὕδρις τῆς ἰσχύος αὐτῆς, καὶ ἐρημωθήσεται τὰ ὄρη τοῦ ᾿Ισραὴ παρὰδ' τὸ μὴ εἶναι διαπορευόμενον. Καὶ γγώσονται ὅτι ἐγὼ Κύριος\" καὶ ποιήσω τὴν γῆν αὐτῶν ἔρημον, καὶ ἐρημωθήσεται διὰ πάντα τὰ βδελύγματα (ὁ γίον αὑτῶν ἃ ἐποίησαν. Διὰ πάντων κἀκεῖνοι καὶ ἡμεῖς ἐδιδάχθημεν, παρανομίᾳ συζῶντες, μηδὲ πολλαῖς καὶ ἀριθμοῦ κρείττοσι μυριάτι θαῤῥεῖν \" μόνοις δὲ τοῖς τῆς μετανοίας φαρμάκοις, ἃ προλαδὼν ἔδειξεν ὁ Δεσπότης.","t":"“Therefore say to them: Thus says Adonai the Lord: Since you eat with the blood … to your idols, and shed blood, … and each of you defiled his neighbour's wife; and will you inherit the land?” Trusting in your own deeds, he says, you hope to take possession of your fathers' land; and yet your life is lawless, for you do what the law forbids. You eat blood, which I forbade when I gave the law to Noah, and which through Moses I commanded to be poured out on the ground; you set great store by the worship of idols, and you go on committing murders and adulteries. Since you dare such things, then, do not hope to inherit the land. “Thus says Adonai the Lord: As I live, those in the desolate places will surely fall by the sword, and those on the face of the plain will be given to the beasts of the field for food, and those in the walled cities and in the caves I will kill with death. And I will make the land a desert.” The seal of what has been said is “As I live”. He says that those who inhabit the walled cities, and those in the caves, and those in the desert places will all pay the penalties foretold. And he shows the cause: “And the insolence of its strength will perish, and the mountains of Israel will be made desolate, because there is no one passing through. And they will know that I am the Lord; and I will make their land a desert, and it will be made desolate because of all the abominations that they have done.” Through all this both they and we have been taught, if we live in transgression, not to trust even in many myriads beyond number, but only in the medicines of repentance, which the Master showed beforehand.","f":"Theodoret, <i>Comm. Ezech.</i> 33.25 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/33-25)."},"theodoret-interpretatio-ezechielem/33.30":{"o":"Καὶ σὺ, υἱὲ ἀνθρώπου, οἱ υἱοὶ τοῦ σου «αλήσουσι περὶ σοῦ παρὰ τοὺς τοίχους “5, καὶ ἐν τοῖς πυιῶσι τῶν οἱκιῶν, καὶ λαιτήσουσιν 35 ἔκαστος δ τῷ πιϊησίον αὑτοῦ, καὶ ἕκαστος τῷ ὠδειϊφῷ αὑτοῦ, λέγοντες \" Συνέλθωμεν, καὶ ἀκούσωμεν τί τὸ ῥῆμα τὸ ἐκπορευόμενον 51 παρὰ Κυρίου. Καὶ ἔρχονται πρὸς σὲ, ὡς ἐκπορεύεται αὸς, καὶ κάθηται ἐνώπιόν σου 83 ὁ 1αός μου, καὶ ἀκούουσι τὰ ῥήματά σου, καὶ οὐ μὴ ποιήσουσιν ἢ δα αὐτά 35. Τὰ μὲν οὖν προξιρημένα πάντα περὶ τῶν ἐν τῇ Ἰουδαίᾳ ἐῤῥέθη \" ταῦτα δὲ περὶ τῶν αἰχμα- “ὅτων ἤδη γεγενημένων, καὶ τὴν Βαδυλῶνα οἱχούνων, οἵ ἀκούειν μὲν ἐδούλοντο τῶν προφητικῶν λο- (ων, πείθεσθαι δὲ τοῖς λεγομένοις οὐκ ἔτι, ἀλλ᾽ ἐν τοῖς ἑαυτῶν συλλόγοις ἀλλήλοις παραχελευόμενοι τρὸς τὸν προφήτην δραμεῖν, καὶ μαθεῖν τὰ ὑπὸ τοῦ ϑεοῦ διηγορευμένα, ἀντιλέγοντες διετέλουν \" διό φησι « Καὶ οὐ μὴ ποιήσουσιν αὐτά. “Ὅτι ᾿9 ψεῦδος ἐν τῷ οηαὐτῶν πορΞτύετα:. » Τέρψεως γὰρ μόνης, ἀλλ᾽ οὐκ ἐπήγαγε\" … ἐστόματι αὑτῶν. » Οὐ συνομολογεῖ, φησὶν, ἡ καρδία τῇ γλώττῃ. « Ὀπίσω γὰρ τῶν μιασμάτων ἣ καρδίᾳ ὠφελείας, τὸν λόγον \"\" ἀκούουσιν. “Ὅθεν ἁρμοδίως","t":"“And you, son of man, the sons of your people talk about you beside the walls and in the doorways of the houses, and they speak each to his neighbour and each to his brother, saying: Let us come together and hear what is the word that comes forth from the Lord. And they come to you as a people comes, and my people sit before you, and they hear your words, but they will not do them.” All that was said before was said about those in Judea; but these words are about those who had already been taken captive and were living in Babylon. They were willing to hear the prophetic words but no longer to obey what was said; in their own gatherings they urged one another to run to the prophet and learn what had been declared by God, yet they went on contradicting it. Therefore he says: “And they will not do them; for falsehood is in their mouth.” For they listen for pleasure alone, and not … “in their mouth.” The heart, he says, does not agree with the tongue. “For their heart is after defilements …” … benefit, they hear the word. Hence fittingly:","f":"Theodoret, <i>Comm. Ezech.</i> 33.30 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/33-30)."},"theodoret-interpretatio-ezechielem/33.32":{"o":"Καὶ γίνῃ αὑτοῖς ὡς φωνὴ ψαλτηρίου ἡδυφώγνου εὑαρμόστου. Καθάπερ, φησὶν, οἱ ὀργάνου τινὸς εὐαρμόνιον \" ἢχὴν ἀποτελοῦντος ἀκούοντες τέρψιν ἐκεῖθεν καρποῦνται, οὐ μὴν καὶ τῶν κρουμάτων \"5 τὴν μάθησιν \" οὕτω καὶ οἱ λόγοι σου, ὦ προ» φῆτα, τὴν ἀκοὴν αὐτῶν μόνην τέρπουσι, τὴν δὲ ψυχὴν οὐ καταθέλγουσι πονηρίᾳ συζῶσαν. Τοῦτο γὰρ ἐπἤγαγεν\" ε Καὶ ἀχούσονταξ σου τοὺς λόγους \"\", καὶ οὐ μὴ ποιήσουσιν αὐτοὺς, διότι \"5 ψεῦδος ἐν τῷ στόματι αὐτῶν. ν ᾿Αλλὰ νῦν, φησὶ, μὴ πιστεύοντες, ὅταν ἴδωσι τὴν ἔχδασιν, διὰ τῆς πείρας πιστεύσουσιν. :","t":"“And you are to them like the sound of a sweet-voiced, well-tuned harp.” Just as, he says, those who hear an instrument giving out a harmonious sound reap pleasure from it, but not the learning of the notes, so too your words, O prophet, delight only their hearing, but do not charm the soul that lives with wickedness. For this is what he added: “And they will hear your words and will not do them, because falsehood is in their mouth.” But now, he says, though they do not believe, when they see the outcome they will believe through experience.","f":"Theodoret, <i>Comm. Ezech.</i> 33.32 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/33-32)."},"theodoret-interpretatio-ezechielem/33.33":{"o":"Ἡγίκα γὰρ, φησὶν, ξλθωσιν \"., ἐροῦσιν\" ᾿Ιδοὺ ἦκει, καὶ γγώσονται ὅτε προφήτης ἦν ἐν μέσῳ αὑτῶν. Οἷς γὰρ νῦν ἀπιστοῦσι, διὰ τῶν πραμάτων πιστεύσουσι \"7, καὶ την: καῦτα τὴν προφητικὴν μαθήσονται δύναμιν. ᾿Εντεῦθεν ἐπὶ τοὺς ποιμένας μεταφέρει τὸν λόγον \" καλεῖ δὲ ποιμένας οὐ μόνον τοὺς βασιλέας, ἀλλὰ καὶ τοὺς ἱερέας\" κατηγορεῖ δὲ αὐτῶν ἀναίδειαν, καὶ ῥᾳθυμίαν, καὶ τὴν τῶν προδάτων προδοσίαν.","t":"“For when it comes,” he says, “they will say: Behold, it has come; and they will know that a prophet was in their midst.” For what they now disbelieve they will believe through the facts, and then they will learn the power of prophecy. From here he turns his discourse to the shepherds. He calls shepherds not only the kings but also the priests, and he accuses their shamelessness, their indolence and their betrayal of the sheep.","f":"Theodoret, <i>Comm. Ezech.</i> 33.33 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/33-33)."},"theodoret-interpretatio-ezechielem/33.6":{"o":"Καὶ ὁ σκοπὸς ἐὰμ ἴδῃ τὴν ῥομφαίαν ἐρχο- μένην 5, καὶ μὴ σακπίσῃ \" τῇ σάλπιγγι, καὶ \" μὴ σημάνῃ τῷ «ἰαῷ, καὶ ὁ λαὸς μὴ φυλάξηται, καὶ ἐπελθοῦσα \"' ἡ ῥομφαίω 1άδῃ ἐξ αὑτῶν ψυ χὴν, αὐτὴ μὲν 5 διὰ τὴν αὐτῆς ἀνομίαν ἐλήφθη, τὸ \"5 δὲ αἷμα αὑτῆς ἐκ τῆς χειρὸς τοῦ σκοποὺ ἐκζητήσω. Ἐὰν δὲ, φησὶν, ἀμελήσας ὃ χειρητονηθεὶς χατάσχοπος μὴ σημάνῃ τῷ λαῷ τῶν πολεμίων τὴν ἔφοδον, οἱ μὲν ἀναλισχόμενοι δίκας ὧν λησαν τίσουσι, τῆς δὲ γεγενημένης ὑπὸ τοῦ σκοποῦ προδοσίας αὐτὸς ὑφέξει τὰς εὐθύνας - ταῦτα δὲ ἔφη σπουδαιότερον τὸν προφήτην περὶ τὴν τοῦ λόγου διακονίαν ποιῇ. Διὸ ἐπάγει\"","t":"“And the watchman, if he sees the sword coming and does not blow the trumpet and does not warn the people, and the people do not take heed, and the sword comes and takes a soul from among them, that soul was taken because of its own lawlessness, but its blood I will require from the hand of the watchman.” If, he says, the appointed scout neglects to warn the people of the enemies' attack, those who are destroyed will pay the penalty for their own lawless deeds, but the watchman himself will be held to account for the betrayal he committed. He said this to make the prophet more zealous in the ministry of the word. Therefore he adds:","f":"Theodoret, <i>Comm. Ezech.</i> 33.6 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/33-6)."},"theodoret-interpretatio-ezechielem/33.7":{"o":"Καὶ σὺ, υἱὲ ἀνθρώπου, σκοπὸν δέδωκά σε τῷ οἵκῳ ἸΙσραὴ,1, καὶ ἀκούσῃ ἐκ τοῦ στόματός μου λόγον, καὶ \"\" προξυλάξῃς αὐτὸν παρ᾽ ἐμοῦ. Ὅπερ ἐν τοῖς πολεμίοις, φησὶν, εἴωθε ποιεῖν ὁ χατάσχοπος, τοῦτό σε δρᾷν, ὦ προφῆτα, προσήκει, καὶ τὰ παρ᾽ ἐμοῦ λεγόμενα μετὰ πάσης προθυμίας δια-","t":"“And you, son of man, I have made you a watchman for the house of Israel, and you shall hear a word from my mouth and warn them from me.” What the scout usually does in the face of enemies, he says, you must do, O prophet, and proclaim with all eagerness what is said by me …","f":"Theodoret, <i>Comm. Ezech.</i> 33.7 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/33-7)."},"theodoret-interpretatio-ezechielem/33.8":{"o":"Ἐν τῷ εἰπεῖν μὲ τῷ ἁμαρτωλῷ\" ᾿Αμαρτωμὲ ν5, θανάτῳ ἀποθισ ῇ, καὶ μὴ διαστείλῃ τῷ ἁμαρτωλῷ τοῦ φυλάξασθαι τὸν ἀσεθῆ. τοῦ ἀπο. στρέψαι αὐτὸν \"5 ἀπὸ τῆς ὁδοῦ αὑτοῦ τοῦ ζῆσαι. αὐτὸν \", αὑτὸς ὁ ἄνομος τῇ ἀνομίᾳ αὑτοῦ ἀποθαγεῖται\" τὸ αἵμω \"8 αὐτοῦ ἐκ χειρός σου ἐκζῃτήσω. Ἐὰν, φησὶ, καταψηφίσωμαί τινος θάνατον, καὶ μὴ γνωρίσῃς αὐτῷ τὴν ἐξενεχθεῖσαν κατ᾽ αὑτοῦ ψῆφον, ἴνα διὰ μετανοίας λύσῃ τὴν ψῆφον, ἐκεῖνος μὲν ἄξιον εὑρήσει τοῦ βίου τὸ πέρας, σὲ δὲ τῇς ἀπωλείας τῆς ἐκείνον πράξομαι τὰς εὐθύνας\" ἐὰν δὲ, ( Φησὶ, σὺ μὲν τὰ παρ᾽ ἐμοῦ πάντα δῆλα ποιήσῃς τῷ παρανόμως βιοῦντι, καταφρονήσῃ δὲ ἐκεῖνος τῶν σῶν λόγων, καὶ τῇ οἰκείᾳ ἐπιμείνῃ κακίᾳ, ἐκεῖνος μὲν τὴν δικαίαν ὑφέξει τιμωρίαν, σὺ δὲ σεαυτὸν ἀπαλλάξει: τῶν εὐθυνῶν. Καὶ σὺ, υἱὰ ἀνθρώπου, εἰπὲ τῷ οἴκῳ Ἰσἡμῶν καὶ αἱ ἀνομίαι ἡμῶν ἐν\" ἡμῖν εἰσι, καὶ ἐν ' αὐταῖς ἡμεῖς τηχόμεθα, καὶ πῶς ζησόμεθα; Ἐμοῦ, φησὶ, πάντα ὑπὲρ τῆς τοῦ Ἰσραὴλ σωτηρίας πραγματευομένου, καὶ ἀπαγορεῦσαι αὑτοὺς μὴ βονἀδύνατον εἶναι νομίζουσι τὴν διὰ μετανοίας σωτῇρίαν, βαρύτατον ἁμαρτημάτων περικεῖσθαι φορτίον λέγοντες, καὶλἔτι αὶ τήμερον καὶ τῇ πλάνῃ καὶ τῇ παρανομίᾳ κεχρῆσθαι \" καὶ ἡγοῦνται ἀδύνατον εἶναι, τοὺς οὕτω διακειμένους διὰ μετανοίας τῆς σωτηρίας τυχεῖν.","t":"“When I say to the sinner, ‘Sinner, you shall surely die,’ and you do not warn the sinner to guard the ungodly man, to turn him from his way so that he may live, that lawless man shall die in his lawlessness, but his blood I will require from your hand.” If, he says, I pass sentence of death on someone, and you do not make known to him the sentence passed against him, so that through repentance he may undo the sentence, he will meet the end of life he deserves, but I will exact from you an account for his destruction. But if, he says, you make all my words plain to the one who lives lawlessly, and he despises your words and persists in his own wickedness, he will undergo the just punishment, but you will free yourself from accountability. “And you, son of man, say to the house of Israel: … our lawless deeds are upon us, and in them we waste away; and how shall we live?” While I, he says, do everything for the salvation of Israel, and take pains that they should not despair, they think salvation through repentance impossible, saying that they bear a very heavy load of sins, and that even to this day they practise error and transgression; and they consider it impossible for those in such a state to obtain salvation through repentance.","f":"Theodoret, <i>Comm. Ezech.</i> 33.8 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/33-8)."},"theodoret-interpretatio-ezechielem/34.11":{"o":"Διότι τάδε “1έγει ᾿Αδωναῖ Κύριος\" ᾿Ιδοὺ ἐγὼ ἐκζητήσω τὰ πρόδατά μου, καὶ ἐπισκέψομαι αὐτά. “Ὥσπερ ἐπισκέπτεται ὁ ποιμὴν 13 τὸ ποίμγιον αὑτοῦ ἐν ἡμέρᾳ ὅταν ἢ 15 γγόξρος καὶ γεγωγ\" οὕτως ἐκζητήσω τὰ πρόξατά μου, καὶ ῥύσομαι Ἵ\" αὑτὰ ἐκ\" παντὸς τόπου, οὗ διεσπάρησαν ἐκεῖ ἐν ἡμέρᾳ νεφέλης καὶ γγόφου. -- Νεφρέλην δὲ καὶ γγόφον' ἐνταῦθα τὸν τῇς ἀγνοίας ἐκάλεσε ζόφον, ὃς κατὰ τῆς οἰκουμένης ἐχέχυτο πρὸ τῆς τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν ἐνανθρωπήσεως. Λέγει τοίνυν, ὅτι Δίκην ποιμένος ἐπι μελοῦς πλείονα μάλιστα πρόνοιαν ποιουμένου τῶν οἰκείων προθάτων, ὅταν ἐπικειμένην ὀμίχλην θεάσηται, ἅτις ἄδειαν καὶ λύκοις παρέχει, καὶ κλέπταις, φροντιῶ χἀγὼ τῶν Ἐμαυτοῦ προδάτων, καὶ συνάξω αὐτὰ διασχορπιτοιαύτη δέ ἐστιν ἡ ἐξ Ἰουδαίων καὶ ἐξ ἐθνῶν συναχθεῖσα Ἐκχκχλησία. Εἶτα διπλῆν ποιεῖται τὴν προφητείαν. Τὸ μὲν γὰρ φαινόμενον αὐτοῖς μόνοις Ἰουδαίοις ἀρμόττει \" τὸ δὲ μυστικόν τε καὶ κεκρυμμένον, πᾶσιν ἀνθρώποις, ἄλλως τε καὶ 75 τύπος τῶν ἡμετέρων τὰ εἰς Ἰουδαίους γεγενημένα \" συμύαίνει γὰρ τῇ ἐχείνων ἀναχλήσει, καὶ τῇ τῆς αἰχμαλωσίας ἀπαλλαγῇ, καὶ ἡ ἡμετέρα ἀπὸ τοῦ διαδόλου πρὸς Θεὸν ἐπάνοδος, καὶ τῆς τυραννικῆς ἐκείνης δουλείας ἡ ἐλευθερία. ","t":"“For thus says Adonai the Lord: Behold, I will seek out my sheep and visit them. As a shepherd visits his flock on the day when there is darkness and cloud, so I will seek out my sheep, and rescue them from every place where they were scattered on the day of cloud and darkness.” Here he called cloud and darkness the gloom of ignorance that had been poured over the world before the incarnation of our God and Saviour. He says, then: Like a careful shepherd, who takes all the more care of his own sheep when he sees mist settling in, which gives licence to wolves and thieves, I too will care for my own sheep, and I will gather them when they have been scattered … and such is the Church gathered from Jews and from gentiles. Then he makes the prophecy double. For the obvious sense fits the Jews alone; but the mystical and hidden sense fits all men, especially since what happened to the Jews is a type of our affairs. For with their recall and their release from captivity coincides also our return from the devil to God, and our freedom from that tyrannical slavery.","f":"Theodoret, <i>Comm. Ezech.</i> 34.11 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/34-11)."},"theodoret-interpretatio-ezechielem/34.13":{"o":"Καὶ ἐξάξω αὐτοὺς ἐκ τῶν ἐθνῶν, καὶ συνάξω αὐτοὺς ἀπὸ 1 τῶν χωρῶν, καὶ εἰσάξω αὐτοὺς εἰς τὴν γῆν αὐτῶν 15, καὶ πόιμανῶ αὑτοὺς ἐπὶ τῶν ὁρέων Ἰσραὴ.1 19, καὶ ἐν ταῖς φάραγξι, καὶ ἐν πάσῃ κατοικίᾳ τῆς γῆς. Ἔν νομῇ ἀγαθῇ βοσκήσω αὐτούς. Καὶ μὴν ἀγαθὸς ὁ νόμος, καὶ ἡ ἐντολὴ κατὰ τὸν ᾿Απόστολον ἁγία, καὶ δικαία, καὶ ἀγαθὴ, ἀλλ᾽ ἑτέραν αὐτοῖς ὑπισχνεῖται νομήν: τὴν γὰρ νομικὴν εἶχον. Τίς δὲ αὕτη ἡ ὑπὲρ τὴν νομικὴν ἀγαθὴ νομή; ἧ δῆλον ὡς τὴν τῶν θείων Εὐαγγελίων διδαπσχαλίαν αἰνίττεται, ἐν ἦ νεμόμενα τοῦ Θεοῦ τὰ πρόθατα τρέφεται καὶ πιαίνεται, καὶ τῆς σωτηρίας ἀπολαύει; Καὶ τοῦτο σαφέστερον δηλῶν \" ε« Ἐν τῷ ὄρει, φησὶ, τῷ ὑψηλῷ τοῦ Ἰσραὴλ ἔσται εὐπρέπεια αὐτῶν 5. » Καὶ μὴν ἐμνημόνευσεν ὀρέων πολλῶν, καὶ φαράγγων, καὶ \"' διαφερόντως ὄρους τινὸς ὑψηλοῦ μνημονεύε!, ἐν ᾧ προλέγει τῶν βοσχομένων τὴν ἐσομένην εὐπρέπειαν. Τούτου τοῦ ὄρους καὶ ὁ μακάριος Δαδὶδ \" μέμνηται, λέγων \" ε Ὅρος τοῦ Θεοῦ ὄρος πῖον, ὄρος πετυρωμένον, ὄρος πῖον. » Εἶτα τοῖς; Ἰσραηλιτιχοῖς καὶ ὄρεσι τούτῳ τῷ ὄρει διαφθονουμένοις φησίν \" « Ἵνατί ὑπολαμθδάνετε ὄρη τετυρωμένα; Τὸ ὄρος, ὃ εὐδόκησεν ὁ Θεὸς κατοικεῖν ἐν αὐτῷ ᾿ καὶ γὰρ ὁ Κύριος κατασκηνώσει εἰς τέλος. » Μάτην, φησὶ, ξηλοτυπεῖτε τοῦτο τὸ ὄρος, ἐπειδὴ ἐν αὐτῷ κατασκηνοῦν ὁ Θεὸς εὐδόκησεν\" εἰς τέλος γὰρ τοῦτο ποιήσει. Οὕτω δὲ νοεῖν ἡμᾶς ἐδίδαξαν δ\" οἱ ἄλλοι ἑρμηνευταὶ \" ὁ μὲν ᾿Ακύλας εἰρηκώς \" Ἱνατί κ᾽ ἐρίζετε ὅρη τετυρωμένα; ὁ δὲ Θεοδοτίων ’ Ἱνατί διχάζεσθε περὶ τούτου τοῦ ὅρους; καὶ Ἣσαΐας βοᾷ, καὶ Μικαίας ὡσαύτως \" « Ἔσται ἐν ταῖς ἐσχάταις ἡμέραις ἐμφανὲς τὸ ὄρος Κυρίου, καὶ ὁ οἶκος Κυρίου ἐπ᾽ ἄκρων τῶν ὀρέων, καὶ ἥξουσιν ἐπ᾽ αὐτὸν δ᾽ πάντα τὰ ἔθνη, » καὶ τὰ ἑξῆς “ καὶ ὁ Κύριος ἐν τοῖς ἱεροῖς Εὐαγγελίοις - « Οὐ δύναται, φησὶ, πόλις κρυδῆναι ἐπάνω ὄρους χε: μένη. » Τὸ ὑψηλὸν τοίνυν αὶ περιφανὲς τῆς εὐαγγελικῆς διδασκαλίας ὅρος κἀνταῦθα ὠνόμασεν, ἐν ᾧ γενήσεσθαι τὴν τῶν προδάτων εὐπρέπειαν ἐπηγγείλατο. Εἶτα ἐπάγει\" « Καὶ ἔσονται αἱ μάνδραι αὑτῶν ἐκεῖ. » Καὶ τοῦτο δὲ ἀντικρὺς ἡμῖν, ἀλλ᾽ οὐκ Ἰουδαίοις ἀρμόττει \" ἐκεῖνοι μὲν γὰρ μίαν ἔσχον μάνδραν, τὸν ἐν Ἱεροσολύμοις οἰκουμένην ἐκκλησίας. καὶ ἐν τρυφῇ ἀγαθῇ καὶ ἐν γομῇ πίονι βοσκηθήσονται ἐπὶ τῶν ὀρέων καὶ πίονα τὰ θεῖα λόγια προσαγορεύει\" ε Καταπτρύφητον γὰρ, φησὶ, τοῦ Κυρίου, καὶ δῴη σοι τὰ ναόν ἡμεῖς ὃὲ ἀριθμῶν κρείττους κατὰ πᾶσαν τὴν αἰτήματα τῆς καρδίας σου\" ὄρη δὲ Ἰσραὴλ τὰς προφητικὰς δίδλους, ἐφ᾽ ὧν πάλιν νεμόμεθα, ἐπίβασιν τινα δι᾿ ἐχείνων εἰς τὸ μέγιστον ἔχοντες ὄρος \" διὰ γὰρ τῶν προφητικῶν θεσπισμάτων ἐπὶ τὴν εὐαγγελικὴν ποδηγούμεθα διδασκαλίαν ὑπ᾽ ἐχείνων μαρτυρουμένην \" ἔχομεν δὲ ποιμένα αὐτὸν τὸν Δεσπότην καὶ Κύριον βοῶντα “ε Ἐγώ εἶμι ὁ ποιμὴν ὁ καλός.» Τοῦτο καὶ ἐνταῦθα προαγορεύων ἔφη\" « Καὶ ἐγὼ ποιμανῶ τὰ πρόθατά μου. Καὶ ἐγὼ ἀναπαύσω αὐτὰ, καὶ γνώσονται, ὅτι ἐγώ εἰμι Κύριος. » Ὑπ’ αὐτοῦ γὰρ ποιμαινόμενοι, καὶ τῆ: αὐτοῦ διδασκαλίας οἷον ἐπί τινος χλόης διαναπανόμενοι, μὲν αὐτοῦ τὴν δεσποτείαν.","t":"“And I will bring them out from the nations, and gather them from the countries, and bring them into their own land, and shepherd them on the mountains of Israel, and in the ravines, and in every inhabited place of the land. In a good pasture I will feed them.” And yet the law is good, and the commandment, according to the Apostle, is holy and just and good; but he promises them another pasture, for they already had the pasture of the law. And what is this pasture, good beyond that of the law? Is it not clear that he hints at the teaching of the divine Gospels, grazing in which the sheep of God are nourished and fattened and enjoy salvation? And showing this more clearly he says: “On the high mountain of Israel will be their comeliness.” And yet he mentioned many mountains and ravines; but now he mentions in particular a certain high mountain, on which he foretells the comeliness that those who graze there will have. This mountain the blessed David too mentions, saying: “The mountain of God is a fat mountain, a curdled mountain, a fat mountain.” Then to the mountains of Israel that are jealous of this mountain he says: “Why do you suppose, curdled mountains? The mountain in which God was pleased to dwell; for the Lord will dwell in it to the end.” In vain, he says, are you jealous of this mountain, since God was pleased to dwell in it; for he will do so to the end. So the other interpreters have taught us to understand it: Aquila saying, “Why do you contend, curdled mountains?”, and Theodotion, “Why are you divided over this mountain?” And Isaiah cries out, and Micah likewise: “In the last days the mountain of the Lord will be manifest, and the house of the Lord on the tops of the mountains, and all the nations will come to it,” and so on. And the Lord in the holy Gospels: “A city set on a mountain,” he says, “cannot be hidden.” So here too he named the lofty and conspicuous gospel teaching a mountain, on which he promised that the comeliness of the sheep would come about. Then he adds: “And their folds will be there.” And this plainly fits us, not the Jews. For they had one fold, the temple in Jerusalem; but we have churches beyond number throughout the whole inhabited world. “And in good delight and in a fat pasture they will be fed on the mountains …” He calls the divine oracles a fat pasture: “Delight in the Lord,” he says, “and he will give you the requests of your heart.” And by the mountains of Israel he means the prophetic books, on which we graze in turn, having through them an ascent to the greatest mountain; for through the prophetic oracles we are guided to the gospel teaching, to which they bear witness. And we have as shepherd the Master and Lord himself, who cries: “I am the good shepherd.” This he foretold here too, saying: “And I will shepherd my sheep, and I will give them rest, and they will know that I am the Lord.” For being shepherded by him, and resting in his teaching as in green grass, … his lordship.","f":"Theodoret, <i>Comm. Ezech.</i> 34.13 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/34-13)."},"theodoret-interpretatio-ezechielem/34.16":{"o":"Τάδε.έγει ᾿Αδωγαΐῖ Κύριος \" Τὸ ἀπολωϊὸς ἐκζητήσω, καὶ τὸ πιλαγώμεγον ἐπιστρέψω\" ὡς Παῦλον, καὶ τοὺς κατ᾽ ἐκεῖνον \" ε« Καὶ τὸ συντετριμμένον καταδήσω\"ν ὡς τὸν τελώνην, καὶ τὴν πόρνην, καὶ τὸν λῃστὴν, καὶ τοὺς κατ᾽ ἐκείνους \" « Καὶ τὸ ἡσθενηκὸς \"' ἐνισχύσω\" » ὡς τὸν Πέτρον 'ἀρνησάμενον \" «ε Καὶ τὸ πῖον καὶ ν᾽ ἰσχυρὸν φυλάξω\" » ὡς τοὺς ἁγίους ἀποττόλους, καὶ τοὺς τὸν ὅμοιον ἐκείνοις ἑλομένους βίον \" « Καὶ ποιμάνῶ αὐτὰ μετὰ χρίσεως\" \" » χορηγῶν τὰ ἀγαθὰ, καὶ παιδεύων ἡνίχα δεξ. Οὕτως συμπεράνας τόν τε κατὰ τῶν κακῶν ποιμένων λόγον, καὶ τῆς παρ᾽ αὐτοῦ γενησομένης ἐπιμελείας τὴν πρόῤῥηχσιν, ἐπὶ τὰ πρόόατα μεταφέρει τὸν λόγον, διδάσκων, ὡς ἡ τῶν ποιμένων ἀτοπία τοῖς προθάτοις ἀπολογίαν οὐ δίξωσι\" λογικὰ γὰρ τὰ ῦ πρόθατα, καὶ διάκρισιν ἔχοντα, καὶ τά τε κακὰ φυγεῖν, καὶ προελέσθαι τὰ ἀγαθὰ δυνάμένα. Διό φησι\"","t":"“Thus says Adonai the Lord: The lost I will seek out, and the straying I will bring back”: like Paul and those like him. “And the broken I will bind up”: like the tax collector and the harlot and the thief and those like them. “And the weak I will strengthen”: like Peter after his denial. “And the fat and the strong I will guard”: like the holy apostles and those who have chosen a life like theirs. “And I will shepherd them with judgment”, supplying good things and disciplining when there is need. Having thus concluded both the discourse against the bad shepherds and the prediction of the care that would come from him, he turns his discourse to the sheep, teaching that the misconduct of the shepherds will not give the sheep an excuse; for the sheep are rational, have discernment, and are able both to flee evil and to choose the good. Therefore he says:","f":"Theodoret, <i>Comm. Ezech.</i> 34.16 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/34-16)."},"theodoret-interpretatio-ezechielem/34.17":{"o":"Καὶ ὑμεῖς πρόδατά μου 88, τάδε 1έγει 'Ἄξωγαῖ Κύριος. ᾿Ιδοὺ ἐγὼ χριγῶ9᾽ ἀναμέσον προθάτοὺ 8 καὶ προδάτου. χριῶν» καὶ τράγων\", Ὥ» περ γὰρ, φησὶ, ποιμέσι καὶ προθάτοις διχάζω, οὕτω καὶ τῶν πριθάτων ἔσομαι κριτὴς, καὶ τοὺς ἀδιχοῦν-","t":"“And you, my sheep, thus says Adonai the Lord: Behold, I will judge between sheep and sheep, rams and goats.” For just as I judge between shepherds and sheep, he says, so I will also be judge of the sheep, and those who wrong …","f":"Theodoret, <i>Comm. Ezech.</i> 34.17 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/34-17)."},"theodoret-interpretatio-ezechielem/34.18":{"o":"Καὶ οὐκ ἱκαγὸν ὑμῖν, ὅτι τὴν καλὴν γο: μὴν ἐνέμεσθε, καὶ τὰ κατάλοιπα τῆς γομῆς ὑμῶν' κατεπατεῖτα τοῖς ποσὶν ὑμῶν, καὶ τὸ καθεστη:. κὲς ὕδωρ ἐπίγετε, καὶ τὸ κατά,ἰοιπον \" ἐν τοῖς ποσὶν ὑμῶν ἐταράσσετε; Καὶ τὰ πρόδατά μου καὶ τὰ καταπατήματω\" τῶγν' ποδῶν ὑμῶν ἐνέμοντο\", καὶ τὸ τεταραγμένον ὕδωρ ὑπὸ \" τῶν πο δῶν ὑμῶν ἔπινον 1. Πρὸς τοὺς εὐπόρους ὁ λόγο; εἰς ἀσωτίαν χαταχεχρημένους τῷ πλούτῳ, καὶ μὴ μόνον τὴν χρείαν ἐξ αὐτοῦ χαρπουμένους, ἀλλὰ καὶ τὰ πέρα τῆς χρείας\" καὶ τοῦτο ἴδοι τις ἂν καὶ ἐπὶ ποῦ παρόντος ὑπ᾽ ἐνίων γιγνόμενον. Μαρτυρεῖ δὲ καὶ ἢ τοῦ Λαζάρου παραθολὴ, δείξασα τὸν πλούσιον ἐκεῖνον μηδὲ τῶν ἐκπιπτόντων ἀπὸ τῆς τραπέζης ψιχίων μεταδεδωχότα τῷ πένητι. Τὸ δὲ « Κατεπατεῖτε\" τὰ γατάλοιπα τοῖς ποσὶ, » τροπικῶς ὡς ἐπὶ πρυθάτων ἐῤῥέθη, ἐσθιόντων τὴν πόαν, καὶ τὴν λοιπὴν πὰ. τούντων, καὶ πρῶτον τὸ ὕξωρ πινόντων, εἶτα τοῖς","t":"“Is it not enough for you that you fed on the good pasture, and that you trampled with your feet the rest of your pasture, and drank the settled water, and troubled what was left with your feet? And my sheep fed on what your feet had trampled, and drank the water your feet had troubled.” The word is aimed at the wealthy, who have squandered their riches on profligacy and take from them not only what they need but also what goes beyond need; and one could see this done by some even at present. The parable of Lazarus also bears witness, showing that the rich man did not share even the crumbs that fell from his table with the poor man. And “you trampled the rest with your feet” is said figuratively, as of sheep that eat the grass and trample the rest, and drink the water first, and then with their …","f":"Theodoret, <i>Comm. Ezech.</i> 34.18 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/34-18)."},"theodoret-interpretatio-ezechielem/34.2":{"o":"Υἱὲ γὰρ, φησὶν, ἀγθρώπου, προφήτευσον ἐπὶ τοὺς ποιμένας τοῦ Ἰσραή.1\" προφήτευσον, καὶ εἰπὲ τοῖς ποιμέσι\" Τάδε «λέγει ᾿Αδωναῖ Βύριος\" Ὧ οἱ ποιμένες ᾿Ισραὴ.1 \"5, μὴ βόσχουσιν οἱ ποιμένες ἑαυτούς; Οὐκὶ τὰ πρόδατα οἱ ποιμένες; Εἴπατε, φησὶν, ὑμεῖς, τί τοῦ ποιμένος ἴδιον, τὸ ἑαυτὸν νέμειν, ἣ τὰ πρόθατα","t":"“Son of man,” he says, “prophesy against the shepherds of Israel; prophesy and say to the shepherds: Thus says Adonai the Lord: O shepherds of Israel, do the shepherds feed themselves? Do not the shepherds feed the sheep?” Tell me, he says, what is proper to the shepherd: to pasture himself, or the sheep?","f":"Theodoret, <i>Comm. Ezech.</i> 34.2 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/34-2)."},"theodoret-interpretatio-ezechielem/34.20":{"o":"Διὰ τοῦτο τάδε «έγει ᾿Αδωναῖ Κύριος\" δοὺ ἐγὼ πρὸς 15 ὑμᾶς, καὶ χριγῶ ἀναμέσον ἀσθενοῦς. Εἶτα λέγει τῶν ἰσχυρῶν τὴν θρασύτητα. Ἐπειδὴ 1\" ταῖς πλευραῖς ὑμῶν \"5, καὶ τοῖς ὥὦμοις ὑμῶν διωθεῖσθε, καὶ τοῖς κέρασιν ὑμῶν ὅετε, ἕως '5 οὗ ἐξώσατε αὐτὰ ἔξω, καὶ\" Καὶ σώσω τὰ πρόδατά μου, καὶ οὐκέτι ἔσται εἷς προνομήν. Πάντα ὡς ἐπὶ προδάτων εἴρηκεν, ὥμους 18, καὶ κέρατα, καὶ πλευράς \" διὰ πάντων δὶ τῶν ἐν δυνάμει τὴν ἄδικον δυναστείαν διήλεγξεν᾽ ὑπισχνεῖται δὲ ὅμως ἀσφάλειαν τοῖς προθάτοις. «Κα κρινῶ ἀναμέσον προθάτου δ καὶ προδάτου, καὶ ἀνα. μέσον κριοῦ πρὸς χριόν. ν Διχάσω, φησὶ, καὶ οὐ περιόψομαι ἀδικουμένους, ἀλλὰ οίχας τοὺς ἀδικοῦντα: πράξομα!ι. Εἶτα τῆς κοινῆς πάντων σωτηρίας ἡ ὑπόσχεσις.","t":"“Therefore thus says Adonai the Lord: Behold, I am against you, and I will judge between … the weak.” Then he speaks of the boldness of the strong: “Because you thrust with your sides and your shoulders, and butt with your horns, until you drove them out …” “And I will save my sheep, and they will no longer be for plunder.” He has said everything as of sheep: shoulders and horns and sides; and through them all he exposed the unjust domination of the powerful; yet he promises safety to the sheep. “And I will judge between sheep and sheep, and between ram and ram.” I will judge, he says, and I will not overlook those who are wronged, but will exact the penalty from the wrongdoers. Then comes the promise of the common salvation of all.","f":"Theodoret, <i>Comm. Ezech.</i> 34.20 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/34-20)."},"theodoret-interpretatio-ezechielem/34.23":{"o":"Καὶ ἀναστήσω ἐπ᾿ αὐτοὺς ποιμένα ἕνα, ὃς 3 ποιμανεῖ αὐτοὺς, τὸν δοῦόν μου Δαδὶδ, αὑτὸς \" ποιμαγεῖ αὐτοὺς, καὶ 3 αὐτὸς ἀγαπαύσει αὑτοὺς, καὶ ἔσται αὑτῶν ποιμήν. λνω εἰρηκὼς, « Ἐγὼ ποιμανῶ, ν» ἐνταῦθα τὸν Δαδὶὸ αὐτῶν ἔσεσθαι: ποιμένα λέγει, ὅν καὶ δοῦλον προσαγορεύε:\" -ἰς δὲ οὗτός ἐστιν; Ἢ δῆλον, ὡ; ὁ Δεσπότης Χρι- ᾿Διὸ καὶ δοῦλος, ὡς ἄνθρωπος \" καὶ τοῦτο δὲ κατὰ τὴν φύοιν, οὐ κατὰ τὴν ἀξίαν ’ εἰ γὰρ οἱ εἰς αὐτὸν πεπιοτευχότες οὐ δοῦλο:, ἀλλλ᾽ υἱοὶ, πολλῷ μᾶλλον αὐτὸς, δι᾽ ὃν οἱ δοῦλοι τῆς ἐλευθερίας ἀπήλαυσαν, οὐ δοῦλος, ἀλλ᾽ υἱός. Οὕτω καὶ ὁ μακάριος λέγει Παῦλος \" «ε Ὃς ἐν μορφῇ Θεοῦ ὑπάρχων, οὐκ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα Θεῷ, ἀλλ᾽ ἑαυτὸν ἐκένωσε μορφὴν δούλου λαθών. ν» Καὶ ἸΙσαΐῖας δὲ ἐκ προσώπου αὑτοῦ βοᾷ λέγων « Οὕτω λέγει Κύριος, ὁ πλάσας με ἐκ κοιλία; δοῦλον ἑαυτῷ συναγαγεῖν τὸν Ἰχχώδ καὶ Ἰσραὴλ συναχθήσεται πρὸς αὐτόν \" Ἰδοὺ δέδωκά σε εἰς διαθήκην γένους, εἰς φῶς ἐθνῶν, τοῦ εἶναί σε εἰς σωτηρίαν ἕως ἐσχάτου τῆς γῆς.» Καὶ τό ᾽3: ε Ἰαχὼδ ἃὲ ὁ παῖς μου, ἀντιλήψομαι αὐτοῦ. » Παρὰ τῷ Ἕσδραίῳ, ε« Ὃ δοῦλός μου » χεῖται, Ταύτην δὲ τὴν μαρτυρίαν καὶ ὁ θεῖος εὐαγγελιστὴς εἰς τὸν Κύριον ἡμῶν ἔλαόε Ἰησοῦν. Δοῦλος τοίνυν κέκληται, ὡς ἄνθρωπος, καὶ τοῦτο δὲ, ὡς ἔφην, οὐ κατὰ τὴν ἀξίαν, ἀλλὰ κατὰ τὴν φύσιν \" δούλου γὰρ ἔλαθε μορφὴν. Περὶ δὲ τοῦ ν ἕνα εἶναι τὸν τῶν προθάτων ποιμένα καὶ ὁ Κύριος ἐν τοῖ; Εὐαγγελίοις ἔφη \" « Καὶ ἄλλα πρόδατα ἔχω, ἃ οὐκ ἔστιν ἐκ τῆς αὐλῆς ταύτης, κἀκεῖνά με δεῖ ἀγαγεῖν, καὶ τῆς φωνῆς μου ἀκούσουσι, καὶ γενήσεται μία ποίμνη, εἷς ποιμήν. » Εἴτα ἐπάγει\"","t":"“And I will raise up over them one shepherd, who will shepherd them, my servant David; he will shepherd them, and he will give them rest, and he will be their shepherd.” Having said above, “I will shepherd,” here he says that David will be their shepherd, whom he also calls servant. And who is this? Is it not clear that it is the Master Christ … and therefore also servant, as man; and this according to his nature, not according to his rank. For if those who have believed in him are not slaves but sons, much more is he himself, through whom the slaves have enjoyed freedom, not a slave but a son. So the blessed Paul too says: “Who, being in the form of God, did not regard being equal to God as a thing to be grasped, but emptied himself, taking the form of a slave.” And Isaiah cries out in his person, saying: “Thus says the Lord, who formed me from the womb as his own servant, to gather Jacob, and Israel shall be gathered to him: Behold, I have given you as a covenant of the race, as a light of the nations, that you may be for salvation to the end of the earth.” And again: “Jacob is my child; I will help him”; in the Hebrew “my servant” stands there, and the divine evangelist applied this testimony to our Lord Jesus. He is called servant, then, as man; and this, as I said, not according to rank but according to nature, for he took the form of a slave. And concerning there being one shepherd of the sheep, the Lord too said in the Gospels: “And I have other sheep that are not of this fold; I must bring them also, and they will hear my voice, and there will be one flock, one shepherd.” Then he adds:","f":"Theodoret, <i>Comm. Ezech.</i> 34.23 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/34-23)."},"theodoret-interpretatio-ezechielem/34.24":{"o":"Καὶ ἐγὼ Κύριος ἔσομαι αὐτοῖς εἰς Θεὸν \"5, καὶ ὁ δοῦλός μου \"\" Δαδὶδ ἄρχων \" ἐν μέσῳ αὐὖτῶν. Καὶ τὸ ἀψευδὲς τῶν εἰρημένων τοῖς ἐπαγομένοῖς δείκνυσιν. κ« Ἐγὼ Κύριος ἐλάλησα. » ᾿Αρχεῖ “ὰρ εἰς βεδαίωσιν τῶν λόγων ἡ τοῦ εἰρηκότος ἀξία. Καὶ διαθήσομαι τῷ Δαθὶδ διαθήκην εἰρήνης. ὙἸούτου ὁ Παῦλος ἑρμηνευτήῆς \" βοᾷ γὰρ περὶ τοῦ Χριστοῦ “ε Αὐτός ἐστιν ἡ εἰρήνη ἡμῶν, ὁ ποιήσας τὰ ἀμφότερα ἕν, καὶ τὸ μεσότοιχον τοῦ φραγμοῦ λύσας. » Τοῦτο δὲ καὶ ἄνω ἔφη \" « Καὶ ἀναστήσω ἐπ᾽ αὐτοὺς ποιμένα ἕνα. » Εἷς γὰρ καὶ τοὺς ἐξ ἐθνῶν καὶ τοὺς ἐξ Ἰουδαίων πεπιστευκότας ποιμαίνεῖ. ε« Καὶ ἀφανιῶ θηρία πονηρὰ ἀπὸ τῆς γῆς.» Καὶ τῶν πονηρῶν δαιμόνων τὰ στίφη, καὶ τοὺς θηριωδίαν νοσοῦντας ἀνθρώπους. τοὺς μὲν μεταβαλλομένους, καὶ λογικοὺς γινομένους 35, καὶ τοῦ εἶναι θηρία παντελῶς ἀπαλλαττομένους, τοὺς δὲ τῷ θανάτῳ πανομένους. « Καὶ κατοικήσουσιν ἐν τῇ ἐρήμῳ πεποιθότες \"5, καὶ ὑπνώσουσιν ἕν τοῖς ὃρυμοῖς.ν ᾿Αμφότερα ἄκαρπα\" λέγει δὲ, ὅτι καὶ τὴν ἔρημον τῶν ἐθνῶν καθέξουσί τε καὶ γεωργήσουσι, καὶ ἐν τῷ δρυμῷ τῶν Ἰουδαίων ἀνάπαυσιν ἕξουσι, καὶ θεραπείαν. Καὶ ἄνω δὲ τὴν ἀκαρπίαν τῆς Ἱερουσαλὴμ δεῖξαι θελήσας - ε« Προφήτευσον γὰρ, υἱὲ ἀνθρώπου, ἐπὶ τὸν δρυμὸν τὸν Ναγέθ \" » δηλοῖ δὲ τὸν νότον, ὡς προειρήκαμεν.","t":"“And I the Lord will be their God, and my servant David a ruler in their midst.” And he shows the truthfulness of what was said by the words that follow: “I the Lord have spoken.” For the dignity of the speaker is enough to confirm the words. “And I will make with David a covenant of peace.” Paul is the interpreter of this, for he cries out about Christ: “He is our peace, who made both one and broke down the dividing wall of the fence.” He said this above too: “And I will raise up over them one shepherd.” For one shepherds both those from the nations and those from the Jews who have believed. “And I will make the evil beasts vanish from the land”: both the hordes of evil demons and the men sick with savagery, the latter changed and made rational and wholly freed from being beasts, the former stopped by death. “And they will dwell in the desert in confidence, and sleep in the thickets.” Both are unfruitful; and he says that they will occupy and till the desert of the nations, and in the thicket of the Jews they will have rest and care. Above too, wishing to show the unfruitfulness of Jerusalem, he said: “Prophesy, son of man, against the thicket of Nageb”; and that means the south, as we have said before.","f":"Theodoret, <i>Comm. Ezech.</i> 34.24 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/34-24)."},"theodoret-interpretatio-ezechielem/34.26":{"o":"Καὶ δώσω περικύκλῳ\" τοῦ ὄρους μου εὐλογίαν 3, καὶ καταδιδάσω 3 τὸν ὑετὸν ὑμῖν ἐν \"3 χαιρῷ αὑτοῦ; ὑετοὶ εὐ.ογίας ἔσονται. Τοιαὗτα γὰρ τὰ τῶν θείων ἀποστόλων διδάγματα, ἀρδείαν εὐλογίας μεστὴν προσφέροντα ταῖς τῶν πιστευόντων ψυχαῖς. Ὅτι πολλάκις ἡ θεία Γραφὴ ὑετὸν τὴν διδασκαλίαν καλεῖ, μάρτυς ὁ προφήτης Ἡσαῖας ἐκ προσώπου τοῦ Θεοῦ τῷ παλαιῷ ἀπειλῶν ἀμπελῶνι, ὅτι « Οὐ μὴ τμηθῇ, οὐδὲ μὴ σκαφῇ᾽ καὶ ταῖς νεφέλαις ἐντελοῦμαι τοῦ μὴ βρέξαι ἐπ᾽ αὐτὸν ὑετόν. ν","t":"“And I will give a blessing round about my mountain, and I will bring down the rain for you in its season; there will be rains of blessing.” Such are the teachings of the divine apostles, which bring a watering full of blessing to the souls of believers. That divine Scripture often calls teaching rain, the prophet Isaiah is witness, who threatens the old vineyard in the person of God: “It will not be pruned nor dug; and I will command the clouds not to rain rain upon it.”","f":"Theodoret, <i>Comm. Ezech.</i> 34.26 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/34-26)."},"theodoret-interpretatio-ezechielem/34.27":{"o":"Καὶ τὰ ξύλα τὰ ἐν τῷ ἀγρῷ δώσει τὸν καρπὸν αὐτῶν, καὶ ἡ γῆ δώσει τὴν ἰσχὺν\" αὐτῆς. Οἵ τε γὰρ Ὑήϊνοι τὴν Ψυχὴν, τουτέστιν οἱ ἐκ τῶν ἐθνῶν ὁρμώμενοι, καὶ οἱ δίκην ἀγρίων ξύλων ἄκαρποι Ἰουδαῖοι, τῇ πίστει προσιόντες, καὶ τῆς τοιαύτης ἀρδείας ἀπολαύοντες, δώσουσί μοι τὸν τῆς εὐσεθεία; καρπόν. ε Καὶ κατοικήσουσιν ἐπὶ τῆς γῆς αὑτῶν ἐπ᾽ \"5 ἐλπίδι εἰρήνης. ν» Καὶ οὐκ εἶπεν ἐν εἰρήνῃ» ἀλλ᾽ ἐν ἐλπίδι εἰρήγης ᾿ τούτοις “\" γὰρ εἰς αὐτὸν Ο πεπιστευκόσιν ὁ Κύριος ἔφη ᾿ « Ἐν τῷ κόσμῳ θλῖψιν ἔχετε 33, ἀλλὰ θαρσεῖτε, ἐγὼ νενίκηκα τὸν κόσμον. » Καὶ ὁ θεῖος δὲ ᾿Απόστολός φησιν\" ε Τῇ γὰρ ἐλπίδι ἐσώθημεν - ἐλπὶς δὲ βλεπομένη οὐκ ἔστιν ἐλπίς \" ὅ γὰρ βλέπει τις, τί καὶ ἐλπίζει; Εἰ δὲ ὃ οὐ βλέπομεν ἐλπίζομεν, δι᾽ ὑπομονῆς ἀπεκδεχόμεθα. » Καὶ πάλιν᾽ « Οὐ μόνον δὲ, ἀλλὰ καὶ ἡμεῖς \"\" αὐτοὶ τὴν ἀπαρχὴν τοῦ πνεύματος ἔχοντες, ἐν ἑαυτοῖς \"5 στενάζομεν, υἱοθεσίαν ἀπεκδεχόμενοι, τὴν ἀπολύτρωσιν τοῦ σώματος ἡμῶν. » Εἶτα τὸ πάντων χερδαλεώτατον᾽ κ« Καὶ γνώσονται ὅτι ἐγώ εἰμι Κύριος, ἐν τῷ συγτρίψαι με τοὺς κλοιοὺς τοῦ ζυγοῦ\" αὐτῶν, καὶ ἐξελοῦμαι αὐτοὺς ἐκ χειρὸς τῶν μέγων αὐτούς. Καὶ οὖκ ἔσονται ἔτι εἰς προγομὴν \" τοῖς ἔθνεσι \" καὶ τὰ θηρία τῆς τὴς οὗὖκ ἔτι οὗ μὴ φάγῃ \" αὐτούς. Καὶ ἤδη ἔφην, ὅτι διπλῇ ἡ προφητεία \" τὸ μὲν γὰρ αὐτοῖς Ἰουδαίοις, τὸ δὲ πᾶσιν ἀνθρώποις ἁρμόττει \" καὶ γὰρ Ἰουδαίου; ἀπὸ τῆς Βαδυλωνίων ἠλευθέρωσεν αἰχμαλωσίας, καὶ πάντας ἡμᾶς τῆς τοῦ διαδόλου τυραννίδος ἀπήλλαξε. Κλοιοὺς δὲ ζυγοῦ τὴν τῆς δουλείας ἀνάγκην ἐκάλεσεν ἔθνη δὲ καὶ θηρία, ἐπὶ μὲν Ἰουδαίων τοὺς θηριώδεις πολεμίους, ἐφ᾽ ἡμῶν δὲ τὰ διάφορα τῶν δαιμόνων τάγματα, οἵ δίκην θηρίων ἀγρίων ἐπιᾶτ: ποῖς ἀνθρώποις. Εἶτα καὶ τὸ ἄμαχον δείκνυσιν ὅπλον, τὴν εἰς αὐτὸν ἐλπίδα φημί. «ε Καὶ κατοικήσουσιν ἐπ᾿ δ\" ἐλπίδι, καὶ οὐκ ἔτται ὁ ἐχφοδῶν αὐτούς. » ᾿Αγαθὸν γὰρ ἐλπίζειν ἐπὶ Κύριον, ἣ ἐλπίξειν ἐπὶ ἄνθρωπον ὁ γὰρ ταύτην ἔχων τὴν ἐλπίδα βοᾷ \" « Πάντα τὰ ἔθνη ἐχύχλωτάν με, καὶ τῷ ὀνόματι χοῦ’, Καὶ ἀναστήσω αὑτοῖς φυτὸν εἰρήνης \" εἰς ἔὄγομα \"δ, Τοῦτο καὶ ὁ προφήτης Ἡσαῖας λέγει \"7\" « Ἐξελεύσεται ῥάδδος ἐκ τῆς ῥίξης Ἰεσσαὶ, καὶ ἄνθος ἐκ τῆς ῥίζης ἀναδήσεται, καὶ ἐπαναπαύσεται ἐπ᾽ αὖτὸν Πνεῦμα τοῦ Θεοῦ, » καὶ τὰ ἑξῆς. Καὶ πάλιν\" « Ἔσται ἡ ῥίζα τοῦ Ἰεσσαὶ, καὶ ὁ ἀνιστάμενος ἄρχειν ἐθνῶν - ἐπ᾽ αὑτῷ ἔθνη ἐλπιοῦσι, καὶ ἔσται ἡ ἀνάπαυσις αὐτοῦ τιμή.» Τοῦτο ἑρμηνεύων ὁ Κύριος ἔφη “« Ἐγώ εἶμι ἄμπελος \"5 ἡ ἀληθινὴ \"5, ὑμεῖς τὰ κλήματα. ν Καὶ ἐν τοῖς Γλσμασι τῶν ἀσμάτων εὑρίσκομεν τὴν νύμφην λέγουσαν \" « Ὥς μῆλον ἐν τοῖς ξύλοις τοῦ δρυμοῦ, οὕτως ὁ ἀδελφιδοῦς δ μου ἀναμέσον τῶν υἱῶν. » Καὶ ἐνταῦθα τοίνυν φησίν \" « ᾽Αναστήσω αὑτοῖς φυτὸν εἰρήνης εἰς ὄνομα \" » τουτέστιν ὀνομαστότατον, ἔνδοξον, πολυθρύλλητον. “Ἴσως δὲ καὶ ἕτερον ὁ λόγος αἰνίττεται, ὅτι ἐκ τοῦ φυτοῦ τὸ ὄνομα λήψονται \" ἀπὸ γὰρ Χριστοῦ Χριστιανοὶ πάντες δ᾽ οἱ εὐσεθεῖς \" «ε Καὶ δ3 οὐκέτι ἔσονται ὀλίγο! ἐν 5 ἀριθμῷ ἐν τῇ γῇ.» Τουτέστιν οἱ εὐσεδεῖς “ ὀλίγοι γὰρ λίαν ἦσαν πρὸ τῆς Χριστοῦ δ᾽ παρουσίας. ε Καὶ οὐκ ἕτι ἔσονται λιμῷ ἀπολλύμενοι ἐπὶ τῆς γῆς. ν Πάσης, φησὶ, πνευματιχῖὶς ἀπολαύσονται τροφῆς \" λιμὸν γὰρ ἐνταῦθα τοῦ λόγου τὴν στέρησιν ὀνομάζει, ὅν διὰ τῶν προφητῶν ἠπείλησεν ὁ Θεός \" « Ἐπάξω γὰρ, φησὶν, οὐ λιμὸν ἄρτου, οὐδὲ δίψαν ὕδατος, ἀλλὰ λιμὸν τοῦ ἀκοῦσαι λόγον Κυρίου. ν --- « Καὶ οὐ μὴ ἐνέγχωσιν ἔτι ὀνειδισμὸν ἐθνῶν. » Καὶ τοῦτο δὲ πάλιν καὶ ἡμῖν καὶ Ἰουδαίοις ἁρμόττει: “ ἡμεῖς τε γὰρ εἰς πλῆθος αὐξηθέντες, καὶ τὴν οἰκουμένην ἐμπλήσαντες, οὐκ ἔτι ὑπὸ τῶν ἐν τῇ μεθα, ἀλλὰ μᾶλλον διαφθονούμεθα, καὶ ζηλοτυπούμεθα\" καὶ Ἰουδαῖο: μετὰ τὴν Βαδυλῶνος δδ ἐπάνοδον, τῆς αἰχμαλωσίας ἀπαλλαγέντες, τὸ οἰκεῖον ἀνεχτήὃ","t":"“And the trees in the field will give their fruit, and the earth will give its strength.” For both the earthly in soul, that is, those who come from the nations, and the Jews, fruitless like wild trees, coming to faith and enjoying such watering, will give me the fruit of piety. “And they will dwell on their land in hope of peace.” He did not say “in peace” but “in hope of peace”; for the Lord said to those who believed in him: “In the world you have tribulation; but take heart, I have overcome the world.” And the divine Apostle says: “For in hope we were saved; but hope that is seen is not hope; for who hopes for what he sees? But if we hope for what we do not see, we wait for it with patience.” And again: “Not only so, but we ourselves, who have the firstfruits of the Spirit, groan within ourselves, waiting for adoption, the redemption of our body.” Then the most profitable thing of all: “And they will know that I am the Lord, when I break the bonds of their yoke and deliver them from the hand of those who enslaved them. And they will no longer be plunder for the nations, and the beasts of the land will no longer devour them.” I have already said that the prophecy is double: one part fits the Jews themselves, the other all men. For he both freed the Jews from the Babylonian captivity and released all of us from the tyranny of the devil. By the bonds of the yoke he meant the compulsion of slavery; and by the nations and the beasts, in the case of the Jews, their savage enemies, and in ours, the various ranks of demons, who attack men like wild beasts. Then he shows the invincible weapon, I mean hope in him: “And they will dwell in hope, and there will be none to frighten them.” For it is good to hope in the Lord rather than to hope in man; for the one who has this hope cries: “All the nations surrounded me, and in the name of …” “And I will raise up for them a plant of peace for a name.” The prophet Isaiah also says this: “A rod will come out of the root of Jesse, and a flower will come up from the root, and the Spirit of God will rest upon him,” and so on. And again: “There will be the root of Jesse, and he who rises to rule the nations; in him the nations will hope, and his rest will be honour.” Interpreting this, the Lord said: “I am the true vine; you are the branches.” And in the Song of Songs we find the bride saying: “As an apple tree among the trees of the wood, so is my beloved among the sons.” Here too, then, he says: “I will raise up for them a plant of peace for a name”, that is, most renowned, glorious, much celebrated. But perhaps the word also hints at something else: that they will take their name from the plant; for from Christ all the pious are called Christians. “And they will no longer be few in number in the land”: that is, the pious; for they were very few before the coming of Christ. “And they will no longer perish by famine on the land.” They will enjoy all spiritual food, he says; for here he names famine the deprivation of the word, with which God threatened them through the prophets: “For I will bring,” he says, “not a famine of bread nor a thirst for water, but a famine of hearing the word of the Lord.” “And they will no longer bear the reproach of the nations.” This too again fits both us and the Jews. For we, having grown into a multitude and filled the world, are no longer [reproached] by those in the …, but rather are envied and grudged; and the Jews, after the return from Babylon, freed from captivity, recovered their own …","f":"Theodoret, <i>Comm. Ezech.</i> 34.27 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/34-27)."},"theodoret-interpretatio-ezechielem/34.3":{"o":"᾿Ιδοὺ τὸ γάλα κατεσθίετε \"5, καὶ τὰ ἔρια περιεδά,.ιεσθε, καὶ τὸ παχὺ ἐσφάζετε \".͵ καὶ τὰ πρόδατά μου οὐκ ἐδόσκετε 5\". Τροπικῶς ἅπαντα λέγει. Ὑμεῖς μὲν γὰρ, οἱ ἱερεῖς, τὰς ἀπαρχὰς, καὶ τὰς δεκάτας, καὶ τὰ τῶν θυσιῶν ἀφαιρέματα ποῦσθε\" ὑμεῖς δὲ, οἱ βασιλεῖς, τὸν δασμὸν γοντες καὶ τὸν φόρον, οὐκ ἠρχεῖσθε τούτοις, ἀλλὰ ποῦσθε πλοῦτον οὔτε δὲ οἱ ἱερεῖς ὑμῶν, οὔτε ὑμεῖς τῆς τῶν προθάτων ἐπεμελεῖσθε θεραπείας. Εἶτα κατὰ δ᾽ μέρος αὐτῶν τὴν ἀτοπίαν διηγεῖται.","t":"“Behold, you eat the milk, and clothe yourselves with the wool, and slaughter the fat; but my sheep you do not feed.” He says all this figuratively. For you priests enjoy the firstfruits and the tithes and the portions taken from the sacrifices; and you kings, exacting tribute and tax, were not content with these, but amassed wealth; yet neither your priests nor you took care of the tending of the sheep. Then he relates their misconduct point by point.","f":"Theodoret, <i>Comm. Ezech.</i> 34.3 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/34-3)."},"theodoret-interpretatio-ezechielem/34.30":{"o":"Καὶ γγώσογται, ὅτι ἐγώ εἶμι Κύριος ὁ Θεὸς αὐτῶν \"δ, καὶ αὐτοὶ αός μου, οἷκος τῶν τοῦ ᾿Αποστόλου ῥημάτων, ὅτι « Οὐ πάντες οἱ ἐξ Ἱερουσαλὴμ \"7, οὗτοι Ἰσραὴλ, οὐδ᾽ ὅτι εἰσὶ σπέρμα ᾿λδραὰμ, πάντες τέχνα. » Προσθεῖναι δὲ τούτοις προσήκει τοῦ θεσπεσίου Ἰωάννου τοῦ Βαπτιστοῦ τὰ πρὸς τοὺς Φαρισαίους εἰρημένα, ὅτι « Δύναται ὁ Θεὸς ἐκ τῶν λίθων τούτων ἐγεῖῤαι πέχνα τῷ ᾿Αδραάμ. ν» Ἐξ ὧν δῆλον, ὅτι πάντες οἱ πιστεύσαντες. καὶ τὸν τῶν ὅλων Θεὸν διὰ τῆς πίστεως ὁρῶντες, ὡς ἰδεῖν δυνατὸν, ᾿Ισραὴϊ τίζουσι \" τοῦτο γὰρ ἑρμηνεύει τὸ ὄνομα\" καὶ ἐπ᾽ ἐχείνων δὲ τοῦτο συνέθδη μετὰ τὴν ἐπάνοξον, καὶ ἡμῖν κυριώτερον καὶ ἀληθέστερον ἁρμόττει ἡ προφητεία, ὅσῳ ὅδ οὐ τύπος τὰ ἡμέτερα, ἀλλὰ ἀλήθεια,","t":"“And they will know that I am the Lord their God, and they are my people, the house …” … the words of the Apostle: “Not all who are of Israel are Israel, nor because they are the seed of Abraham are they all children.” To these it is fitting to add the words spoken by the inspired John the Baptist to the Pharisees: “God is able from these stones to raise up children to Abraham.” From this it is clear that all who have believed, and see the God of the universe through faith, so far as it is possible to see him, are called Israel; for this is what the name means. And though this happened in their case after the return, the prophecy fits us more properly and more truly, inasmuch as our affairs are not a type but the truth.","f":"Theodoret, <i>Comm. Ezech.</i> 34.30 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/34-30)."},"theodoret-interpretatio-ezechielem/34.31":{"o":"Καὶ ὑμεῖς πρόδατά μου, φησὶ, καὶ πρίὄατα νομῆς μου». Καὶ δεικνὺς, ὅτι οὐ μόνον πρὸς τὸν Ἰσραὴλ ὁ λόγος, ἀλλὰ πρὸς πᾶσαν τῶν ἀνθρώπων φύσιν, ἀναγκαίως προστέθειχεν \" « ᾿Ανθρωποί ἐστε 65, καὶ ἐγὼ Κύριος δ' θεὸς ὑμῶν, λέγει ᾿Αδωναῖ Κύριος. ν Ὑμεῖς μὲν γὰρ τῆς θηριωδίας ἀπαλλαγέντες, τὸ προσῆκον τῶν ἀνθρώπων τῇ φύσει χτὴσασθε φρόνημα - ἐγὼ δὲ ὑμῶν ἔσομαι θεὸς καὶ Κύριος, πᾶσαν ὑμῶν πρόνοιαν καὶ κηδεμονίαν ποιούμένος. Ἡ μὲν οὖν προφητεία ταύτην ἔχε: τὴν διάνοιαν. Ἐγὼ δὲ τὸ μὲν Ἰουδαίους συνήθως ἀνοηταίνειν οὐδὲν ἡγοῦμαι καινὸν, θαυμάξω δὲ τῶν ἡμετέρων ἐνίους «τολμῶντας ἅπαντα εἰς τὸν Ζοροθάδελ λαμθάνειν, καὶ μὴ συνιέντας, ὅτ: τῶν εἰρημένων τὰ πλεῖστα ἀντικρύς ἐστιν ἐναντία τῶν ὑπ᾽ ἐχείνου γεγενημένων\" τὸ γάρ\" ε Διαθήσομαι τῷ Δαθὶδ διαθήκην εἰρήνης, καὶ ἀφανιῶ θηρία πονηρὰ ἀπὸ τῆς γῆς, καὶ κατοικήσουσιν ἐν τῇ ἐρήμῳ Π θότες, καὶ ὑπνώσουσιν ἐν τοῖς δρυμοῖς. ν Καί\" « Κατοικήσουσιν ἐπ᾽ ἐλπίδι, καὶ ' οὐκ ἔσται ὁ ἐχφοθῶν αὐτοὺς, καὶ ἀναστήσω αὐτοῖς φυτὸν εἰρήνης εἰς ὄνομα, καὶ οὐκ ἔτι ἔσονται ἀπολλύμενο: ἐν “ἢ λιμῷ ἐπὶ τῆς γῆς, καὶ οὐ μὴ ἐνέγκωσιν οὐκ ἔτι ὀνειδισμὸν ἐθνῶν - ν» παντελῶς ἐναντία τῇ περὶ ἐχείνου ἱστορίᾳ ὄντα τυγχάνει. Ἐκέϊνος γὰρ ἐκ τῇ: Βαθυλῶνος ἐπανελθὼν, καὶ ἀνοικοδομεῖν ἀρξάμενος τὸν θεῖον νεὼν, ὑπὸ τῶν πλησιοχώρων ἐθνῶν λύθη τέλος ἐπιθεῖναι τῷ ἔργῳ. Διὸ ἐξ καὶ τεσσαράκοντὰ διαδραμόντων ἑτῶν, καὶ κατὰ τὴν ἱστορίαν, καὶ κατὰ τὴν τῶν Εὐαγγελίων μαρτυρίαν, μόνος ὁ νεὼς ἐνεουργήθη\" μετὰ δὲ ἄλλα δύο καὶ ὀγδοήκοντα ἕτη τοὺς περιδόλους ἣ πόλις ἀπέλαθε “5, Νεεμίου τούτους ἀναστήσαντος ἐν τῷ δευτέρῳ καὶ τριακοστῷ τῆς ᾿Αρταξέρξου βασιλείας. Διδάσκει δὲ ἡμᾶς ἡ τοῦ \"Ἔσδρα συγγραφὴ, ὅτι τοσοῦτο δος ροφοροῦντας οἰκοδομεῖν, καὶ κατὰ ταυτὸν τούς τε λίθους προσφέρειν, καὶ κατὰ τῶν πολεμίων ἀφεῖναι τὰ βέλη. Πῶς τοίνυν ἁρμόττει τοῖς τοιούτοις τὸν « Οὐκ ἔσται ὁ ἐχφοδῶν αὐτοὺς,» ἣ τὸ, ε« ᾿Αναστήσω αὐτοῖς φυτὸν εἰρήνης, » ἣ τὸ, « Οὐκ ἔσονται ὀλίγοι ἐν ἀριθμῷ; ν Διδάσκει δὲ ἡμᾶς πάλιν ὁ “Εσδρας, ὅτι πόνῳ πολλῷ χρησάμενος ὁ Νεεμίας μόγις τοὺς Α ἱερέας ἀνέπεισε τὴν ἐν τοῖς χωρίοις καταλιπεῖν δίαιταν καὶ τὴν πόλιν οἰκῆσαι καὶ τὰ ἄλλα δὲ ὁμοίως ῥᾷδιον τοῖς φιλομαθέσι παραθεῖναι τῇ ἵστορίᾳ, καὶ τὴν διαφωνίαν καταμαθεῖν. Οὐκοῦν ἕνια μὲν ἐκείνοις ἁρμόττει, τὰ δὲ πλεῖστα τῇ τῆς οἶκουμένης σωτηρίᾳ. Καταλιπόντες τοίνυν Ἰουδαίους ληρεῖν, οἱ εἰς τὴν ψυχὴν μετέθεσαν τῶν δ\" τοῦ σῴματος ὀφθαλμῶν τῆς οἱκείας μητρὸς, τῆς Λείας, φημὶ, τὴν ἀσθένειαν, καὶ βλέπειν οὐκ ἐθέλουσι τὴν ἀλήθειαν, τοὺς ὁμοπίστους παρακαλοῦμεν, πάντα 45 μὲν δοχιμάξειν, τὸ δὲ χαλὸν κατέχειν, κατὰ τὸν θεῖον ᾿Απόστολον, καὶ ὅπερ ἐπὶ τῶν σιτίων ποιεῖν εἰώθαμεν, τοῦ ἀηδοὺς τὸ ἡδὺ προτιμῶντες, καὶ μέντοι καὶ τοῦ ἡδέος τὸ “6 ἥδιον προαιρούμενοι, τοῦτο καὶ ἐπὶ τῶν θείων λογίων ποιεῖν \" νοῦς 57 μὲν γὰρ, ἢ φησιν ὁ Ἰὼδ, ῥήματα διακρίνει, λάρυγξ δὲ σῖτα γεύεται, καὶ ἐν πολλῷ χρόνῳ σοφία εὑρίσχετα:, ἐν δὲ. μακρῷ καὶ πολλῷ “5 βίῳ ἐπιστήμη \" ἀχριδὴς γὰρ ἡ πεῖρα διδάσκαλος, συνεργὸν λαδοῦσα τὴν ἄνωθεν ἀποκάλυψιν \" ἧς ἀπολαύοντες 89, καὶ ὑπὸ τῆς αἴγλης αὐτῆς φωτιζόμενοι, οὔποτε τῆς ἀληθείας διαμάρτοιμεν, ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, μεθ᾽ οὗ τῷ Πατρὶ. δόξα, σὺν τῷ ἀγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿λμήν. ","t":"“And you are my sheep,” he says, “and the sheep of my pasture.” And to show that the word is addressed not only to Israel but to the whole nature of mankind, he necessarily added: “You are men, and I am the Lord your God, says Adonai the Lord.” For you, freed from savagery, have acquired the mind that befits human nature; and I will be your God and Lord, exercising all providence and care for you. This, then, is the sense of the prophecy. For my part, I think it nothing new that the Jews, as usual, talk folly; but I am astonished that some of our own people dare to take everything of Zerubbabel, not understanding that most of what is said is directly contrary to what happened under him. For “I will make with David a covenant of peace, and I will make evil beasts vanish from the land, and they will dwell in the desert in confidence and sleep in the thickets”; and “They will dwell in hope, and there will be none to frighten them, and I will raise up for them a plant of peace for a name, and they will no longer perish by famine on the land, and they will no longer bear the reproach of the nations”: all this is entirely contrary to the history about him. For when he returned from Babylon and began to rebuild the divine temple, he was prevented by the neighbouring nations from finishing the work. Therefore, after forty-six years had passed, according both to the history and to the testimony of the Gospels, only the temple was completed; and after another eighty-two years the city received its walls, when Nehemiah raised them in the thirty-second year of the reign of Artaxerxes. And the book of Ezra teaches us that so great … that they built bearing arms, at the same time bringing up stones and shooting arrows at the enemies. How, then, can “There will be none to frighten them” fit such people, or “I will raise up for them a plant of peace”, or “They will not be few in number”? Ezra teaches us again that Nehemiah, with much toil, barely persuaded the priests to leave their way of life in the villages and to dwell in the city. And the rest, likewise, the studious can easily set beside the history and see the discord. Some things, then, fit them, but most fit the salvation of the world. Leaving the Jews, then, to talk nonsense, who have transferred to their soul the weakness of their own mother's bodily eyes (I mean Leah's) and will not see the truth, we exhort those of the same faith to test everything and hold fast to what is good, according to the divine Apostle; and what we usually do with food, preferring the pleasant to the unpleasant, and indeed choosing the more pleasant over the pleasant, to do this also with the divine oracles. For “the mind,” as Job says, “discerns words, and the throat tastes food; and in long time wisdom is found, and in a long and full life knowledge.” For experience is an exact teacher when it takes the revelation from above as its fellow worker; enjoying it and illumined by its radiance, may we never miss the truth, in Christ Jesus our Lord, with whom to the Father be glory, with the Holy Spirit, now and always and to the ages of ages. Amen.","f":"Theodoret, <i>Comm. Ezech.</i> 34.31 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/34-31)."},"theodoret-interpretatio-ezechielem/34.4":{"o":"Τὸ ἠσθεγνηχὸς οὐκ ἐγισχύσατε, καὶ \" τὸ ἀῤῥωστοῦν δ\" οὐκ ἰάσασθε, καὶ δ τὸ συγτεῖριμ᾽ μένον οὐ κατεδήσατε, καὶ τὸ κακῶς ἔχον οὖκ ἐσωματοποιήσατε, καὶ τὸ πλανώμενον οὐκ ἐπἐστρέψατε, καὶ 6 τὸ ἀπολωλὸς οὐκ ἐπεζητὴσατε \"1 (καὶ τὸ πάντων χαλεπώτατον), τὸ \"δ ἰσχυρὸν κατειργάσασθε μόχθῳ, καὶ \"᾽ ἐν κράτει ἐπαιδεύσατε αὑτὰ, καὶ ἐν παιγγίῳ. Οὐ γὰρ μόνον τοῖς ἀσθενοῦσι τὴν προσήκουσαν οὐ προσενηνέγκατε \" θεραπείαν, ἀλλὰ καὶ τοῖς ὑγιαίνουσι πόνους πολλοὺς ἐπεθήχατε. Καὶ τοῦτο διὰ τῶν ἱστοριῶν ῥάδιον κατιδεῖν. Τοὺς μὲν γὰρ τὰ εἴδωλα προσκυνοῦντας καὶ παρανομίᾳ συζῶντας, ἱατρεύειν καὶ πρὸς τὸν Θεὸν ἐπιστρέφειν οὐκ ἠθέλησαν οἱ κακοὶ ποιμένες, τοὺς δὲ θείους προφήτας τὴν ἰσχὺν τῆς καὶ μυρίοις ἀλγεινοῖς ὑποδάλλοντες διετέλεσαν καὶ ταῦτα ποιοῦντες ἐπετώθαζον αὐτοῖς, κωμῳδοῦντες τὰ παρ᾽ αὐτῶν λεγόμενα. Διό φησι\" ε Καὶ ἐν κράτει ἐπαιδεύσατε αὐτὰ, καὶ ἐν παιγνίῳ\" » δεικνὺς, ὅτι κατὰ ταὐτὸν τοῖς μὲν ἁγίοις τὰ λυπηρὰ προσέφερον, αὐτοὶ δὲ παιδιὰν ἡγοῦντο, καὶ παίγνια τὰ γινόμενα.","t":"“The weak you did not strengthen, and the sick you did not heal, and the broken you did not bind up, and what was in poor condition you did not restore, and the straying you did not bring back, and the lost you did not seek; and (the hardest of all) the strong you wore out with toil, and you disciplined them with force and in mockery.” For not only did you fail to give the sick the care they needed, but you also laid many toils on the healthy. This is easy to see from the histories. For the bad shepherds would not heal those who worshipped idols and lived in transgression, nor turn them to God; but the divine prophets, … the strength of …, they kept subjecting to countless pains; and while doing this they mocked them, making a jest of what they said. Therefore he says: “And you disciplined them with force and in mockery,” showing that at one and the same time they inflicted pains on the holy ones and themselves regarded what was happening as amusement and sport.","f":"Theodoret, <i>Comm. Ezech.</i> 34.4 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/34-4)."},"theodoret-interpretatio-ezechielem/34.5":{"o":"Διὰ 5\" τούτους, φησὶ, τοὺς κακοὺς ποιμένας διέσπδιρα τὰ πρόδατά μου, καὶ ἐγένετο 5\" εἰς κατἀδρωμα πᾶσι τοῖς θηρίοις τοῦ ἀγροῦ. Τροπικῶς πάλιν ἐκάλεσε τὰ θηρία, ἐπειδὴ κατὰ ταὐτὸν τὸν λόγον καὶ τὰ πρόθατα προσηγόρευσε. Καλεῖ δὲ θηρία νοητὰ μὲν τοὺς δαίμονας, τῶν ψυχῶν τοὺς ἀλάστορας, αἰσθητὰ δὲ τοὺς πανταχόθεν ἐπελθόντας αὐτοῖς πολεμίους.","t":"“Because of these bad shepherds,” he says, “my sheep were scattered, and they became food for all the beasts of the field.” Again he spoke of beasts figuratively, since by the same reasoning he had called them sheep. By beasts he means, in the intelligible sense, the demons, the destroyers of souls; and in the sensible sense, the enemies who attacked them from every side.","f":"Theodoret, <i>Comm. Ezech.</i> 34.5 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/34-5)."},"theodoret-interpretatio-ezechielem/34.6":{"o":"Καὶ διεσπάρη καὶ ἐπλανήθη 5\") τὰ πρόδατά μου ἐν παντὶ ὄρει, καὶ ἐπὶ παντὶ βουγῷ καὶ ἐπὶ προσώπου πάσης τῆς γῆς διεσπάρη τὰ πρόθδατά μου 55, καὶ οὐκ ἦν ὁ ἐκζητῶν, οὐδὲ ἐπιστρέφων 5. ---- \"Ὅρη καὶ βουνοὺς καὶ τὰ ἄλλα ὅσα εἴρηκε, τὴν ἐν αὐτοῖς γενομένην τῶν εἰδώλων λατρείαν ἐκάλεσεν ἐν ὄρεσι γὰρ καὶ γηλόφοις, καὶ ἐν … παντὶ τόπῳ τὰ τῶν εἰδώλων ἱδρύσαντο τεμένη, οὔτε βασιλέων, οὔτε μὴν ἱερέων τὴν ἀσέδειαν Οὗ χάριν ἔφη\" « Καὶ οὐκ ἦν ὁ ἐκζητῶν, οὐδὲ ὁ ἀποστρέφοωνν. » Οὕτω τὴν κατηγορίαν ποιησάμενος, ἀπειλεῖ τοῖς ποιμέσι τὴν τιμωρίαν, καί φησιν\" Ἐπεὶ διὰ ῥᾳστώνην τε καὶ ἀμέλειαν θηριάλωτα τὰ πρόδατά μου Ὑέγονε, καὶ οὐδεμιᾶς παρ᾽ ὑμῶν ἐπιμελείας ἣ προνοίας ἀπήλαυσε\" μόνης γὰρ τῆς οἰκείας τρυφῆς, ΄ καὶ σωματικῆς ἐφροντίσατε θεραπείας \" Τούτου χάριν, ὦ ποιμένας 51, ἀκούσατε ἐγὼ ἐπὶ τοὺς ποιμένας, καὶ ἐκζητήσω τὰ πρόδατά μου ὃ τῶν χειρῶν αὐτῶν, καὶ καταπαύσω \"δ αὖς τοὺς τοῦ ποιμαίνειν “5 τὰ πρόδωτά μου, καὶ 15 μὴ “ποιμανοῦσιν αὑτὰ ἔτι οἱ ποιμένες\" καὶ ἐξε.οῦμαι τὰ πρόδατά μου ἐκ τοῦ στόματος αὐτῶν, χα: οὐκέτι ἔσται αὐτοῖς 1\" εἰς κατάδρωμα. Διὰ τούτων προεδήλωσε τῶν λόγων, καὶ τῆς βασιλείας τῆς τῶν Ἰουδαίων, καὶ τῆς ἀρχιερωσύνης τὴν παῦλαν. Ἐλευθερώσω γὰῤ, φησὶ, τὰ πρόδατά μου «ἧς κακῆ: τούτων ἐπιστασίας, οἱ προνοίας μὲν οὐδεμιᾶς ἠξίωσαν αὐτὰ πώποτε, μόνον δὲ κατεσϑίοντες αὐτὰ διετέλουν. Εἶτα διὰ τοῦ Κυρίου καὶ Σωτῆρος ἡμῶν ὑπισχνεῖται σωτηρίαν.","t":"“And my sheep were scattered and strayed on every mountain and on every hill, and over the face of all the earth my sheep were scattered, and there was none who sought them or turned them back.” By the mountains and hills and the other places he named, he meant the worship of idols that took place on them; for on mountains and hillocks and … and in every place they set up the precincts of idols, while neither kings nor priests … the impiety. For this reason he said: “And there was none who sought them, nor who turned them back.” Having thus made the accusation, he threatens the shepherds with punishment, and says: Since through slackness and neglect my sheep became the prey of beasts, and received no care or providence from you (for you cared only for your own luxury and bodily comfort), “for this reason, O shepherds, hear: … I am against the shepherds, and I will require my sheep from their hands, and I will stop them from shepherding my sheep, and the shepherds will no longer shepherd them; and I will rescue my sheep from their mouth, and they will no longer be food for them.” By these words he foretold the end of both the kingship of the Jews and the high priesthood. For I will free my sheep, he says, from the evil oversight of these men, who never deemed them worthy of any care but kept devouring them. Then he promises salvation through our Lord and Saviour.","f":"Theodoret, <i>Comm. Ezech.</i> 34.6 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/34-6)."},"theodoret-interpretatio-ezechielem/35.11":{"o":"Διὰ τοῦτο γὰρ, φησὶ, Ζῶ ἐγὼ,.έγει ᾿Αδωγαῖ Κύριος, καὶ ποιήσω σοι κατὰ τὴν ἔχθραν σου, καὶ\" κατὰ τὸν ζῆλόν σου, ὃν ἐποίησας, ἐκ τοῦ μεμισηκέναι σὲ ἐν αὐτοῖς. Τοῦ φθόνου, φησὶ, καὶ τῆς δυσμενείας ἄξια πείσῃ. Καὶ γνωσθήσομαί σοι, ἡνγίχα ἂν χριγῶ σε. Καὶ γνώσῃ ὅτι ἐγώ εἶμι Κύριος. Τὰς τιμωρίας, φησὶν, ἐπαγαγών σοι δῆλον ἐμαυτόν σοι καταστήσουν, ἵνα μὴ νομίσῃς ἑτέρωθέν ποθεν συμδῆναί σοι τὰ λυπηρὰ, μαθὼν δὲ τὴν ἐμὴν δεσποτείαν, ὄνησιν ἀπὸ τῆς γνώσεως λάδῃς. Ἤκουσα τὴν φωνὴν πασῶν τῶν βλασφημιῶν σου, ὧν\" ἔλεγες περὶ τῶν ὀρέων ων\" Τὰ ὅρη Ἰσραὴ., τὰ ὑψημὰ, τὰ αἰώγια, ἔρημα ἡμῖν δέδοται εἰς κατάσχεσιν. Καὶ ἐμεγαοῤῥημόνησας ἐπ ἐμὲ τῷ στόματί σου, καὶ 3\" ἐπλήθυνας ἐπ᾽ ἐμὲ λόγους σου, οὗς ἐγὼ ἥκουσα. Τοὺς βλασφήμους λόγους οὐδὲ ἀπομνημονεύειν ἀνέχεται \" διδάσκων ἡμᾶς, μηδὲ ἐν διηγήσει τὰς τῶν ἄλλων βλασφημίας διὰ τῆς γλώττης προφέρειν, μεμνῆσθαι δὲ τῆς προφητικῆς φωνῆς, λεγούσης\" « Ὅπως ἂν μὴ λαλήσῃ τὸ στόμα μου τὰ ἔργα τῶν ἀνθρώπων. » Διὰ πάντων δὲ οὐ μόνον αὐτῶν τὴν δυσμένειαν, καὶ τὴν μνησικακίαν ἔδειξεν, ἀλλὰ καὶ τὴν ἀλαζονείαν, καὶ τὴν κατὰ Θεοῦ \"\" λύτταν καὶ μανίαν. Ὡφελίμως δὲ λίαν προστέθεικε τὸ, « Ἐπλήθυνας ἐπ᾽ ἐμὲ λόγους σου, οὖς ἐγὼ ἤχουτα\"» διδάσκων ἡμᾶς, ὡς οὐδέν ἐστι τῶν ὑφ᾽ ἡ μῶν ἣ λεγομένων ἣ πραττομένων, λαθεῖν δυνάμενον τὴν ὀπτικὴν ἢ τὴν ἀκουστικὴν αὐτοῦ δύναμιν.","t":"“Therefore,” he says, “as I live, says Adonai the Lord, I will deal with you according to your enmity and according to your jealousy, which you showed out of your hatred for them.” You will suffer, he says, what your envy and hostility deserve. “And I will make myself known to you when I judge you. And you will know that I am the Lord.” By bringing the punishments upon you, he says, I will make myself manifest to you, so that you may not think the painful things befell you from some other quarter, but may learn my lordship and gain benefit from the knowledge. “I have heard the sound of all your blasphemies, which you spoke about the mountains, saying: The mountains of Israel, the high, the everlasting, are desolate; they have been given to us as a possession. And you spoke boastfully against me with your mouth, and multiplied your words against me, which I heard.” He does not even bear to repeat the blasphemous words, teaching us not to utter with our tongue the blasphemies of others even in the course of a narrative, but to remember the prophetic voice that says: “That my mouth may not speak the works of men.” By all this he showed not only their hostility and their grudge-bearing but also their arrogance and their raging madness against God. And very usefully he added, “You multiplied your words against me, which I heard,” teaching us that nothing we say or do can escape his power of seeing or hearing.","f":"Theodoret, <i>Comm. Ezech.</i> 35.11 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/35-11)."},"theodoret-interpretatio-ezechielem/35.14":{"o":"Τάδε\" λέγει ᾿Αδωναῖ Κύριος \" Ἔν τῇ εὐρροσύνῃ πάσης τῆς γῆς ἔρημόν δε ποιήσω αἰώνιον. Καθὼς ἐπηυφράνγθης τῇ κιληρογομίᾳ ἢ οἴκου ᾿Ισραὴ.1, ὅτι ἠρανίσθη, οὕτω ποιήσω σοι\" εἰς 35 ἔρημον ἔσῃ, ἔρος Σηεὶρ, καὶ πᾶσα Ἰδουμαία ἐξαναιωθήσεται\"\", καὶ γνώσονται, ὅτι ἐγώ εἶμι Κύριος Θεὸς ' αὐτῶν. ᾿Λπαραμύθητον αὑτοῖς ἠπείλησε τιμωρίαν. Πάντων γὰρ, φησὶν, ἐν εἰρήνῃ ἵνα μηδὲ ἀπὸ τῆς τῶν κακῶν κοινωνίας ἔχῃς παραψυχήν\" ταύτην γὰρ τὴν ψυχαγωγίαν ἔσχεν ὁ Ἰσθόντος, ἀλλὰ καὶ Τυρίοις, καὶ Σιδωνίοις, καὶ Παλαιστινοῖς, καὶ Αἰγυπτίοις “ ἀλλ᾽ ὅμως πρὸς τούτοις ὑπισχνεῖται διὰ τῆς τιμωρίας εὐεργεσίαν\" ε Γνώσονται γὰρ, φησὶν, ὅτι ἐγώ εἰμι Κύριος ὁ θεὸς αὑτῶν. ν» Ὀνησιρύρος τοίνυν ἣ παιδεία, « ἀνοΐγουτα, ἡμῶν,» κατὰ τὸν προφήτην Ἡσαῖαν, ε τὰ ὦτα.» καὶ παρασκευάζουσα τὸν οἰκεῖον ἐπιγινώσκειν Δεσπόττν, πὺν τύπτοντα καὶ ἰώμενον.","t":"“Thus says Adonai the Lord: In the gladness of all the earth I will make you an everlasting desert. As you rejoiced over the inheritance of the house of Israel because it was made desolate, so I will do to you: you shall be a desert, Mount Seir, and all Idumea will be utterly consumed; and they will know that I am the Lord their God.” He threatened them with a punishment without consolation. For while all are at peace, he says, … so that you may not have consolation even from sharing in evils; for the … had this comfort, … but also Tyrians and Sidonians and Palestinians and Egyptians. Yet besides this he promises benefit through the punishment: “For they will know,” he says, “that I am the Lord their God.” Discipline, then, is profitable, “opening our ears,” according to the prophet Isaiah, and preparing us to recognise our own Master, who both strikes and heals.","f":"Theodoret, <i>Comm. Ezech.</i> 35.14 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/35-14)."},"theodoret-interpretatio-ezechielem/35.5":{"o":"Καὶ ἐγένετο «ἰόγος Κυρίου πρός με γῶν\" Υἱὲ ἀγθρώπου, ἐπίστρεψον τὸ πρόσωπόν σου ἐπ' ὄρους Σηεὶρ, καὶ προρήτευσον ἐπ᾽ αὐτὸ, καὶ εἰπὲ αὐτῷ\" Τάδε «1Ἰέγει ᾿Αδωγναῖ Κύριος \" ᾿Ιδοὺ ἐγὼ ἐπὶ σὲ, ὄρος Σηεὶρ, καὶ ἐκτενῶ 1 τὴν χεῖρά μου ἐπὶ σὲ, καὶ δώσω σε ἔρημον, καὶ ἐρημωθήσῃ. Καὶ ἐν\" ταῖς πόλεσί σου ἐρημίαν ποιήσω, καὶ σὺ εἰς ἔρημον 13 ἔσῃ, καὶ γγώσῃ ὅτι ἐγώ εἰμε Κύριος. Τὸ Σηεὶρ ὅρος τῆς Ἰδουμαίας ἐστὶν, ὡς καὶ ἤδη προξιρήχαμεν \" οἱ δὲ Ιδουμαῖοι ἀπὸ τοῦ Ἡσαῦ. τὸ γένος κατάγοντες, ἀπεχθῶς λίαν καὶ δυσμενῶς περὶ τοὺς Ἰουδαίους διέχειντο, οὗ χάριν καὶ ταῖς ἐπενεχθείσαις αὐτοῖς ἐφήσθησαν συμφοραῖς \" τούτοις ἀπειλεῖ τῶν ὅλων ὁ Θεὸς ἐρημίαν ἐσχάτην. Τὸ δὲ, ε ᾿Ἐκτενῶ τὴν χεῖρά μου ἐπὶ σὲ, ν»ἐκ μεταφορᾶς τῶν ταῖς χερσὶ παιόντων τέθεικε, τῆς ὀργῆς δεικνὺς τὸ σφοδρόν. ἽἼσμεν δὲ ὅμως οἱ … ἀπαθὴ τὴν θείαν φύσιν, καὶ τοὺς τοιούτους λόγους τῇ τῶν ἀκουόντων δυνάμει μετρουμένους. Οὕτως ἀπειλήσας τὴν τιμωρίαν, ἐπάγει καὶ τὴν αἰτίαν \" ᾿Α»τὶ τοῦ γενέσθαι ἐν σοὶ 1\" ἔχθραν αἰώγιον, ἐν χειρὶ ἐχθρῶν, μακαίρᾳ} ἐν καιρῷ θ.λίψεως 13 αὐτῶν, καὶ 13 ἐν καιρῷ ἀδικίας ἐπ᾿ ἐσχάτῳ. Ἔγκαλεῖ τοὺς ᾿Ιδουμαίους μνησικακίαν, καὶ ἐπιδουλὰς χρύθδην κατὰ τοῦ Ἰσραὴλ γεγενημένας. Ταῦτα γὰρ παρεδήλωσεν, εἰρηκώς - « ᾿Ενεχάθισας τῷ οἴκῳ Ἱ:ραὴλ ἐν δόλῳ ἐν χειρὶ ἐχθρῶν, μαχαΐρᾳ ἐν χαιρῷ θλίψεως αὐτῶν, τουτέστι, τῶν πολεμίων αὐτοῖς ἐπετείχιξες δ, οὐδὲ φυγεῖν αὐτοῖς ἐπιτρέπων. Οὕτω γὰρ καὶ οἱ ἄλλοι ἑρμηνευταὶ ἡρμήνευσαν \" ε Καὶ συνέχλεισας, φησὶ δ', τοὺς υἱοὺς Ἰσραὴλ ἐπὶ χεῖρα ῥομφαΐας, ἐν χαϊρῷ θλίψεως αὐτῶν, ἐν καιρῷ ἀνομίας ἔμπροσθέν μου. ν» Τῆς γὰρ ἀνομίας, ἣ κατὰ τοὺς ᾿Εὐδομήχοντα, ἀδικίας τῆς εἰς ἐμὲ γενομένης, τίνοντες, φησὶ, δίκας οἱ τοῦ οἴχυυ Ἰσραὴλ, ἐπίτασιν ἔσχον τῶν συμφορῶν, τοὺς σοὺς δόλους, καὶ τὰς μετὰ τῶν πολεμίων ἐπιδουλάς. Διδάσκει τούνυν ἡμᾶς ὁ προφητικὸς λόγος, μηδὲ τοῖς ἁμαρτιῶν ἕνεκεν κολαζομένοις ἐπεμδαίνειν, ἀλλὰ κλαίειν μετὰ κλαιόντων, κατὰ τὴν ἀποστολικὴν νουθεσίαν. Διὰ τοῦτο, Ζῶ ἐγὼ, «ἰέγει ᾿Αδωγαῖ Κύριος ἡ ἢ μὴν εἰς αἵμω ἥμαρτες, καὶ αἷμα διώξεταί σδ᾽ αἷμα γάρ σου 3 ἐμίσησας, τὸ αἷμά σου διώξει σε. --- Αἷμα δὲ ἐνταῦθα οὐ τὼν πόλεμον, ἀλλὰ τὴν συγγένειαν ὀνομάζει. Ἐπειδὴ γὰρ, φησὶ, τῷ γένει σου πεπολέμηχας, εἰκότως ὑπὸ τούτου πολε μηθήσῃ, καὶ τοὺς συγγενεῖς, οὃς ἐμίσησας, ἐπαναστήσω σοι πολεμίους. Συγγενεῖς δὲ Ἰδουμαίων οὗ Ἰουδαῖο: \" ἐκ δύο γὰρ ἀδελφῶν τὸ γένος κατάγουσιν - οἱ μὲν ἐξ Ἐδὼμ, τοῦ καὶ Ἡπαῦ- οἱ δὲ ἐξ Ἰακὼβ, τοῦ καὶ Ἰσραήλ.","t":"“And the word of the Lord came to me, saying: Son of man, set your face against Mount Seir, and prophesy against it, and say to it: Thus says Adonai the Lord: Behold, I am against you, Mount Seir, and I will stretch out my hand against you, and I will make you desert, and you shall be made desolate. And in your cities I will make desolation, and you will be a desert, and you will know that I am the Lord.” Seir is a mountain of Idumea, as we have already said. The Idumeans, tracing their descent from Esau, were very hostile and ill-disposed towards the Jews, and for this reason they also rejoiced at the calamities brought upon them; on them the God of the universe threatens utter desolation. “I will stretch out my hand against you” he has put by a metaphor taken from those who strike with their hands, showing the vehemence of his anger. Yet we … know that the divine nature is impassible, and that such words are measured to the capacity of the hearers. Having thus threatened the punishment, he adds the cause too: “Because there was in you an everlasting enmity, … by the hand of enemies, with the sword, in the time of their affliction, and in the time of injustice at the end.” He charges the Idumeans with bearing grudges, and with plots laid secretly against Israel. For this is what he indicated by saying: “You lay in ambush for the house of Israel with deceit, by the hand of enemies, with the sword, in the time of their affliction”; that is, you walled them in for the enemies, not even allowing them to flee. For so the other interpreters too rendered it: “And you shut in the sons of Israel to the hand of the sword, in the time of their affliction, in the time of lawlessness before me.” For while paying the penalty, he says, for the lawlessness (or, according to the Seventy, the injustice) committed against me, those of the house of Israel had their calamities increased by your deceits and your plots with the enemies. The prophetic word teaches us, then, not to trample on those who are being punished for their sins, but to weep with those who weep, according to the apostolic admonition. “Therefore, as I live, says Adonai the Lord, truly you have sinned unto blood, and blood will pursue you; for you hated your own blood, and your blood will pursue you.” Here by blood he means not war but kinship. For since, he says, you have made war on your own kin, you will fittingly have war made on you by it, and I will raise up against you as enemies the kinsmen you hated. And the Jews are kinsmen of the Idumeans; for they trace their descent from two brothers, the one from Edom, also called Esau, the other from Jacob, also called Israel.","f":"Theodoret, <i>Comm. Ezech.</i> 35.5 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/35-5)."},"theodoret-interpretatio-ezechielem/35.7":{"o":"Καὶ δώσω τὸ ὄρος Σηεὶρ εἰς ἔρημον, καὶ ἠρημωμένον. Εἶτα λέγει καὶ τῆς ἐρημίας τὸν τρόπον. « Καὶ ἀπολῶ ἀπ᾽ αὐτοῦ ἄνθρωπον καὶ κτήνη \", καὶ παραπορενόμενον καὶ ἀναστρέφοντα \"8. » Ταῦτα ἰὼ δὲ δηλοῖ ἐρημίας ὑπερθολὴν, ὅτι οὐ μόνον οἰκητόρων αὐτὸ γυμνώσε!, ἀλλὰ καὶ ὁδιτῶν παριόντων \" προλέγε! ὃὲ καὶ τίνι τρόπῳ δαπανήσε: τοὺς ἔνοι- Καὶ ἐμπλήσω τῶν τραυματιῶν σου.: τοὺς βουνούς σου, καὶ τὰς φάραγγάς σου, καὶ ἐμ πᾶσι τοῖς πεδίοις σου \" τετραυματισμέγνοι γὰρ μακαίῤᾳ πεσοῦνται ἐν' σοί. Καὶ ἔρημον αἰώνιον θήσομαί σε, καὶ αἱ πόλεις σον οὐ μὴ κατοικη- θῶσιν ἔτι, καὶ γγώσῃϑ', ὅτι ἐγώ εἰμι Κύριος. Πάλιν τὸ « ἔρημον αἰώνιον, » καὶ ε οὐ μὴ χατοιχηθῶσιν ἔτι, » κατὰ τὸ γραφικὸν ἰδίωμα τέθεικεν. ᾿ΑἈπὸ τῶν ἤδη τοίνυν ἑρμηνευθέντων ἡμῖν ἐν τῇ ἐρήμῳ τῆς Τύρου καὶ ταῦτα νοΐήσομεν. Οὕτω τὴν τιμωρίαν ἀπειλήσας, πάλιν τὴν πονηρίαν γυμνοῖ. Διὰ τὸ εἰπεῖν σε\" Τὰ δύο ἔθνη, καὶ αἱ δύο χῶραι ἐμαὶ ἔσονται, καὶ κληρονομήσω αὑτὰς, καὶ Κύριος ἐκεῖ ἐστιν. Ἢ κατὰ τοὺς ἄλλους ἑρμηνευτὰς, ε« Καὶ Κύριος ἐκεῖ εἴ, » Τοῦτο δὲ οὐ μόνον τὴν ἀπληστίαν καὶ τὴν πλεονεξίαν ἐλέγχει, ἀλλὰ καὶ τὴν τῆς ἀσεξείας δείκνυσιν ὑπερβολὴν, καὶ τοῖς τοῦ Σενναχηρεὶμ ἀλαξονεχοῖς ἔοικε λόγοις \" καὶ γὰρ ἔκεῖνος ἔλεγεν, ὅτι ε« Οὐ μὴ ῥύσεται Κύριος τὴν ἹΞξρουσαλὴμ ἐκ χειρός μου. ν Καὶ οἱ Ἰδουμαῖοι ὡπαύτως ἔλεγον θρασυνόμενοι, ὅτι, « Κἂν ἧ Κύριος ἐν τῇ Ἱερουταλῆμ, ἡμεῖς τὰς δύο καθέξομεν χώρας. ν Καὶ μὴν ὁ τῶν ὅλων Θεὸς ἐξ Αἰγύπτου τὸν Ἱ:ραὴλ ἐξαγαγὼν, οὐκ εἴασεν αὐτὸν πολεμῆσαι τοῖς Ἰδουμαίοις \" ε Οὐ πολεμήσεις γὰρ, ἔφη πρὸς αὐτοὺς, ὅτι ἀδελφοί σού εἰσιν\"9. ν Διὸ καὶ τῆς ὁδοῦ κωλυθέντες τὸ ὅρος ἐκύκλωσαν, καὶ τὴν ἔρημον, ὡς προσἐτάχθησαν\" καὶ περὶ τῆς γῆς δὲ ἐκείνης ἁπάσης ἔφη τῷ Ἰσραὴλ ὁ Θεός '\" « Οὐ δώσω σοι αὐτήν τοῖς γὰρ υἱοῖς Ἡσαῦ δέδωκα αὐτὴν ἐν κλήρῳ. » ᾿᾽Δλλ᾽ ὅμως οὐκ ἀρκεσθέντες Ἰδουμαῖοι τοῖς θεοσδότοις ἀγαθοῖς, ἤλπισαν καὶ τὴν Ἰουδαίων κληρονομῇσαι γῆν ᾿ ὅθεν εἰκότως ὁ τῶν ὅλων θεὸς καὶ ἀπειλεῖ τὰς «ιμωρίας, καὶ ὄρκῳ βεύθαιοῖ τὴν ἀπόφασιν.","t":"“And I will make Mount Seir a desert, and desolate.” Then he tells the manner of the desolation: “And I will destroy from it man and cattle, and the one who passes through and the one who returns.” This shows an extreme of desolation: that he will strip it not only of inhabitants but also of travellers passing by. And he foretells in what way he will consume its inhabitants: “And I will fill your hills with your slain, and your ravines and all your plains; for those wounded by the sword will fall in you. And I will make you an everlasting desert, and your cities will no longer be inhabited, and you will know that I am the Lord.” Again he has put “everlasting desert” and “will no longer be inhabited” according to the idiom of Scripture; so we shall understand these words too from what we have already interpreted about the desolation of Tyre. Having thus threatened the punishment, he again lays bare their wickedness: “Because you said: The two nations and the two lands will be mine, and I will inherit them, and the Lord is there.” Or, according to the other interpreters, “and yet the Lord was there.” This not only exposes their insatiability and greed but also shows the extreme of their impiety, and resembles the boastful words of Sennacherib; for he said: “The Lord will not deliver Jerusalem out of my hand.” And the Idumeans likewise said boldly: “Even if the Lord is in Jerusalem, we will hold the two lands.” And yet the God of the universe, when he brought Israel out of Egypt, did not allow him to make war on the Idumeans: “For you shall not make war on them,” he said to them, “for they are your brothers.” Therefore, prevented from passing through, they went round the mountain and the desert, as they had been commanded; and concerning all that land God said to Israel: “I will not give it to you; for I have given it to the sons of Esau as an inheritance.” Yet the Idumeans, not content with the good things God had given them, hoped to inherit the land of the Jews as well; hence the God of the universe fittingly both threatens the punishments and confirms the sentence with an oath.","f":"Theodoret, <i>Comm. Ezech.</i> 35.7 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/35-7)."},"theodoret-interpretatio-ezechielem/36.20":{"o":"Καὶ εἰσῆλθον εἰς τὰ ξόνη, εἰς οὗς \"ὃ εἰσῆθυν ἐκεῖ, καὶ ἐδεθήλωσαν τὸ ὄγομά μου τὸ ἅγιον, ἐν τῷ “έγεσθαι αὑτοῖς, Λαὸς Κυρίου οὗτοι, καὶ ἐκ τῆς γῆς αὑτοῦ\" ἐξειηιύθασι. Πονηρίᾳ, φησὶ, συζῶντες βλασφημίας μοι γεγένηνται πρόξενοι. Πρῶτον μὲν γὰρ ὑπέλαδε τὰ ἔθνη διὰ τὴν ἐμὴν ἀσθένειαν τούτους ἥττηθτναι, καὶ ὑπὸ τοῖς πολεμίοις γενέσθαι \" ἔπειτα πείρᾳ τὴν πονηρίαν αὐτῶν μ:ιμαθηκχότες, κατ᾽ ἐμοῦ τὴν βλασφημίαν ἐκίνησαν, ὡς τοτούτοις ἐπιτηδεύμασι καίροντος, καὶ τοὺς οὕτω ἀλλ᾽ ὅμως ἐχείνων αὐτῶν προμηθούμενος \"","t":"“And they entered among the nations into which they entered there, and they profaned my holy name, when it was said of them: These are the people of the Lord, and they have come out of his land.” Living with wickedness, he says, they became the cause of blasphemies against me. For first the nations supposed that it was because of my weakness that they had been defeated and had come under the power of their enemies; then, having learned their wickedness by experience, they stirred up blasphemy against me, as one who delights in such practices, and … those who live so. Yet nevertheless, taking forethought for those very nations:","f":"Theodoret, <i>Comm. Ezech.</i> 36.20 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/36-20)."},"theodoret-interpretatio-ezechielem/36.21":{"o":"Καὶ δ ἐφεισάμην αὑτῶν διὰ τὸ ὄνομά μου τὸ ἅγιον, ὃ ἐδεθήλωσεν 33 ὁ οἶκος ᾿Ισραὴ.1. 5, οὗ εἰσῆλθον ἐκεῖ. Διδάξαι, φησὶν, ἐκείνους βουλόμενος τῇ» ἐμὴν ἰσχὺν, τούτους ἀπαλλάξω τῶν ἐπικειμένων κακῶν. Διὰ τοῦτο εἰπὲ τῷ οἴκῳ ᾿Ισραή.1: Τάδε. ἰέγει ᾿Αδωγαῖ Κύριος\" Οὐκ ὑμῖν 5' ἐγὼ ποιῶ ἢ\" διὰ τὸ ὅγομά μου τὸ ἔσιον, ὃ ἐδεδη.ώσατε ἐν τοῖς ἔθνεσι», οὗ εἰσήλθετε ἐκεῖ. Καὶ ἁγιάσω τὸ ὄνομά μου τὸ μέγα τὸ βεβηλωθὲν ἐν τοῖς ἔθνεσι», ὃ ἐδεδηιώσατε ἐν ιέσῳ αὐτῶν, καὶ γνώσονται 45 τὰ ἔθγη, ὅτι ἐγώ μι Κύριος, «1έγει ᾿Αδωγναῖ Κύριος, ἐν τῷ ἁγιατϑῆναί με ἐν ὑμῖν \"» κατ᾽ ὀρθαλμοὺς αὐτῶν. Οὐκ τροσῆκει θεραπείας τυχεῖν, ἀφορμὴν τῆς γατ᾽ ἐμοῦ λχσφημίας παρ᾽ ὑμῶν εἰληφότα “ λυθήσεται δὲ ἡ λασφημία διὰ τῆς ὑμετέρα: σωτηρίας τῆς ἐμῆς δεικνυμένης δυνάμεως. Μαθόντες γὰρ, πῶς μου μέγα τὸ ὄνομα, καὶ ἀρκοῦν εἰς τὴν τῶν οἰχειουμέ» νων ἐπικουρίαν, δοξάσουσί μου τὴν δεσποτείαν καὶ Καὶ γγώσονται τὰ ἔθνη, ὅτι ἐγώ εἶμι Κύριος ὁ Θεὸς ἐν 55 τῷ ἁγιασθῆναι με ἐν ὑμῖν κατ᾽ ὀφθωῖμοὺς αὐτῶν. Καὶ λήψομαι ὑμᾶς 5 ἐκ τῶν ἐθγῶν, καὶ ἀθροίσω ὑμᾶς ἐκ πασῶν τῶν γενεῶν \"Κ΄, καὶ εἰσάξω ὑμᾶς εἰς τὴν γῆν ὑμῶν. Τοῦτο πᾶσι τοῖς ἐπανελθοῦσιν ἁρμόττει\" οἱ γὰρ ἐπανελθεῖν βουληθέντες ἔτυχον τῆς ἐπανόδου \" τὰ δὲ ἐπαγόμενα οὐκ ἕτι πᾶσιν, ἀλλὰ μόνοις τοῖς τῷ εὐαγγελικῷ χηρύ-","t":"“And I spared them because of my holy name, which the house of Israel profaned among the nations where they entered.” Wishing, he says, to teach those nations my strength, I will free these from the evils that lie upon them. “Therefore say to the house of Israel: Thus says Adonai the Lord: It is not for your sake that I act, but for my holy name, which you profaned among the nations where you entered. And I will sanctify my great name, which was profaned among the nations, which you profaned in their midst; and the nations will know that I am the Lord, says Adonai the Lord, when I am sanctified in you before their eyes.” It was not fitting for you to obtain care, since you had given occasion for blasphemy against me; but the blasphemy will be undone through your salvation, as my power is shown. For having learned how great my name is, and how sufficient for the help of those who belong to me, they will glorify my lordship and … “And the nations will know that I am the Lord God, when I am sanctified in you before their eyes. And I will take you from the nations, and gather you from all the generations, and bring you into your own land.” This fits all who returned; for those who wished to return obtained the return. But what follows no longer fits all, but only those who [obeyed] the gospel preaching …","f":"Theodoret, <i>Comm. Ezech.</i> 36.21 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/36-21)."},"theodoret-interpretatio-ezechielem/36.25":{"o":"Καὶ ῥαγῶ εἰς 5“ ὑμᾶς ὕδωρ καθαρὸν, καὶ ὑμῶν, καὶ ἀπὸ πάντων τῶν εἰδώλων ὑμῶν καθαριῶ ὑμᾶς. --- Υδωρ δὲ καθαρὸν τὸ τῆς παλιγγεγεσίας ὠνόμασεν ὕδωρ, ἐν ᾧ βαπτισθέντες τὴν ἄφεσιν τῶν ἁμαρτημάτων ἐλάθομεν. Καὶ τὰ ἐπιφερόμενα δὲ βεθαιοῖ τὰ εἰρημένα. Καὶ δώσω ὑμῖν καρδίαν καινὴν, καὶ πνεῦμα καιγὸν δώσω ὑμῖν “5. Διὰ τούτων τὴν τοῦ φρονήματος ἐναλλαγὴν ἐσήμανεν 7: \" ἐπὶ γὰρ τὰ ἀμείνω, φησὶ, ῥέψει ὑμῶν ἡ καρδία, οὐκέτι κατὰ τὴν προτέραν συνήθειαν τὴν ἐπὶ τὰ χείρω ῥοπὴν ἔχουσα\" τὸ δὲ δώσω, οὐδαμῶς τῷ αὐτεξουσίῳ λυμαίνεται\" λόγοις γὰρ, καὶ ἔργοιξ, καὶ τοῖς μυρίοις χρησάμενος θαύμασιν, οὐκ ἐκείνους μόνους, ἀλλὰ καὶ πάντα τὰ ο ἔθνη τῇ εὑσεδείᾳ προσελθεῖν ἔπεισεν, οὐκ ἠνάγκασεν\" ἀλλ᾽ ὅμως καὶ μὴ ἀναγκάσας, ἀλλὰ πείσας, αὐτὸς λέγειδεδωκχέναι ταῖς ψυχαῖς τὴν ἐπὶ τὰ κρείττω ῥοπὴν, ὡς αὐτὸς αἴτιος τούτου, δι᾽ ὧν εἶπέ τε καὶ ἔδρασε, γεγονώς. Καὶ ἀφειῶ τὴν καρδίαν τὴν λιθίνην ἐκ τῆς σαρκὸς ὑμῶν, καὶ δώσω ὑμῖν καρδίαν σαρκίνην. Καὶ τὸ πνεῦμά μου δώσω ἐν ὑμῖν. Οὐδὲ ταῦτα πρὸ τῆς τοῦ Δεσπότου Χριστοῦ παρουσίας ἐγένετο - τρεῖς γὰρ μόνον 1\" μετὰ τὴν ἐπάνοδον κατὰ ταυτὸν ἐσχηκότες προφήτας, ᾿Αγγαῖον, καὶ Ζαχαρίαν, καὶ Μαλακίαν, μετ᾽ αὐτοὺς εὐθὺς Τ᾽ τῆς προφητικῆς ἐγυμνώθησαν χάριτος \" μετὰ δὲ τὴν τοῦ θεοῦ Σωτῆρος 1\" ἡμῶν ἐνανθρώπησιν καὶ τὴν εἰς οὐρανοὺς ἀνάληψιν, ἐπεφοίτησεν ἐπὶ τοὺς ἱεροὺς ἀποστόλους τὸ Πνεῦμα τὸ ἅγιον, ἐχορηγήθη δὲ δι᾽ ἐχείνων ἡ χάρις, οὐκ Ἱουδαίοῖς μόνοις, ἀλλὰ καὶ πᾶσι τοῖς τῶν ἐθνῶν προσελθοῦσι τῇ πίστει. ΛΑιθίγην δὲ καρδίαν καλεῖ τὴν ἀντίτυπόν τε καὶ ἀπειθῇ, σαρκίνην δὲ τὴν εὐπειθῆ τε καὶ εὐήκοον, καὶ τῶν θείων γραμ». μάτων δέξασθαι δυναμένην τοὺς τύπους. « Καὶ ποιήσω, ἵνα ἐν τοῖς δικαιώμασί μου πορεύησθε, καὶ τὰ κρίματά μον φυλάσσησθε \"5, καὶ ποιῆτε αὐτά \"“.» Τοῦτο δὲ τῆς τοῦ Πνεύματος χάριτος ἴδιον \" αὐτὴ γὰρ σννεργοῦσα τῷ ἡμετέρῳ αὐτεξουσίῳ κατορθοῦσθαι παρασκευάζει τὰ εἰρημένα. Καὶ κατοικήσετε ἐπὶ τῆς γῆς, ἧς ἔδωκα τοῖς πατράσιν ὑμῶν. Πάλιν ἐπὶ τὸ κοινὸν μετάγει πὸν λόγον, καὶ ἀπὸ τῶν πνευματικῶν ἐπὶ τὰ σωματικὰ μεταφέρει. Καὶ ἔσεσθέ μοι εἰς ζαὺν, καὶ ἐγὼ ἔσομαι ὑμῖν εἷς Θεόν. Καὶ καθαριῶ 11 ὑμᾶς ἀπὸ πασῶν τῶν» ἁμαρτιῶν ὑμῶν, καὶ καλέσω τὸν σῖτον, καὶ πληθυνῶ αὐτὸ», καὶ οὐ 15 δώσω ἐφ᾽ ὑμᾶς ιμόν. Καὶ πληθυνῶ τὸν καρπὸν τοῦ ξύλου, καὶ τὰ γεγεήματα τοῦ ἀγροῦ, ὅπως ἂν μὴ «.άδητε {ἴτι τ) ὀγειδισμὲν Διμοῦ ἐν τοῖς ἔθνεσιν. Οἶδα μὲν εὖν, ὅτι καὶ πνευματικῶς τούτων ἕχαστον ἐχλαδεῖν ξυνατόν \" ἀλλ᾽ ὅμως ἡγοῦμαι τὸν προφητικὸν λόγον τὰ σωματικὰ νῦν τοῖς Ἰουδαίοις ὑπιτχνεῖσθαι. Ἐπειδὴ γὰρ ἐρημία πολλὴ κατεῖχε τὸ \"5 πηνιχαῦτα τὴν γῆν, ὑπισχνεῖται αὑτοῖς τῶν παντοδαπῶν καρπῶν τὴν ἀφθονίαν, καὶ τὴν ἐντεῦθεν δὲ ἐσομένην ὠφέλειαν προαγορεύει.","t":"“And I will sprinkle clean water upon you, and … and from all your idols I will cleanse you.” He named the water of regeneration clean water, the water in which we were baptized and received the forgiveness of sins. And what follows confirms what has been said: “And I will give you a new heart, and a new spirit I will give you.” By these words he signified the change of mind; for your heart, he says, will incline to the better, no longer having, as by its former habit, the inclination to the worse. And “I will give” in no way harms free will. For using words and deeds and countless miracles, he persuaded not only them but also all the nations to come to piety; he did not compel them. Yet although he did not compel but persuaded, he says that he himself gave the souls their inclination to the better, since he became the cause of it through what he said and did. “And I will take away the heart of stone from your flesh, and give you a heart of flesh. And I will put my Spirit in you.” Nor did these things happen before the coming of the Master Christ. For after the return they had only three prophets, at about the same time, Haggai, Zechariah and Malachi, and immediately after them they were stripped of the prophetic grace; but after the incarnation of our God and Saviour and his ascension into heaven, the Holy Spirit came upon the holy apostles, and through them the grace was supplied not to the Jews only but to all from the nations who came to the faith. He calls the heart of stone the one that is resistant and disobedient, and the heart of flesh the one that is compliant and obedient and able to receive the imprints of the divine letters. “And I will cause you to walk in my ordinances, and keep my judgments, and do them.” This is proper to the grace of the Spirit; for working together with our free will, it brings about the accomplishment of what has been said. “And you will dwell on the land which I gave to your fathers.” Again he brings the discourse back to the common sense, and passes from the spiritual to the bodily. “And you will be my people, and I will be your God. And I will cleanse you from all your sins, and I will call for the grain and multiply it, and I will not lay famine upon you. And I will multiply the fruit of the tree and the produce of the field, so that you may no longer bear the reproach of famine among the nations.” I know that each of these can also be taken spiritually; yet I think that the prophetic word here promises the Jews bodily things. For since great desolation then held the land, he promises them an abundance of fruits of every kind, and foretells the benefit that will come from it.","f":"Theodoret, <i>Comm. Ezech.</i> 36.25 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/36-25)."},"theodoret-interpretatio-ezechielem/36.31":{"o":"Καὶ μνησθήσεσθε, φησὶ, τὰς ὁδοὺς ὑμῶν τὰς πογηρὰς, καὶ τὰ ἐπιτηδεύματα ὑμῶν τὰ μὴ ἀγαθὰ, καὶ προσοχθιεῖτε 5δ' κατὰ πρόσωπον αὖτῶν περὶ τῶν ἀγομιῶν ὑμῶν 5\", καὶ περὶ τῶν βδελυγμάτων ὑμῶν \"5. Τούτων, φησὶν, ἀπολαύοντες τῶν ἀγαθῶν, καὶ μανθάνοντες, ἡλίχους ἡ δικαιοσύνη φέρει καρποὺς, τῆς προτέρας ἀναμνησθήσεσθε πονηρίας, καὶ τῆς δι᾿ ἐχείνην ὑμῖν τιμωρίας ἐπενεχθείσῆς, καὶ μισήσετε σφόδρα τὴν προτέραν παραπέθειχε. Τοιοῦτόν ἐστι τὸ περὶ τοῦ παρανόμου παρὰ τοῦ Δαδὶδ εἰρημένον\" ε« Παρέστη πάσῃ ὁδῷ οὐκ αὶ ἀγαθῇ, κακίᾳ δὲ οὐ προσώχθισε, ν» τουτέστι, τὴν κακίαν οὐκ ἐόδελύξατο. Οὕτως ὑποσχόμενος αὐτοῖς τὰ ἀγαθὰ, πάλιν αὐτῶν τὸ φρόνημα ταπεινοΐ, λέγων\"","t":"“And you will remember,” he says, “your evil ways and your practices that were not good, and you will loathe yourselves before them for your lawless deeds and your abominations.” Enjoying these good things, he says, and learning what fruits righteousness bears, you will remember your former wickedness and the punishment brought upon you because of it, and you will utterly hate your former … Of this kind is what David said about the transgressor: “He stood in every way that is not good, and wickedness he did not loathe”; that is, he did not abhor wickedness. Having thus promised them the good things, he again humbles their pride, saying:","f":"Theodoret, <i>Comm. Ezech.</i> 36.31 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/36-31)."},"theodoret-interpretatio-ezechielem/36.32":{"o":"Οὐ δὲ ὑμᾶς ἐγὼ ποιῶ, οἶκος ᾿Ισραὴ.1 5\", έγει ᾿Αδωναῖ Κύριος \" γνωστὸν ἔστω ὑμῖν, οἶκος Ἰσραή.1. Οὐκ ὑμεῖς, φησὶν, ἄξιοι τῶν ἐπηγγελμένων ἀγαθῶν, ἀλλ᾽ ἐγὼ τῇ ἐμῇ φύσει πρέποντα ποιῶ. Εἶτα καὶ ἐντράπητε ἐκ τῶν ὁδῶν ὑμῶν, οἶκο: ᾿Ισραὴλ. » Μὴ ἀναλγήτως, φησὶ, μηδὲ ἀναισθήτως φέρετε τὰς παντοδαπὰς ὑμῶν τιμωρίας - ἀλλ᾽ ὀψὲ γοῦν ποτε εἰς νοῦν λαθόντες τῶν ὑμετέρων ἐπιτηδευμάτων τὴν πονηρίαν, ἐπὶ τοῖς τετολμημένοις ἐρυθριάσατε.","t":"“Not for your sake do I act, house of Israel, says Adonai the Lord; let it be known to you, house of Israel.” You are not worthy, he says, of the good things promised, but I do what befits my nature. Then: “… and be ashamed of your ways, house of Israel.” Do not bear your punishments of every kind, he says, without pain or feeling; but now at last, coming to perceive the wickedness of your practices, blush for what you have dared.","f":"Theodoret, <i>Comm. Ezech.</i> 36.32 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/36-32)."},"theodoret-interpretatio-ezechielem/36.33":{"o":"Τάδε..2έγει ᾿Αδωγαῖ Κύριος\" Ἐν ἦ 5 ἂν ἡμέρᾳ καθαρίσω ὑμᾶς ἀπὸ 5 πασῶν τῶν ἀγομιῶν ὑμῶν, καὶ κατοικιῶ τὰς πόλεις, καὶ οἷ» χοδομηθήσονται αἱ ἔρημοι. Καὶ ἡ γῆ ἠφανισμένη ἐργασθήσεται, ἀνθ᾽ ὧν ὅτι ἡρανισμένη ἐγένετο 51 κατ᾽ ὀφθαλμοὺς παντὸς διοδεύοντος \". Ὅταν, φησὶν͵, ἄφεσιν ὑμῖν τῶν ἁμαρτημάτων χαρίσωμαι, καὶ καθαροὺς ὑμᾶ; ἀποφήνω τῇ συγχωρῆσει, τηνικαῦτα καὶ ταῖς πόλεσι τὰς οἰκοδομὰς, καὶ τῇ γῇ τὰ; φυτουργίας παρέξομαι, καὶ ἀντὶ τῆς προτέρας ἐρημίας, ἣν ἄπαντε; ἑώρων οἱ παριόντες, οἰχεῖτθαι","t":"“Thus says Adonai the Lord: On the day that I cleanse you from all your lawless deeds, I will also settle the cities, and the desert places will be built. And the land that was made desolate will be tilled, instead of its having been made desolate before the eyes of everyone who passes by.” When, he says, I grant you forgiveness of sins and declare you clean by pardon, then I will provide the cities with buildings and the land with plantings, and instead of the former desolation, which all who passed by saw, it will be inhabited …","f":"Theodoret, <i>Comm. Ezech.</i> 36.33 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/36-33)."},"theodoret-interpretatio-ezechielem/36.35":{"o":"Καὶ ἐροῦσιν\" Ἢ γῆ ἐκείγη ἡξφαγισμένη \" ἐγέγετο ὡς παράδεισος τρυφῆς \"᾽, καὶ αἱ πόλεις αἱ ἔρημοι, καὶ ἠφανισμέναι, καὶ κατεσκαμμέγαι, ἐν τείχεσιν ὠχυρωμόναι 3' ἐκάθισαν. “Ὥσπερ γὰρ, φησὶν, ἅπαντες πάλαι τὴν σὴν ἐρημίαν ἐν τοῖς στόμασι περιέφερον, οὕτω νῦν ἔσῃ πολυθρύλλητος,͵ καὶ θαῦμα παρέξεις πᾶτι, τῆς μὲν ἐρήμου σου γῆς τῷ παραδείσῳ τῆς τρυφῆς εἰχαζομένης, τῶν δὲ ἀοιχήτων Καὶ γνώσονται τὰ ἔθνη, ἴσα ἂν χατα- «λειρθῇ κύκλῳ ὑμῶν, ὅτε ἐγὼ Κύριος φχοξότὰς ἠφαγισμέγας \" ἐγὼ Κύριος ἐλάλησα, καὶ ποιήσω 55, Μαθήσεται δὲ τὰ ἐκ γειτόνων ἔθνη, ὅτι ἐγὼν καὶ τὰ σκυθρωπὰ πρότερον, καὶ νῦν τὰ θυμήρη παρἐχω, καὶ τῶν εἰρημένων τὸ βέδα!ον ἐκ τῆς τοῦ εἰρτκότος ἀξιοπιστίας. « Ἐγὼ Κύριος ἐλάλησα, καὶ ποιήσω. » Δεσπότης γὰρ ὧν, καὶ ποιῆσαι δυνάμενος, οἷς εἶπον ἐπιθήσω τὸ πέρας.","t":"“And they will say: That land which was made desolate has become like a paradise of delight, and the cities that were deserted and made desolate and razed sit fortified with walls.” For just as all, he says, formerly carried your desolation about in their mouths, so now you will be much talked of and will be a marvel to all, as your deserted land is likened to the paradise of delight and your uninhabited … “And the nations, as many as are left round about you, will know that I the Lord … the places made desolate; I the Lord have spoken, and I will do it.” The neighbouring nations will learn that it is I who brought the gloomy things before and now bring the pleasing ones; and they will learn the certainty of what is said from the trustworthiness of the speaker: “I the Lord have spoken, and I will do it.” For being Master and able to do it, I will bring what I have said to fulfilment.","f":"Theodoret, <i>Comm. Ezech.</i> 36.35 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/36-35)."},"theodoret-interpretatio-ezechielem/36.37":{"o":"Τάδε 1έγει ᾿Αδωναῖ Κύριος \" “Ετε τοῦτο ζητηθήσομιαι 5\" τῷ οἴκῳ Ἰσραὴ.1 τοῦ ποιῆσαι αὖτοῖς, Τὸ ζητηθήσομαι ὁ Σύμμαχος εὑρεθήσομαι ἔφη. Πρὸς ταῖς προτέραις, φησὶν, εὐεργεσίαις, καὶ ἀξιώσω. « Καὶ πληθυνῶ αὐτοὺς, ὡς πρόδατα ἅγια \"1,.,» Ἐπειδὴ γὰρ αὐτοὺς δέχην προδάτων ὑτὸ «πὴν ἐμὴν ἀφώρισα κηδεμονίαν, ποιμενιχῆς αὐτοῖς λη.. Ὡς πρόδατα Ἱερουσαλὴμ 5\" ἐν ταῖς ἑορταῖς αὐτῆς, οὕτως ἔσογται αἱ πόλεις αἱ ἔρημοι πλήὅτι ἐγὼ Κύριος. Καθάπερ γὰρ, φησὶ, πρὸ τῆς γεγεσαλὴμ ἐν ταῖς μεγίσταις αὐτῶν πανηγύρετιν, οὕτω πάτας αὐτῶν πληρώσω τὰς πόλεις, καὶ ἀνθρώπων, καὶ προδάτων, καὶ τῶν ἄλλων ἀγαθῶν, καὶ δι’ αὐτῶν μαθήσονται τῶν πραγμάτων, ὅτι ἐγὼ Κύριός εἰμι καὶ θεὸς, ἀποχτείνων καὶ ζωοποιῶν, πατάσσων καὶ ἰώμενος, Εἰδότες τοίνυν τοῦ ἡμετέρου Δεσπότου καὶ τὴν ἀγαθότητα, καὶ τὴν δύναμιν, ἀγαπήσωμεν δι΄ ἐχείνην ᾿, φόδον δὲ λάδωμεν διὰ ταύτην ᾽ ἵνα καὶ ἀγαπῶντες, καὶ δεδιότες, φύλακες αὐτοῦ γενώμεθα τῶν ἐντολῶν, καὶ τῶν ἐπηγγελμένων τύχωμεν θῶν, ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, μεθ᾽ οὗ τῷ Πατρὶ ἡ δόξα, σὺν τῷ ἁγίῳ Πνεύματι, εἰς τοὺς αἰὼνᾶς τῶν αἰώνων. Ἀμήν. ","t":"“Thus says Adonai the Lord: Yet for this I will be sought by the house of Israel, to do it for them.” For “I will be sought” Symmachus rendered “I will be found”. In addition to my former benefits, he says, … and I will deem them worthy. “And I will multiply them like holy sheep.” For since I set them apart under my care like sheep, I will show them a shepherd's … “Like the sheep of Jerusalem at its feasts, so the deserted cities will be full …, that I am the Lord.” For just as, he says, before the … Jerusalem at their greatest festivals, so I will fill all their cities with men and sheep and other good things; and through the facts themselves they will learn that I am Lord and God, who kills and makes alive, who strikes and heals. Knowing, then, both the goodness and the power of our Master, let us love him because of the one and fear him because of the other, so that, loving and fearing, we may become keepers of his commandments and obtain the promised good things, in Christ Jesus our Lord, with whom to the Father be glory, with the Holy Spirit, to the ages of ages. Amen.","f":"Theodoret, <i>Comm. Ezech.</i> 36.37 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/36-37)."},"theodoret-interpretatio-ezechielem/36.5":{"o":"Καὶ σὺ, υἱὲ ἀνθρώπου, προτήτευσον\" ἐπὶ τὰ ὄρη Ἰσραὴλ\", Ἀκούσατε ἰύγον Κυρίου \" Τάδε Δέγει Αδωναῖ Κύριος \" ἀνθ᾽ ὧν ὃ εἶπεν ὁ ἐχθρὸς\" ἐφ᾽ ὑμᾶς \" Εὖγε, ἔρημα αἰώνια εἰς κατάσχεσιν ἐγενήθη \" ἡμῖν\" διὰ τοῦτο προφήτευσον. καὶ εἰπέ\" Τάδε 1έγει Αδωγαῖ Κύριος \" ᾿Αγτὶ τοῦ γενέσθαι 5 ὑμῦῶς εἰς ἀφανισμὸν πᾶσι τοῖς ξθνεςι, καὶ ἀντὶ τοῦ ἀτιμασθῆναι ὑμᾶς ἀπὸ πάντων τῶν χύχιλῳ ὑμῶν, τοῦ γενέσθαι ὑμᾶς εἰς κατάσχεσιν Δάλημα γλώττης 15 ἐπὶ χειλέων, καὶ εἰς ὀγνειδισμὸν\"\" ἔθγεσι. Τὰ σκυθρωπὰ καὶ κατηφῆ τοῖς Ἴδουμαίοις προαγορεύσας, μεταφέρει τὸν λόγον πρὸς τὰ τοῦ Ἰσραὴλ ὄρη, καὶ ἀγαθῶν αὑτοῖς ἐπαγγελίαν προσφέρει, καὶ θαῤῥεῖν παρακελεύεται, ὡς τῶν ὑπὸ τῶν δυσμενῶν εἰρημένων λόγων ψευδῶν ὄντων καὶ ματαίων. Οὐ γὰρ ἐπὶ πλεῖστον, φησὶν, ἡ ἐρημία μενεῖ, ἀλλ᾽ ἐλέγξω τῶν γειτνιαζόντων ὑμῖν ἐθνῶν πὰ ὀνείδη, καὶ τὴν καθ᾽ ὑμῶν αὐτῶν χατακαύσιυ θρασύτητα, καὶ οὐκέτι τὰς ὑμετέρας διηγήσονται συμφορὰς, τὰ ὑμέτερα θρυλλοῦντες κακά. Τούτοις … Κυρίου. Τάδε λέγει Ἀδωγαῖ Κύριος τοῖς ὄρεσι, καὶ τοῖς βουνοῖς, καὶ τοῖς χειμάῤῥοις, καὶ ταῖς φάραγξι, καὶ ταῖς γάπαις \"\", «καὶ ταῖς ἐξερημωμέγαις καὶ ἐξηφρανγισμέναις \"ὃ, καὶ ταῖς πόλεσι μὴν, καὶ εἰς καταπάτημα τοῖς καταϊειφρθεῖσιν ἔθγεσι τοῖς \" περικύκλῳ αὐτῶν. Ῥάδιον ἣν καὶ λίαν εὐπετὲς, πάσῃ τῇ γῇ τοῦ Ἰσραὴλ συντόμως ἐπαγγείλααθαι τὰ ἀγαθὰ, ἀλλὰ κατ᾽ εἶδος καὶ ὀρῶν, καὶ φαράγγων, καὶ βουνῶν, καὶ πόλεων, καὶ τῶν ἄλλων ἁπάντων μέμνηται, τοὺς διὰ τὴν ἐρημίαν Διὰ τοῦτο τάδε «λέγει Αδωναῖ Κύριος \" Ἦ μὴγ\" ἐν πυρὶ ζήλου 5 μου ἐλάλησα ἐπὶ τὰ “λοιπὰ ἔθγη, καὶ ἐπὶ τὴν ᾿Ιδουμαίαν ἄπασαν, ὅτι ἔδωκαν τὴν κατάσχεσίν\" μου δαυτοῖς εἰς κι΄ηρογομίαγ 18 μετ᾽ εὐφροσύνης, ἐξ δῖης καρδίας \"5 ἀτιμάσαγτες ψυχὰς, τοῦ ἀφανίσαι ἐν προνομῇ. λίαν με, φησὶ, παρώξυνεν ἣ τε τῆς Ιδουμαίας, καὶ ἡ τῶν ἄλλων ἐθνῶν θρασύτης, ἦ κατὰ τῆς ἐμῆς ἐχρήσαντο γῆς, τῇ ταύτης εὐφραινόμενοι ἐρημίᾳ, καὶ προσδοκήσαντες ταύτης κρατήσειν, καὶ τὰς ἐν χάριν τὰς κατ' αὐτῶν ἐξήνεγχα ψήφους... Προφήτευσον ν᾽ τοίνυν, ὦ προφῆτα, πάϊιν ἐπὶ τὴν γῆν τοῦ Ἰσραὴϊ. καὶ εἰπὲ τοῖς ἔρεσι, καὶ τοῖς βουνοῖς, καὶ ταῖς νάπαις\"\", καὶ ταῖς φάραγξι \" Τάδε «Δέγει ᾿Αδωναῖ Κύριος \" ᾿Ιδοὺ ἐγὼ ἐν τῷ ζήλῳ μου καὶ ἐν τῷ θυμῷ μου ἐλάλησα, ἀντὶ τοῦ ὀνειδισμοὺς ἐθγῶν «αδεῖν 3 ὑμᾶς. Διὰ τοῦτο τάδε \"\" 1έγει ᾿Αδωγαῖ Κύριος \" Ἰδοὺ ἐγὼ αἴρω\" τὴν χεῖρά μου ἐπὶ τὰ ἔθνη τὰ περικύκλῳ ὑμῶν \" οὗτοι τὴν ἀτιμίαν αὑτῶν ἀήφονται. Ὃ καθ᾽ ὑμῶν, φησὶ, γενόμενος ὀνειδισαὸς παρεσκεύασε τὴν κατὰ τῶν ὑνειδισάντων ψῆφον, γκαὶ ἐκεῖνοι μὲν τῆς κατ᾽ ἐμοῦ ἀπσεύείας, καὶ τῆς καθ᾿ ὑμῶν μνησικακίας τε καὶ θρασύτητος","t":"“And you, son of man, prophesy to the mountains of Israel …: Hear the word of the Lord. Thus says Adonai the Lord: Because the enemy said against you, ‘Aha! The everlasting deserts have become our possession’, therefore prophesy and say: Thus says Adonai the Lord: Because you were made a vanishing to all the nations, and were dishonoured by all who are round about you, so that you became a possession … and became a talk of the tongue upon the lips and a reproach to the nations.” Having foretold gloomy and dismal things for the Idumeans, he turns his discourse to the mountains of Israel, offers them a promise of good things, and bids them take heart, since the words spoken by their enemies are false and vain. For the desolation, he says, will not remain very long; but I will refute the reproaches of the nations that neighbour you and quench their boldness against you, and they will no longer recount your calamities, prattling of your evils. To these he adds: “… of the Lord: Thus says Adonai the Lord to the mountains and the hills and the torrents and the ravines and the glens, and to the places made desolate and vanished, and to the cities …, and for trampling to the remaining nations round about them.” It would have been easy and very simple to promise the good things briefly to the whole land of Israel; but he mentions them kind by kind, mountains and ravines and hills and cities and all the rest, [to console] those [made despondent] by the desolation … “Therefore thus says Adonai the Lord: Truly in the fire of my jealousy I have spoken against the rest of the nations and against all Idumea, because they gave my possession to themselves as an inheritance with gladness, dishonouring souls with all their heart, so as to destroy it in plunder.” The boldness of Idumea and of the other nations, he says, which they used against my land, greatly provoked me; for they rejoiced at its desolation and expected to take hold of it, and … for this reason I issued the sentences against them. “Prophesy, then,” O prophet, “again concerning the land of Israel, and say to the mountains and to the hills and to the glens and to the ravines: Thus says Adonai the Lord: Behold, I have spoken in my jealousy and in my wrath, because you bore the reproaches of the nations. Therefore thus says Adonai the Lord: Behold, I lift up my hand against the nations that are round about you; these will bear their own dishonour.” The reproach brought upon you, he says, has prepared the sentence against those who reproached you; and they [will pay the penalty] for their impiety against me and for their grudge and boldness against you …","f":"Theodoret, <i>Comm. Ezech.</i> 36.5 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/36-5)."},"theodoret-interpretatio-ezechielem/36.8":{"o":"Ὑμῶν 3\" δὲ, ὄρη Ἰσραὴ,1, τὴν καὶ τὸν καρπὸν ὑμῶν καταφάγεται. ὁ 1αός μου Ἰσραὴ 35, ὅτι \" ἐλπίζουσι τοῦ ἐιλθεῖν». Βεδαιώσω, φησὶ, τοῦ λαοῦ τὴν ἐλπίδα, καὶ ἐμπεδώσω αὐτοῦ τὴν ἀγαθὴν προσδοκίαν, καὶ ἐπανήξει, καὶ τῶν παρ᾽ ὑμῖν φυομένων ἀπολαύσεται καρπῶν. Τοῖς δὲ ὄρεσι δῆλον ὅτι οὐκ ὡς ἐμψύχοις διαλέγεται \" ἄλογα γὰρ καὶ ἄψυχα - τῇ δὲ πρὸς τὰ ἄψυχα λέξει παραμυθεῖται τοὺς τούτων οἰκήτορας, τὰ ἀγαθὰ τούτοις ἐπαγγελλόμενος. Ἰδοὺ ἐγὼ ἐφ᾽ ὑμᾶς, καὶ\" ἐπιδιέψω ἐφ᾽ … Καὶ πληθυνῶ ἐφ᾽ ὑμᾶς ἀγθρώπους, πάντα\" οἶκον ᾿Ισραὴ.1 εἰς τέλος \"5, καὶ κατοικηθήσονται αἱ πόλεις δ΄, καὶ αἱ ἔρημοι 3 οἰκοδομηθήσονται. Καὶ πληθυνῶ ἀνθρώπους δ᾽ ἐφ᾽ ὑμᾷς., καὶ κτήνη, κατοικιῶ ἐφ᾽ \"\" ὑμᾶς. ὡς τὸ ἐν ἀρχῇ ὑμῶν, καὶ εὖ ποιήσω ὑμᾶς ὥσπερ5 τὰ ἔτη τὰ \" ἔμπροσθεν ὑμῶν\" καὶ γνώσονται, ὅτι ἐγώ εἶμι Κύριος, Οὐ τὰ ὄρη γνώσονται, ἀλλ᾽ οἱ ἐν τοῖς ὄρεσιν οἰκοῦντες. Ταῦτα δὲ πέρας ἔλαδε μετὰ τὴν ἐκ Βαδυλῶχς ἐπάνοδον \" καὶ μαρτυρεῖ τὰ πράγματα \" πλήρεις γὰρ τῆς Παλαιστίνης αἱ πόλεις τῶν ἐνοικούντων, ἀνῳχοδόμηνταί τε πᾶσαι, καὶ λαμπρότητι διαπρέπουσιν' ἐκείνη δὲ μόνη μεμένηχεν ἔρημος, ἐν ἧ κατὰ τὸ Δεσπότου καὶ Σωτῆρος λυττήσαντες Ἰουδαῖοι, τὸ κατὰ τὸν σταυρὸν δεδράχασι τόλμημα, πᾶσι μὲν ἀνθρώποις σωτηρίαν, σφίσι δὲ αὑτοῖς ὄλεθρον τ:χτηνάμενοι. Τὸ δὲ πάντα τὸν Ἵπραὴλ τῇ: ἐπανόδον τυχεῖν, καὶ ὑπέσχετο ὁ Δεσπότης, καὶ τὸν οἰχεῖο) πεπλήρωκε λόγον. Παρεσκεύασε γὰρ τὸν Κύρῃν ἄπασ! τὴν ἐπάνοδον ἐπιτρέψαι \" οἱ δὲ τὴν συνήθη νοσοῦντες ἀπείθειαν, τοῖς προσταχθεῖσιν καὶ τῆς οἰκείας τὴν ἀλλοτρίαν προείλοντα. εἶπόν σοι. Γῆ κατεσθίουσα ἀνθρώπους \" σὺ εἰ, καὶ ἡτεκγωμένγη \" ἀπὸ τοῦ ἔθγους σοῦ ἐγένου. Διὰ τοῦτο ἀνθρώπους οὐκέτι φάγεσαι, καὶ τὸ ἔθνος σου οὐκ ἁτεκγώσεις ἔτι, «“έγει Κύριος \". Καὶ οὐκ ἀκουσθήσεται\" ἔτε ἐφ᾽ ὑμᾶς ἀτιμία ( ἐθνῶν, καὶ ὀνειδισμοὺς \"\" δὲ οὐ μὴ ἐνέγκχητε ἔτι, καὶ τὸ ἔθγος σου οὐκ ἀτεχγωθήσετᾳι ἔτι, λέγει ᾿Ἀδωγαϊΐ Κύριος. Ἐδέξατο ἂν καὶ ταῦτα πέρας, εἰ ἐδουλήθησαν Ἰουδαῖοι \" ἐπειδὴ δὲ καθάπερ κύνι; λυττῶντες ἐπεμάνησαν τῷ Δεσπότῃ, αὐτοὶ τὴν προ\" φητείαν ἀτέλεστον πεποιήκασι, καὶ οὕτως δὲ τὸ ἀψευδὲς ἡ πρόῤῥησις ἔχει. Προλαδὼν \"\" γὰρ ὁ τῶ! ὅλων ἔφη θεὸς διὰ Ἱερεμίου τοῦ προφήτου \" « Πέρας λαλήσω ἐπὶ ἕθνος καὶ ἐπὶ βασιλείαν, τοῦ ἀνοιχοῦο. μεῖσθαι καὶ τοῦ καταφυτεύεσθαι, καὶ ποιήσουσι ᾿ πονηρὰ ἐναντίον μου, τοῦ μὴ ἀκχούειν μὸν τῆς φωνῆς, καὶ μετανοήσω περὶ τῶν ἀγαθῶν, ὧν δά: λησα τοῦ ποιῆσαι αὐτοῖς. » Ἰουδαῖοι τοίνυν αἴτει τοῦ μὴ τυχεῖν τῶν διὰ τῆς προφητείας ἐπαγγελθέν των ἀγαθῶν., Καὶ ἐγένετο «16γος Κυρίου πρός μὲν ᾿ γῶν\" Υἱὲ ἀνθρώπου, οἶκος ᾿Ισραὴ.1 κατῴκησεν ὰ ἐπὶ τῆς γῆς αὑτῶν, καὶ ἐμίαγαν αὑτὴν ἐν τῇ ὁδῷ αὑτῶν, καὶ ἐν τοῖς εἰδώλοις \"\" αὑτῶν, καὶ ἐν ταῖς ἀκαθαρσίαις αὑτῶν, κατὰ τὴν ἀκαθερ. σίαν τῆς ἀποκαθημένης ἐγένετο\" ἡ ὁδὸς αὐτῶν πρὸ προσώπου μου. Καὶ ἐξέχεα τὸν θυμόν μοὺ ἐπ' αὑτοὺς. Αὐτὰ, φησὶ, τὰ πράγματα μαρτυρεῖ τῷ δικαίῳ τῆς τιμωρίας \" οὗ γὰρ μόνα δ᾽ τὰ παντοπὰ εἴδωλα θεραπεύοντες διετέλεσαν, ἀλλὰ καὶ πᾶν εἶδος ἐπετήδευσαν παρανομίας, ὡς πάσης βδελυγιίας καὶ μίσους ἀναπλησθῆναι\" καὶ ἐπειδὴ κατὰ τὸν νόμον λίαν ἀκάθαρτος ἡ ἀποχαθημένη ἐδόκει, τουτέστιν, ἡ ἐν ῥύσει αἵματος, ἐκείνῳ τῷ περιττώματι τῆς παρανομίας ἀπειχάζει τὴν βδελυγμίαν. Εἶτα πάλιν ἐπιμένων τῇ κατηγορίᾳ \" ᾿Αγθ) ὧ» ἐξέχεαν, φησὶν, αἶμα ἐπὶ τῆς γῆς, καὶ ἐν τοῖς εἰδώλοις αὑτῶν ἐμίαναν αὐτήν. Καὶ διεσκόρπισα \"' αὐτοὺς εἰς τὰ ἔθνη, καὶ ἐϊίχμησα \" αὑτοὺς εἰς τὰς χώρας. Καὶ πάλιν τῆς τιμωρίας τὸ δίκαιον δείκνυσι. ε« Κατὰ τὴν ὁδὸν αὖτῶν, καὶ κατὰ τὰ ἐπιτηδεύματα δ᾽ αὐτῶν ἔκρινα δὅ αὐτούς. » Ἐτρύγησαν, φησὶν, ὧν ἐφύτευσαν τοὺς χιρπούς. Αἷμα ἐνταῦθα κέκληκεν οὐ μόνον τὰς ἄλλας μιαιφονίας, ἀλλὰ καὶ τὰς τῶν τέχνων θυσίας, ἃ; τοῖς ὠμοδόροις καὶ πονηροῖς προσέφερον δαίμοσιν\" οὐκ ἠρκέσθησαν γὰρ, φησὶ; ταῖς πρὸ τῆς αἰχμαλωσίας παρανομίαις, ἀλλὰ καὶ δορυάλωτο: γενόμενοι καὶ μέτοιχοι, τοῖς αὐτοῖς ἐπέμειναν κακοῖς.","t":"“But you, mountains of Israel, … and your fruit my people Israel will eat, for they hope to come.” I will confirm, he says, the hope of the people and make firm their good expectation; they will return and enjoy the fruits that grow among you. It is clear that he does not converse with the mountains as with living things, for they are irrational and lifeless; but by speech addressed to lifeless things he consoles their inhabitants, promising them good things. “Behold, I am toward you, and I will look upon you … And I will multiply men upon you, all the house of Israel, to the end; and the cities will be inhabited, and the desolate places will be built. And I will multiply upon you men and cattle; I will settle you as in your beginning, and I will do you good as in your former years; and they will know that I am the Lord.” Not the mountains will know, but those who dwell on the mountains. These things were fulfilled after the return from Babylon, and the facts bear witness. For the cities of Palestine are full of inhabitants; all have been rebuilt and are distinguished for their splendour. That city alone has remained desolate in which the Jews, raging against the Master and Saviour, committed the outrage of the cross, gaining salvation for all men but destruction for themselves. As for the whole of Israel obtaining the return, the Master both promised it and fulfilled his own word; for he prepared Cyrus to permit the return to all. But they, sick with their usual disobedience, [did not obey] what was commanded, and preferred a foreign land to their own. “… said to you: You are a land that devours men, and you were bereaved by your nation; therefore you shall no longer eat men, and you shall no longer bereave your nation, says the Lord. And the dishonour of the nations shall no longer be heard against you, and you shall no longer bear reproaches, and your nation shall no longer be bereaved, says Adonai the Lord.” These things too would have been fulfilled if the Jews had wished; but since, like rabid dogs, they raged against the Master, they themselves made the prophecy unfulfilled; and even so the prediction keeps its truthfulness. For the God of the universe said beforehand through the prophet Jeremiah: “At the last I will speak concerning a nation and a kingdom, to build it and to plant it; and if they do evil before me, so as not to hear my voice, I will repent of the good things that I spoke of doing to them.” The Jews, then, are responsible for not obtaining the good things promised through the prophecy. “And the word of the Lord came to me, saying: Son of man, the house of Israel dwelt on their land, and they defiled it with their way and with their idols and with their uncleannesses; like the uncleanness of a woman in her separation their way became before me. And I poured out my wrath upon them.” The facts themselves, he says, bear witness to the justice of the punishment. For they not only kept on worshipping idols of every kind but also practised every form of transgression, so as to be filled with all abomination and hatefulness; and since according to the law the woman in her separation, that is, in a flow of blood, was held to be very unclean, he likens their abomination to that discharge of transgression. Then, persisting again in the accusation: “Because they shed blood on the land,” he says, “and defiled it with their idols. And I scattered them among the nations and winnowed them into the countries.” And again he shows the justice of the punishment: “According to their way and according to their practices I judged them.” They reaped, he says, the fruits of what they planted. Here he called blood not only their other murders but also the sacrifices of their children, which they offered to the savage and wicked demons; for they were not content, he says, with their transgressions before the captivity, but even when captured and settled abroad they persisted in the same evils.","f":"Theodoret, <i>Comm. Ezech.</i> 36.8 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/36-8)."},"theodoret-interpretatio-ezechielem/37.1":{"o":"Καὶ ἐγέγδτο ἐπ᾿ ἐμὲ χεὶρ Κυρίου. Πάλιν χεῖρα τὴν θείαν ἐνέργειαν ἀποκαλεῖ. ε Καὶ ἐξήγαγέ με ἐν πνεύματι Κυρίου, καὶ ἔθτχέ με ἐν μέσῳ τοῦ πεδίου δ᾽» Πνευματικὴ πάλιν ἡ θεωρία \" οὐ γὰρ τοῖς τοῦ σώματος ὀφθαλμοῖς ἑώρα τὰ ὑποδειχνύμενα, ἀλλὰ τοῦ παναγίου πνεύματος ἐδέχετο τὴν ἀποκάλυψιν. - Καὶ \" τοῦτο ἦν μεστὸν ὀστέων ἀνθρώπων\"","t":"“And the hand of the Lord came upon me.” Again he calls the divine operation a hand. “And he brought me out in the Spirit of the Lord, and set me in the midst of the plain.” Again the vision is spiritual; for he did not see what was shown him with the eyes of the body, but received the revelation of the all-holy Spirit. “And this was full of human bones.”","f":"Theodoret, <i>Comm. Ezech.</i> 37.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/37-1)."},"theodoret-interpretatio-ezechielem/37.11":{"o":"Καὶ ἐλάλησε Κύριος πρός με, «ἐγὼν» \" ΥἹὲ ἀνθρώπου, τὰ ὀστᾶ ταῦτα οἵἴχος \"1 ᾿Ισραή.} ἐστι, καὶ αὐτοὶ 1έγουσι\" Ξηρὰ γέγογε τὰ ὀστᾶ ἡμῶν, ἀπόνλλωμεν ἡ ἐλπὶς ἡμῶν, διαπερωνήκαμεν 5, Τύκος, φησὶ, τοῦ Ἰσραὴλ ταῦτα, ὦ προφῆτα \" ἀλλ᾽ ἐκεῖνοι μὲν τὰ κατὰ σφᾶς αὐτοὺς ἀπηγόρευσαν, ὁ δὲ τύπος ἔδειξε τῶν ἀγαθῶν τὴν ἐλπίδα.","t":"“And the Lord spoke to me, saying: Son of man, these bones are the house of Israel, and they say: Our bones have become dry; our hope has perished; we are cut off.” These things, he says, O prophet, are a type of Israel; but they despaired of their own affairs, while the type showed the hope of good things.","f":"Theodoret, <i>Comm. Ezech.</i> 37.11 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/37-11)."},"theodoret-interpretatio-ezechielem/37.12":{"o":"Διὰ τοῦτο προφήτευσον, υἱὲ ἀνθρώπου, καὶ εἰπὲ πρὸς αὐτούς \" Τάδε λέγει ᾿Αδωγαῖ Κύριος \" ᾿Ιδοὺ ἐγὼ ἀνοίξω \"᾽ τὰ μνήματα ὑμῶν, λαός μου \"', καὶ ἀνάξω ὑμᾶς ἐκ τῶν τάφων ὑμῶν, καὶ εἰσάξω ὑμᾶς εἰς τὴν γῆν τοῦ ᾿Ισραή.. Καὶ γνώσεσθε, ὅτι ἐγώ εἰμι Κύριος, ἐν τῷ ἀνοῖξαί με τοὺς τάφρους ὑμῶν, τοῦ ἀναγαγεῖν μὲ ὑμᾶς ἐκ τῶν τάφρων ὑμῶν, τὸν ἱαόν\"\" μου. Καὶ δώσωτὸ ο πνεῦμά μου ἐφ᾽ \"' ὑμᾶς, καὶ ζήσεσθε, καὶ θήσω ὑμᾶς εἰς δ᾽ τὴν γὴν ὑμῶν, καὶ γνώσεσθε, ὅτι ἐγὼ Κύριος ἐλάλησα καὶ ποιήσω, 1έγει ᾿Αδωναῖ Κύριος. Εἰ τὸ πολλῷ, φησὶ, παρ᾽ ὑμῖν δυσκολώτερον φαινόμενον, εὐπετῶς ὑπ᾽ ἐμοῦ μάλα γινόμενον ἔδειξα, εὔδηλον, ὡς καὶ τοῦτο ῥᾷον μετὰ πολλῆς ποιήσω τῆς εὐμαρείας, καὶ οἷον ἀπό τινων τάφων τῶν τῆς αἰχμαλωσίας δεσμῶν ἐξαγαγὼν ὑμᾶς, εἰς τὴν οἰκείαν ἐπανάξω πατρίδα 37\" τὸ γὰρ ψεῦδος, τῆς ἀληθείας ἀλλότριον. Οὕτω τὴν ἐπάνοδον ὑποσχόμενος, τὴν μετὰ τὴν ἐπάνοδον τῶν φυλῶν προλέγει συμφωγίαν. Καὶ ἐγένετο.1όγος Κυρίου πρός με, γὼ» \" Υἱὲ ἀγθρώπου, «(ἀδε σεαυτῷ ῥάδδον μίαν 3, καὶ γράψον ἐπ αὑτὴν τὸν ᾿Ιούδα, καὶ τοὺς υἱοὺς ᾿Ισραὴϊ, τοὺς προσκδιμέγους πρὸς αὑτὸν \"5, καὶ ῥάδδον δευτέραν ἀήψῃ σεαυτῷ, καὶ γράψεις αὐτὴν\" τῷ \" Ἰωσὴ;» ῥάδδον ᾿Ἐφραῖμ, καὶ πάντας τοὺς υἱοὺς Ἰσραὴ.1 τοὺς τας πρὸς αὐτούς \"5. Καὶ συνάψεις αὐτὰς πρὸς ἀλλήλας ἑαυτῷ \" εἰς ῥάδδον μίαν, τοῦ δῆσαι αὐτὰς, καὶ ἔσονται ὁμοῦ \" ἐν τῇ χειρί σου. Ἐπὶ τοῦ 'Ῥοδοὰμ διῃρέθησαν αἱ φυλαὶ, καὶ αἱ μὲν δέκα καθ᾽ ἑαυτὰς ἐγένοντο, ἐν μιᾷ τῶν τοῦ Ἐφραῖμ πόλεων τῇ Σαμαρείᾳ χαταστησάμεναι τὰ βασίλεια, ἢ τίου δὲ τοῦ Ἰούδα ἑαυτῆς ἦρχεν καὶ τῆς τοῦ Βενιαμίν. ᾿Αλλὰ μετὰ τὴν ἐπάνοδον ὑπὸ μίαν ἐτέλεσαν ἅπαντες ἡγεμονίαν. Διὰ τοῦτο δύο ῥάδδους προσέταξεν ὁ Θεὸς τῷ προφήτῃ λαδεῖν, καὶ τὴν μὲν ἐπιγράψαι τοῦ Ἔφραϊῖμ, προσθεῖναι δὲ καὶ τὰς ὑπηκόους φυλάς. τὴν δὲ τοῦ Ἰούδα, καὶ τῶν ἐκείνῳ συμφωνούντων … εἶτα συνάψαι ἀλλήλαις τὰς ῥάδδους, ὡς τῆς σεως λοιπὸν παυσαμένης, καὶ τῆς ἑνώσεως ἐσομένης. Εἶτα παρακελεύεται τῷ προφήτῃ, πυνθανομένῳ τῷ λαῷ, καὶ γνῶναι βουλομένῳ τὴν ἑρμηνείαν, διαῤῥήδην εἰπεῖν\" « Ἰδοὺ ἐγὼ λήψομαι τὴν φυλὴν Ἰωσὴφ δι :8 σχευάσω πάλιν τὴν ἐχείνου ἐπιγνῶναι ἡγεμονίαν, δὲ ἁπάσα; τὰς φυλὰς ὑπακούειν τῷ Ἰούδᾳ ποιήτω, τὴν διὰ χειρὸς Ἐφραῖμ, καὶ τὰς φυλὰς Ἰσραὴλ τὰς προσχειμένας πρὸς ᾿ αὐτὸν, καὶ δώσω αὐτὰς \"7 ὑπὸ \"5 τὴν φυλὴν Ἰούξα, καὶ ἔσονται εἰς ῥάδδον μίαν ἐν \"ἢ τῇ χειρὶ Ἰούδα. » Τοὺς πάλαι, φησὶν, ἀποσχοινίσαντας ἑαυτοὺς τῆς τυῦ Ἰούδα βασιλείας παρακαὶ παύσω μὲν τὴν γενομένην διαίρεσιν, συμφώνως Καὶ τὸ αὐτὸ πάλιν ἑρμηνεύει σαφέστερον. ᾿δοὺ ἐγὼ αμδάνω πάντα οἶκον ᾿Ισμαὴ.] ἐκ μέσου τῶν ἐθνῶν, οὗ εἰσῆλθον ἐκεῖ, καὶ συνάξω αὐτοὺς εἰς \"᾽ τὴν γῆν τοῦ Ἰσραή.1. Καὶ δώσω αὑτοὺς εἰς ἔθνος ἐν τῇ γῇ μου, καὶ ἐν τοῖς ὄρεσι τοῦ Ἱσραὴ.1, καὶ ἄρχων εἷς ἔσται πάντων δ' αὖτῶν εἰς βασιλέα. Ταῦτα πέρατος τετύχηκε, χῶς μὲν ἐπὶ τοῦ Ζοροδάδελ, ἀχριθῶς δὲ καὶ ἀληθῶς ἐπὶ τοῦ Δεσπότου Χριστοῦ \" οὐδὲ γὰρ βασιλεὺς ὁ Ζοροῥάδελ, ἀλλὰ δημαγωγὸς καὶ στρατηγὸς ἐγένετο. Καὶ οὐκ ἔσονται ἔτι εἰς δύο ἔθνη, οὐδὲ μὴ διαςρεθῶσιν ἔτι εἰς δύο βασιλεῖς \"\". Ἴνα μὴ μιαίγωνται ἔτι ἐν τοῖς εἰδώλοις αὑτῶν, καὶ ἐν τοῖς προσοχθίσμασιν αὑτῶν, καὶ ἐν πάσαις ταῖς ἀσεδείαις αὑτῶν \" καὶ ῥύσομαι αὐτοὺς ἀπὸ πασῶν τῶν ἀσεδειῶν 3 αὐτῶν, ὧν ἥμαρτον ἐν αὖταῖς, καὶ καθαριῶ αὑτοὺς, καὶ ἔσονταί μοι εἰς «1αὸν\", καὶ ἐγὼ ἔσομαι αὐτοῖς δὶς Θεόν. Καὶ ὁ δοῦ- «ἱός μου Δαδὶδ ἄρχων ἐν μέσῳ αὐτῶν, καὶ ποιμὴν εἷς ἔσται πᾶσιν αὐτοῖς \"\". Τούτοις ἁρμόττει καὶ τἀὲν τοῖς ἱεροῖς Εὐαγγελίοις ὑπὸ τοῦ Δεσπότου Χριστοῦ εἰρημένα \" « Καὶ ἄλλα δὲ πρόδατα ἔχω, ἃ οὐκ ἔστιν ἐκ τῆς αὐλῆς ταύτης κἀκεῖνά με δεῖ ἀγαγεῖν, καὶ τῆς φωνῆς μου ἀχούσουσι, καὶ γενήσεται μία ποίμνη, εἷς ποιμήν. » Δαθδὴ)δ δὲ λέγει \"5 τὸν ν Δεσπότην Χριστὸν, ὡς ἐκ Δαδὶδ κατὰ σάρκα τὸ γέγος χατάγοντα ᾿ δοῦλον δὲ\"᾽, διὰ τὴν ἀνθρωπείαν φύσιν\" ἐν μορφῇ γὰρ Θεοῦ ὑπάρχων μορφὴν δούλου ἔλαθεν. Ἵνα τοίνυν τὴν ληφθεῖσαν δείξῃ φύσιν, δοῦον προσηγόρευσε, τουτέστιν, ἐκ δουλιχῇς κατὰ σάρκα γεγένηται φύσεως. Οὐ γὰρ δοῦλος ὁ Μονογενὴς, ὁ τῶν ἁπάντων Δεσπότης \" οὔτε γὰρ ἧ Θεὸς Δαδὶδ ὀνομάζεται - ἀλλ᾽ ἧ ἐκ Δαδὶδ, Δαδ) δ προσαγορεύεται, κατὰ 57 τὴν πρόσληψιν δὲ δοῦλος. Εἰ δὲ καὶ ἐκ δούλου ταύτην ἀνέλαδε τὴν φύσιν ἐνανθρωπήσας ὁ Θεὸς Λόγος, οὐκ ἀποθαλὼν ὅ ἦν, ἀλλὰ τῇ πρὸς τὴν θείαν φύσιν ἑνώσει τὸ ἡμέτερον δοξάσας. Διδάσκει τοίνυν ὁ προφητικὸς λόγος, ὡς σδεσθήσεται μὲν ἡ ἀσέδεια καὶ ἡ περὶ τὰ εἴδωλα πλάνη, τέλος δὲ λήψεται τῶν βασιλειῶν ἣ διαίρεσις, καὶ εἰς μίαν τελοῦντες ἡγεμονίαν, καὶ ὑφ᾽ ἑνὸς ποιμαινόμενοι πο: μένος, τὸν ἑαυτῶν ἐπιγνώσονται θεόν τε καὶ Δεσπότην. Ὁ Καὶ \" ἐν τοῖς προστάγμασί μου πορεύσονται, καὶ τὰ κρίματά μου φυλάξονται, καὶ ποιήσουσιν αὑτά.Καὶ κατοικήσουσιν ἐπὶ τῆς γῆς αὐτῶν, ἣν ἔδωκα \" τῷ δούλῳ μον ᾿Ιακὼδ, ἐν ἦ κατῴκησαν ἐκεῖ οἱ πατέρες αὑτῶν \"', καὶ \" κατοἰκήσουσιν ἐπ᾽ αὑτῆς αὐτοὶ, καὶ οἱ υἱοὶ αὐτῶν, καὶ \"δ οἱ υἱοὶ τῶν υἱῶν αὑτῶν ἕως αἰῶνος\" καὶ Δαδὶδ ὁ δοῦλός μου ἄρχων αὑτῶν ἔσται εἰς τὸν αἰῶνα. Εἰπάτωσαν οἱ δ\" Ἰουδαῖοι, τίς ὁ αἰώνιος αὐτῶν βασιλεὺς Δαθ!ὃ προσαγορευόμενος. Ὅτι μὲν γὰρ οὐδαμῶς τῷ Ζοροδάδελ ἁρμόττουσιν αἱ τοιαῦται προσητορίαι, καὶ αὐτοὶ ἂν συμφαίησαν \" πρῶτον μὲν γὰρ οὐδὲ βασιλεύων, ἀλλὰ δημαγωγῶν διετέλεσε \" ἔπειτα δὲ καὶ αὐτὴ ἐκείνη ἡ ἡγεμονία τῷ θανάτῳ διελύθη. Εἰ δὲ εἰς τὸ Δαδιδιχὸν γένος τὸν αἰώνιον τοῦτον λαμθάνουσι Δαβὶδ, δειξάτωσαν τοῦ Δαδὶδ βασιλεῦον τὸ γένος\" εἰ δὲ πρὸς τῇ βασιλείᾳ καὶ αὐτὸ τοῦ Δαβὶδ τὸ γένος ἄδηλον, ἐπὶ τοῦ παρόντος δυοῖν θάτερον ἀνάγκη, ἢ ψευδῆ τὴν προφητείαν ὑπολαθεῖν, ἢ τοῦ Δεσπότου Χριστοῦ τοῦ ἐκ Δαβὶδ κατὰ σάρκα ποοσχυνῆσαι τὴν βασιλείαν. Ὅτι δὲ ἀψευδὴς ἡ προφητεία, καὶ αὐτοὶ συνομολογήσαιεν\" εἰ δὲ ἀψευδὴς, ὡσπεροῦν ἀψευδὴς, καὶ οὐκ ὁρῶμεν ἑτέραν Ἰουδαίων βασιλείαν, οὔτε μὴν αὐτὸ τοῦ Δαδὶδ τὸ γένος δῆλον ὑπάρχει καὶ γνώριμον \" κρατεῖ δὲ, ὡς ἐκ Δαδὶδ μὲν κατὰ σάρκα, Υἱὺς δὲ Θεοῦ κατὰ τὴν θεότητα, καὶ αἰώνιον ἔχει τὸ κράτος \" δήλη καὶ σαφὴς καὶ ἡ ἐχείνων ἐμδροντησία καὶ ἀπιστία, καὶ ἡ ἡμετέρα θεογνωσία. Βεθαιοῖ γὰρ τὰ εἰρημένα καὶ τὰ ἐπαγόμενα. Φησὶ γάρ᾽","t":"“Therefore prophesy, son of man, and say to them: Thus says Adonai the Lord: Behold, I will open your tombs, my people, and bring you up out of your graves, and bring you into the land of Israel. And you will know that I am the Lord, when I open your graves to bring you up out of your graves, my people. And I will put my Spirit upon you, and you will live, and I will place you in your land, and you will know that I the Lord have spoken and will do it, says Adonai the Lord.” If, he says, I have shown that what seems to you far harder is easily done by me, it is quite clear that I will do this too more easily and with great facility; and bringing you out, as it were, from certain graves, the bonds of captivity, I will lead you back to your own fatherland; for falsehood is foreign to the truth. Having thus promised the return, he foretells the concord of the tribes after the return. “And the word of the Lord came to me, saying: Son of man, take for yourself one rod, and write on it Judah and the sons of Israel who are joined to him; and you shall take for yourself a second rod and write on it: For Joseph, the rod of Ephraim, and all the sons of Israel who are joined to him. And you shall join them to one another into one rod for yourself, to bind them, and they will be together in your hand.” In the time of Rehoboam the tribes were divided: ten became a kingdom by themselves and set up their royal seat in Samaria, one of the cities of Ephraim, while the tribe of Judah ruled itself and the tribe of Benjamin. But after the return they all came under one leadership. For this reason God commanded the prophet to take two rods, and to inscribe one with the name of Ephraim, adding the tribes subject to him, and the other with that of Judah and those in agreement with him, … and then to join the rods to one another, since the division had now ceased and the union was to come. Then he bids the prophet, when the people ask and wish to know the interpretation, to say plainly: “Behold, I will take the tribe of Joseph, which is in the hand of Ephraim, and the tribes of Israel that are joined to him, and I will put them under the tribe of Judah, and they will be one rod in the hand of Judah.” Those who of old cut themselves off from the kingdom of Judah, he says, I will bring again to recognise his leadership; I will end the division that arose, and I will make all the tribes obey Judah in concord. And he interprets the same thing again more clearly: “Behold, I take the whole house of Israel from the midst of the nations into which they entered, and I will gather them into the land of Israel. And I will make them one nation in my land and on the mountains of Israel, and one ruler will be over all of them as king.” These things were fulfilled in a way under Zerubbabel, but exactly and truly under the Master Christ; for Zerubbabel was not a king but a popular leader and general. “And they will no longer be two nations, nor will they be divided any longer into two kingdoms, so that they may no longer defile themselves with their idols and their abominations and all their impieties; and I will deliver them from all their impieties in which they sinned, and I will cleanse them, and they will be my people, and I will be their God. And my servant David will be ruler in their midst, and there will be one shepherd for them all.” With these agree the words spoken by the Master Christ in the holy Gospels: “And I have other sheep that are not of this fold; I must bring them also, and they will hear my voice, and there will be one flock, one shepherd.” By David he means the Master Christ, since he traces his descent from David according to the flesh; and he calls him servant because of his human nature; for being in the form of God he took the form of a slave. To show the nature that was assumed, then, he called him servant; that is, according to the flesh he was born of a servile nature. For the Only-begotten, the Master of all, is not a slave; for neither is he named David as God, but as he is from David he is called David, and servant according to what he assumed. And if God the Word, becoming man, took up this nature from a slave, he did not cast off what he was, but glorified what is ours by its union with the divine nature. The prophetic word teaches, then, that impiety and the error concerning idols will be quenched and the division of the kingdoms will come to an end, and that coming under one leadership and shepherded by one shepherd they will recognise their own God and Master. “And they will walk in my ordinances and keep my judgments and do them. And they will dwell on their land, which I gave to my servant Jacob, in which their fathers dwelt; and they will dwell on it, they and their sons and their sons' sons, for ever; and David my servant will be their ruler for ever.” Let the Jews say who is their everlasting king called David. For they themselves would agree that such titles in no way fit Zerubbabel: first, he never reigned but remained a popular leader; and then that very leadership was ended by death. And if they take this everlasting David to be the line of David, let them show the line of David reigning; but if, besides the kingship, even the line of David is unknown at present, one of two things is necessary: either to suppose the prophecy false, or to worship the kingdom of the Master Christ, who is from David according to the flesh. That the prophecy is not false they themselves would agree. And if it is not false, as indeed it is not, and we see no other kingdom of the Jews, nor is the line of David itself evident and known, while he reigns who is from David according to the flesh but Son of God according to his divinity, and holds everlasting power, then plain and clear are both their stupefaction and unbelief and our knowledge of God. For what follows also confirms what has been said. For he says:","f":"Theodoret, <i>Comm. Ezech.</i> 37.12 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/37-12)."},"theodoret-interpretatio-ezechielem/37.2":{"o":"Καὶ περιήγαγέ μὲ ἐπ᾽ αὑτὰ κυκλόθεν κύκλῳ, καὶ ἰδοὺ ποιὰ σφόδρα ἐπὶ προσώπου τοῦ πεδίου \". Τοῖς πράγμασι συμδαινούσας τὰς ἀποκαλύψεις λαμδάνει\" ἐπειδὴ γὰρ δι᾽ ἣν ἐνόσουν ἀπιστίαν τὰς χρηστοτέρας ἀπηγόρευσαν ἐλπίδας οἱ ἐκ τῆς δαίας αἰχμάλωτοι γενόμενοι, τὴν οἰκείαν αὑτοῖς ὁ τῶν ὅλων Θεὸς ἐπιδείκνυσι δύναμιν, καὶ τὴν πολλῷ τῆς ἀνακχλήσεως ἐκείνης δυσχολωτέραν τῶν νεκρῶν σωμάτων ἀνάστασιν ἐπιδείκνυσι τῷ προφήτῃ, καὶ δι᾽ ἐχείνου πάντα διδάσκει τὸν λαὸν, ὡς πάντα αὐτῷ ῥάδια βουλομένῳ. Ἰουδαίους μὲν οὖν καὶ τοὺς ἄλτ λοὺς Ἰσραηλίτα; ἐδίδαξε διὰ τούτου, ὡς εὐπετὲς λίαν τῷ Θεῷ βουλομένῳ εἰς τὴν προτέραν ἐπαναγαγεῖν ἐλευθερίαν τοὺς αἰχμαλώτους γεγενημένους \" ἡμῖν δὲ καὶ πᾶσιν ἀπαξαπλῶς τοῖς εὐαγγελικὸν 5 κήρυγμα μετὰ πίστεως δεξαμένοις, τῆς τῶν σωμάτων ἡμῶν ἀναστάσεως ἐπιδείκνυσι τὴν εὐκολίαν, καὶ ὅτι τῷ εἰῳ λόγῳ καὶ νεύματι τῶν πραγμάτων ἡ φύσις ἀκολουθεῖ. Καὶ εἶπε πρός με. Υἱὲ ἀνθρώπου, εἰ ᾿ ζήσεται τὰ ὀστᾶ ταῦτα; Καὶ εἶπον \" Κύριε ὁ Θεὸς, σὺ ἐπίστασαι ταῦτα. Οὐκ ἀμφέθαλεν ὁ προφήτηξφ, ἀλλὰ τῆς ἀχριθεστέρας γνώσεως τῷ Θεῷ παρεχώρησεν\" εἰδὼς μὲν ἀχριδῶς τοῦ Θεοῦ τὸ δυνατὸν, ἀγνοῶν δὲ τὸ βούλημα. Καὶ εἶπε πρός με' Προφήτευσον ἐπὶ τὰ ἐρεῖς πρὸς\" αὐτά\" Τὰ ὀστᾶ τὰ ξηρὰ ταῦτα ', ἀκούσατε.16γον Κυρίου\" Τάδε έγει ᾿Αδωναϊ Κύριος τοῖς ὀστέοις τούτοις \" ᾿Ιδοὺ ἐγὼ εἰσάξω \"' εἰς ὑμᾶς πνεῦμα ζωῆς. Καὶ δώσω ἐφ᾽ ὑμᾶς »εῦρα, καὶ ἀνάξω ἐφ᾽ ὑμᾶς σάρκας, καὶ ἐκτεγῶ ἐφ᾽ ὑμᾶς δέρμα, καὶ δώσω πνεῦμά μου ἐφ᾽ ὑμᾶς, καὶ ζήσεσθε, καὶγγώσεσθε, ὅτι ἐγώ εἰμι Κύριος. Ὑποιηργῷ … τῷ προφήτῃ, καὶ οἷόν τινι ὀργάνῳ τῆς κατὰ τὴν ὀπτασίαν ἀναστάσεως κέχρηται, καὶ διὰ τῆς τούτου γλώττης τοῖς ἁψύχοις ἐκείνοις καὶ ἁπαξαπλῶς νεκροῖς ὀστέοις παρακελεύεται, καὶ σάρκας φῦσαι, καὶ νεῦρα, καὶ δέρμα, καὶ ζωτικὸν δέξασθαι πνεῦμα. Καὶ ἐγένετο ταῦτα οὐ μόνον τῆς τῶν Ἰουδαίων ἀναχλήσεως, ἀλλὰ καὶ τῆς ἁπάντων ἀναστάσεως τύπος. « Σαλπίσει γὰρ, φησὶν, ὁ θεῖος ᾿Απόστολος, καὶ οἱ νεκροὶ ἀναστήσονται \"2 ἄφθαρτοι. »","t":"“And he led me round about them, round about, and behold, very many on the face of the plain.” He receives revelations that correspond to the events. For since those who had been taken captive from Judea had given up the better hopes because of the unbelief from which they suffered, the God of the universe shows them his own power: he shows the prophet the resurrection of dead bodies, a thing much harder than that recall, and through him teaches all the people that all things are easy for him when he wills. The Jews, then, and the other Israelites he taught by this that it is very easy for God, when he wills, to bring back those who had become captives to their former freedom; but to us, and in a word to all who have received the gospel preaching with faith, he shows how easy the resurrection of our bodies is, and that the nature of things follows his word and his nod. “And he said to me: Son of man, will these bones live? And I said: Lord God, you know these things.” The prophet did not doubt, but yielded the more exact knowledge to God, knowing exactly God's power but not knowing his will. “And he said to me: Prophesy over … you shall say to them: These dry bones, hear the word of the Lord. Thus says Adonai the Lord to these bones: Behold, I will bring into you the spirit of life. And I will put sinews on you, and bring up flesh upon you, and stretch skin over you, and I will put my spirit in you, and you will live; and you will know that I am the Lord.” As a minister … he uses the prophet, as a kind of instrument of the resurrection in the vision, and through his tongue he commands those lifeless and altogether dead bones to grow flesh and sinews and skin and to receive a life-giving spirit. And these things were a type not only of the recall of the Jews but also of the resurrection of all. “For the trumpet will sound,” says the divine Apostle, “and the dead will be raised incorruptible.”","f":"Theodoret, <i>Comm. Ezech.</i> 37.2 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/37-2)."},"theodoret-interpretatio-ezechielem/37.26":{"o":"Καὶ διαθήσομαι αὐτοῖς διαθήκην εἰρήνης, διαθήκη αἰώνιος “ ἔσται μετ᾽ αὐτῶν. Δειξάτωσαν τοίνυν ἡμῖν ἣ τὴν τῆς εἰρήνης διαθήκην, ἢ τὴν αἰώνιον \" ἀλλ᾽ οὐκ ἂν ἔχοιεν \" ἐστέρηνται γὰρ ἑκατέρας, ἡμῖν δὲ ἀμφοτέρας ἔδωκεν “ ὁ Δεσπότης\" τά τε γὰρ αἰώνια ἡμῖν ὑπέσχετο ἀγαθὰ, καὶ τὰς πρὸς αὐτὸν ἡμῖν καταλλαγὰς ἐχαρίσατο. Αὐτὸς γάρ ἔστιν ἡ εἰρήνη ἡμῶν, ἧ φῇσιν ὁ θεῖος ᾿Απόστολος. Καὶ πάλιν « Εἴς καὶ μεσίτης Θεὸς 57 ἄνθρωπος Χριστὸς Ἴησοῦς, ὁ δοὺς ἑαυτὸν ἀντίλυτρον ἀντὶ πάντων. Καὶ τὰ μετὰ ταῦτα δὲ πάλιν συμθαίνει τοῖς εἰρημένοις. Καὶ \"\" τάξω αὐτοὺς, φησὶ, καὶ πιιηθυνῶ αὑτοὺς, καὶ θήσω τὰ ἅγιά μου ἐν μέσῳ αὐτῶν εἰς τὸν αἰῶνα. Καὶ ἔσται ἡ κατασχήνωσίς μου ἐν αὑτοῖς, καὶ ἔσομαι αὐτοῖς Θεὸς, καὶ αὐτοὶ ἔσονταί μοι λαός. Καὶ μὴν ἔρημος ὁ νεὼς, καὶ τὰ πάλαι ἅγια. Πῶς τοίνυν ὑπέσχετο θήσειν τὰ ἅγια αὑτοῦ ἐν μέσῳ αὐτῶν εἰς τὸν αἰῶνα καὶ τὴν χατασχήνωσιν αὑτοῦ ἐν αὐτοῖς, Οὐκοῦν καὶ τούτων οὐκ ὁρῶντες τὴν ἔχόασιν κατὰ τὴν Ἰουδαίων διάνοιαν, καὶ τὸ ἁληθὲς τῶν πνευματικῶν ῥημάτων εἰδότες, ἀκολούθως τοῖς προερμηνευθεῖσι καὶ ταῦτα νοήσομεν \" ἔχομεν γὰρ καὶ τῶν πραγμάτων συνομολογοῦσαν τὴν μαρτυρίαν. Οὐ γὰρ μόνον οἱ ἅγιοι τοῦ Θεοῦ οἴκοι, … ἀλλὰ καὶ τὰ θεῖα θυσιαστήρια πᾶτιν ἀνθρώποις ἐδωρήθη \" οὐ μόνον δὲ τοῖς ἐξ ἐθνῶν, ἀλλὰ καὶ τοῖς ἐξ Ἰουδαίων πεπιστευκόσι, καὶ εἷς καὶ ὁ αὐτὸς καὶ τούτων κἀκείνων χρηματίζει Θεός “ε« Ὁ γὰρ αὐτὸς, φησὶ, Κύριος πάντων, πλουτῶν εἰς πάντας τοὺς ἐπικαλουμένους 5. αὐτόν. » Εἰκότως ἐπήγαγε ᾿\"","t":"“And I will make with them a covenant of peace; an everlasting covenant will be with them.” Let them show us, then, either the covenant of peace or the everlasting one; but they could not, for they are deprived of both, whereas the Master has given us both. For he promised us the everlasting good things and granted us reconciliation with himself. “For he is our peace,” as the divine Apostle says. And again: “One mediator of God and men, the man Christ Jesus, who gave himself as a ransom for all.” And what follows again agrees with what has been said: “And I will set them,” he says, “and multiply them, and I will put my holy things in their midst for ever. And my dwelling will be among them, and I will be their God, and they will be my people.” And yet the temple is desolate, and the holy things of old. How, then, did he promise to put his holy things in their midst for ever, and his dwelling among them? Since we do not see these things fulfilled in the sense the Jews give them, and we know the truth of the spiritual words, we shall understand these too in keeping with what was interpreted before; for we also have the agreeing testimony of the facts. For not only the holy houses of God … but also the divine altars have been given to all men, not only to those from the nations but also to those from the Jews who have believed; and one and the same God is called the God of both. “For the same Lord,” it says, “is Lord of all, rich towards all who call upon him.” Fittingly he added:","f":"Theodoret, <i>Comm. Ezech.</i> 37.26 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/37-26)."},"theodoret-interpretatio-ezechielem/37.28":{"o":"Καὶ γγώσογνται 1\" τὰ ἔθνη, ὅτι ἐγώ εἰμι Κύριος, ὁ ἁγιάζων αὐτοὺς 1\", ἐν τῷ εἶναι τὰ ἅγιά μου ἐν μέσῳ αὐτῶν» εἰς τὸν αἰῶνᾳ, Τῷ ὄντι γὰρ διὰ τῶν ἐξ Ἰουδαίων πεπιστευκότων καὶ τὰ ἔθνη τὸ τῆς θεογνωσίας ἐδέξατο φῶς\" ἐξ Ἰουδαίων γὰρ οἱ θεῖοι ἀπόστολοι, καὶ οἱ πρῶτοι τῶν ἀποστόλων μαθηταὶ, καὶ ἐκ τῶν παρὰ Ἰουδαίοι: φυλαττομένων προφητικῶν βίόλων τὰ περὶ τοῦ Σωτῆρος ἡμῶν Χριστοῦ μανθάνοντα τὰ ἔθνη. πεπίστευκε τῷ θείῳ κηρύγματι. Οὗ χάριν καὶ ὁ θεῖος ᾿Απόστολος ἐγχεντρίζεσθαι ἔφη τοὺς ἐξ ἐθνῶν πιστεύοντας ἐν τί τῶν ῥίζης ταύτης χωρίζεσθαι τοὺς ἐξ Ἰουδαίων ἀπιστοῦντας. Τῆς σωτηρίας τοίνυν, φησὶ, πρώτοι; Ἰουδαίοις χορηγουμένης γνώσεται τὰ ἔθνη, ὅτι ἐγώ εἰμι Κύριος ὁ ἁγιάζων αὐτούς \" ἐξ Ἰουδαίων γὰρ ὁ Δεσπότης Χριστὸς κατὰ τὴν σάρκα, παρὰ Ἰουδαίοις ὁ σταυρὺς, ὁ τάφος, ἡ \"5 ἀνάστασις \" ἐξ Ἰουδαίων οἱ ἀπόττολοι, καὶ οἱ πρῶτοι κήρυκες. Εἰκότως τοίνυν τὰ ἔθνη διὰ τούτων ἀπολαύει τῆς σωτηρίας.","t":"“And the nations will know that I am the Lord who sanctifies them, when my holy things are in their midst for ever.” For indeed through those of the Jews who believed the nations too received the light of the knowledge of God. For the divine apostles were from the Jews, and the first disciples of the apostles; and the nations, learning about our Saviour Christ from the prophetic books preserved among the Jews, believed the divine preaching. For this reason the divine Apostle too said that those from the nations who believe are grafted into the root, and that those from the Jews who disbelieve are cut off from this root. Since salvation, then, he says, is supplied first to the Jews, the nations will know that I am the Lord who sanctifies them. For the Master Christ according to the flesh is from the Jews; among the Jews were the cross, the tomb, the resurrection; from the Jews were the apostles and the first heralds. Fittingly, then, the nations enjoy salvation through them.","f":"Theodoret, <i>Comm. Ezech.</i> 37.28 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/37-28)."},"theodoret-interpretatio-ezechielem/37.7":{"o":"Καὶ προεςρήτευσα, καθὼς ἐνετείλατό μοι Κύριος, καὶ ἐγέγετο ρωγὴ ἐν τῷ μὲ προφητεῦσαι, καὶ ἰδοὺ σεισμὸς, καὶ προσήγαγον \"\" τὰ ὀστᾶ, ὀστέον πρὸς ὀστέον \"5, ἕκαστον πρὸς τὴν ἄρμογίαν αὑτοῦ. Ὁ μὲν προφήτης τῷ θείῳ διακονῶν προστάγματι, τοὺς λόγους οὖς προσετάχθη προσἥνεγκεν, ἠκολούθει δὲ τοῖς λόγοις τὸ ἔργον \" καὶ ὁ μὲν σεισμὸς τὴν θείαν ἐπιφάνειαν ἐδήλουν, ἡ δὲ φωνὴ, τῶν ὑπουργούντων ἀγγέλων τῷ θείῳ βουλήῆματι τὴν ἐνέργειαν. Τὰ δὲ ὀστᾶ, φησὶν, ἑώρων θέοντα, καὶ τὴν οἰκείαν ἁρμονίαν ἀπολαμθάνοντα, καὶ ἣν ἐξ ἀρχῆς ἔλαθε συνθήκην δεχόμενα. Καὶ εἶδον, καὶ ἰδοὺ ἐπεγένετο αὑτοῖς \"δ νεῦρα, καὶ σάρκες ἀγεφύοντο \", καὶ ἀγέδαινεν ἐπ᾿ αὐτὰ, καὶ πνεῦμα οὐκ ἦν ἐν ν' αὐτοῖς. ᾿Ακολουθεῖ τῇ προτέρᾳ δημιουργίᾳ ἢ δευτέρα ἀνάχτισις \" ὥσπερ γὰρ τοῦ προπάτορος ᾿Αδὰμ τὸ σῶμα πρότερον ὃ:ἐπλάσθη, εἶθ᾽ οὕτως ἐνεπνεύσθη αὐτῷ ἢ ψυχή\" οὕτω κἀνταῦθα συνῆλθεν ἀμφότερα πρὸς τὴν οἰκείαν ἀρμονίαν. ΓἜφυσε δὲ σάρκας καὶ νεῦρα, καὶ ἐκαλύςθη τῷ δέρματ: \" ἔκειτο δὲ ἄπνοά τινα καὶ ἀκίνητα \" ἀλλὰ τυγχάνει πάλιν καὶ ζωῆς καὶ αἰσθήσεως διὰ τοῦ θείου βουλήματος.","t":"“And I prophesied as the Lord commanded me, and there was a sound as I prophesied, and behold, an earthquake; and the bones came together, bone to bone, each to its joint.” The prophet, serving the divine command, delivered the words he was commanded to speak, and the deed followed the words. The earthquake showed the divine appearing, and the sound the activity of the angels who serve the divine will. I saw the bones, he says, running and recovering their proper fitting, and receiving the arrangement they had had from the beginning. “And I looked, and behold, sinews came upon them, and flesh grew, and skin came up over them, and there was no spirit in them.” The second re-creation follows the first creation. For just as the body of our forefather Adam was formed first, and then the soul was breathed into it, so here too both came together into their proper fitting. The body grew flesh and sinews and was covered with skin; but they lay there breathless and motionless; and then again, by the divine will, it obtains both life and sensation.","f":"Theodoret, <i>Comm. Ezech.</i> 37.7 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/37-7)."},"theodoret-interpretatio-ezechielem/37.9":{"o":"Καὶ εἶπε πρός με' Προςήτευσον ἐπὶ τὸ εἰπὲ τῷ πνεύματι\" Τάδε έγει ᾿Αδωναῖ Κύριος\" Ἐκ τῶν τεσσάρων πνευμάτων ἐ.1θὲ τὸ πνεῦμα\", καὶ ἐμφύσησον εἰς τοὺς γεχροὺς τούτους, καὶ ζησάτωσαν. Διδάσκει ἡμᾶς ὁ λόγος τῆς θεία; δυνάμεως τὴν εὐκολίαν, καὶ ὅτι πάντα ἐν τῇ χειρὶ αὑτοῦ. « Ἐν χειρὶ γὰρ ᾽\" αὐτοῦ, φησὶ, ψυχὴ πάντων τῶν ξώντων. » Διὸ τῷ προφήτῃ παρακελεύεται παρεγγυῆσαι ταῖς ὁπουδήποτε οὔσαις ἐπανελθεῖν ψυχαῖς, καὶ τῶν οἰκείων σωμάτων ἀπολαδεῖν τὴν ἑνοίἐς Καὶ προερήτευσα καθότι ἐνετείλατό μοι, καὶ εἰσῆ.1θεν εἰς αὐτοὺς \"\" τὸ πνεῦμα, καὶ ἔζησαν καὶ ἔστησαν ἐπὶ τῶν ποδῶν αὑτῶν, συναγωγὴ \" πολλὴ σφόδρα. Ἐμοῦ, φησὶ, τὸ θεῖον διαπορθμεύσαντος πρόσταγμα, καὶ ἐζωοποιήθη τὰ συνδεθέντά σώματα, καὶ ἀναστάσεως ἔτυχε, καὶ ἣν, φησὶ, πλῆθος οὐκ ὀλίγον τῶν ἀναστάντων. Οὕτω θεασάμενος τὴν ἀποκάλυψιν, διδάσκεται τὴν ἑρμηνείαν.","t":"“And he said to me: Prophesy to the … say to the spirit: Thus says Adonai the Lord: Come from the four winds, O spirit, and breathe into these dead, and let them live.” The word teaches us the ease of the divine power, and that all things are in his hand. “For in his hand,” it says, “is the soul of all the living.” Therefore he bids the prophet charge the souls, wherever they are, to return and recover union with their own bodies. “And I prophesied as he commanded me, and the spirit entered them, and they lived and stood on their feet, a very great gathering.” When I, he says, had conveyed the divine command, the bodies that had been joined together were made alive and obtained resurrection; and there was, he says, a multitude, not small, of those who rose. Having thus seen the revelation, he is taught its interpretation.","f":"Theodoret, <i>Comm. Ezech.</i> 37.9 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/37-9)."},"theodoret-interpretatio-ezechielem/38.1":{"o":"Καὶ ἐγένετο λόγος Κυρίου πρός με, γων\" Υἱὸ ἀνθρώπου, στήρισον τὸ πρόσωπόν σου ἐπὶ Γὼγ, καὶ τὴν \"\" γῆν τοῦ Μαγὼγ, ἄρχοντα Ῥὼς, Μοσὸχ, καὶ Θοδέϊ. --- Γὼγ καὶ Μαγὼγ Σχυθικὰ ἔθνη\" Μοσὸχ δὲ Καππαδόκας εἶναί φασι, φωνὴ κεφαλὴν ἡρμήνευσε, καὶ ὁ ᾿Ακύλας δὲ κεφαλὴν Μοσὸχ τὸ Ῥὼς 7 ἡρμήνευσε.","t":"“And the word of the Lord came to me, saying: Son of man, set your face against Gog and the land of Magog, ruler of Ros, Mosoch and Thobel.” Gog and Magog are Scythian nations; Mosoch, they say, are the Cappadocians; … interpreted it as “head” in the … tongue, and Aquila too interpreted Ros as “head”, “head of Mosoch”.","f":"Theodoret, <i>Comm. Ezech.</i> 38.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/38-1)."},"theodoret-interpretatio-ezechielem/38.13":{"o":"Σαθὰ 5 γὰρ, φησὶ, καὶ Δαιδὰν, οἱ ἔμποροι Θαρσεῖς \"5, καὶ πᾶσαι αἱ κὥμαι αὐτῶν 5\" ἐροῦσι σοι\" ἯΑρα \"δ εἰς προνομὴν τοῦ προνομεῦσαι σὺ ἔρχῃ, καὶ σκυλεῦσαι σκῦλα; ᾿Εξεκκ1λησίασας Ἦ τὸν λαόν σου, τοῦ «.αδεῖν ἀργύριον καὶ χρυσίον, ἀπενέγκασθαι ᾿᾽ κτῆσιν καὶ ὕπαρξιν\"\", τοῦ σχυἔθνος ἐστὶν Αἰθιοπικὸν καὶ Ἰνδικόν ἡ δὲ Δαιδὰν πλησιόχωρος τῆς Ἰδουμαίας \" ἔστι δὲ καὶ ἄλλη Αἰθιοπική δ᾽ Θαρσεῖς δὲ \" ἡ Καρχηδών. Ταῦτα, φησὶν, ἅπαντα τὰ ἔθνη, ὁρῶντά σου τὴν ἐπανάστασιν, γνώσονται ὅτι χρημάτων ἐρῶν τὴν στρατείαν ἐποιήσω ταύτην. Διὰ τοῦτο προφήτευσον, υἱὲ ἀνθρώπου, καὶ εἰπὲ τῷ Γώγ' Τάδε λέγει ᾿Αδωναῖ Κύριος \" Οὐκὶ ἐν τῇ ἡμέρᾳ ἐκείνῃ. ἐν τῷ κατοικισθῆγαι τὸν λαόν μου τὸν \"5 ᾿Ισραὴ 1 ἐπ' εἰρήνης, γγώσῃ καὶ ἢ ἐγερθήσῃ; Καὶ ἥξεις ἀπὸ ᾽ τοῦ τόπου σου ἀπ' ἐσχάτου βοῤῥᾶ, σὺ \" καὶ πολλὰ \" ἔθγη μετὰ σοῦ\" ἀναθάται ἵππων πάντες, συναγωγὴ μεγάλη, καὶ δύναμις πολλή. Καὶ ἀναδήσῃ ἐπὶ τὸν λαόν μου Ἰσραὴλ, ὡς νερέλη, καλύψαι γῆν; Ἐπ' ἐσχάτων τῶν ἡμερῶν ἔσται\" τουτέστι, μετὰ τὴν ἐπάνοδον τοῦ Ἰσραὴλ τοῦτο γὰρ καὶ ἄνω ἔφη\" « Ἐν τῷ κατοικισθῆναι τὸν λαόν μου Ἰσραὴλ ἐπ᾽ εἰρήνης, γνώσῃ καὶ ἐγερθήσῃ. » Τοιοῦτόν ἐστι καὶ τὸ ὑπὸ τοῦ μακαρίου Μωσέως εἰρημένον \"ε Δείξω αὐτοῖς, τί ἔσται ἐπ᾿ ἐσχάτῳ τῶν ἡμερῶν, ὅτι \"\" γενεὰ ἐξεστραμμένη ἐστίν.ν Καὶ καλεῖ τὸ ἔσχατον, τῶν ἡμερῶν, οὐ τὴν συντέλειαν, ἀλλὰ τὸν καιρὸν, ἐν ᾧ γέγονεν αὐτῶν ἡ διασπορά. ε Καὶ ἀνάξω σε ἐπὶ τὴν γῆν μου, ἵνα γνῷ με πάντα τὰ ἔθνη \"\" ἐν τῷ ἁγιασθῆναί με \"\" ἐν σοὶ ἐνώπιον αὐτῶν, ὥ ΓΩΥ \"\".» τὰ ἔθνη νῦν οὐ χρήζει τοῦ Γὼγ εἰς διδασκαλίαν τοῦ τῶν ὅλων Θεοῦ\" διὰ γὰρ τοῦ Δεσπότου Χριστοῦ τὴν ἐπίγνωσιν ταύτην ἐδέξατο. Πάλαι δὲ, πρὸ τῆς τοῦ Κυρίου ἐνανθρωπήσεως, τῶν τοιούτων ἐδεῖτο θαυμάτων. Καὶ γὰρ τοῦ Σενναχηρεὶμ ἐν τῇ Ἰουδαίᾳ τὰς πολλὰς ἐκείνας ἀπωλέσαντος χιλιάδας, ἐπέγνω τὰ ἔθνη διὰ τοῦ θαύματος τὸν τῶν ἁπάντων Θεόν. Διὸ καὶ ὁ μακάριος βοᾷ Δαδίδ' ε Γνωστὸς ἐν τῇ Ἰουδαίᾳ ὁ Θεὸς, ἐν τῷ Ἰσραὴλ μέγα τὸ ὄνομα αὐτοῦ. ν Καὶ τῶν ἐθνῶν δὲ τούτων ἀναιρεθέντων ἐν τῇ Ἴουδαίᾳ, μαθόντες ἅπαντες τοῦ Θεοῦ τῶν ὅλων τὴν δύναμιν, εἰς ὑμνῳδίαν τὰς γλώσσας ἐκίνησαν. Διό φησιν\" ε Ἵνα γνῷ με πάντα τὰ ἔθνη, ἐν τῷ ἁγιασθῆναί μὲ ἐν σοί. » Τουτέστιν, Ἐν τῷ δοξασθῆναί με δήλης μου «ἧς δυνάμεως γενομένης.","t":"“For Saba,” he says, “and Daidan, the merchants of Tharsis, and all their villages will say to you: Have you come for plunder, to plunder and take spoils? You have assembled your people to take silver and gold, to carry off possessions and property, to take spoils …” … is an Ethiopian and Indian nation; Daidan is a neighbour of Idumea, and there is another, Ethiopian one; and Tharsis is Carthage. All the nations, he says, seeing your rising, will know that you made this campaign from love of money. “Therefore prophesy, son of man, and say to Gog: Thus says Adonai the Lord: Will you not, on that day, when my people Israel is settled in peace, know and be roused? And you will come from your place, from the end of the north, you and many nations with you, all of them riders of horses, a great gathering and a great power. And you will go up against my people Israel like a cloud to cover the land.” “It will be at the last of the days”: that is, after the return of Israel; for he said this above too: “When my people Israel is settled in peace, you will know and be roused.” Of the same kind is what was said by the blessed Moses: “I will show them what will be at the last of the days, for it is a perverse generation.” And he calls the last of the days not the consummation but the time in which their dispersion took place. “And I will bring you up against my land, so that all the nations may know me when I am sanctified in you before them, O Gog.” Now the nations do not need Gog to learn of the God of the universe; for they have received this knowledge through the Master Christ. But of old, before the Lord's incarnation, they needed such wonders. For when Sennacherib lost those many thousands in Judea, the nations recognised the God of all through the wonder. Therefore the blessed David cries out: “God is known in Judea; his name is great in Israel.” And when these nations were destroyed in Judea, all men, learning the power of the God of the universe, moved their tongues to hymns. Therefore he says: “So that all the nations may know me, when I am sanctified in you”; that is, when I am glorified, my power being made manifest.","f":"Theodoret, <i>Comm. Ezech.</i> 38.13 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/38-13)."},"theodoret-interpretatio-ezechielem/38.17":{"o":"Τάδε λέγει ᾿Αδωγαῖ Κύριος τῷ Γώγ\" Σὺ εἴ, περὶ οὗ ἐλάλησα πρὸ ἡμερῶν τῶν ἔμπροσθεν διὰ χειρὸς τῶν δούλων μου τῶν προφητῶν τοῦ Ἰσραὴλ, τῶν προφητευσάντων \" ἐν ταῖς ἡμέραις ἐκείναις καὶ ἕτεσι, τοῦ ἀναγαγεῖν σε ἐπὶ αὐτούς. Καὶ ᾿Ιωὴλ, καὶ Ὠσηὲ, καὶ Μικαίας, καὶ οἱ ἄλλοι προφῆται περὶ τούτων τῶν ἐθνῶν προεθέσπισαν. Ὧσης μὲν γὰρ λέγει \"5\" ε Καὶ διαθήσομαι αὖτοῖς διαθήκην ἐν τῇ ἡμέρᾳ ἐκείνῃ, μετὰ τῶν θηρίων τοῦ ἀγροῦ, καὶ μετὰ τῶν πετεινῶν τοῦ οὐρανοῦ, καὶ μετὰ τῶν ἑρπετῶν τῆς γῆς καὶ τόξον, καὶ ῥομ.φαίαν, καὶ πόλεμον συντρίψω ἀπὸ τῆς γῆς, καὶ χλτο:κιῶ σε ἐπ᾽ ἐλπίδι. » Καὶ Ἰωὴλ δὲ, « Ἰδοὺ, φησὶν, ἐγὼ ἐν ταῖς ἡμέραις ἐκείναις, καὶ ἐν τῷ χαιρῷ ἐκείνῳ, ὅταν ἐπιττρέψω τὴν αἰχμαλωσίαν Ἰούδα καὶ Ἰερουσαλὴμ, καὶ συνάξω πάντα τὰ ἔθνη, καὶ κατάξω αὑτὰ εἰς τὴν κοιλάδα Ἰωσαφὰτ, καὶ διαχριθήσομαι πρὸς αὐτοὺς ἐκεῖ ὑπὲρ τοῦ λαοῦ μον, καὶ τῆς κληρονομίας μου Ἰσραήλ. » Μικαίας δὲ οὕτω φησίν\" « Ὥδινε καὶ ἀνδρίζου, θύγατερ Σιὼν, ὡς τίκτουσα, διότι νῦν ἐξελεύσῃ ἐκ πόλεως, καὶ χατασχηνώσεις ἐν πεδίῳ, καὶ ἥξεις ἕως Βαδυλῶνος \" ἐκεῖθεν ῥύσεκαΐ σε Κύριος ὁ Θεός σου ἐκ χειρὸς ἐχθρῶν σου. Καὶ νῦν ἐπισυνήχθη ἐπὶ σὲ ἔθνη πολλὰ, οἱ λέγοντες \" Ἐπιχαρούμεθα, καὶ ἐπόψονται οἱ ὀφθαλμοὶ ἡ μῶν ἐπὶ Σιὼν, καὶ αὐτοὶ οὐκ ἔγνωσαν τὸν λογισμὸν Κυρίου, καὶ οὐ συνῆκαν τὴν βουλὴν αὐτοῦ, ὅτι συνήγαγεν αὐτοὺς, ὡς δράγματα ἅλωνος. ᾿Ανάστηθι καὶ ἀλόα αὐτοὺς, θύγατερ Σιὼν, ὅτι τὰ κέρατά σου θήσομαι σιδηρᾶ, καὶ τὰς ὁπλάς σου θήσομαι χαλκᾶς,, καὶ χατἀξεις ἐν αὐτοῖς ἔθνη, καὶ λεπτυνεῖς λαοὺς πολλοὺς, καὶ ἀναθήσεις τῷ Κυρίῳ πλῆθος \"7 αὐτῶν, καὶ τὴν ἰσχὺν αὐτῶν τῷ Κυρίῳ πάσης τῆς γῆς. » Καὶ Ζαχαρίας δὲ φησιν\" ε Οὗτος ὁ λόγος Κυρίου πρὸς Ζοροδάδελ, λέγων\" Οὐκ ἐν δυνάμει μεγάλῃ, οὐδὲ ἐν ἰσχύϊ, ἀλλ᾽ ἐν Πνεύματ' μου, λέγει Κύριος παντοχράτωρ. Τίς εἴ σὺ, τὸ ὄρος τὸ μέγα, τὸ πρὸ προσὦπου Ζοροδάδελ, τοῦ κατορθῶσαι; » Ἐξ ὧν δῆλον, ὡς μετὰ τὴν ἐπάνοδον ἐπεστράτευσε τὰ ἔθνη ταῦτα, καὶ κατελύθη θείᾳ χειρί. Καὶ ἔσται ἐν τῇ ἡμέρᾳ ἐκείνῃ, ἐν ἡ ἂν ἡμέρᾳ ξλθῃ ὁ Γὼγ ἐπὶ τὴν γῆν ᾿Αδωγαῖ Κύριος, ἀναθδήσεται ὁ θυμός μου ἐν ὀργῇ μου \"3, Καὶ ὁ ζῆλός μου ἐν πυρὶ τῆς ὀργῆς μου\" ἐλάλησα ὑμῖν \"5, ἐν τῇ ἡμέρᾳ ἐκείνῃ ἔσται σεισμὸς μέγας ἐπὶ τῆς γῆς τοῦ ᾿ἸΙσραή,1. --- Σδ:σμὸν καλεῖ τὸ τοῦ πράγματος μέγεθος. \"Ὥσπερ γὰρ τοῦ σεισμοῦ τὴν αἴσθησιν ἅπαντες μετὰ δέους δεχόμεθα, οὕτω καὶ τῶν μεγάλων θαυμάτων τὴν γνῶσιν. Οὐδὲν δὲ ἀπεικὸς, καὶ σεισμὸν γενέσθαι τῆς τιμωρίας θυμὸν, καὶ τὴν ὀργὴν, καὶ τὸν ζῆλον, καὶ τὸ πῦρ τῆς ὀργῆς, θεοπρεπῶς νοήσομεν. ᾿Ανθρωπίνως γὰρ αὐτὰ τέθεικε τὴν τιμωρίαν παραδηλῶν. Λέγει δὲ σεισθήσεσθαι ἀπὸ τοῦ φόδου τῶν γεγονότων οὐ μόνον τοὺς ἀνθρώπους, ἀλλὰ καὶ τοὺς ἰχθύας, καὶ τὰ πετεινὰ, καὶ τὰ ἑρπετὰ, καὶ τὰ θηρία \" τά τε ὄρη ῥαγήσεσθαι, καὶ τὰς φάραγγας συγχωσθήσεσθαι, καὶ πὰ τείχη διαλυθήσεσθαι. Ἔξ ὧν δῆλον, ὅτι σεισμὸν ἢ τῷ ὄντι τὸν σεισμὸν ἐκάλεσεν. Οὐ γὰρ μόνον τοῖς λογικοῖς, ἀλλὰ καὶ τοῖς ἀλόγοις δέος ἐπιτίθησιν ὁ σεισμὸς, καὶ ὄρη διαῤῥήγνυσιν 5, ὡς ἐκ τῶν ἀποσχιζομένων τμημάτων ἀποφράττεσθαι τὰς φάραγγας. Καὶ τείχη καταλύει, καὶ πόλεις συγχώννυσι, καὶ ἀπαξαπλῶς τούτου διδάσκαλος ἣ πεῖρα.","t":"“Thus says Adonai the Lord to Gog: You are the one of whom I spoke in former days by the hand of my servants the prophets of Israel, who prophesied in those days and years, that I would bring you up against them.” Joel and Hosea and Micah and the other prophets foretold these nations. For Hosea says: “And I will make a covenant for them on that day with the beasts of the field and with the birds of heaven and with the creeping things of the earth; and bow and sword and war I will break from the land, and I will settle you in hope.” And Joel: “Behold,” he says, “in those days and at that time, when I turn back the captivity of Judah and Jerusalem, I will gather all the nations and bring them down into the valley of Jehoshaphat, and I will enter into judgment with them there on behalf of my people and my inheritance Israel.” And Micah says this: “Be in labour and be strong, daughter of Zion, as one giving birth; for now you will go out of the city and encamp in the plain, and you will come as far as Babylon; from there the Lord your God will deliver you from the hand of your enemies. And now many nations have gathered against you, saying: We will rejoice, and our eyes will look upon Zion. But they did not know the thought of the Lord and did not understand his counsel, that he gathered them like sheaves of the threshing floor. Arise and thresh them, daughter of Zion, for I will make your horns iron and your hooves bronze, and you will beat down nations among them and grind many peoples, and you will devote their multitude to the Lord and their strength to the Lord of all the earth.” And Zechariah says: “This is the word of the Lord to Zerubbabel, saying: Not by great power nor by strength, but by my Spirit, says the Lord Almighty. Who are you, great mountain, before Zerubbabel, to prevail?” From this it is clear that these nations made war after the return and were destroyed by the divine hand. “And it will be on that day, on the day Gog comes against the land …, Adonai the Lord, my wrath will go up in my anger, and my jealousy in the fire of my anger. I have spoken: on that day there will be a great earthquake on the land of Israel.” He calls the greatness of the event an earthquake. For just as we all perceive an earthquake with fear, so too the knowledge of great wonders. Yet it is not unlikely that an earthquake also occurred with the punishment. The wrath and the anger and the jealousy and the fire of anger we shall understand in a manner befitting God; for he has put them in human terms to indicate the punishment. He says that from fear of what happens not only men will be shaken but also the fish and the birds and the creeping things and the beasts; the mountains will be rent, the ravines filled up, and the walls broken down. From this it is clear that he called an earthquake what really is an earthquake. For an earthquake strikes fear not only into rational beings but also into irrational ones; it rends mountains, so that the ravines are blocked by the pieces broken off; it overthrows walls and buries cities; in a word, experience teaches this.","f":"Theodoret, <i>Comm. Ezech.</i> 38.17 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/38-17)."},"theodoret-interpretatio-ezechielem/38.21":{"o":"Καὶ συγκαλέσω δ' ἐπ' αὐτὸν φόδον μακαίράς εἰς πάντα τὰ ὄρη μου,.ἰέγει ᾿Αδωγαῖ Κύριος. Τοῦ σεισμοῦ, φησὶν, ἡγησαμένου δειλίαν αὐτοῖς … ἀλλήλους ἀγνοεῖν, καὶ ἐπ᾽ 53 ἀλλήλων ἀναιρεῖσθαι. Τοῦτο γὰρ ἐδήλωσεν εἰρηκώς \" Μάχαιρα ἀγθρώπου ἐπὶ τὸν ἀδελρὸν αὐτοῦ ἔσται. Καὶ κρινῶ αὐτὸν ἂν \"3 θανάτῳ καὶ αἴματι. Οὐ μόνον δὲ ὑπ᾽ ἀλλήλων ἀναλωθήσοντα;:, ἀλλὰ καὶ ἄνωθεν αὑτοὺς ἐγὼ πολεμήσω. Ἐν \" ὑετῷ καταχιλύζοντι καὶ λίθοις χαλάζης, καὶ πῦρ καὶ θεῖον βρέξω ἐπ' αὐτὸν 88, καὶ ἐπὶ πάντας τοὺς μετ᾽ αὐτοῦ \"5. καὶ μεγαλυνθήσοκαὶ γγωσθήσομαι ἐναντίον 88 ἐθνῶν πολλῶν, καὶ γγώσονταε ὅτι ἐγώ εἰμι Κύριος. Τούτων γὰρ ὁλέθρῷ παραδοθέντων, οἱ τέως ἀγνοοῦντές με ἐπιγνώσονται τὴν δύναμιν, καὶ τὴν ἐμὴν προσκυνήσουσι δεσποτείαν.","t":"“And I will call against him a fear of the sword on all my mountains, says Adonai the Lord.” After the earthquake has gone before, he says, I will cast cowardice on them … so that they fail to recognise one another and are slain by one another. For he made this known by saying: “Each man's sword will be against his brother. And I will judge him with death and blood.” Not only will they be consumed by one another, but I too will fight them from above: “With overwhelming rain and hailstones, and fire and brimstone I will rain on him and on all who are with him; and I will be magnified and … and known before many nations, and they will know that I am the Lord.” For when these have been handed over to destruction, those who till now did not know me will recognise my power and worship my lordship.","f":"Theodoret, <i>Comm. Ezech.</i> 38.21 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/38-21)."},"theodoret-interpretatio-ezechielem/38.3":{"o":"Καὶ 13 εἰπὲ αὐτοῖς 75. Τάδε Δέγει Ἁδωναῖ Κύριος \" Ἰδοὺ ἐγὼ ἐπὶ σὲ, Γὼγ καὶ Μαγὼγ \", ἄρχοντα ῬΡὼς, Μοσὸχ καὶ Θοδέ.ι. Καὶ \"\" περιστρέψω σε κυκλόθεν, καὶ δώσω χαλινὸν εἰς τὴν σιαγόνα σου, καὶ συνάξω σε καὶ πᾶσαν τὴν δύραχας δ᾽ πάντας, συναγωγὴ πολλή\" πέλτας 8 καὶ περικερωλαίας, καὶ μακαίρας, καὶ ἀσπίδας πάντες αὐτοὶ ἔχοντες. Ἐδίδαξεν ἡμᾶς διὰ τῶν εἰρημένων τῆς θείας ἐνεργείας τὸ δυνατὸν, καὶ ὅτι κῶν τοιούτων οὐδὲν δίχα τοῦ θείου βουλήματος γίνε: ται, ἀλλ᾽ ἣ οἰκονομοῦντος ἐπ᾽ ἀγαθῷ, ἣ συγχωροῦντος γίνεσθαι τὰ λυπηρὰ, διὰ τὰς προγεγενημένας ἁμαρτίας. Τὸ τοίνυν, « Δώσω χαλινὸν εἰς τὰς σιαγόνας δ᾽ σον, καὶ συνάξω σε, » οὐ χαλινὸν αἰσθητὸν νοοῦμεν ἐμδαλλόμενον, ἀλλὰ τῷ θείῳ νεύματι ἀγόμενον τόν τε Γὼγ καὶ Μαγὼγ, καὶ τοὺς σὺν αὐτῷ πάντας, ὧν καταλέγει τὰ γένη.","t":"“And say to them: Thus says Adonai the Lord: Behold, I am against you, Gog and Magog, ruler of Ros, Mosoch and Thobel. And I will turn you about round about, and put a bridle in your jaw, and gather you and all your … breastplates, all of them, a great gathering; bucklers and helmets and swords and shields, all of them holding them.” By these words he has taught us the power of the divine operation, and that nothing of this kind happens without the divine will: either he arranges it for good, or he permits painful things to happen because of sins committed before. “I will put a bridle in your jaws and gather you,” then, we do not understand as a perceptible bridle put into the mouth, but of Gog and Magog and all who are with him being led by the divine nod; and he lists their races.","f":"Theodoret, <i>Comm. Ezech.</i> 38.3 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/38-3)."},"theodoret-interpretatio-ezechielem/38.5":{"o":"Πέρσαι γὰρ, φησὶ, καὶ Αἰθίοπες, καὶ Λυδοὶ \"5, καὶ Αἰδυες, καὶ Φοὺτ \". μετ᾽ αὐτῶν. Εἷς δὲ καὶ οὗτος τῶν τοῦ Χὰμ υἱέων, τῶν ἑσπερίων Λιθύων. προπάτωρ γενόμενος. ε Πάντες \"“Ι περιχεφαλαίαις καὶ πέλταις. ν Πάντες οὗτοι ἀσπίδας, καὶ περιχϑ-","t":"“Persians,” he says, “and Ethiopians and Lydians and Libyans, and Phout with them.” This Phout too was one of the sons of Ham, the forefather of the western Libyans. “All with helmets and shields.” All these … shields and helmets …","f":"Theodoret, <i>Comm. Ezech.</i> 38.5 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/38-5)."},"theodoret-interpretatio-ezechielem/38.6":{"o":"Γομὲρ, καὶ πάντες \"8 οὗτοι 3 περὶ αὐτόν. Τοὺς Γαλάτας οὕτω καλεῖ, Οἶκος τοῦ Θογαρμά 59, Φρύγας τούτους εἶναί φησιν\" ε« ᾿Απ' ἐσχάτου βοῤῥᾶ, καὶ πάντα τὰ ὑποστηρίγματα αὐτοῦ \"', καὶ ἔθνη πολλὰ μετ᾽ αὐτοῦ \"\". » -- ᾿ἹΥποστηρίγματα λέγει τοὺς ὑπηκόους, τοὺς τὴν βασιλείαν ὑπερείδοντάς τε Ἑτοιμάσθητι, ἑτοίμασον σεαυτὸν, σὺ καὶ πᾶσα ἡ συναγωγὴ σου, ἡ ἐπισυνηγμένη πρὸς σὲ \"3, καὶ ἔσῃ μοι \"\" εἰς προφυαχήν. Ἀφ ἡμερῶν πλειόνων ἑτοιμασθήσῃ 55, καὶ ἐπ᾽ \"5 ἐσχάτου τῶν ἐτῶν ἥξεις \" εἰς 55 τὴν γῆν, τὴν ἀπὸ λαῶν ' ποιιλῶν, ἐπὶ γῆν \" ᾿Ισραὴ. \", ἣ ἐγέἐπάνοδον, φασὶν \" οἱ κατὰ καιρὸν γενόμενοι τῆς Ἐκκλησίας διδάσκαλοι, ταῦτα τὰ ἔθνη ἐπιστρατεῦσαι: τῇ Ἰουδαίᾳ καὶ συμδαίνει τῇ προφητείᾳ ἡ ἐρμηνεία. Λέγει γάρ\" « Ἤξεις εἰς τὴν γῆν τὴν ἀπεπτραμμένην ἀπὸ μακαίρας, » τοντέστι, τὴν τῶν πολεμίων ἀπαλλαγεῖσαν, καὶ τῆς αἰχμαλωσίας ἐλευθερωθεῖσαν. Καὶ ἐπάγει\" ε Ἠθροισμένη 5 ἀπὸ λαῶν πολλῶν 7 ἐπὶ γῆν Ἰσραὴλ, ἢ ἐγένετο ἔρημος διόλου.» Φασὶ δὲ τοῦ Ζοροδάδελ στρατηγοῦντος ταῦτα τὰ ἔθνη ἀναιρεθῆναι, καὶ ἀπὸ τῶν σκύλων τοῦ θείον νεὼ τὴν οἰχοδομίαν γενέσθαι, Οὐδὲ γὰρ ηὐπόρονν χρημάτων ἄνδρες πένητες καὶ αἰχμάλωτοι\" εἰκὸς δὲ καὶ τοὺς πλησιοχώρους, τῇ τῶν Ἰουδαίων εὐπραξίᾳ φθονοῦντας, ταῦτα κατ' αὐτῶν μισθώσασθαι τὰ ἔθνη\" ὅτι γὰρ διεχώλυσαν τὴν οἰχοδομίαν, ποτὲ μὲν “τοὺς ὑπάρχους, ποτὲ δὲ τοὺς Περσῶν βασιλέας ἑξαπατῶντες, μάρτυς ἡ τοῦ \"Ἔσδρα συγγραφή. Τούτοις ἐπάγει\" ε Καὶ αὐτοὶ \" ἐξ ἐθνῶν ἐξεληλύθασι, καὶ κατοικοῦσιν ᾽5 ἐπ᾽ εἰρήνης πάντες αὐτοί ''. » Καὶ ἐκ τούτων δῆλον, ὡς εὐθὺς μετὰ τὴν ἐπάνοδον ἡ τῶν ἐθνῶν τούτων ἐγένετο ἔφοδος \" λέγει γὰρ, ὅτι \" Καὶ αὐτοὶ ἐξ ἐθγῶν ἐξε.ληύθασι, καὶ κατοικοῦσιν ἐπ' εἰρήνης. Καὶ ἀγαδήσῃ ὡς ὑετὸς \"5, καὶ ἥξεις ὡς καταιγὶς καὶ 1} ὡς γεφέζη, τοῦ καλύψαι \"\" τὴν γῆν \" καὶ πεσῇ σὺ, καὶ πάντες οἱ περὶ σὲ, καὶ ἔθνη πο.λ:λὰ μετὰ σοῦ. Ἕτερα, ςηοὶ προσδοκῶν, ἕτερα πείσῃ, καὶ ἐλπίζων νίκην ὀλέθρῳ παραδοθείσῃ. Εἶτα αὐτοῦ καὶ τοὺς διαλογισμοὺς διαγράφει, καρδίαν σου, καὶ συκ.11ογιῇ \"\" πονηροὺς σμοὺς, καὶ ἐρεῖς \"1- ᾿Αναδήσομαι ἐπὶ γῆν ἀπεῤῥιμμένην \"5. Ἔξω ἐπὶ ἡσυχάζοντας -Ἰαοὺς ἐν ἡσυχίᾳ κατοικοῦντας \" γῆν, ἐν ἦ οὐκ ὑπάρχει τεῖχος οὐδὲ \" θύραι. Οὐδὲ μοχιϊοὶ τοῦ σκυλεῦσαι σχῦ.1α, καὶ προνομεῦσαι προνομὴν αὐτῶν τοῦ ἐπιστρέψαι χεῖρά μου \" ἐπὶ γῆν \" ἠρημωμένην. ἣ κατῳχίσθη, ἐπὶ ἔθνος συνηγμένον ἀπὸ λαῶν\" ποιῶν, πεποιηκότες \" κτῆσιν καὶ ὕπαρξιν κατοἰκούντων ἐπὶ τὸν ὀμφα.1ὸν τῆς γῆς. Καὶ ταῦτα ὃὲ πάντα διδάσκει ἡμᾶς, ὡς μετὰ τὴν αἰχμαλωσίαν ἐγένετο, ἡνίχα οὔτε τείχη εἶχον αἱ πόλεις τῆς Ἴουδαίας, οὔτε πύλας, οὔτε μοχλοὺς, κατὰ τὴν προφητείαν, διὸ καὶ χατεθάῤῥησεν ἐπιστρατεῦσαι τὰ προεἰρημένα ἔθνη \" ἐπίσημος δὲ ἐγεγόνει μετὰ τὴν ἐπἄνοδον ὁ Ἰσραηλίτης λαὸς, ἐκ θείας ἐνεργείας τῆς ἐπανόδου τυχών\" καὶ καθάπερ ἡ ἐκ τῆς Αἰγύπτου ἕξοδος πολλὴν αὐτῷ παρέσχε τὴν περιφάνειαν, οὕτως ἡ ἀπὸ Βαδυλῶνος ἐπάνοδος λαμπροὺς αὐτοὺς καὶ περιδλέπτους ἐποίησεν\" οὗ χάριν καὶ ἐπιστρατεῦσαι αὑτοῖς ταῦτα τετόλμηκε τὰ ἔθνη. Καὶ μηδεὶς οἰέσθω ἀπίθανον τὴν προφητείαν, λογιζόμενος τὸ μεταξὺ ( διάστημα τῶν Σχυθιχῶν ἐθνῶν, καὶ τῆς Ἰουδαίας, Ἐνθυμείσθω δὲ ὡς καὶ ἐν τοῖς ἡμετέροις χρόνοις πᾶσαν τὴν Ἕω τοῦτο τὸ ἔθνος χατέλαδε, καὶ πλεῖστον πλῆθος ἐξανδραποδίσαν ἀπῆλθε. Φρύγας δὲ καὶ Γαλάτας, \"Ἰδηράς τε καὶ Πέρσας, καὶ Αἰθίοπας, οὐκ ὡς ὑπακούοντας αὐτῷ λέγει συστρατεύετθαι, ἀλλ᾽ ὡς διαφόρως ἀναμιγέντας αὐτῷ, καὶ τοὺς μὲν αὖτομολήσαντας καὶ ἑχοντὶ στρατευσαμένους, τοὺς δὲ ζομένους. Τούτοις ὁ θεῖος λόγος καὶ ἡθοποιίαν προστίθησιν ἐκ προσώπου τῶν ἄλλονν ἐθνῶν.","t":"“Gomer and all those around him.” So he calls the Galatians. “The house of Thogarma” (these he says are Phrygians) “from the end of the north, and all its supports, and many nations with him.” By supports he means the subjects who support the kingdom … “Be prepared, prepare yourself, you and all your gathering that is assembled to you, and you shall be my guard. After many days you will be prepared, and at the end of the years you will come into the land … from many peoples, upon the land of Israel, which became …” … after the return, say the teachers of the Church who lived in their time, these nations made war on Judea; and the interpretation agrees with the prophecy. For it says: “You will come into the land turned back from the sword”, that is, freed from its enemies and liberated from captivity. And it adds: “gathered from many peoples upon the land of Israel, which became wholly desert.” They say that these nations were destroyed while Zerubbabel was general, and that the divine temple was built from their spoils; for poor and captive men were not well supplied with money. And it is likely that the neighbouring peoples, envying the Jews' good fortune, hired these nations against them; for that they hindered the building, deceiving now the governors and now the kings of the Persians, the book of Ezra bears witness. To these he adds: “And they have come out from the nations, and dwell in peace, all of them.” From this too it is clear that the attack of these nations came immediately after the return; for he says: “And they have come out from the nations, and dwell in peace.” “And you will go up like rain, and come like a storm, and like a cloud to cover the land; and you will fall, you and all those around you, and many nations with you.” Expecting one thing, he says, you will suffer another; hoping for victory, you will be handed over to destruction. Then he describes his reasonings too: “… your heart, and you will reckon evil reckonings, and you will say: I will go up against a land cast off; I will come against those at rest, peoples dwelling in quiet, a land in which there is no wall, nor gates, nor bars; to take spoils and seize their plunder, to turn my hand against the desolate land that was resettled, against a nation gathered from many peoples, who have acquired possessions and property, dwelling at the navel of the earth.” All this too teaches us that it happened after the captivity, when the cities of Judea had neither walls nor gates nor bars, according to the prophecy; and for this reason the nations named dared to make war on them. The Israelite people had become notable after the return, since they obtained the return by divine operation; and just as the exodus from Egypt gave them great renown, so the return from Babylon made them illustrious and conspicuous; and for this reason these nations dared to make war on them. Let no one think the prophecy implausible because he reckons the distance between the Scythian nations and Judea. Let him consider that in our own times too this nation overran the whole East and went away having enslaved a very great multitude. And he says that Phrygians and Galatians, Iberians and Persians and Ethiopians campaign with him not as his subjects but as mixed with him in different ways: some deserting to him and campaigning willingly, others under compulsion. To these the divine word also adds a portrayal in the person of the other nations.","f":"Theodoret, <i>Comm. Ezech.</i> 38.6 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/38-6)."},"theodoret-interpretatio-ezechielem/39.11":{"o":"Ἔσται γὰρ, φησὶν, ἐν τῇ ἡμέρᾳ ἐκείτγη, δώσω τῷ Γὼγ τόπον “ ὀνομαστὸν μνημεῖον … ροῦσουσιν, ὥστε πιρινοστῆσαι τὴν γῆν, καὶ παραδοῦναι ταφῇ τοὺς ἐν τῷ φεύγειν, τὸν … ἀνατολῆς τῆς θαλάσσης. Ἔνθα, φηῦν, ἔθαψαν τοὺς ἐκ τῶν ἑῴων ἐπελθόντας αὐτοῖς μερῶν, ἐκεῖ καὶ τοῦτον θάψουσιν. ᾿Αναμεμνήῆσχει δὲ αὐτοὺς διὰ τούτου τῆς ἐπὶ τοῦ Σενναχηρεὶμ γενομένης τῶν ᾿Ασσυρίων σφαγῆς\" ὅτι καὶ τότε τῆς αὐτοῦ ἐπικουρίας ἀπήλαυσαν, καὶ μετὰ ταῦτα τῆς αὑτοῦ τεύξονται προμηθείας. Διὰ δὲ τὸ πλῆθος, φησὶ, τῶν νεκρῶν, ε Οἰκοδομήσουσι δ᾽ τὸ περιστόμιον τῆς φάραγγος, καὶ θάψουσιν δ' ἐκεῖ τὸν Γὼγ, καὶ πᾶν τὸ πλῆθος αὐτοῦ, καὶ κληθήσεται τὸ γαὶ \"\" τὸ πολυάνδριον \" τοῦ Γώγ. » Τοσοῦτον γὰρ, φησὶν, ἔσται τῶν ἀναιρουμένων τὸ πλῆθος, ὡς μηδὲν ὄρυγμα ποίητον αὐτοὺς δέξασθαι, ἀλλὰ τὴν βαθυτάτην φάράγγα τάφον αὑτοῖς γενέσθαι, ἑκατέρωθεν μὲν πεμηνῶν, φησὶ, δαπανηθήσεται χρόνος εἰς ταύτην τὴν ταφῆν᾽ καὶ τὴν ἡμέραν δὲ τῆς ἐκείνου πανωλεθρίας ἐπίσημον ποιήσονται. ε« Ἔσται γὰρ αὐτοῖς, φησὶν, εἰς\" ὄνομα ἡ ἡμέρα, ἐν ᾿ἦ δοξασθήσομαι, ᾿Αδωναῖ Κύριος.» ᾿Αλλὰ καὶ ἄνδρας, φησὶν, ἀφορὶιξ', Καὶ ζητήσουσι\"5 πᾶς ὁ διαπορευόμενος τὴν γῆν, καὶ διερχόμενος, καὶ ὁ ἰδὼν ὀστοῦν ἀνϑρώπου, οἰκοδομήσει παρ᾽ αὐτῷ σημεῖον, ἕως οὗ θάψωσιν αὑτὸ οἱ θάπτογντες εἰς τὸ γαὶ τοῦ πο- \"Ἰυανδρίου τοῦ Γώγ. Ἐπὶ χρόνῳ πολλῷ, φησὶ, τεοἱ ὁδῖται δὲ, εἴ που ὀστοῦν εὕροιεν, λίθους κατ᾽ αὐτὸ ἀθροίξοντες, δῆλον ποιήσουσι τοῖς τὸ θάπτειν ἐνχεχειρισμένοις, ὥστε κἀκεῖνα συναγαγεῖν, καὶ τῶν νο-","t":"“For it will be on that day,” he says, “that I will give Gog a famous place, a tomb in … so as to go round the land and give burial to those … in flight … toward the east of the sea.” Where they buried those who attacked them from the eastern parts, he says, there they will bury this one too. Through this he reminds them of the slaughter of the Assyrians that took place under Sennacherib: that then too they enjoyed his help, and that after this they will obtain his forethought. Because of the multitude of the dead, he says, “they will build up the mouth of the ravine, and they will bury there Gog and all his multitude, and it will be called the valley of the Polyandrion of Gog.” For the multitude of the slain, he says, will be so great that no dug pit can receive them, but the deepest ravine will become their tomb … months, he says, will be spent on this burial; and they will make the day of his utter destruction famous. “For the day will be a name for them,” he says, “on which I will be glorified, Adonai the Lord.” But they will also set apart men, he says: “And they will seek; everyone who passes through the land and goes about in it, and whoever sees a man's bone, will set up a sign beside it, until the buriers bury it in the valley of the Polyandrion of Gog.” For a long time, he says, …; and the travellers, if they find a bone anywhere, will gather stones on it and make it known to those entrusted with burial, so that they may collect those too, and of the corpses …","f":"Theodoret, <i>Comm. Ezech.</i> 39.11 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/39-11)."},"theodoret-interpretatio-ezechielem/39.16":{"o":"Καὶ 8 τὸ ὄνομα δὲ τοῦ τόπου … σεται ἡ γῆ. Οὕτω ταῦτα προαγορεύσας, τοῖς ὀρνέοις καὶ τοῖς θηρίοις παρακελεύεται, ὡς ἐπὶ θοίνην τινὰ καὶ εὐωχίαν ἐλθεῖν, ἅτε δὴ πολλῶν καὶ ἀπείρων ἐῤῥιμμένων σωμάτων οὐκ ὡς λογικοῖς δὲ τούτοις παρεγγυᾷ, ἀλλὰ πείθων τοὺς λογικοὺς, ὡς καὶ ταῦτά εὐτοῦ συγχωροῦντος γίνεται. Τὸ δὲ,ε Φάγεσθε κρέα μόσχων, καὶ χριῶν, καὶ ἀρνῶν, καὶ τράγων, καὶ ταύρων ἐστεατωμένων πάντων.» τροπικῶς ἔφη, τοὺς βασιλέας αὑτῶν καὶ ἄρχοντας, καὶ ἀριστέας, διὰ τῶν μόσχων, καὶ χριῶν, καὶ τράγων \"5, καὶ ταύρων ὀνομάσας. Διὰ δὲ τῶν ἀργῶν τοὺς ὑπηκόους. θυσίαν δὲ αὑτοῦ κέκληκε τὴν γνώμῃ αὐτοῦ γενομένην ","t":"“And the name of the place … the land will be cleansed.” Having foretold these things, he bids the birds and the beasts come as to a banquet and feast, since many bodies, past counting, have been cast out. He does not speak to them as to rational beings, but persuades the rational that these things too happen by his permission. And “You will eat the flesh of calves and rams and lambs and goats and bulls, all of them fattened,” he said figuratively, naming their kings and rulers and champions calves and rams and goats and bulls, and their subjects lambs. And he has called his sacrifice the … that took place by his decision …","f":"Theodoret, <i>Comm. Ezech.</i> 39.16 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/39-16)."},"theodoret-interpretatio-ezechielem/39.20":{"o":"Καὶ ἐμπλησθήσεσθε, φησὶν, ἐπὶ τῆς τραπέζης μου, τουτέστιν, ἐπὶ τῆς παρ᾽ ἐμοῦ προσενεχθείσης ὑμῖν τροφῆς, Καὶ δεικνὺς τίς αὕτη, ἐπἤγαγεν\" ε Ἵππον, καὶ ἀναθάτην, καὶ γίγαντα, καὶ πάντα ἄνδρα πολεμιστὴν, λέγει ᾿Αδωναῖ Κύριος.» Διὰ τούτων ἡρμήνευσε τοὺς κριοὺς, καὶ τοὺς ταύρους, καὶ τοὺς τράγους.","t":"“And you will be filled,” he says, “at my table”: that is, with the food set before you by me. And to show what it is, he added: “horse and rider and giant and every warrior, says Adonai the Lord.” By these he interpreted the rams and the bulls and the goats.","f":"Theodoret, <i>Comm. Ezech.</i> 39.20 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/39-20)."},"theodoret-interpretatio-ezechielem/39.21":{"o":"Καὶ δώσω τὴν δόξαν μου ἐν ὑμῖν 9 καὶ ὄψεται\" πάντα τὰ ἔθνη τὴν κρίσιν μου, ἣν ἐποίησα, καὶ τὴν χεῖρά μου, ἣν ἐπήγαγον ἐπ' αὐτούς. ΤΉς σφαγῆς, φησὶ, γενομένης, καὶ τῆς τοιαύτῆς ὑμῖν θοίνης προσενεχθείσης, θεωρήσει πάντα τὰ ἔθνη καὶ τὸ δυνατὸν τῆς ἐμῆς προνοίας, καὶ τὸ τῆς κρίσεως δίκαιον, ᾿Αλλὰ καὶ ὁ οἶκος, φησὶ, τοῦ Ἰαραὴλ δι᾽ αὐτῶν μαθήσεται τῶν πραγμάτων, ὅτι καὶ Κύριος αὑτῶν εἶμι καὶ Δεσπότης. Τὸ δὲ, «᾿Απὸ τῆς ἡμέρας ταύτης καὶ ἐπέκεινα,» τῆς προτέρας ἀγνοίας κατ-","t":"“And I will put my glory among you, and all the nations will see my judgment, which I executed, and my hand, which I brought upon them.” When the slaughter has taken place, he says, and such a feast has been set before you, all the nations will see both the power of my providence and the justice of my judgment. And the house of Israel too, he says, will learn through the facts themselves that I am their Lord and Master. And “From this day and onward” … of the former ignorance …","f":"Theodoret, <i>Comm. Ezech.</i> 39.21 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/39-21)."},"theodoret-interpretatio-ezechielem/39.23":{"o":"Καὶ γγώσεται\"' πάντα τὰ ἔθνη, ὅτι διὰ τὰς ἁμαρτίας αὑτῶν ἠχμαιλωτεύθησαν ὁ οἷκος Ἰσραὴϊ, ἀνθ᾽ ὧν ἠθέτησαν δὶς ἐμὲ, καὶ ἀπέστρεψα τὸ πρόσωπόν μου ἀπ᾽ αὐτῶν, καὶ παρἐδωκα αὐτοὺς εἷς χεῖρας τῶν ἐθγῶν αὐτῶν, καὶ ἔπεσον \" πάντες μακαίρᾳ. Κατὰ τὰς ἀκαθαρσίας αὑτῶν, καὶ κατὰ τὰς ἀγομίας \"\" αὑτῶν ἐποίησα αὑτοῖς\", καὶ ἀπέστρεψα τὸ πρόσωπόν μου ἀπ᾿ αὐτῶν. Θεώμενα, φησὶ, τὰ ἔθνη τὸν ἐπενεχθέντα τῷ Γὼγ ὄλεθρον, γνώσεται ὡς καὶ Βαθυλωνίοῖς ταύτην ἠδυνάμην ἐπενεγκεῖν τὴν τιμωρίαν\" ἀλλὰ δίκας τὸν Ἰσραὴλ τῆς ἀσεδείας καὶ παρανομίας οὐδεμιᾶς αὐτοὺς ἀξιώσας ἐπικουρίας. Καὶ τοῦτο δὲ σαφῶς ἡμᾶς διδάσκει, ὡς εὐθὺς μετὰ τὴν ἐπάνοδον ἧ τούτων τῶν ἐθνῶν ἐγένετο ἐπανάστασις. ε Γνώσεται γὰρ. φησὶ, πάντα τὰ ἔθνη, ὅτι διὰ τὰς ἁμαρτίας αὑτῶν ἠχμαλωτεύθησαν πᾶς οἶκος Ἰσραήλ. » Θεων ροῦντες γὰρ ἅπαντες τὴν ἀθρόαν ἐχείνων ἀναίρεσιν, λογισμοῖς ὀρθοῖς χρώμενοι συνήσουσιν, ὅτι δίκας τίνοντες τῶν ἁμαρτημάτων, τὴν αἰχμαλωσίαν ἐχείνην ὑπέμειναν. Μαρτυρεῖ δὲ τούτοις καὶ τὰ ἐπαγόμενα \" … ἐλεήσω τὸν οἶκον ᾿Ισραὴ.λ, καὶ ζῃλώσω διὰ τὸ ὄνομά μου\" τὸ ἅγιον. Καὶ λήψονται τὴν ἀτιμίαν ἑαυτῶν\", καὶ πάσας \" τὰς ἀδικίας αὐτῶν, ἃς ἠδίκησαν εἰς ἐμὲ ἐν τῷ κατοικισθῆναι αὑτοὺς ἐπὶ τῆς γῆς \"\" αὐτῶν ἐπ' εἰρήγης, καὶ οὐκ ἔσται ὁ ἐκφροθῶν. Ἔν τῷ ἐπιστρέψαι\" μὲ αὐτοὺς ἐκ τῶν ἐθγῶν, καὶ ἐξαγαγεῖν\" αὐτοὺς ἐκ τῶν χωρῶν αὐτῶν\". Τὸ, ε Λήψονται τὴν ἀνομίαν αὑτῶν, καὶ πάσας τὰς ἀδικίας αὐτῶν, ἃς ἠδίκησαν εἰς ἐμὲ, » ἀντὶ τοῦ, Εἰς διάνοιαν λήψονται, δι᾽ ὧν ὑπέμεεναν ἀνιαρῶν, ὡς αὐτοὶ τούτων ἑαυτοῖς ἐγένοντο πρόξενοι, καὶ τῆς ἀτιμίας αἰτία ἡ ἀδικία. Τούτοις δὲ, φησὶ, χρήσονται τοῖς λογισμοῖς εἰς τὴν οἰκείαν ἐπανελθόντες γῆν, καὶ τῶν χαλεπῶν τούτων τῶν\" πολεμίων ἀπαλλαγέντες\" τότε γὰρ, « Καὶ ἁγιασθήσομαι ἐν αὐτοῖς ἐνώπιον τῶν ἐθνῶν.» ᾿Αντὶ τοῦ Δήλης μου τῆς δὃυνάμξως γενομένης, τὴν παρὰ πάντων δέξομαι προσκύνησιν, διὰ τῆς περὶ τούτους ὑπ᾽ ἐμοῦ γενομένης προνοίας. Καὶ γνώσονται, ὅτι ἐγὼ εἰμι Κύριος ὁ Θεὸς αὑτῶν, ἐν\" τῷ ἐπιφαγῆγαί μὲ αὑτοῖς ἐν τοῖς ἔθνεσι. Διὰ γὰρ τῆς ἐμῆς προμηθείας καὶ τῆς τῶν Σχυθικῶν ἐθνῶν τὸν ὄλεθρον ὄψονται. ε Καὶ \" συνάξω αὐτοὺς ἐπὶ τὴν γῆν αὐτῶν, καὶ οὗ καταλείψω οὐκέτι ἀπ᾿ αὐτῶν ἐκεῖ. » Καὶ τοῦτο, ὅσον ἧκεν εἰς τὴν θείαν κηδεμονίαν, γεγένηται \" οἱ δὲ τοῖς θείοις νόμοῖς ἀντιτείνειν εἰωθότες, ἐπανελθεῖν οὐκ ᾿θέλησαν, ἀλλ᾽ οἱ πλείους τῆς πατρῴας γῆς τὴν ξένην προείλοντο.","t":"“And all the nations will know that the house of Israel was taken captive because of their sins, because they rejected me; and I turned my face from them and handed them over into the hands of their enemies, and they all fell by the sword. According to their uncleannesses and according to their lawless deeds I dealt with them, and I turned my face from them.” Seeing the destruction brought upon Gog, he says, the nations will know that I could have brought this punishment on the Babylonians too; but I made Israel pay the penalty for their impiety and transgression, deeming them worthy of no help. And this too clearly teaches us that the uprising of these nations took place immediately after the return. “For all the nations will know,” he says, “that the whole house of Israel was taken captive because of their sins.” For all, seeing the sudden destruction of those nations and reasoning rightly, will understand that the Jews underwent that captivity in payment for their sins. And what follows bears witness to this: “… have mercy on the house of Israel, and I will be jealous for my holy name. And they will bear their dishonour and all their injustices which they committed against me, when they dwell on their land in peace, and there is none to frighten them, when I bring them back from the nations and lead them out of their lands.” “They will bear their lawlessness and all their injustices which they committed against me” means: they will take to heart, through the painful things they underwent, that they themselves were the authors of these for themselves, and that injustice was the cause of their dishonour. They will reason in this way, he says, when they have returned to their own land and been freed from these harsh enemies. For then “I will be sanctified in them before the nations”; that is, when my power has become manifest, I will receive worship from all through the providence I exercise for them. “And they will know that I am the Lord their God, when I appear to them among the nations.” For through my forethought they will also see the destruction of the Scythian nations. “And I will gather them into their land, and I will no longer leave any of them there.” This too happened, so far as it depended on the divine care; but those who were accustomed to resist the divine laws would not return, and most of them preferred the foreign land to their fatherland.","f":"Theodoret, <i>Comm. Ezech.</i> 39.23 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/39-23)."},"theodoret-interpretatio-ezechielem/39.29":{"o":"Καὶ οὐκ ἀποστρέψω οὐκέτι τὸ πρόσωπόν μου ἀπ᾽ αὑτῶν, ἀνθ ὧν ἐξέχεα τὸν θυμόν μου ἐπὶ τὸν οἶκον Καὶ τοῦτο δὲ ἕπεται τῶν ἀνθρώπων τῇ γνώμῃ. Ἐφ’ ἡμῖν γάρ ἔστι τὸ ταῖς ἀγαθαῖς ὑποσχέσεσιν ἕπιθεῖναι τὸ πέρας“ οὕτω καὶ ἡμῖν ὑπέσχετο τῶν οὐρανῶν τὴν βασιλείαν ὁ Δεσπότης, ἀλλ᾽ οὐ τευξόμεθα ταύτης ἀναξίως πολιτευόμενοι \" σπουδάζοντες δὲ, καὶ σὺν προθυμίᾳ πάσῃ τοὺς θείους νόμους φυλάττοντες, ἀπολαυσόμεθα πάντως τῶν ἐπηγγελμένων ἀγαθῶν. Οὕτω καὶ τοῖς Ἰουδαίοις ὑπέσχετο μὴ ἀποστρέψειν 6 ἀπ᾽ αὐτῶν τὸ πρόσωπον, δηλονότι: ΄ πειθομένων αὑτῷ καὶ πιστευόντων, καὶ τοὺς θείους φυλασσόντων νόμους. Καὶδτι ταῦθ᾽ οὕτως ἔχει, μάρτυς ἡ ἱστορία ἐξαγαγὼν γὰρ ἐξ Αἰγύπτου τὸν λαὸν, εἰς τὴν ἐπηγγελμένην αὐτοὺς ἄξειν ὑπέσχετο γῆν ἐπειδὴ δὲ τοῖς θείοις δόγμασιν πάντας αὐτοὺς ἐν τῇ ἐρήμῳ θανάτῳ παρέδωκε, δύο μόνοις ἐξ ἁπάντων τῶν δεξαμένων τὰς ὑποσχέσεις, πληρώσας τὰς ὑποσχέσεις. Καὶ ἐνταῦθα τοίνυν οἱ μὲν πεπιστευκότες, καὶ τὸ σωτήριον δεξάμενοι κήρυγμᾶ, βεθαίαν ἔχουσι τὴν ὑπόσχεσιν \" οὐ γὰρ ἀπέστρεψε τὸ πρόσωπον αὑτοῦ ἀπ᾿ αὐτῶν ' οἱ δὲ τἀναντία δρῶντες τῷ θείῳ βουλήματι, πόῤῥω πον τῆς θείας ἐποψίας τυγχάνουσιν, οὐδεμιᾶς ἀπολαύοντες προμηθείας, ἀλλὰ, « πορευόμενοι, κατὰ τὸ\" προφήτην ᾿Ησαῖαν, τῷ φωτὶ τοῦ πυρὸς αὑτῶν, καὶ τῇ φλογὶ ἧ ἐξέχαυσαν, » καὶ πορεύσονται, κατὰ τὸν θεῖον Δαδὶ δ, ε ἐν τοῖς ἐπιτηδεύμασιν αὑτῶν.» Ταῦτα μὲν οὕτω νοεῖν ὑπὸ τῆς θείας Γραφῆς ἐδιδάχθημεν. ᾿γὼ δὲ 6 θαυμάζω οὗ μόνον Ἰουδαίων τὴν ἄνοιαν, ἀλλὰ καί τίνων, τὸ μὲν Χριστιανιχὸν ὄνομα περικειμένων, τοῖς Ἰουδαῖκοῖς δὲ μύθοις προσεχόντων \" καὶ τοῦ Γὼγ καὶ Μαγὼγ τὴν ἐπανάστασιν οὐ γεγενῆσθαι λεγόντων, ἀλλ᾽ ἔσεσθαι προσδοκώντων. Οὺς ἔδει συνιδεῖν, πρῶτον μὲν, ὅτι τῇ ἐκ Βαδυλῶνος ἀναχλήσει ἡ τούτου προφητεία συνέζευκται \" ἔπειτα, ὅτι διὰ τούτων ἔφη μαθήσεσθαι τὰ ἔθνη τοῦ Θεοῦ τὴν δύναμιν. Ποίας γὰρ, εἰπάτωσαν, δεῖται νῦν τὰ ἔθνη διδασκαλίας εἰς διάγνωσιν πῆς θείας δυνάμεως, οὗ πιστεύειν μὲν εἰς τὸ ὄνομα ποῦ Πατρὸς, καὶ τοῦ Υἱοῦ, καὶ τοῦ ἁγίου Πνεύματος ἐδιδάχθησαν, δοξολογεῖν ὃ καὶ προσκυνεῖν τὴν θείαν ἔμαθον φύσιν, τῆς δὲ τῶν εἰδώλων ἀπηλλάγησαν πλάνῆς; Ποίαν δὲ τοιαύτην διδασκαλίαν ἡ τοῦ Γὼγ ἀναίρεσις προσενεγκεῖν ἠδύνατο, οἵαν τῶν Ἱερῶν ἀποστόλων περιέχει τὸ κήρυγμα; Τοῦτο μὲν γὰρ τὰ περὶ Τριάδος καὶ μονάδος ἅπαντας ἀνθρώπους δι.δάσκει, καὶ ὅτι ἐν τῇ μιᾷ φύσει τὰς τρεῖς ἰδιότητας θεωροῦμεν\" καὶ πρὸς τούτοις νεκρῶν ἀνάστασιν, καὶ χρίσιν, καὶ ἀντίδοσιν ἀγαθῶν καὶ τῶν ἐναντίων, οὐρανῶν βασιλείαν, τὴν ἐν γεέννῃ τιμωρίαν, τῆς ἀρετῆς τὰ μαθήματα, τὰ τῆς φιλοσοφίας διδάγματα, καὶ τὰ ἄλλα, ὅσα τό τε θεῖον Εὐαγγέλιον περιέχει, καὶ τὰ ἱερὰ τῶν ἀποστόλων συγγράμματα. Ἡ δὲ “οὔ Γὼγ ἀναίρεσις μόνον ἐδίδαξε τὰ ἔθνη, ὅτι μεγίστὴν ἔχει δύναμιν ὁ Ἰουδαίων Θεὸς, καὶ ὅτι οὐ διὰ πὴν αὐτοῦ ἀσθένειαν ὑπὸ Βαδυλωνίοις ἐγένοντο, ἀλλὰ διὰ τὴν οἰκείαν παρανομίαν. Εἰ τοίνυν μηδέπω τὰ κατὰ πὺν Γὼγ ἐγένετο, ἀλλ᾽ ἐπ᾽ ἐσχάτων τῶν ἡμερῶν γενήσεται, καὶ δι᾽ ἐχείνου μαθήσεται τὰ ἔθνη τὸν τῶν ὅλων σέδειν Θεὸν, μΞίξονα τὰ κατὰ τὸν Γὼγ τοῦ σωτηρίου σταυροῦ, καὶ τοῦ θανάτου τοῦ τὸν θάνατον λύσαντος, καὶ τῶν θείων ἀποστόλων, οἱ τῷ φωτὶ τῆς θεογνωσίας τὴν οἰκουμένην κατηύγασαν. Ταῦτα μὲν γὰρ ἅπαντα οὐκ ἴσχυσε διδάξαι τὰ ἔθνη τὸν τῶν ὅλων Θεὸν, μόνη δὲ ἡ τοῦ Γὼγ ἀναίρεσις δῆλον αὐτὸν ἅπασι καταστήσει\" οὕτω σαφῶς ᾿Ἰουδαΐζουσιν οἱ ταῦτα μυθολογοῦντες. Ἡμεῖς δὲ, τῇ θείᾳ πειθόμενος Γραφῇ, τὴν προειρημένην ἑρμηνείαν ἐποιησάμεθᾳ,, διδάξαντες, ὅτι ἐλήλυθεν οὗτος, καὶ πέρας τὰ κατ᾽ αὐτὸν εἴληφε. Καὶ τότε μὲν ἔμαθε τὰ ἔθνη, ὡς οὐ διὰ τὴν θείαν ἀσθένειαν τὴν αἰχμαλωσίαν ὑπἐμενον οἱ Ἰουδαῖοι, ἀλλὰ διὰ τὴν σφῶν αὐτῶν παρανομίαν - ἐπὶ δὲ τοῦ παρόντος, διὰ τοῦ Δεσποτικοῦ θα» νάτου καὶ τῆς ἀναστάσεως τὰς τῆς θεογνωσίας ἀκτῖνας ἐδέξατο τὰ ἔθνη, καὶ τῆς πατρῴας ἀσεδείας ἀπαλλαγέντα, προσκυνεῖν μεμαθήκαμεν τὸν Πατέρα, καὶ τὸν Υἱὸν, καὶ τὸ ἅγιον Πνεῦμα \" αὐτῷ πρέπει δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων \"\". ᾿Αμήν. ","t":"“And I will no longer turn my face away from them, because I poured out my wrath upon the house …” This too follows the decision of men. For it lies with us to bring the good promises to fulfilment. So too the Master has promised us the kingdom of heaven, but we shall not obtain it if we live unworthily; whereas if we are zealous and keep the divine laws with all eagerness, we shall certainly enjoy the promised good things. So too he promised the Jews not to turn his face from them, that is, if they obeyed him and believed and kept the divine laws. And that this is so, history is witness. For having brought the people out of Egypt, he promised to lead them into the promised land; but since they … the divine decrees, he handed them all over to death in the desert, fulfilling the promises to only two of all who had received them. Here too, then, those who have believed and received the saving preaching have a firm promise, for he has not turned his face from them; but those who act contrary to the divine will are far from the divine oversight and enjoy no forethought, but “walk,” according to the prophet Isaiah, “in the light of their fire and in the flame that they kindled,” and they will walk, according to the divine David, “in their own practices.” This is how we have been taught by divine Scripture to understand these things. But I marvel not only at the folly of the Jews but also at some who bear the Christian name yet give heed to Jewish myths, and say that the uprising of Gog and Magog has not happened but expect it to come. They ought to have seen, first, that his prophecy is joined to the recall from Babylon; and then, that he said the nations would learn God's power through these events. For what teaching, let them say, do the nations need now in order to recognise the divine power, when they have been taught to believe in the name of the Father and of the Son and of the Holy Spirit, have learned to glorify and worship the divine nature, and have been freed from the error of idols? What teaching such as the preaching of the holy apostles contains could the destruction of Gog have offered? For that preaching teaches all men about the Trinity and the unity, and that in the one nature we contemplate the three properties; and besides this, the resurrection of the dead, and judgment, and the requital of good and its opposite, the kingdom of heaven, punishment in Gehenna, the lessons of virtue, the teachings of philosophy, and everything else that the divine Gospel and the holy writings of the apostles contain. But the destruction of Gog taught the nations only that the God of the Jews has the greatest power, and that it was not through his weakness that they came under the Babylonians, but through their own transgression. If, then, the events concerning Gog have not yet happened but will happen at the last of the days, and through him the nations will learn to revere the God of the universe, the events concerning Gog will be greater than the saving cross, and the death that destroyed death, and the divine apostles who illumined the world with the light of the knowledge of God. For all these, it seems, could not teach the nations the God of the universe, but the destruction of Gog alone will make him manifest to all! So plainly do those who tell these myths Judaize. But we, obeying divine Scripture, have given the foregoing interpretation, teaching that he has come and that what concerns him has reached its end. And then the nations learned that the Jews underwent the captivity not through divine weakness but through their own transgression; but at present, through the Master's death and resurrection, the nations have received the rays of the knowledge of God and have been freed from their ancestral impiety; and we have learned to worship the Father and the Son and the Holy Spirit, to whom belongs glory to the ages of ages. Amen.","f":"Theodoret, <i>Comm. Ezech.</i> 39.29 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/39-29)."},"theodoret-interpretatio-ezechielem/39.3":{"o":"Εἴτα πάλιν παρακελεύεται τῷ προφήτῃ προφητεῦσαι ἐπ᾽ αὐτὸν, καὶ ἐπὶ τὰ σὺν αὐτῷ ἔθνη, ὅτι δι’ αὖτοῦ συγχωροῦντος ἤξουσιν ἀπ' ἐσχάτου βοῤῥᾶ, ἐπὶ τὸ δίκας δοῦναι τῆς θηριωδίας ἀξίας, Ἐπιλέγει δὲ καὶ πὴν ἐσομόνην αὐτοῖς ἀσθένειαν. Ἀποτινάξω γὰρ, φησὶν, τὸ \"6 τόξον σου ἀπὸ τῆς χειρός σου τῆς ἀριστερᾶς, καὶ τὰ βέλη 5\" σου 5 ἀπὸ τῆς χειρός σου τῆς δεξιᾶς. Καὶ καταδα.1ῶ σε 5 ἐπὶ τὰ ὄρη Ἱσραὴ.1, καὶ πεσῇ σὺ καὶ πάντες οἱ περὶ σὲ, καὶ πολλὰ \"\" ἔθνη τὰ μετὰ σοῦ. Διαλύσω σου, φησὶ, τὴν δύναμιν, ὥστε ἐκπεσεῖν τὰ ἐν ταῖς χερσὶν ἐπιφερόμενα ὅπλα. Τούτοις προστίθησιν, ὅτι τοῖς πετεινοῖς τοῦ οὐρανοῦ καὶ τοῖς ὡμοδόροις θηρίοις δοθήσεται βορά. Τὸ δὲ,","t":"Then he again bids the prophet prophesy against him and against the nations with him: that by his permission they will come from the end of the north, so as to pay the penalty their savagery deserves. And he adds the weakness that will come upon them: “For I will strike your bow from your left hand, and your arrows from your right hand. And I will cast you down on the mountains of Israel, and you will fall, you and all who are around you, and the many nations that are with you.” I will dissolve your power, he says, so that the weapons you carry in your hands fall from them. To these he adds that they will be given as food to the birds of heaven and to the flesh-eating beasts. And the words:","f":"Theodoret, <i>Comm. Ezech.</i> 39.3 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/39-3)."},"theodoret-interpretatio-ezechielem/39.6":{"o":"᾿Αποστελῶ πὺρ ἐπὶ Γὼγ “\", καὶ κατοικιται ὅτι ὄνομά μοι “7 Κύριος, δηλοῖ, ὡς τοῦ Γὼγ τὴν πανωλεθρίαν ἐχείνην ὑπομείναντος, οὐ μόνον οἱ ἠπειρῶται, ἀλλὰ καὶ οἱ νησιῶται θαῤῥήσουσιν \" ἐδεδοίχεισαν γὰρ τὴν ἐχείνων στρατείαν ἀκούσαντες.","t":"“I will send fire upon Gog, and … will be inhabited …, that my name is the Lord”: this shows that when Gog has suffered that utter destruction, not only the mainland peoples but also the islanders will take courage; for they had been afraid when they heard of their campaign.","f":"Theodoret, <i>Comm. Ezech.</i> 39.6 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/39-6)."},"theodoret-interpretatio-ezechielem/39.7":{"o":"Καὶ τὸ ὄνομά μου, φησὶ, τὸ ἅγιον γνωσθήσεται ἐν μέσῳ τοῦδ Ἰσραὴ,1, καὶ οὐ βεθηλωθήσεται τὸ ὄνομά μου τὸ ἅγιον οὐκέτι. καὶ τὴν αἰτίαν διδάσχεν\" « Καὶ γνώσεται τὰ ἔθνη 5», ὅτι ἐγώ εἰμι Κύριος ἅγιος ἐν μέσῳ τοῦ Ἰσραήλ 15. ν Μαθόντα γὰρ τὰ ἔθνη τῆς ἐμῆς προνοίας τὴν δύναμιν, καὶ ὅπως ὑπεραππίζω τοῦ χρηματίζοντός μου λαοῦ, οὐκ ἔτι ἀσθένειάν μου χατηγορήσουσιν, οὐδὲ νομιοῦσι διὰ τὴν ἐμὴν ἀδυναμίαν τὴν προτέραν αἰχμαλιυσίαν τοῦ λαοῦ μου γενέσθαι. Εἶτα τῶν εἰρημένων τὸ βέδαιον δείκνυσιν. … ᾿Αδωγαῖ Κύριος. Νόμισον αὑτὰ 15, φησὶ, γεγενῆσθαι, καὶ ὡς περὶ γεγενημένων ἀναντίῤῥητον ἔχε τὴν πίστιν\" πάντως γὰρ γενήσεται τὰ ὑπ᾽ ἐμοῦ προῤῥηθέντα. «Αὕτη ἐστὶν ἡ ἡμέρα, ἣν Γ᾽ ἐλάλησα.» Περὶ ταύτης, φησὶ, τῆς ἡμέρας πολλάκις προηγόρευσα. Καλεῖ δὲ ἡμέραν τῆς τοῦ Γὼγ τιμωρίας τὸν καιρόν. Εἶτα διδάσκει, ὡς ἅπας Ἰσραὴλ ἀντὶ ξύλων τοῖς ἐχείνων χρήσονται ὅπλοις, δόρασί τε καὶ τόξοις, καὶ βέλεσι, θυρεοῖς τε καὶ πέλταις, καὶ βαχτηρΐαις\" καὶ ὅτι οὐ δεηθήσονται ξύλων τομῆς, ἀλλ᾽ ἐν ἑπτὰ ἔτεσιν ἀρκέσει αὐτοῖς εἰς τὴν χρείαν τὰ προειρημένα ὅπλα. Καὶ διὰ τούτων δὲ τὸ πλῆθος αὐτῶν παραδηλοῖ\" προλέγει δὲ καὶ τὸ ἐσόμενον μνῆμα τοῦ Γώγ.","t":"“And my holy name,” he says, “will be made known in the midst of Israel, and my holy name will no longer be profaned.” And he teaches the cause: “And the nations will know that I am the Lord, holy in the midst of Israel.” For when the nations have learned the power of my providence, and how I defend the people that is called mine, they will no longer accuse me of weakness, nor think that the former captivity of my people came about through my powerlessness. Then he shows the certainty of what has been said: “… Adonai the Lord.” Consider these things, he says, as already done, and hold an unquestioning faith in them as in things that have happened; for what I have foretold will certainly happen. “This is the day of which I spoke.” Of this day, he says, I have often spoken beforehand; and he calls the time of Gog's punishment a day. Then he teaches that all Israel will use their weapons instead of wood: spears and bows and arrows, shields and bucklers and staves; and that they will not need to cut wood, but for seven years the said weapons will suffice them for their needs. By this he also indicates their multitude; and he foretells the tomb that Gog will have.","f":"Theodoret, <i>Comm. Ezech.</i> 39.7 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/39-7)."},"theodoret-interpretatio-ezechielem/4.11":{"o":"ια΄. Καὶ ὕδωρ μέτρῳ 5\" πίεσαι, τὸ ἔκτον τοῦ ἕν 5 ἀπὸ καιροῦ ἕως καιροῦ πίεσαι. Καὶ τοῦτο πάλιν τὴν ἐπίτασιν τῆς ἐνδείας ἣν ἣ πολιορκία πε ποίηχε, παραδηλοῖ\" τὸ δὲ ζ», μέτρον ἣν παρ᾽ αὑτοῖς \" οὗ τὸ ἔκτου κατὰ τὸν Σύρον ἥμισυ ξέστου ἐχεωρει \" τοῦτο δὲ πὸ μέτρον πίνειν ὁ προφήτης ἐχελεύετο, ἕνα προσημήνῃ τὴν ἀπὸ τῆς πολιορκίας αὑτοῖς γενησομένην τῶν ἀναγκαίων σπάνιν. κατ᾽ ὀρθαλμοὺς αὐτῶν. ᾿Ἀρτοποιήσεις δὲ, φησὶ, τὰ παντοδαπὰ ταῦτα σπέρματα, ὡς εἰώθασι τοὺς χριθίνους ἄρτους κατασκευάζειν \" ὕλη δὲ τοῦ τῆς ἀρτοποῖας πυρὸς ἡ ἀνθρωπίνη χόπρος γενέσθω, εἰς ἔν- Ὁ δειξιν τῶν ἐσομένων αὐτοῖς ἐν τοῖς ἔθνεσι μιασμάτων. Διὸ ἐπάγει\"","t":"\"And you shall drink water by measure, the sixth of a hin; from time to time you shall drink it.\" This too indicates how severe the want produced by the siege would be. The hin was a measure among them, whose sixth part, according to the Syrian, held half a xestes; the prophet was told to drink this measure in order to signify beforehand the scarcity of necessities that the siege would bring on them. … \"before their eyes.\" You shall make bread, he says, of these seeds of every kind, as they are accustomed to prepare barley loaves; and let human dung be the fuel of the fire for the baking, to show the defilements that would befall them among the nations. Therefore he adds:","f":"Theodoret, <i>Comm. Ezech.</i> 4.11 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/4-11)."},"theodoret-interpretatio-ezechielem/4.13":{"o":"ιγ΄. Οὕτως φάγονται οἱ υἱοὶ Ἰσραὴ.ἢ τὸν \"1 ἄρτον αὑτῶν ἀκάθαρτον ἐν τοῖς ξύνεσιν, οὗ 5\" διασκορπιῶ αὐτούς \". ᾿Ανάγχη γὰρ ἦν, ἅτε δὴ αἰχμαλώτους, καὶ ἀλλοφύλοις ἔθνεσιν ἐπιμιγνυμένους, οὐ κατὰ νόμον πολιτεύεσθαι, ἀλλὰ πολλὰς ἐκ τῆς ἐπι-","t":"\"Thus shall the sons of Israel eat their bread unclean among the nations, where I will scatter them.\" For it was inevitable that, as captives mingled with foreign nations, they would not live according to the law, but many …","f":"Theodoret, <i>Comm. Ezech.</i> 4.13 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/4-13)."},"theodoret-interpretatio-ezechielem/4.14":{"o":"ιδ΄, Καὶ εἶπον, Μηδαμῶς Κύριε ὁ Θεὸς ᾿Ισραή.\"\" ἰδοὺ 1\" ἡ ψυχή μου οὐ μεμίαται 1\" ἐν ἀκαθαρσίᾳ, καὶ θνησιμαῖον καὶ θηριάλωτον οὗ βόδρωκα ἀπὸ ηενέσεώς μου ἕως τοῦ νῦν, οὐδὲ εἰσελήϊυθεν εἰς τὸ στόμα μου πᾶν κρέας ἔωλον καὶ βέδημλλον \"\". ᾿λναγνασϑεὶς ὁ προφήτης τὴν ἔννομον αὑτοῦ ἴ\" πολιτείαν γυμνοῖ, ἱκετεύων τὸν φιλάνθρωπον Δεσπότην προστάγματι ἑτέρῳ λῦσα' τὰ κελευσθέντα \" καὶ παραυτίκα πέπεικεν ἀγαθὸς γὰρ καὶ ῥᾳδίως τοῖς ἱχέταις ἐπικαμπτόμενος, ὥσπερ ἀμέλει καὶ τότε, βαλδίτοις χρήσασθαι βοῶν εἰς τὴν ἀρτοποιῖαν ἐκέλευσε. Τούκοις ἐπάγει\"","t":"\"And I said: By no means, Lord God of Israel! Behold, my soul has not been defiled with uncleanness, and I have not eaten what died of itself or what was torn by beasts from my birth until now, nor has any stale or profane meat entered my mouth.\" Under this compulsion the prophet lays bare his way of life under the law, beseeching the loving Master to cancel what he had commanded by a different order; and he persuaded him at once. For being good and readily moved by those who supplicate him, as indeed he was then, he ordered him to use cow dung for the baking. To these words he adds:","f":"Theodoret, <i>Comm. Ezech.</i> 4.14 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/4-14)."},"theodoret-interpretatio-ezechielem/4.16":{"o":"ις’, ζ΄. Υἱὲ ἀνθρώπου, ἰδοὺ ἐγὼ συγτρίδω στήριγμα ἄρτου ἐν 'Κρουσαμὴμ, καὶ φάγονται ἄρτον ἐν σταθμῷ καὶ ἐν ἐνδείᾳ, καὶ ὕδωρ ἐν μέτρῳ καὶ ἐν ἀρανισμῷ 15 πίονται. \"Ὅπως ἐνδεεῖς ἄρτου καὶ ὕδατος γένωνται \" καὶ. ἀφρανισθήσεται 16. ἄγθρωπος καὶ ἀδελρὸς αὐτοῦ, καὶ ἐντακήσογται ἐν ταῖς ἀδικίαις αὐτῶν. Δύο δὲ διὰ τῆς ἀρτοποιϊας ἐκείνης σημαίνεται πράγματα, διὰ μὲν τοῦ σταθμοῦ ὁ ἐν Ἱεροσολύμοις λιμὰς, διὰ δὲ τῆς ἀκαθάρτον κατασκευῆς ἢ ἐν τοῖς παρανόμοις ἔθνεσι διαγωγῇ. ᾿ἀλλὰ τὸ δίκαιον ἡ τιμωρία περιέχει.\" ἐ Ἑνταχήσονται γὰρ, φησὶν, ἐν ταῖς ἀδικίαις αὑτῶν \" » δίκας γὰρ, φησὶ, τίσουσιν ὧν πλημμελοῦντες διετέλεσαν.","t":"\"Son of man, behold, I am breaking the staff of bread in Jerusalem, and they shall eat bread by weight and in want, and they shall drink water by measure and in dismay, so that they may lack bread and water; and a man and his brother shall be dismayed, and they shall waste away in their iniquities.\" Two things are signified by that baking: by the weight, the famine in Jerusalem; by the unclean preparation, their life among the lawless nations. But the punishment holds justice within it: \"For they shall waste away,\" he says, \"in their iniquities\"; that is, they will pay the penalty for the offences they kept committing.","f":"Theodoret, <i>Comm. Ezech.</i> 4.16 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/4-16)."},"theodoret-interpretatio-ezechielem/4.4":{"o":"᾿ α᾽, β΄. Καὶ σὺ, υἱὲ ἀνθρώπου,.1άδε σεαυτῷ αὐίγθον, καὶ θήσεις αὐτὴν πρὸ προσώπου σου, καὶ διαγράψεις ἴσως \" ἐπ' αὐτὴν πόλιν τὴν βουσαλὴήμ \" καὶ δώσεις περὶ \"\" αὐτὴν περιοχὴν, καὶ οἰκοδομήσεις ἐπ᾿ αὐτὴν προμαχῶνας, καὶ περιδαλεῖς ἐπ᾿ αὐτὴν χάρακα, καὶ δώσεις ἐπ᾿ αὐτὴν παρεμδολὰς, καὶ τάξεις τὰς βειϊοστάσεις κύκλῳ. Τὴν τῆς Ἱερουσαλὴμ πολιορκίαν διαγράψαι χελεύξται \" ἐν πλίνθῳ δὲ ἡ διαγραφὴ γίνεται, διὰ τὸ τῶν ἐνοικούντων σαθρόν \" οὐ γὰρ ὠκοδόμησαν αὑτῶν τὴν οἰκίαν κατὰ τὸν φρόνιμον ἐκεῖνον, ἐπὶ τῆς πέτρας, ἀλλ᾽ ἐπὶ τῆς ψάμμον \" δι) καὶ ἥλθον οἱ ποταμοὶ, καὶ χατέθδη ἢ βροχὴ, καὶ ἕπνευταν οἱ ἄν: μοι, καὶ προσέῤῥηξαν αὐτῶν τῇ οἰχίχ, καὶ ἔπεσε, καὶ ἐγένετο ἡ πτῶσις αὐτῆς μεγάλη. θήσεις αὐτὸ τεῖχος σιδηροῦν ἀναμέσον σοῦ καὶ ἀναμέσον τῆς πόλεως, καὶ ἑτοιμάσεις τὸ ὠπόν σου ἐπ᾽ αὐτὴν, καὶ ἔσται ἐν συγκχλεισμῷ, καὶ συγκλείσεις αὑτήν \" σημεῖόν ἐστι τοῦτο τοῖς υἱοῖς ᾿Ισραή,. Τοῦ Θεοῦ τὸν τύπον ἐπέχειν ὁ προφήτης κελεύεται\" διὸ καὶ τήγανον σιδηροῦν μεκαξὺ αὑτοῦ καὶ τῆς ἐν τῇ πλίνθῳ διαγραφομένης πόλεως: θεῖναι προστάττεται,͵ διδασκόμενος, ὅτι καὶ παρὼν ὁ Θεὸς, καὶ ἐφορῶν τὰ κατὰ τῶν Ἱεροσολύμων γινόμενα, οὐδεμιᾶς αὐτοὺς ἀξιώσει προνοίας \" ἀλλ᾽ ὥσπερ τινὶ τειχίῳ σιδηρῷ διειργόμενος, οὔτε ὁρῶν δόξει τὰ γινόμενα, οὔτε τῶν ἱκετευόντων ἀκούσεται. Ταῦτα δὲ, φησὶ, ποίησον, σημεῖον διδοὺς τὴν διὰ τῶν πραγμάτων προφυτείαν τοῖς νῦν ἀπειθοῦσι καὶ ἀντιλέγουσι. δ΄, ε΄, \"6 Καὶ σὺ κοιμηθήσῃ ἐπὶ τὸ πιλευρόν σον τὸ ἀριστερὸν», καὶ θήσεις τὰς ἀδικίας οἴχου \" Ἰσραὴ.1 ἐπ᾽ αὐτοῦ, κατ' ἀριθμὸν τῶν ἡμερῶν πεντήκογτα καὶ ἑκατὸν, ἃς κοιμηθήσῃ ἐπ᾽ αὐτοῦ, καὶ λήψῃ τὰς ἀδικίας αὐτῶν. Καὶ ἐγὼ δέδωκά σοι τὰς δύο ἀδικίας αὐτῶν εἰς ἀριθμὸν ἡμερῶν, ἐνγγεγήκογτα καὶ ἑκατὸν \" ἡμέρας 5\" καὶ λήψη τὰς ἀδικίας τοῦ οἴχου Ἱσραὴ.1, καὶ ᾿ σεις αὑτάς δ. Μετὰ τὸν Σολομῶντα ἐπὶ τοῦ 'Ρούολι διηρέθησαν αἱ δύδεχα φυλαὶ, καὶ αἱ μὲν δέκα ἐχρημάτιζον ποτὲ μὲν Ἐφραῖμ, ποτὲ δὲ Ἰσραὴλ, ὁ δὲ Ἰούδα καὶ Βενιαμὶν ἐκαλοῦντο Ἰούδα \" ἀλλ᾽ ὅμως. εἷς ὑπῆρχε λαὸς, ἀπό τε τοῦ Ἰσραὴλ καὶ τοῦ ᾿Αὐραὰμ κατάγων τὸ γένος \" διὸ ὡς ἐφ᾽ ἑνὸς λαοῦ, ἃ κατὰ διαίρεσιν εἶπε, ταῦτα πάλιν συνῆψεν\" ἀπονείμας γὰρ τὰς ἑκατὸν πεντήκοντα ἡμέρας τῷ Ἰσραὴλ, καὶ τῷ Ἰούδᾳ τὰς τεσσαράχοντα, πάλιν συνῖψεν, ὡς ἐφ᾽ ἑνὸς σώματος καὶ μιᾶς συγγενείας, τὰς ἑκατὸν ἐννενέχοντα ἡμέρας ᾿ συνάψας ἂὲ διεῖλεν αὖθις, καί φησι\"","t":"\"And you, son of man, take for yourself a brick and set it before your face, and draw on it the city, Jerusalem; and you shall set a siege around it, and build ramparts against it, and throw up an earthwork around it, and set camps against it, and station siege engines all around.\" He is commanded to draw the siege of Jerusalem; and the drawing is made on a brick because of the rottenness of its inhabitants. For they did not build their house on the rock, like that wise man, but on the sand; therefore the rivers came, and the rain came down, and the winds blew and beat against their house, and it fell, and great was its fall. … \"… you shall set it as an iron wall between you and the city, and you shall set your face against it, and it shall be under siege, and you shall besiege it: this is a sign to the sons of Israel.\" The prophet is commanded to take the part of God; therefore he is also told to set an iron pan between himself and the city drawn on the brick, being taught that God, though present and watching what is done against Jerusalem, will grant them no providence, but, as if separated by an iron wall, will seem neither to see what happens nor to hear those who supplicate. Do these things, he says, giving the prophecy through actions as a sign to those who now disobey and speak against you. \"And you shall lie on your left side and lay the iniquities of the house of Israel upon it, according to the number of the days, one hundred and fifty, that you lie upon it, and you shall bear their iniquities. And I have given you their two iniquities as a number of days, one hundred and ninety days, and you shall bear the iniquities of the house of Israel, and …\" After Solomon, under Rehoboam, the twelve tribes were divided: the ten were called sometimes Ephraim and sometimes Israel, while Judah and Benjamin were called Judah. Yet they were one people, tracing their descent from Israel and from Abraham. Therefore, as of one people, he joined together again what he had said separately: having assigned the one hundred and fifty days to Israel and the forty to Judah, he joined them again, as of one body and one kinship, into one hundred and ninety days; and having joined them, he divided them once more, and says:","f":"Theodoret, <i>Comm. Ezech.</i> 4.4 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/4-4)."},"theodoret-interpretatio-ezechielem/4.6":{"o":"ς΄. Καὶ κοιμηθήσῃ ἐπὶ τὸ πιϑδευρόν σου τὸ δεξιὸν ἐκ δευτέρου δ, καὶ ᾿ήγῃ τὰς ἀδικίας τοῦ οἴκον Ἰούδα τεσσαράχογτα ἡμέρας, ἡμέραν εἰς ἐνιαυτὸν ἔθηκά σοι αὑτάς 3, Πλείων γὰρ ἡ παρανομία τοῦ καλουμένου. Ἰσραὴλ\" παντελῶς γὰρ ἀποατάντες τοῦ Θεοῦ, ποτὲ μὲν ἐλάτρευον ταῖς δαμάλεσι, ποτὲ δὲ τὰ παντοδαπὰ εἴδωλα προδεχύνουν. Διὰ ποῦτο ἐκείνῳ μὲν ἑκατὸν πεντήκοντα ἀφορίζει ἡμέ- \" ρας, τῷ δὲ Ἰούδᾳ τεσσαράχοντα, ἑχάατης ἡμέρας εἰς ἐνιαυτὸν λογιζομένης. Ση μαίνουσι δὲ αἱ τεσσαράχοντα ἡμέραι τοῦ ἸΙούδᾳ τὰ λειπόμενα τοῖς ἑδδομήχοντα ἕτεσι τεσσαράχοντα ἔτη. ᾿Απεφήνατα γὰρ ὁ θεὸς διὰ τοῦ προφήτου Ἱερεμίου, ἑδδομήχοντα ἕτη διατελέσειν αὐτοὺς ἐν αδυλῶνι\" ἀλλὰ τριάκοντα ἤδη παρεληλύθει ἔτη \" ἐν γὰρ τῷ τριακοστῷ ἔτε: τῆς αἱχμαλωσίας ἤρξατο τῆς προφητείας ὁ θεῖος ᾿εζεκιήλ᾽ ἀπὸ δὲ τοῦ πέμπτου ἕτου; τῆς Ἰεχονίου αἰχμαλωεἴας, μέχρι πρώτου τῆς Κύρου τοῦ Πέρσου βασιλείας, τὰ λοιπὰ τεσσαράχοντα συμπληροῦνται ἔτη καὶ τοῦτο δυνατὸν οὐ μόνον ἀπὸ τῶν χροηνιχῶν συνἀγαγεῖν, ἀλλὰ καὶ ἀπὸ τῶν θείων Γραφῶν καταμαθεῖν’ καὶ γὰρ ὁ μακάριος Ἱερεμίας ὁ προφήτης, καὶ ἡ τῶν παραλειπομένων βί6λο: διδάσκει, ὡς ἐν τῷ τριαχοοστῷ καὶ ἑδδόμῳ ἕτει τῆς αἰχμαλωσίας Ἰωακεὶμ, τοῦ καὶ Ἰεχονίου, ὕψωσε τὴν κεφαλὴν αὐ“ «οὔ Εὐϊλαδμαρωδὰχ, καὶ ἐξέδαλεν αὐτὸν ἐξ οἴχου φυλακῆς ἐν τῷ ἐνιαυτῷ τῆς βασιλείας αὐτοῦ \" μετὰ δὲ τοῦτον ἐδασίλευσε Βαδυλωνίων ὁ Βαλτάσαρ οὐ μακρὸν χρόνον. δυσσεδήσας γὸρ ἀνῃρέθη \" περὶ δὲ τὰ τρία ἐκράτησεν ἔτη\" καὶ γὰρ ἐν τῷ τρίτῳ ἕτει τἷς βασιλείας αὑτοῦ τὴν μίαν ὀπτασίαν ὁ Δανιὴλ ἐθεάσατο\" μετὰ δὲ τοῦτον Δαρεῖος ὁ ᾿Ασουήρου, ἀπὸ τοῦ σπέρματος ὑπάρχων τῶν Μήδων, ἐδέξατο τὴν βασιλείαν - ὀλίγον δὲ καὶ αὐτὸς ἡγήσατο χρόνον. Καὶ τοῦτο ἡμᾶς ὁ μακάριος διδάσκει Δανιὴλ εἰρηκὼς, ἐν τῷ πρώτῳ ἔτει Δαρείου τοῦ υἱοῦ ᾿Ασουήρου. « Ἐν ἕτει ἑνὶ τῆς βασιλείας αὐτοῦ, ἐγὼ Δανιὴλ συνῆκα ἐν ταῖς βίδλοις τὸν ἀριθμὸν τῶν ἑτῶν, ὃς ἐγενήθη λόγος Κυρίου πρὸς Ἱερεμίαν τὸν προφή- “πν, εἰς συμπλέρωσιν ἐρημώσεως Ἱερουσαλὴμ δ᾽ ἐδδομήκοντα ἔτη. » Οὐκοῦν αἱ μὲν τῷ Ἰούδᾳ ἀφορισθεῖσαι τεσσαράχοντα ἡμέραι τῶν λειπομένων τεσσαράχοντα ἑτῶν σημαίνουσι τὸν ἀριθμὸν, αἱ δὲ ἐκατὸν πεντήκοντα τῷ Ἰσραὴλ, ἑκατὸν πεντήκοντα ἐτῶν ἀριθμὸν, μεθ᾽ ὃν ἢ τε πόλις ᾧκοδομήθη, καὶ οἰκητόρων πλήρης ἐγένετο, τειχισθεῖσα, καὶ ἀπολαδοῦσα τοὺς περιδόλους, καὶ αἱ ἄλλαι τοῦ τε Ἰσραὴλ καὶ Ἰούδα δεξάμεναι. Τοῦτο δὲ ἐγένετο τῷ εἰκοστῷ ἔτει τῆς βασιλείας ἸΑρταξέρξου τοῦ Ξέρξου, ἐφ᾽ οὗ Νεεμίας οἰνοχόος αὐτῷ γεγονὼς, καὶ χάριν αἰτήσας τὸν βασιλέα, σὺν πολλῇ προθυμίᾳ τὴν Ἰουδαίαν κατέλαδε, καὶ τὰ προεἰρημένα πάντα πεποίηκε. Καὶ τοῦτο σαφῶς \" ἡ τοῦ Ἔσδρα διδάσκει συγγραφή. Εἰ δέ τις καὶ τὸν ἀριθμὸν τῶν ἑτῶν ἀχριδῶς μαθεῖν βούλεται, ἀρχὴν τοῦ ἀριθμοῦ λαδέτω τὸν \" πέμπτον τῆς αἰχμαλωσίας Ἰεχονίου. Ἐξ ἐχείνου γὰρ καὶ τὰ τεσσαράχοντα ἠριθμήσαμεν \" εὑρήσεις γὰρ τεσσαράχοντα μὲν ἕως πρώτου ἔτους Κύρο\" τοῦ Πέρσου, ἐκεῖθεν ὑπόλοιπα Κύρου εἴκοσι καὶ ἐννέα, εἶτα Καμδύσου ἑπτὰ, ἔπειτα Δαρείου τοῦ Ὑστάσπου τριάκοντα καὶ πέντε’ πρὸς τούτοις Ξέρξου εἴκοσι, καὶ ᾿Αρταξέρξου ἐννεακαίδεχα\" τῷ γὰρ εἰκοστῷ ἕτει προσέταξεν ἀνοικοδομηθῆναι τὰ τείχη τῆς πόλεως. Καὶ μηδεὶς λεγέτω, ὅτι τῷ Ἰσραὴλ τῆς Ἱερουσαλὴμ οἰκοδομία οὐδαμῶς διέφερεν πάλαι διαιρεθέντι τῆς Ἰούδα φυλῆς “ μετὰ γὰρ τὴν ἐπάνοδον οὐκ ἔμεινεν ἡ διαίρεσις, ἀλλ᾽ ὁμοφρονοῦντες διετέλουν ἅπαντες οἱ «ἧς ἐπανόδου τετυχηχότες, τὴν Ἱερουσαλὴμ μητρόπολιν ἔχοντες.","t":"\"And you shall lie on your right side a second time and bear the iniquities of the house of Judah forty days; a day for a year I have set them for you.\" For the lawlessness of the so-called Israel was greater: they had departed from God altogether, and sometimes worshipped the heifers, sometimes bowed down to idols of every kind. That is why he assigns one hundred and fifty days to it, and forty to Judah, each day counted as a year. The forty days of Judah signify the forty years remaining of the seventy. For God had declared through the prophet Jeremiah that they would spend seventy years in Babylon; but thirty years had already passed, since the divine Ezekiel began his prophecy in the thirtieth year of the captivity; and from the fifth year of Jechoniah's captivity to the first year of the reign of Cyrus the Persian the remaining forty years are completed. This can be gathered not only from the chronicles but also learned from the divine Scriptures. For the blessed prophet Jeremiah and the book of Chronicles teach that in the thirty-seventh year of the captivity of Joakim, who is also Jechoniah, Evil-merodach lifted up his head and brought him out of the prison house in the year of his reign. After him Baltasar reigned over the Babylonians, not for a long time, for he was put to death for his impiety; he held power for about three years, for in the third year of his reign Daniel saw one of his visions. After him Darius son of Ahasuerus, of the seed of the Medes, received the kingdom; and he too ruled only a short time. The blessed Daniel teaches us this when he says, in the first year of Darius son of Ahasuerus: \"In the first year of his reign I, Daniel, understood in the books the number of the years, according to the word of the Lord that came to Jeremiah the prophet, for the fulfilment of the desolation of Jerusalem, seventy years.\" So the forty days assigned to Judah signify the number of the remaining forty years, and the one hundred and fifty assigned to Israel a number of one hundred and fifty years, after which the city was built and became full of inhabitants, walled and with its circuit restored, and the other [cities] of both Israel and Judah received [their people]. This took place in the twentieth year of the reign of Artaxerxes son of Xerxes, under whom Nehemiah, who had become his cupbearer, asked a favor of the king, reached Judea with great eagerness, and did all that has been mentioned. The writing of Ezra teaches this clearly. If anyone wishes to learn the number of the years exactly, let him take as the start of the count the fifth year of Jechoniah's captivity, from which we also counted the forty. You will find forty up to the first year of Cyrus the Persian; from there the remaining twenty-nine years of Cyrus, then seven of Cambyses, then thirty-five of Darius son of Hystaspes, besides these twenty of Xerxes, and nineteen of Artaxerxes; for in the twentieth year he ordered the walls of the city to be rebuilt. And let no one say that the building of Jerusalem made no difference to Israel, which had long ago been divided from the tribe of Judah; for after the return the division did not remain, but all who obtained the return continued of one mind, with Jerusalem as their mother city.","f":"Theodoret, <i>Comm. Ezech.</i> 4.6 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/4-6)."},"theodoret-interpretatio-ezechielem/4.7":{"o":"ζ'. Καὶ εἰς τὸν συγκχεισμὸν φησὶν, ἑτοιμάσεις τὸ πρόσωπόν σον, καὶ τὸν αὐτήν. « ΠΙροσώπου ἑτοιμασία » τὴν ἀγανάκτησιν παιδείαν η'. Καὶ ἰδοὺ δέδωκα ἐπὶ σὲ δεσμεὺς, καὶ οὐ μὴ στραφήσῃ ἀπὸ τοῦ πιλευροῦ σου ἐπὶ τὸ πιλευον σου, ἕως οὗ συντεμεσθῶσιν αἱ ἡμέραι τοῦ συγκιεισμοῦ σου. Δεῖ γὰρ αὑτοὺς μαθεῖν δι᾿ ὧν ἐπιτηδεύεις, ὡς πρὸ τοῦ ὡρισμένου καιροῦ οὐδεμιᾶς ἀνακλήσεως τεύξονται. Διὸ προσήκει σε τὸν ὡρισμέγον χρόνον ἐφ᾽ ἑκατέρου διατελέσαι πλευροῦ, μὴ μεταχινούμενον, ὥστε τὴν ἐπενεχθεῖσαν κατ᾽ αὐτῶν μαθεῖν αὐτοὺς ψῆφον. 6’, (. Καὶ σὺ. υἱὲ ἀνθρώπου ὅ᾽, τώδε σεαυτῷ πυροὺς, καὶ κριθὰς, καὶ κύαμον, καὶ φακὸν», καὶ κέγχρον, καὶ ὀλύρων, καὶ ἐμξαμεῖς αὐτὰ εἰς ἀγ. γος ἕν ὀστράκινον, καὶ ποιήσεις αὐτὰ ἑαυτῷ εἰς ἄρτους, κατὰ ἀριθμὸν τῶν ἡμερῶν, ὧν σὺ καϑ- Β ἑκατὸν ἡμέραις 5\" φάγεσαι αὐτά: Καὶ τὸ βρῶμά σου. ὃ φάγεσαι, ἐν σταθμῷ δἵἴχοσε σίχέλους τὴν ἡμέραν, ἀπὸ καιροῦ ἕως καιροῦ φάγεσαι αὐτά. Ἐπίπονα ὁ προφήτης ἐπιτάττεται, τῶν τιμωρουμένων τὸν τύπον ἐν ἑαυτῷ δεχόμενος, καὶ διδάσκων τὸν λαὸν, δι᾽ ὧν ποιεῖν ἐχελεύετο, τὸν ἐσόμενον ἐν Ἱεροσυλύμοις λιμόν. Διὸ καὶ δ' οὐκ ἐκ πυρῶν μόνον κατασκευάζειν τὸν ἄρτον προστάττεται “\", ἀλλὰ καὶ σις, ἐνδείας σημεῖον\" καὶ ὁ σταθμὸς δὲ πάλιν τὴν σπάνιν σηυαίνει. ἽΛΔπαξ 55 γὰρ, φησὶ, τῆς ἡμέρας φάγεσαι εἴκοσι σίχλους, οἱ ποιοῦσι τρεῖς ὀγχίας, χοὶ μικρόν τι πρὸς, ὥς φασιν οἱ τὰ στάθμια ταῦτα καὶ","t":"\"And for the siege,\" he says, \"you shall prepare your face, and … it.\" The \"preparation of the face\" [signifies] indignation [and] chastisement. … \"And behold, I have put bonds on you, and you shall not turn from your [one] side to your [other] side until the days of your siege are completed.\" For they must learn through what you do that before the appointed time they will obtain no recall. Therefore you must spend the appointed time on each side without moving, so that they may learn the sentence passed upon them. \"And you, son of man, take for yourself wheat, and barley, and beans, and lentils, and millet, and spelt, and put them into one earthen vessel, and make them into loaves for yourself, according to the number of the days that you lie … one hundred … days you shall eat them. And your food that you shall eat shall be by weight, twenty shekels a day; from time to time you shall eat it.\" The prophet is given laborious tasks, receiving in himself the figure of those who are being punished, and teaching the people, through what he was told to do, the famine that would come upon Jerusalem. Therefore he is ordered to make his bread not from wheat only, but also from …, a sign of want; and the weight, again, signifies scarcity. For once a day, he says, you shall eat twenty shekels, which make three ounces and a little more, as those who [know] these weights say, and","f":"Theodoret, <i>Comm. Ezech.</i> 4.7 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/4-7)."},"theodoret-interpretatio-ezechielem/40.1":{"o":"Καὶ ἐγένετο ἐν τῷ εἰκοστῷ καὶ πέμπτῳ\" ἔτει τῆς αἰχμαλωσίας ἡμῶν, ἐν τῷ\" πρώτῳ\" μηνὶ, δεκάτῃ τοῦ μηνὸς, ἐν τῷ τεσσαρεσκαιδεχκάτῳ ἔτει μετὰ τὸ ἁλῶναι τὴν πόλιν. ἸΚαὶ ἐντεῦθεν δῆλός ἐστι ὁ προφήτης Ἰεχονίᾳ τῷ βασιλεῖ τῆς αἰχμαλωσίας κοινωνήσας \" μεθ᾽ ὃν Σεδεκίας ἐύασίλευσε ἕνδεκα ἔτη ὀλίγων μηνῶν ἀποδέοντα \" ἐν γὰρ τῷ ἐνδεκάτῳ ἔτει τῆς Σεδεκίου βασιλείας ἥλω ἡ πόλις. Εἰκότως τοίνυν ἔφη, τὸ τῆς ἀλώσεως τῆς πόλεως τεσσαρεσχαιδέχκατον ἕτος, τῆς αὐτῶν αἰχμαλωαἰας πέμπτον εἶναι καὶ εἰκοστόν. Ἐν τῇ ἡμέρᾳ ταύτῃ \"\" ἐγένετο ἐπ᾽ ἐμὲ χεὶρ Κυρίου. Καὶ ἤγαγέ με \"\" ἐκεῖ ἐν ὁράσει Θεοῦ, ἤγαγε δέ με.\" εἰς τὴν γῆν τοῦ Ἰσραὴϊ, καὶ ἔθηκέ με ἐπ᾽ ὄρους ὑψηλοῦ σφόδρα, καὶ ἐπ᾿ αὖτοῦ ὡσεὶ \" οἰκοδομὴ πόλεως ἀπέναντι\". Προθεσπίσας αὐτοῖς ὁ τῶν ὅλων Θεὸς τὴν ἀπὸ τῆς αἰχμαλωσίας ἐπάνοδον, καὶ τὴν οἰκείαν ὑποδείξας δύναμιν διὰ τῆς τῶν ξηρῶν ἐκείνων ὀστῶν ἀναστάσεως, προλέγει καὶ τῆς πόλεως καὶ τοῦ νεὼ τὴν οἰχοδομέαν \" καὶ οὐ λόγοις κέχρηται μόνοις, ἀλλὰ καὶ θεωρίαν τοιαύτην ὑποδείκνυσι \"᾽ τῷ προφήτῃ, τῇ τοῦ θείου Πνεύματος ἐνεργείᾳ τῆς διανοίας αὐτοῦ φωτίσας τὸ ὀπτιχόν. Ἵνα δὲ μὴ τὸ καθ᾽ ἕχαστον ἑρμηνεύοντες ἀποχναίσωμεν τοὺς ἐντυγχάνοντας τἧδε τῇ βίδλῳ τῷ μήκει τῶν λόγων, ἐν 3 κεφαλαίῳ παράφρασίν τινα ποιήσασθαι βουλόμεθα τῶν ὑποδειχθέντων πνευματικῶς τῷ θεσπεσίῳ προφήτῃ. Λέγει τοίνυν, « Ἐν ὁράσει Θεοῦ, »- τουτέστι πνευματικῇ, οὐ σωματικῇ ὄψει, ἀπαχθῆναι μὲν αὑτοῦ τὴν διάνοιαν εἰς τὴν γῆν τοῦ Ἰσραὴλ, ἰδεῖν δὲ ἐπ᾽ ὄρους τινὸς ὑψηλοῦ οἰχοδομίαν, καί τινὰ ἐστηκότα, τὸ μὲν εἶδος ἀνθρώπειον ἔχοντα, τὴν δὲ χρόαν λαμπροτάτου καὶ περιχαλλεστάτον χαλκοῦ, κάλαμον δὲ καὶ μενον, καὶ παραχελενόμενόν μοι, καὶ τὰ ὑποδεικνύμενα θεωρεῖν, καὶ τῶν λεγομένων ἀκούειν. Τούτου γὰρ χάριν καὶ ἐληλυθέναι ἔφασκεν, ὥστε καὶ ὑποδεῖξαι καὶ διδάξαι, «Ἵνα καὶ σὺ, φησὶ, ταῦτα διαπορῦμεύσῃς τῷ οἴκῳ Ἰσραήλ.» Εἶτα μετρῶν τῷ καλάμῳ ὑποδείχνυσέ μοι ἅπαντα τῆς οἰκοδομίας τὰ μέτρα \"'. καὶ πρῶτον μὲν τῶν πυλῶν τὰ μέτρα, καὶ τῶν καλουμένων οὐδῶν τε καὶ ὑπερθύρων, καὶ λεῖ \" αἰλαμὼθ δὲ πληθυντικῶς \" καὶ θεὲ πάλι», τόν τε οὐδὸν, καὶ τὸ ὑπέρθυρον \" θεεὶμ δὲ, τὰ αὐτὰ πληθυντικῶς. Οὕτω γὰρ εὗρον τούτων παρὰ τῷ Σύρῳ τὴν ἑρμηνείαν. Λέγει δὲ ἑωρακέναι οὐ μόνον τὰς ἑἐξωτέρᾶς, ἀλλὰ καὶ τὰς ἔνδον πύλας, καὶ τὰς μεταξὺ πάλιν αὐλὰς, καὶ τὰς ἐχείνων ἐνδοτέρας. Αἱ μὲν γὰρ ἦσαν ἀφωρισμέναι τοῖς ἱερεῦσιν, αἱ δὲ πᾶσιν ἦσαν Ἰσραηλίταις βαταί \" καὶ ἕνα μὲν ἐν κύκλῳ περίδολον εἶχεν ὁ θεῖος νεὼς, μέγιστόν τε καὶ ὑψηλότατον ἔνδον δὲ μετ᾽ ἐκεῖνον τειχίοις ἑτέροις τὸ ὕπαιθρον ἅπαν διώριστο. Καὶ τὰ μὲν ἀπενενέμητο παντὶ τῷ λαῷ, τὰ δὲ ἐνδότερα καὶ παρ᾽ αὐτὸν τὸν νεὼν μόνοις ἀφιέρωτο τοῖς ἱερεῦσι. Λέγει τοίνυν ἰδεῖν ἐν τῇ ἐντὰ δὲ παστοφόρια ὁ Σύρος \" ἐξέδρας ὠνόμασε. Καὶ ταῦτα δὲ τοῖς ἑερεῦσιν ἀφώριστο, ὡς ὁ αὐτὸς διδάσκει προφήτης. Τῷ θεσπεσίῳ δὲ ᾿Ησαῖᾳ φησὶν ὁ Θεός\" « Εἴσελθε εἰς τὸ παστοφόριον πρὸς Σομμᾶν \"\"τὸν γραμματέα. »ν Λέγει δὲ ἑκατὸν μὲν πήχεων εὗρος ἀπονεμηθῆναι ταῖς ἐξωτέραις αὐλαῖς, τῇ τε πρὸς ἄρκτον καὶ τῇ πρὸς μεσημδρίαν βελπούσῃ, ὡσαύτως δὲ καὶ τῇ πρὸς ἥλιον ἀνίσχοντα \"τῶν δὲ ἐσωτέρων αὐλῶν ἑκάστης τὸ μὲν μῆκος πήχεων εἰχοσιπέντε, τὸ δὲ εὗρος πέχεων πεντήκοντα. Λέγει δὲ καὶ τὰς πύλας ἐοικέναι ἀλλῆλαις κατὰ πάντα, κατά τε τὰ μέτρα, καὶ κατὰ τὰς τῶν φοινίκων γλυφάς \" τὰ δὲ ἑκατέρωθεν τῆς θύρας γεισσώματα, εἴτουν διαγεγλύφθαι ἔφη τὰ τῶν φοινίκων εἰχάσματα. Λέγει δὲ θεωρῆσαι καὶ τραπέζας ἑκατέρωθεν τῶν πυλῶν κειμένας, ἐν αἷς τὰ ἱερεῖα τιθέντες οἱ ἱερεῖς χατἔσφαζον, τά τε ὁλοχαυτούμενα, καὶ τὰ ὑπὲρ ἁμαρτίας καὶ ἀγνοίας προσφερόμενα \" πλησιάζειν δὲ ἔφη καὶ ῥῥαχά τινα, τὸ αἷμα τῶν θυμάτων ὑποδεχόμενον, καὶ εἴς τι χωρίον ἀπῳχισμένον πάντως; μεταχομίζοντα, Εἶχον δὲ, φησὶν, αἱ τράπεζαι καὶ ὁρόφους ἄνωθεν χαλύπτοντας, καὶ τοῦ τε ὑετοῦ, τοῦ τε ἡλίου τὴν προσδολὴν ἀπείργοντας. Μετὰ ταῦτα διηγεῖται, ὡς ἐξέδρας ἐθεάσατο δύο, τὴν μὲν εἰς ἄρκτον, τὴν δὲ εἰς μεσημδρίαν ἀποδλέπουσαν\" ἀμφοτέρας δὲ ἐν ταῖς ἐνδοτέραις ᾧχοδυμημένας αὐλαῖς. Καὶ τὴν μὲν ἀποδλέπουσαν πρὸς νότον, τοῖς ἱερεῦσιν ἀπονενεμῆσθαι ἔφη. τοῖς τὸν θεῖον φυλάττουσι νεών \" τὴν δὲ πρὸς βοῤῥᾶν ἀποδλέπουσαν, τοῖς τὸ θυσιαστήριον τὸ ἕξω φυλάττουσι. Ἔφη δὲ καὶ τούτους κἀκείνους ἀπὸ τοῦ Σαδοὺχ τὸ γένος κατάγειν' πάλαι γὰρ τοῦ ᾿Αδιάθαρ τὸ γένος ἔπαυσε τοῦ ἱερατεύειν ὁ τῶν ὅλων Θεὸς, κατὰ τὴν ἐξενεχθεῖσαν κατὰ ᾿Ἡλεὶ τοῦ ἀρχιερέως ψῆφον, Λέγει δὲ ἐσωτέραν ᾽\" αὐλὴν, τὴν πρὸς ἥλιον ἀνίσχοντα βλέπουσαν, ἀπὸ τοῦ προπυλαίου τοῦ θείου νεὼ μέχρι τῆς πύλης ἑκατὸν ἐσχηκέναι πήχεις, καὶ τὸ εὗρος δὲ ὡσαύτω:; τοσούτους \" καταντικρὺ δὲ τοῦ νεὼ τὸ θυσιαστήριον\" τὸ ὃὲ προπύλαιον τηῦ νεὼ εἴκοσι μὲν πήχεων τὸ μῆκος, τεττάρων δὲ καὶ δέκα τὸ πλάτος \" καὶ τὴν θύραν αὐτοῦ ὁμοίως \" τεττάρων καὶ δέκα τὸ πλάτος, τοὺς δὲ ἑκατέρωθεν αὐτῆς ἀγχῶνας, ἢ παραστάδας μέχρι τῆς γωνίας, ἀπὸ τριῶν πήχεων ἑκατέραν. Οὔτω γὰρ κκαὶ τῶν εἴκοσι πήχεων πληροῦται τὸ μέτρον, τῆς μὲν θύρας τέτταρας καὶ δέκα λαδουύσης, τῶν ἑκατέρωθεν ἀγκώνων (τούτους γὰρ ἐπωμέδας ἐκάλεσε), τοὺς ἄλλους ἕξ, τρεῖς ἐντεῦθεν, καὶ τρεῖς ἐκεῖθεν. Αὑτοῦ δὲ τοῦ νεὼ τὴν θύραν ἔφη εὗρος ἔχειν πήχεων δέκα, τοὺς δὲ ἐκατέρωθεν ἀγχῶνας ἀπὸ πέντε πήχεων, ὥστε πληροῦσθαι πάλιν τοὺς εἴκοσι πήχεις ᾿ διεμέτρησε δὲ, φησὶ, καὶ αὐτὸν τὸν νεὼν, καὶ ὑπέδειξέ μοι τεσσαράχοντα πήχεων τὸ μῆκος, εἴκοσι δὲ τὸ πλάτος, ἰσόμέτρον τῷ προπυλαίῳ, Εἶδον δὲ, φησὶ, καὶ ἑτέραν θύραν ἐνδοτέραν \"5, τὸ πλάτος ἔχουσαν πήχεις ἕξ, τοὺς δὲ ἑκατέρωθεν ἀγχῶνας ἀπὸ πήχεων ἑπτά\" τοῖς ὃξ τοίνυν πήχεαιν οἱ τέτταρες καὶ δέκα προστιθέμενοι τοὺς εἴκοσι πληροῦσι, Λέγει δὲ θεάσασθαι καὶ τὰς θύρας τὰς διοριζούσας ἀπὸ τῶν ἁγίων τὰ ΓΑγια τῶν ἀγίων, καὶ τὸ μὲν εὗρος αὐτῶν 5 ἰσόμετρον εἶναι τῷ νεῷ, τουτέστι πήχεων εἴκοσι\" τὸ δὲ ὕψος πηχέων τεσσαράχοντα. Ζητήσας δὲ καὶ παρὰ τῷ Σύρῳ καὶ παρὰ τῷ Ἑδραίῳ τὰ μέτρα, εὗρον καὶ τὸ ὕψος ἰσόμετρον τῷ πλάτει συνεφώνησαν γὰρ ἀμφότεροι, ὅ τε Σύρος, ὅ τε ν᾽ ᾿Εύραϊος, εἴχησι πήχεων φήσαντες, καὶ τὸ εὗρος, καὶ τὸ ὕψος. Λέγει δὲ καὶ διπλοῦν τεθεᾶσθαι κύκλῳ τοῦ ναοῦ τὸ οἰκοδόμημα, καὶ ἑτέρους τοίχους ἔξωθεν τῆς ὁροφῆῇς ᾧχοδομημένους, καὶ μεταξὺ τῶν δύο τοίχων κύκλῳ περίπατόν τε καὶ δίοδον. Λέγει δὲ καὶ τῆς οἰκοδομίας ταύτης τὴν αἱ» τίαν \"« Ἵνα μηδεὶς, φησὶ, πελάζῃ τοῖς τοῦ νεὼ τοίχοις. ν Τοῦτον δὲ αὐτὸν στενὸν κύκλον ἔφη εἰς ἐπέ» πεδα καὶ ὑπερῷα διῃρῆσθαι, καὶ θυρίδας ἔχειν ἔξω» θεν μὲν στενὰς, εὑρυτέρας δὲ ἔνδοθεν, ἃς προδαγορεύειν εἰώθαμεν λοξάς\" καὶ ἑτέρας δὲ, φησὶ, δύο ἐξἐδρας ἐθεασάμην ἑκατέρωθεν τοῦ θείου νεὼ, τὴν μὲν ᾿ εἰς ἄρκτον ἀποδλέπουσαν, τὴν δὲ πρὸς νότον \" τοῦτο γὰρ ἐκάλεσε προσευχὴν, ἐπειδὴ τοῖς τὰ βορειότερα «ἧς Ἱερουσαλὴμ οἰκοῦσιν Ἰουδαίοις ἔθος ἐστὶν εὑπόλεως θέσιν. Λέγει δὲ, μεταξὺ τοῦ θείου νεὼ καὶ τῆς καλουμένης ἐξέδρας, πέντε διορίζειν πήχεις \" ἀπὸ δὲ τοῦ ἑσπερίου τείχους μέχρις αὐτῆς τῆς ἐξἑδρας ἑδδομήχοντα εἶναι πήχεις, εὖρος ᾽9 δὲ ἐννενήκοντα, Μέσος δὲ, φησὶν, ἣν ὁ θεῖος νεὼς, σανίσιν ἅπας χεχαλυμμένος, οὐ τοὺς τοίχους μόνον, ἀλλὰ καὶ τὸ ἔδαφος καὶ τὸν ὄροφον. Εἶχε δὲ καὶ θυρίδας διχτυωτὰς, … ἐπὶ τῶν τοίχων καὶ ἐπὶ τῶν φλιῶν, τῶν χερουδὶμ καὶ φοινίκων ἀπειχάσματα εἶχον \" ἔκαστον δὲ τῶν χερουδὶμ δ'ο εἶχε πρόσωπα, ἕν μὲν λέοντος, ἕν δὲ ἀνθρώπου, καὶ τὸ μὲν πρὸς τοῦτον ἀπέδλεπε τὸν φοίγικα, τὸ δὲ πρὸς ἐκεῖνον. Δύο δὲ πρόσωπα ἀντὶ τῶν τεσσάρων ἐθεάσατο γεγλυμμένα \" ἐπειδὴ οὐδὲ οἷόν τε ἣν ἐν σανίσιν ἀχριδῶς τέσσαρα διαγλίψαι. Λέγει δὲ καὶ τὸ θυσιαστήριον τεθεᾶσθαι τὸ πρὸ τῶν ἁγίων\" εἶχε δὲ, φησὶ, τὸ μὲν ὕψος τρεῖς πήχεις, δύο δὲ πήχεις τὸ μῆκος, καὶ τὸ πλάτος ὡσαύτως, τουτέστι τετράγωνον ἰσόπλευρον. ᾿Ἐδιδάχθην δὲ ὑπὸ τοῦ ταῦτά μοι δεικνύντος, ὡς αὕτη 39 ἦν τὴ τράπεζα ἡ κατἐναντι Κυρίου. Ἐπιστῆσαι δὲ προσήκει, ὡς τὴν τράπεζαν; τὴν τοὺς ἄρτους τῆς προθέσεως δεχομένην, θυσιαστήριον προσηγόρευσε, τοῦ μεγάλου Μωσέως τράπεζαν αὐτὴν ὀνομάσαντος μόνον. τοίνυν τοῖς ἡμετέροις θύρα διὰ τῆς προφητείας. Ἦν δὲ, φησὶ, καὶ ἡ θύρα τῶν ἁγίων, οὐ δίθυρος, ἀλλὰ τετράθυρος, ὥστε ἀνοιγομένας εἰς ἑαυτὰς ἀναχλᾶσθαι\" καὶ αὐταὶ δὲ τὰς αὐτὰς εἶχον γλυφάς. Λέγει δὲ καὶ ἑτέρας ἐξέδρας ἑωρακέναι ἐν τῇ ἐξωτέρᾳ αὐλῇ διαχειμένας, καὶ πρὸ τῶν ἐξεδρῶν περίπατον δέκα πήχεων τὸ εὕὗρος, ἑκατὸν δὲ τὸ μῆκος. Φῶς δὲ τοῦ περιπάτου καλεῖ τὸ παρ᾽ ἡμῖν καλούμενον φωτιχόν,. \"Ἕφη δὲ καὶ ταῦτα ἀφωρζσθαι τοῖς ἱερεῦσιν εἰς τὸ τῆς ἡγιασμένης ἀπολαύειν τροφῆς, καὶ παρεγγυῆσαι τὸν ταῦτα ὑποδειχνύντα, μηδένα κοινωνῇσαι τοῖς ἱερεῦσι τῆς εἰς ἐχείγάς εἰσόδου, μῆτε μὴν αὑτοὺς τοὺς ἱερέας τὴν ἱερατικὴν περιδεδλημένους στολὴν, καὶ τὴν ϑείαν ἐπιτελοῦντας λειτουργίαν, εἰς; τὴν ἐξωτέραν αὐλὴν ἐξιένα:. Οὔτε γὰρ θέμις τινὰ τοῦ λαοῦ προσψαύειν αὐτοῖς τὴν ἱερατικὴν περίκειμένοις στολήν \" διὸ προτήχει ἐν ἐκείνοις τοῖς οἴκοις ἀποδύεσθαι τὴν ἀφωρισμένην ταῖς λειτουργίαις ἐσθῆτα, ἑτέραν δὲ ἀμπέχεσθαι, καὶ οὕτω πρὸς τὸν λαὸν ἐξιέναι, Ὑπέδειξε δέ μοι καὶ τὸν κύκλον τῷ ἔτρῳ κεχρημένος, καὶ ἐδίδαξε μετρήσας, ὡς ἕκαστον. τῶν τεσσάρων, τό τε ἑῷον, καὶ τὸ ἑσπέριον, τό τε νότιον, καὶ τὸ βόρειον, πήχεις εἶχε πεντακοσίους, ὡς συνάγειν τὸν κύκλον τῶν πεντακοσίων πτετραπλοῦμένον εἰς δισχιλίους πήχεις.","t":"“And it came to pass in the twenty-fifth year of our captivity, in the first month, on the tenth of the month, in the fourteenth year after the city was taken.” From this too it is clear that the prophet shared the captivity of King Jechoniah, after whom Zedekiah reigned eleven years less a few months; for the city was taken in the eleventh year of Zedekiah's reign. Fittingly, then, he said that the fourteenth year from the capture of the city was the twenty-fifth of their captivity. “On that day the hand of the Lord came upon me. And he brought me there in a vision of God, and he brought me into the land of Israel, and set me on a very high mountain, and on it, as it were, the building of a city opposite.” Having foretold to them the return from captivity, and having shown his own power through the resurrection of those dry bones, the God of the universe also foretells the building of the city and of the temple. And he does not use words alone, but also shows the prophet a vision of this kind, enlightening the eye of his mind by the operation of the divine Spirit. But so as not to weary those who read this book with the length of the discourse by interpreting each detail, we wish to give, in summary, a kind of paraphrase of what was shown spiritually to the inspired prophet. He says, then, that “in a vision of God”, that is, by spiritual and not bodily sight, his mind was carried away to the land of Israel, and he saw on a high mountain a building, and someone standing there who had the form of a man but the colour of most brilliant and very beautiful bronze, holding a reed and …, and bidding me observe what was shown and hear what was said. For this reason, he said, he had come: to show and to teach, “so that you too,” he says, “may convey these things to the house of Israel.” Then, measuring with the reed, he shows me all the measurements of the building: first the measurements of the gates, and of what are called the thresholds and the lintels, and … ailamoth in the plural; and thee again, the threshold and the lintel; and theeim, the same in the plural. For so I found these interpreted in the Syriac. He says that he saw not only the outer but also the inner gates, and again the courts between, and those further in than these. For some were set apart for the priests, while others were accessible to all Israelites. The divine temple had one enclosing wall all round, very great and very high; and inside, after it, the whole open space was divided off by other low walls. Some parts were allotted to the whole people, but the inner parts, close to the temple itself, were dedicated to the priests alone. He says, then, that he saw in the … ; the Syriac named them pastophoria, that is, chambers. These too were set apart for the priests, as the same prophet teaches. And God says to the inspired Isaiah: “Go into the chamber to Somnas the scribe.” He says that a breadth of a hundred cubits was allotted to the outer courts, both to the one facing north and to the one facing south, and likewise to the one toward the rising sun; and that each of the inner courts was twenty-five cubits long and fifty cubits wide. He says that the gates resembled one another in everything, both in their measurements and in the carvings of palm trees; and on the cornices on either side of the door, he said, likenesses of palm trees had been carved. He says that he also saw tables lying on either side of the gates, on which the priests laid the victims and slaughtered them, both the whole burnt offerings and those offered for sin and for ignorance; and near them, he said, were certain channels that received the blood of the victims and carried it off to some place well apart. And the tables, he says, had roofs over them, which kept off the onset of both rain and sun. After this he relates that he saw two chambers, one looking north and the other south, both built in the inner courts. The one looking south, he said, was allotted to the priests who guard the divine temple, and the one looking north to those who guard the outer altar. He said that both these and those traced their descent from Sadduk; for of old the God of the universe had stopped the line of Abiathar from serving as priests, according to the sentence pronounced against Eli the high priest. He says that the inner court facing the rising sun measured a hundred cubits from the porch of the divine temple to the gate, and was as many in breadth; that opposite the temple was the altar; and that the porch of the temple was twenty cubits long and fourteen wide, and its door likewise fourteen wide, with the jambs or pilasters on either side of it, up to the corner, three cubits each. For so the measure of twenty cubits is completed: the door takes fourteen, and the jambs on either side (these he called epomides) the other six, three on this side and three on that. [Chapter 41] The door of the temple itself, he said, was ten cubits wide, with jambs of five cubits each on either side, so that again twenty cubits are completed. And he measured, he says, the temple itself too, and showed me that it was forty cubits long and twenty wide, equal in measure to the porch. I saw also, he says, another door further in, six cubits wide, with jambs of seven cubits each on either side; and the fourteen added to the six make up the twenty. He says that he also saw the doors that separate the Holy of Holies from the Holy Place, and that their breadth was equal to that of the temple, that is, twenty cubits, and the height forty cubits. But when I looked up the measurements in the Syriac and in the Hebrew, I found the height equal to the breadth; for both agreed, the Syriac and the Hebrew, giving twenty cubits for both breadth and height. He says that he saw a double structure round the temple, and other walls built outside the roof, and between the two walls a walkway and passage all round. And he gives the reason for this structure too: “So that no one,” he says, “may come near the walls of the temple.” This narrow circuit, he said, was divided into ground floors and upper storeys, and had windows narrow on the outside but wider on the inside, which we usually call slanting. “And I saw,” he says, “two other chambers, on either side of the divine temple, one looking north and the other south.” He called this “prayer”, since it is the custom of the Jews who live in the northern parts of Jerusalem … the position of the city. He says that five cubits separated the divine temple from what is called the chamber; that from the western wall to the chamber itself there were seventy cubits, and the breadth was ninety. In the middle, he says, was the divine temple, entirely covered with boards, not only the walls but also the floor and the ceiling. It also had latticed windows … on the walls and on the door-posts they had likenesses of cherubim and of palm trees; and each of the cherubim had two faces, one of a lion and one of a man, the one looking toward this palm tree and the other toward that. He saw two faces carved instead of four, since it was not possible to carve four exactly on boards. He says that he also saw the altar before the Holy Place. It was, he says, three cubits high, two cubits long and the same in breadth, that is, a square with equal sides. I was taught, he says, by the one who showed me these things, that this was the table that is before the Lord. One should note that he called the table that receives the loaves of presentation an altar, though the great Moses named it only a table. … then to ours … through the prophecy. The door of the Holy Place, he says, was not two-leaved but four-leaved, so that when opened the leaves folded back on themselves; and these too had the same carvings. [Chapter 42] He says that he saw other chambers lying in the outer court, and before the chambers a walkway ten cubits wide and a hundred long; and by the “light” of the walkway he means what we call a light-well. He said that these too were set apart for the priests, for eating the sanctified food, and that the one who showed him these things charged that no one should share the priests' entry into them, and that the priests themselves, while they wear the priestly robe and perform the divine liturgy, should not go out into the outer court. For it is not lawful for any of the people to touch them while they wear the priestly robe; therefore they must take off, in those rooms, the garment set apart for the liturgies, put on another, and so go out to the people. He also showed me the circuit, using the measure, and taught me by measuring that each of the four sides, east and west, south and north, was five hundred cubits, so that the circuit, five hundred multiplied by four, adds up to two thousand cubits.","f":"Theodoret, <i>Comm. Ezech.</i> 40.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/40-1)."},"theodoret-interpretatio-ezechielem/43.1":{"o":"Καὶ ἤγαγέ με, φησὶν, ἐπὶ τὴν πύλην τὴν βιέπουσαν κατὰ ἀνατοϊὰς, καὶ ἐξήγαγέ με \". Καὶ ἰδοὺ δόξα Θεοῦ σραὴ.ϊ ἤρχετο κατὰ τὴν δὲν\" τὴ» δ πρὸς ἀγατοίὰς, καὶ φωνὴ τὴῤλ παρ- Παρὰ τῷ “Εδραίῳ, καὶ παρὰ τῷ Σύρῳ, εὗρον - « Ὡς φωνῇ ὑδάτων πολλῶν, Καὶ ἡ γῇ ἐξέλαμπεν, ὡς φέγγος βὰπὸ τῆς δόξης αὐτοῦ κυκλόθεν.» Καὶ ἡ ὅρασις ἣν εἶδον, κατὰ τὸ εἶδος ὃ εἶδον ὅτε εἰσεπορευόμην τοῦ χρίσαι ᾿ τὴν πόλιν. Πάλιν κἀνταῦθα καὶ παρὰ τῷ Σύρῳ, καὶ παρὰ τῷ εὗρον\" « Ὅτε εἰσῆλθον ἀπολέσαι τὴν πόλιν. » Δημεῖ δὲ τὴν δευτέραν ὀπτασίαν, ἐν ἧ ἐθεάσατο, καὶ τοὺς ἐπιφερομένους τοὺς πελέχεις, καὶ τὴν πόλιν χόπιοντας, καὶ τὸν τοὺς ἄνθρακας κατὰ πάσης τῆς πόλευ; διασχεδάσαντα, ὅτε καὶ τὸ σημεῖον εἶδεν ἐπιτεϑὲν τοῖς στενάζουσιν ἐπὶ ταῖς τοῦ λαοῦ παρανομίεις, Καὶ εἰκὸς τος Ἑδδομήχοντα τῇ διανοίᾳ προσεσγῃ. χότας χρίσιν καλέσαι τὴν τῶν μετώπων σημείωσιν τῶν ἀπαλλαγέντων τῆς τῶν χοπτόντων τιμωρία;. « Καὶ ἡ ὅρασις δὲ τοῦ ἅρματος ᾿7 ἐῴκει τῇ ὁράσει\", ἣν εἶδον ἐπὶ τοῦ ποταμοῦ τοῦ \"\" Χοδάρ. ν Βυθὺς ἃ θεασάμενος\" \"Ἔπεσον,, φησίν. Ἢ δὲ τοῦ Κυρίον δόξε εἰσῆλθεν εἰς τὸν οἶκον κατὰ τὴν ὁδὸν τῆς πύλης τῆς βλεπούσης κατὰ ἀνατολάς. αὶ οὐκ ἔφη τὸν Κύριον εἰσεληλυθέναι \" ἀπερίγραφος γὰρ ἡ δᾶ φύσις \" ἀλλὰ τοῦ Κυρίου τὴν δόξαν, τουτέστι τῇ, ὀφθεῖσαν θεωρίαν.","t":"“And he led me,” he says, “to the gate that faces east, and brought me out. And behold, the glory of the God of Israel came by the way of the gate that faces east, and a sound as of a camp …” In the Hebrew and in the Syriac I found: “like the sound of many waters”. “And the earth shone like light from his glory round about.” “And the vision that I saw was like the appearance that I saw when I came in to anoint the city.” Here again, both in the Syriac and in the …, I found: “when I came in to destroy the city”. He means the second vision, in which he saw those who carried the axes and cut down the city, and the one who scattered the coals over the whole city, when he also saw the sign set on those who groaned over the transgressions of the people. And it is likely that the Seventy, attending to the sense, called anointing the marking of the foreheads of those who were spared the punishment inflicted by those who cut down. “And the vision of the chariot was like the vision that I saw by the river Chobar.” At once, on seeing it, “I fell,” he says. “And the glory of the Lord entered the house by the way of the gate that faces east.” He did not say that the Lord had entered, for the divine nature is uncircumscribed, but the glory of the Lord, that is, the vision that was seen.","f":"Theodoret, <i>Comm. Ezech.</i> 43.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/43-1)."},"theodoret-interpretatio-ezechielem/43.16":{"o":"Καὶ τὸ 'Αριὴμ, φησὶ, πηχῶν δώδεκα τὸ μὴκος 5 καὶ 5 τὸ πλάτος ἰσόμετρο». Τὸ δὲ ᾿Αριὴ σημαίνει τῇ Ἑδραίων φωνῇ ἔρος Θεοῦ, ἣ γχατ' ἄλλην ἑρμηνείαν, φῶς Θεοῦ\" καλεῖ ὃὲ οὕτως, ὡς ἡγοῦμαι, τοῦ ἰλαστηρίου τὴν βάσιν. Συμθαΐνε: δὲ, καὶ οὗτος τῶν πήχεων ὁ ἀριθμὸς τοῖς ἱεροῖς ἀποστέλοις, οἱ βάσεις καὶ ἐπιθάσεις τῆς θείας ἐγένοντο χάριτος, καὶ τῆς Ἐκκλησίας ὑποδάθρα καὶ κρηπίς\" « Σὺ γὰρ εἶ Πέτρος, φησὶ, καὶ ἐπὶ ταύτῃ τῇ πέτρα οἰχοδομέσω μου τὴν Ἐκκλησίαν,» ὁ Κύριος ἔφτ. Καὶ πάλιν\" ε Ὑμεῖς ἐστε τὸ φῶς τοῦ κόσμου. » Αὐτὸ δὲ τὸ ἱλαστήριον δύο πήχεσ! λέγει μεῖξον εἶναι τοῦ ᾿Αριὴλ, καὶ κατὰ τὸ μῆκος, καὶ κατὰ τὸ εὗρος \"οὐ γὰρ μόνῃ τῇ θεότητι, ἀλλὰ καὶ τῇ προσληφθείτῃ ἀνθρωπότητι, ἀπείρῳ τῷ μέτρῳ μείζων ὁ Δεσπότης τῶν δούλων. Εἶτα παρακελεύεται τῷ προφήτῃ ὁ τῶν ὅλων Θεὸς, τοὺς περὶ τῶν θυσιῶν νόμους διδάξαι τοὺς ἱερέας, καὶ ὅπως δεῖ τὸν περὶ τῆς ἁμαρτίας μόσχιν γαὶ προσαγαγεῖν, καὶ θῦσαι, καὶ ἔνθα προσήκε! χαταπαῦσαι, καὶ ὅπως δεῖ περιῤῥᾶναι τοῦ τε θνσιαστηρίου τὰ χέρατα, καὶ τοῦ ἱλαστηρίου τὰς γωνίας \" εἶτα τοὺς περὶ ἁμαρτίας ἐρίφους μώμου παντὸς ἐλευ\" θέρους ὄντας προσαγαγεῖν \" καὶ πάλιν ὡσαύτως τῷ αἴματι περιῤῥᾶναι τὸ θυσιαστήριον. Οὕτω δὲ, φησὶ, καὶ τούτων γινομένων, καὶ τοῦ ὑπὲρ τῆς ἁμαρτίας ἱλασμοῦ πληρωθέντως, προσοίσουσι μόσχον καὶ πρόδατον, μώμου καὶ αὐτὰ ἀπηλλαγμένα, καὶ μετὰ ἁλῶν τὴν θυσίαν 19 ἐπιτελέσουσιν. Μένυμα δὲ οἱ ἄιλες λογιπμοῦ, καὶ διακρίσεως, καὶ φρονήματος εὐσεθηῦς \" οὐκ, ἁπλῶς γὰρ, οὔτε ὡς ἔθει δουλεύηντες, ταῦτα ποιήσουσιν, ἀλλὰ μετά τινος λόγου καὶ σκοποῦ εὖσεδεῖν προαιρουμένου. Ποιήσουσι δὲ, φησὶν, ἑπτὰ ἡμέρας τὰς τοιάσδε θυσίας \" ἀπὸ δὲ τῆς ὀγδόης καὶ ἐπέκεινα,, τοιάσδε θυτίας Τ', ἵνα μὴ καθ᾽ ἕχαστον","t":"“And the Ariel,” he says, “twelve cubits long and of equal breadth.” Ariel means in the Hebrew tongue “mountain of God”, or by another interpretation “light of God”; and by this name, I think, he calls the base of the propitiatory. This number of cubits too agrees with the holy apostles, who became the bases and foundations of the divine grace, and the support and groundwork of the Church: “For you are Peter,” the Lord said, “and on this rock I will build my Church.” And again: “You are the light of the world.” The propitiatory itself, he says, is two cubits greater than the Ariel, both in length and in breadth; for not only in his divinity but also in the humanity he assumed the Master is greater than the servants beyond all measure. Then the God of the universe bids the prophet teach the priests the laws concerning the sacrifices: how they must bring the calf for sin and sacrifice it, and where it must be burned, and how they must sprinkle the horns of the altar and the corners of the propitiatory; then bring the he-goats for sin, free of every blemish, and again in the same way sprinkle the altar with the blood. And so, he says, when these things have been done and the propitiation for sin completed, they will offer a calf and a sheep, these too free of blemish, and perform the sacrifice with salt. Salt is a sign of reason and discernment and a pious mind; for they will not do these things simply, nor as slaves to habit, but with a certain reason and purpose that chooses piety. They will offer such sacrifices, he says, for seven days; and from the eighth day onward, such sacrifices …, so that not one by one …","f":"Theodoret, <i>Comm. Ezech.</i> 43.16 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/43-16)."},"theodoret-interpretatio-ezechielem/43.5":{"o":"Καὶ ἀνέλαδέ με Πνεῦμα, καὶ μὲ εἰς τὴν αὐλὴν τὴν ἐσωτέραν, καὶ ἰδοὺ πλήρης δόξης ὁ οἶκος Κυρίου \". Καὶ \" ἔστην \"᾿, τεὶ ἰδοὺ φωνὴ ἐκ τοῦ οἴκου λαλοῦντος πρός μ. Ἐπειδὴ γὰρ καὶ ἡνίχα τὴν σκηνὴν ὁ μακάριᾳ ἔπηξε Μωτῆς, ἡ δόξα Κυρίου ἐπλήρωσεν αὐτὴν, χὶ ὅτε Σολομὼν τοῦ νεὼ τὴν οἰχοδομίαν ς τὴν τῶν ἐγκαινίων ἐπετέλεσεν ἑορτὴν, πάλιν ὧπι. τως ἡ δόξα Κυρίου ἐπλήρωσε τὸν οἶκον, ἀναγχαλκ καὶ ταύτης Ἑξῆς οἰκοδομίας δειχθείσης, καὶ ἐπιγαίνεται ὁ Δεσπότης, καὶ τῆς οἰκείας δόξης τὸν εἶχον πληροῖ, δεικνὺς, ὅτι οὐ μόνον οἰκοδομηθήσεται, ἀλλὰ καὶ τῆς θείας ἐνεργείας πληρωθήσεται. « Καὶ ἡ ἀνὴρ εἱστήκει ἐχόμενος ἐμοῦ. » Ἔδειξεν ὡς ἔπτ' λος ἦν ὁ τὴν οἰχοδομίαν μετρήσας τα καὶ ὑποδείξβι, καὶ εἰκὸς τὸν ἅγιον αὐτὰν εἶναι Μιχαήλ αὐτὸς γὰ τὴν τοῦ λαοῦ κηδεμονίαν ἐγκεχείριστο. Καὶ εἶπε πρός μὲ (οὐκ ὁ ἄγγελος, ἀν ὁ Δεσπότης) Ἑώρακας, υἱὲ ἀνθρώπου \", τὸν\" τόπον τοῦ θρόνου μου, καὶ τὸν τόπον τοῦ ἴχγας τῶν ποδῶν μου. Οὕτω καὶ ὁ μακάριος Δαβὶδ ὑπο πόδιον τοῦ Θεοῦ τὸν θεῖον ὀνομάζει νεών. «Προσκυνεῖτε γὰρ, φησὶ, τῷ ὑποποδίῳ τῶν ποδῶν αὐτοῦ, ὅτι ἅγιός ἔστιν. ν» Τόπον δὲ θρόνου ποῦτον σεν, ὡς ἐπαναπαυόμενο; ἐπ᾽ αὐτῷ. Τούτοις ἐπάχι\" « Οὗ κατασκηνώσει \"\" τὸ ὄνομά μου ἐν μέσῳ “πη Ἰσραὴλ εἰς \"\" τὸν αἰῶνα. ν» Οὐκ εἶπε; κατεσιασν σεν, ἀλλὰ κατασκηγώσει\" κατασκηνώσει δὲ εξ\" τὸν αἰῶνα ἁγίων ἐν μέσῳ, καὶ τῶν ἀληθῶς ὀνομαζομένων, καὶ ὁρᾷν αὐτὸν\" δυναμένων, ὡς Α ἰδεῖν ἀνθρώπῳ δυνατόν\" οὐκ ἐν τῷ τύπῳ, ἀλλ᾽ ἐ») τῇ ἀληθείᾳ. Τύπος δὲ ἦν τῶν ἐπουρανίων ἐκεῖνα. « Ὅρα γὰρ, φησὶ, ποιήσῃς πάντα κατὰ τὸν τύπον τὸν δειχθέντα σοι ἐν τῷ ὄρει. » ᾿Αψευδὴς τοίνυν ἡ ὑπόσχεσις; \" καὶ γὰρ ὁ Δεσπότης Χριστὸς ταύτην βεθαιῶν πρὸς τοὺς ἱεροὺς ἀποστόλους ἔφη “ « Πολλαὶ μοναὶ παρὰ τῷ Πατρί μου \" εἰ δὲ μή γε, ἔλεγον ὅτι πορεύσομαι, καὶ ἑτοιμάσω τόπον ὑμῖν \" πάλιν \" ἐλεύσομαι, καὶ παραλήψομαι ὑμᾶς πρὸς ἐμαυτὸν, ἵνα ὅπου εἰμὶ ἐγὼ, καὶ ὑμεῖς ἦτε. » Ἐν τῷ τύπῳ ποίνυν οὔτε κατεσκήνωσεν, οὔτε κατασκηνώσει ὁ Θεὸς εἰς τὸν αἰῶνα - κατεψηφίσατο γὰρ αὐτῶν, λέγων\" ε Ἰδοὺ ἀφίεται ὁ οἶκος ὑμῶν ἔρημος. » Προσήκει τοίνυν ἀπὸ τῶν τύπων ἐπὶ τὴν ἀλήθειαν ἀναθαίνειν, κἀκείνην ἀναμένειν τοῦ Θεοῦ τὴν κατασκήνωσιν. Καὶ τὰ ἐπαγόμενα τῇ προλεχθείσῃ συνομολογεῖ ἑρμηνείᾳ. ε« Καὶ οὐ βεθηλώσουσι, φησὶν, οὐκέτι: ὁ οἶκος Ἰσραὴλ τὸ ὄνομά μον τὸ ἅγιον, αὐτοὶ καὶ οἱ ἡγούμενοι 9 αὐτῶν, ἐν τῇ πορνείᾳ αὐτῶν, καὶ ἐν τοῖς παραπτώμασι δ τῶν ἡγουμένων αὐτῶν ἐν μέσῳ αὐτῶν ὅδ, » Τοῦτο δὲ εἴ τις περὶ\" τοῦ Ἰσραὴλ ἁπλῶς λάθοι, ψευδὲς εὑρήσει“ πολλὴν γὰρ αὐτῶν καὶ μετὰ τὴν ἐπάνοδον ἀσέθειαν καὶ ὁ \"Ἔσδρας κατηγορεῖ, καὶ τῶν Μαχχαδαίων ἡ ἱστορία \" καὶ οὐ μόνον τῶν ἄλλων Ἰσραηλιτῶν, ἀλλὰ καὶ τῶν ἱερέων καὶ τῶν ἀρχιερέων. Ἡ δὲ κατὰ τοῦ Δεσπότου λύττα Οὐδὲ ταῦτα τοίνυν ἁπλῶ; τῷ Ἰσραὴλ ἁρμόττει, ἀλλὰ τοῖς χαθαρὺν ἔχουσι τῆς διανοίας τὸ ὄμμα, καὶ ὁρᾷν τὸν ἁσπαζομένοις. Θεὸν δυναμένοις, καὶ τὴν πνευματικὴν λατρείαν","t":"“And the Spirit took me up and … me into the inner court, and behold, the house of the Lord was full of glory. And I stood, and behold, a voice from the house speaking to me.” For since, when the blessed Moses pitched the tabernacle, the glory of the Lord filled it, and when Solomon had completed the building of the temple and celebrated the feast of dedication, again in the same way the glory of the Lord filled the house, it was necessary that, when this building too had been shown, the Master should appear and fill the house with his own glory, showing that it would not only be built but also be filled with the divine operation. “And the man stood beside me.” He showed that the one who measured and showed the building was an angel; and it is likely that he was the holy Michael, for he had been entrusted with the care of the people. “And he said to me” (not the angel, but the Master), “Have you seen, son of man, the place of my throne and the place of the soles of my feet?” So too the blessed David names the divine temple the footstool of God: “Worship,” he says, “at the footstool of his feet, for it is holy.” And he called it the place of his throne, as resting upon it. To these he adds: “Where my name will dwell in the midst of … Israel for ever.” He did not say “dwelt” but “will dwell”; and he will dwell for ever in the midst of the saints, those truly so named and able to see him, so far as it is possible for man to see; not in the type but in the truth. For those things were a type of the heavenly ones: “See,” it says, “that you make everything according to the type shown you on the mountain.” The promise, then, is not false; for the Master Christ confirmed it, saying to the holy apostles: “In my Father's house are many dwellings; if it were not so, I would have told you that I go to prepare a place for you; I will come again and take you to myself, that where I am you may be also.” In the type, then, God neither dwelt nor will dwell for ever; for he condemned them, saying: “Behold, your house is left to you desolate.” We must therefore ascend from the types to the truth and await that dwelling of God. And what follows agrees with the interpretation given: “And the house of Israel,” he says, “will no longer profane my holy name, they and their leaders, by their fornication and by the trespasses of their leaders in their midst.” If anyone takes this simply of Israel, he will find it false; for Ezra and the history of the Maccabees accuse them of much impiety even after the return, not only the other Israelites but also the priests and the high priests. And their madness against the Master … Neither do these words, then, fit Israel simply, but those who have the eye of the mind pure and are able to see God, and who embrace the spiritual worship …","f":"Theodoret, <i>Comm. Ezech.</i> 43.5 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/43-5)."},"theodoret-interpretatio-ezechielem/43.8":{"o":"Ἐν τῷ τιθέναι αὐτοὺς τὸ πρόθυρόγν μου, φησὶν, ἐν τοῖς προθύροις αὑτῶν, καὶ τὰς φιϊιάς εἰου ἐχομένας τῶν φιλιῶν αὑτῶν, καὶ ἔδωκαν τὸν Ξτοῖχόν μου, ὡς συνεχόμενον ἐμοῦ καὶ αὐτῶν, καὶ ἐδεδήλωσαν τὸ ὄνομά μου τὸ ἅγιον ἐν ταῖς ἀνομίαις αὑτῶν, ἃς \"ὁ ἐποίουν. Διὰ πάντων διδάσκει ὡς οὐδὲ αὐτοῖς ἱΞρὸς 57 καὶ ὁ θεῖος νεὼς ἐνομίζετο, ὡς πάντα ἐν ἐκείνῳ δρᾷν, ἃ ἐν\" ταῖς οἰκίαις ἐποίουν. Οὗ χάριν φησί \" « Καὶ συνετέλεσα δ᾽ αὐτοὺς ἐν τῷ θυμῷ μου, καὶ ἐν φόνῳ 55, » Δίκας αὐτοὺς, φησὶ, τῆς παρανομίας ἐπραξάμην, καὶ σφαγῇ αὐτοὺς παρἐξωκα. Εἶτα παραινεῖ καταλιπεῖν αὐτοὺς τὴν προπέραν ὁδὸν, καὶ τῆς ἀσεόείας ἀπαλλαγῆνα:, καὶ αὐτοὺς, καὶ τοὺς ἡγουμένους αὐτῶν\" καὶ ὑπισχνεῖτα!, τούτων γιγνομένων, κατασκηνοῦν ἐν μέσῳ αὐτῶν εἰς “\" τὸν αἰῶνα. Καὶ ἔτυχον ἂν τῶν ὑποσχέσεων, εἰ παρκχγενόμενον πρὸς αὐτοὺς τὸν Δεσπότην ἐδέξαντο\" ἐπειδὴ δὲ ἰδόντες αὐτὸν ἔφασαν πρὸς ἀλλήλους \"« Οὗτός ἐστιν ὁ κληρονόμος, δεῦτε, ἀποκτείνωμεν αὐτὸν, καὶ ἡμῶν ἕστα: ἡ κληρονομία “5, » ἐκείνους μὲν ἐκ τοῦ ἀμπελῶνος ἐχθαλὼν εἰς τὴν οἰκουμένην διέσπειρι, τὸν δὲ ἀμπελῶνα ἐξέδοτο ἄλλοις γεωργοῖς, μεθ᾽ ὧν εἰς τὸν αἰῶνα κατασκηνοῖ, εἰς καιρὸν παρ᾽ αὑτῶν τοὺς καρποὺς κομιζόμενος. Εἶτα παρακελεύεται τῷ προφήτῃ δεῖξαι τῷ λαῷ τοῦ νεὼ τὴν οἰχοδομίαν, ἵνα διὰ τὸ μέγεθος τῆς εὐεργεσίας καὶ τῆς ἐλπίδος τῆς ἀναχλήσεως ἐντραπέντες, τοῦ πλημμελεῖν καὶ ὃδυσσεθεῖν παύσωνται. Οὐ μόνον ὃὲ σχαριφεῦσαι καὶ διαγράψαι τὴν οἰκοδομίαν τῷ λαῷ προσετάχθη, ἀλλὰ καὶ τούτου καὶ \"Ξδιχαιώματα καὶ τὰ νόμιμα ὑποδεῖξαι, ἵνα τῇ τούτων φυλαχῇ θεραπεύσωσι δ᾽ τὸν Δεσπότην. Λέγει δὲ τεθεᾶσθαι καὶ τὸ τῶν θυμιαμάτων θυσιαστήριον, τὸ μὲν ὕψος δύο πήχεων, τὸ δὲ μῆκος πήχεως, ἰσόμετρον “΄ δὲ εὖρος. Λέγει καὶ δύο τεθεᾶσθαι ἰλαστήρια, οὐκ 5 ἰσόμετρα, ἀλλὰ τὸ μὲν ἔλαττον, τὸ δὲ μεῖξον. ᾿Αναγκαῖον ζητῆσαι, τί δήποτε τοῦ μακαρίου Μωσέως ἕν ἱλαστήριον κατὰ τὴν θείαν ἐντολὴν πεποιηκότος, ἐνταῦθα δύο θεωρεῖ ὁ προφήτης. Ἡγοῦμα! δὲ ὡς τὸ βραχὺ τύπος τοῦ μείζονος \" τύπος γὰρ ἡ Παλαιὰ τῆς Νέας Διαθήκης, καὶ τὸ ἱλαστήριον ἐκεῖνο τοῦ ἡμετέρου ἱλαστηρίου \" Χριστὸς δέ ἔστι τὸ ἡμέτερον ἱλαστήριον, ἧ φησιν ὁ θεῖος ᾿Απόστολος, «Ὃν προέθετο ὁ θεὸς ἱλαστήριον δ΄ ἐν τῷ αὐτοῦ αἴματι, εἰς ἔνδειξιν τῆς δικαιοσύνης αὑτοῦ. » Λέγε: δὲ καὶ μεταξὺ τῶν δύο ἱλαστηρίων πήχεις εἶναι τέσσαρας, τοῖς θείοις Εὐαγγελίοις ἰσαρίθμους \" μεταξὺ γὰρ τοῦ νύμου καὶ τῶν ἐλπιζομένων ἀγαθῶν, τῶν Εὐαγγελίων ἡ χάρις τοῖς ἀνθρώποις ἐδόθη.","t":"“When they set my threshold,” he says, “by their thresholds, and my door-posts next to their door-posts, and they made my wall as if joined to me and to them; and they profaned my holy name with the lawless deeds they did.” By all this he teaches that not even to them was the divine temple considered holy, so that they did in it everything they did in their houses. For this reason he says: “And I consumed them in my wrath and with slaughter.” I exacted from them, he says, the penalty for their transgression and handed them over to slaughter. Then he exhorts them to leave their former road and to be freed from impiety, both they and their leaders; and he promises that, if they do this, he will dwell in their midst for ever. And they would have obtained the promises if they had received the Master when he came to them; but since on seeing him they said to one another, “This is the heir; come, let us kill him, and the inheritance will be ours,” he cast them out of the vineyard and scattered them over the world, and gave the vineyard to other farmers, with whom he dwells for ever, receiving from them the fruits in their season. Then he bids the prophet show the people the building of the temple, so that, put to shame by the greatness of the benefit and the hope of the recall, they might cease to offend and act impiously. And he was commanded not only to sketch and draw the building for the people, but also to show its ordinances and laws, so that by keeping them they might serve the Master. He says that he also saw the altar of incense, two cubits high, a cubit long and of equal breadth. He says too that he saw two propitiatories, not of equal measure, but one smaller and the other larger. We must ask why, when the blessed Moses made one propitiatory according to the divine command, the prophet here sees two. I think that the small one is a type of the greater; for the Old Testament is a type of the New, and that propitiatory a type of our propitiatory. Christ is our propitiatory, as the divine Apostle says: “Whom God put forward as a propitiatory in his blood, to show his righteousness.” He says also that between the two propitiatories there are four cubits, equal in number to the divine Gospels; for between the law and the good things hoped for, the grace of the Gospels was given to men.","f":"Theodoret, <i>Comm. Ezech.</i> 43.8 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/43-8)."},"theodoret-interpretatio-ezechielem/44.1":{"o":"Ὑπέδε:ξε δέ μοι καὶ τὴν πύλην, τὴν πρὸ; ἀνατολὰς διηνεκῶς ταύτην κεκλεῖσθαι, καὶ ἀπονεμηθῆναι αὐτῷ τῷ τῶν ὅλων Δεσπότῃ οὐκ ἐπειδὴ θύρας ἔχρῃζεν εἰσ- Ὁ κέναι βουλόμενος ὁ πανταχοῦ παρὼν καὶ τοῖς πᾶσι παριστάμενος. Πῶς γὰρ ἂν καὶ εἰσῆλθε ταύτης χεχλεισμένης, εἴπερ εἰσιέναι διὰ θυρῶν ἐπεφύχει; ᾿Αλλὰ ταῖς ἀ σθενεστέραις συγχατιὼν ἀκοαῖς ταῦτα διατυποῖ. Εἰκὸς δὲ 12 διὰ τούτων ἡμῖν αἰνίττεσθαι καὶ τὴν Παρθενικὴν μήτραν, δι᾿ ἧς οὔτε εἰσελήλυθέ τις, οὔτε ἐξελήλυθεν, ἣ μόνος αὐτὸς ὁ Δεσπότης. Προσέταξε δὲ παρὰ τὴν 15 θύραν καὶ τὸν ἡγούμενον, τουτέστι τὸν ἀρχιερέα, τῆς τροφῆς ἀπολαύειν, παρἰέναι δὲ διὰ τοῦ προπυλαίου, καὶ ἀπιόντα, καὶ ἀνιόντα Γ\" - τοῦτο γὰρ ἐκάλεσεν αἰάμ. Οὕτω δὲ τούτῶν καὶ λαληθέντων καὶ δειχθέντων, πάλιν ὁρᾷ τοῦ Θεοῦ τὴν δόξαν ἐν τῇ πύλῃ τῇ πρὸς βοῤῥᾶν, καὶ εἰπεῖν κελεύεται τῷ παραπιχραίνοντι λαῷ, ἣ προυεριστῇ καὶ φιλονείχῳ \" οὕτως γὰρ καὶ οἱ ἄλλοι ἑρμηνευταὺ ἡρμηνεύχασιν \" ἀρκεσθῆναι τῇ προτέρᾳ παρανομίᾳ, ἣν τολμῶντες διετέλεσαν, ἀλλοφύλους καὶ ἀπεριτιήτους εἰς τὸν θεῖον εἰσάγοντες νεών τὸ δὲ μέγιστον τῶν ἐγκλημάτων, ὅτι οὐ μόνον τὴν σάρκα ἀπερίτμητον εἶχον, ἀλλὰ καὶ πρὸ τῆς σαρκὸς τὴν διάνοιαν \" ὡς εἶναι δῆλον, ὅτι τῆς μὲν καρδίας ἢ περιτομὴ δικαιοσύνης κατόρθωσις, ἡ δὲ τῆς σαρκὸς περιτομὴ τῆς κατὰ διάνοιαν περιτομῆς σημεῖόν ἐστι καὶ σφραγίς. Παρεγγυᾷ τοίνυν ὁ τῶν ὅλων θΘεὺς, τοὺς μὲν καὶ κατὰ ψυχὴν ἀπεριτμήτους, καὶ κατὰ σῶμα ἀλλογενεῖς καὶ ἀλλοφύλους πόῤῥωθεν τῶν θείων μεῖγαι περιδόλων, τοὺς δὲ Λευῖτας κοινωνήσαντας τῇ τοῦ λαοῦ παρανομίχ, καὶ τῶν εἰδώλων τὴν θεραπείαν ἀσπασαμένους, τῆς οἰκείας τάξεως ἀποττῆναι, καὶ … καὶ τὴν περὶ ἁμαρτίας θυσίαν, μῆτε μὴν πελάζειν τοῖς ἱεροῖς, ἀλλὰ τῆς οἰκείας ἀσεδείας λαθεῖν καρπὸν τὴν ἀτιμίαν \" μόνον δὲ τοῦ Σαδοὺκ τὸ γένος ἐπὶ τῆς πατρῴας μεῖναι εὐσεδείας, καὶ ἱερουργεῖν, καὶ φυλάττειν, καὶ τὰ ἄλλα πάντα πληροῦν. Προσήκει δὲ αὐτοὺς, φησὶ, τοῖς μὲν ἐξ ἐρίων ὑφάσμασι μηδαμῶς μόνα, κατὰ τὸν τῆς ἱερουργίας καιρὸν, καὶ κίδαριν δὲ ἔκαστος τῇ κεφαλῇ περιτιθέτω, καὶ διαζώματα δὲ ἔνδοθεν … ἐξιόντες δὲ πρὸς τὸν λαὸν, τὰς μὲν λει… μενοι τὰς πύλας ἐξίτωσαν \" οὔτε γὰρ θέμις τὸν τῆς ἱερωσύνης ἀλλότριον ταῖς ἱερατικαῖς πελάζειν στολαῖς. Καὶ τὰς κεφαλὰς δὲ οὐ ξυρήσονται, τοῦτο γὰρ ἔθος ἣν ποιεῖν τοῖς τῶν εἰδώλων ἱερεῦσι\" « Καὶ τὰς κόμας αὑτῶν οὐ ψιλώσουσιν. » Ὁ δὲ ᾿'Ἑδραῖος, καὶ ὁ Σύρος, οὐ θρέψουσιν ἔφασαν. Οὔτε γὰρ ξυρεῖσθαι αὐτοὺς, φησὶ, προσήκει, οὔτε κόμας τρέφειν, ἀλλὰ μεσότητα κουρᾶς ἀγαπῆσαι\" τοῦτο γὰρ ἐσήμηνεν εἰρηκώς\" ε« Καλύπτοντες χαλύψουσι τὰς κεφαλὰς αὑτῶν. » Δεῖ δὲ αὐτοὺ: κατὰ τὸν ἱερουργίας 15 καιρὸν οἰνοποσίας ἀπέχεσθαι\" γάμῳ δὲ βουλομένους ὁμι. λεῖν, μήτε χήραν, μήτε ἐχδεδλημένην γυναῖκα λαμδάνειν, ἀλλὰ παρθένον. Εἰ δὲ καὶ ἱερέως τις γενομένη γυνὴ χηρεύσειε, καὶ βουληθείη τις αὐτὴν γῆμαι, οὐδὲ ὁ τοιοῦτος γάμος παράνομος \" ἀνέπαφον γὰρ «τῆς ἱερωσύνης μένει τὸ γένος, τῆς ἱερεῖ συναφθείσης τῷ ἱερεῖ πάλιν συναπτομένης. Χρὴ δὲ τούτους πάλιν καὶ τὸν λαὸν ἐκπαιδεύειν τῶν τε κοινῶν καὶ τῶν ἱερῶν τὸ διάφορον. Αὐτοὶ δὲ καὶ ταῖς φονικαῖς σάτωσαν δίκαις, καὶ τὰς ἄλλας δὲ ἀμφιθολίας σαν, πανταχοῦ τιμῶντες τὸ δίκαιον. Καὶ τὰς ἑορτὰς; δὲ κατὰ τὸν νόμον ἐπιτελείτωσαν, καὶ τὰ Σάδθατα τ ἀργίᾳ καὶ τοῖς ἄλλοις τιμάτωσαν. «ε Καὶ ἐπὶ ψυχὴν ἀνθρώπου οὐκ εἰσελεύσονται τοῦ μιανθῆναι,» τουτέστιν ἐπὶ νεκρῷ \" οὕτω γὰρ καὶ ὁ Ἑδραῖος καὶ ὁ Σύρος ἔφη\" « ἀλλ᾽ ἐπὶ μόνῳ, φησὶ, πατρὶ καὶ μητρὶ, νἱῷ καὶ θυγατρὶ, ἀδελφῷ καὶ ἀδελφῇ μεδέπω γημαμένῃ.» Εἶτα παρεγγυᾷ 15, πῶς δεῖ τὸν ἀκάθαρτον καθαρθῆναι, καὶ οὕτω τῇ ἱερουργίᾳ πελάσαι \" οὐκ ἐπειδὴ τῷ ὄντι μυσαρὸν ἦν τὸ τοὺς τεθνεῶτας ὁρᾷν' εἰ γὰρ ἁληθῶς ἐλωθᾶτο, ἐλυμήνατο ἂν καὶ ἡ τοῦ πεθνεῶτος πατρὸς, ἢ μητρὸς, ἢ ἀδελφοῦ θέα \" ἀλλὰ διὰ τούτων αἰδεσιμώτερον παρὰ τοῖς τὰ μικρὰ σεμνύνειν μεμαθηκόσιν Ἰουδαίοις τὸν ἱερέα εἶναι βου’ λόμενος. Εἶτα παρακελεύεται καὶ τὴν ὑπὲρ ἑαντοῦ θυσίαν προσενεγκεῖν τὸν ἱερέα μέλλουτα εἰς τὰ ἅγια εἰσιέναι \" καὶ μερίδα μὴ λαθεῖν μετὰ τῶν υἱῶν Ἰσραὴλ ἐν τῇ διανομῇ τῆς γῆς. « Ἐγὼ γὰρ, φησὶν, ἡ κληρονομία αὐτῶν καὶ κατάσχεσις αὐτῶν. » Τὰ γὰρ ἐμοὶ προσφερόμενα πρωτότοκα, καὶ τὰς ἀπαρχὰς αὐτοῖς εἰς ἀπόλαυσιν δίδωμι, καὶ τὰ ἀπὸ τῶν θυσιῶν","t":"He also showed me the gate that faces east: that it was to be shut continually and set apart for the Master of the universe himself. Not that he who is present everywhere and stands by all things needed a door when he wished to enter; for how could he have entered when it was shut, if it were his nature to enter through doors? But he describes these things in condescension to weaker hearers. And it is likely that through them he also hints to us at the virginal womb, through which no one entered or came out except the Master himself alone. He commanded that the leader, that is, the high priest, should enjoy his food beside the door, and should pass through the porch both going out and going in; for this is what he called ailam. When these things had been said and shown, he sees the glory of God again at the north gate, and he is ordered to tell the embittering people (or the contentious and quarrelsome, for so the other interpreters rendered it) to be content with their former transgression, which they kept daring, bringing foreigners and uncircumcised men into the divine temple. And the greatest of the charges is that they had not only the flesh uncircumcised but, before the flesh, the mind; so that it is clear that the circumcision of the heart is the achievement of righteousness, and the circumcision of the flesh a sign and seal of the circumcision of the mind. The God of the universe, then, charges that those who are uncircumcised in soul, and those foreign and alien in body, should stay far from the divine precincts; that the Levites who shared in the people's transgression and embraced the worship of idols should stand down from their own rank, and … nor the sacrifice for sin, nor approach the holy things, but should receive dishonour as the fruit of their own impiety; and that only the line of Sadduk, which remained in the ancestral piety, should serve as priests, keep guard, and fulfil all the other duties. They must not, he says, wear woollen garments at all, but linen only, at the time of the sacred service; and each must put a turban on his head, and girdles within …; and when they go out to the people, they must lay aside … and go out through the gates; for it is not lawful for one who is a stranger to the priesthood to touch the priestly robes. Nor will they shave their heads, for this was the custom of the priests of the idols: “And they will not make their hair bare.” The Hebrew and the Syriac said: “they will not let it grow long.” For it befits them, he says, neither to shave nor to grow their hair long, but to love a moderate cut; for this is what he signified by saying: “Covering they will cover their heads.” They must abstain from drinking wine at the time of the sacred service; and when they wish to marry, they must take neither a widow nor a woman who has been put away, but a virgin. But if the wife of a priest should become a widow, and someone wishes to marry her, not even such a marriage is unlawful; for the line of the priesthood remains untouched when she who was joined to a priest is again joined to a priest. They must also instruct the people in the difference between common and holy things. They themselves must also sit in judgment on cases of bloodshed and decide the other disputes, everywhere honouring justice. And they must keep the feasts according to the law, and honour the Sabbaths with rest and the other observances. “And they will not go in to the soul of a man to be defiled,” that is, to a corpse; for so the Hebrew and the Syriac said; “except only,” he says, “for father and mother, son and daughter, brother and a sister not yet married.” Then he directs how the unclean man must be purified and so approach the sacred service. This was not because it was really defiling to see the dead; for if it truly defiled, the sight of a dead father or mother or brother would also have done harm; but by these means he wished the priest to be held in greater reverence among the Jews, who had learned to make much of small things. Then he commands the priest who is about to enter the holy place to offer the sacrifice for himself, and not to receive a portion with the sons of Israel in the division of the land. “For I,” he says, “am their inheritance and their possession.” For the firstborn offered to me, and the firstfruits, I give them to enjoy, and the portions from the sacrifices …","f":"Theodoret, <i>Comm. Ezech.</i> 44.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/44-1)."},"theodoret-interpretatio-ezechielem/45.1":{"o":"Κελεύει δὲ καὶ γῆν τινα ἀφορισθῆναι προάστειον τοῖς ἱερεῦσι “ ἀπὸ μὲν ἀνίσχοντος ἡλίου πρὸς ἑσπέραν, δέκα χιλιάδας πήχεων \" ἀπὸ δὲ ἄρκτον πρὸς μεσημόρίαν εἴκοσι καὶ πέντε χιλιάδας, ὥστε, φησὶ\", ἔχοντας αὐτοὺς τὰς δεκάτας, καὶ τὰς ἀπαρχὰς, καὶ τὰ πρωτότοκα, καὶ τῶν θυσιῶν τὰς ἀφωρισμένα; μοίρας, καὶ τὴν ἀπὸ τῆς γῆς παραψυχὴν, στέργειν τὸ δίκαιον, καὶ τοῦ πλείονος μὴ ἐφίεσθαι, μηδὲ ἀδικεῖν τὸν λαὸν, τῆς αὐταρκείας ἀπολαύοντας. διὸ ἐπήγαγεν\" ᾿Ικαγούσθω ὑμῖν, οἱ ἀφηγούμενοι τοῦ σραήλ᾽ ἀδικίαν καὶ ταλαιπωρίαν ἀποῤῥίψατε Τ, καὶ κρῖμα καὶ δικαιοσύνην ποιήσατε, καὶ ἐξάρατε καταδυγαστείαν ἀπὸ τοῦ λαοῦ\", λέγει ᾿Αδωναῖ Κύριος. Εἴτα περὶ ζυγῶν, καὶ σταθμῶν, καὶ μέτρων νομοθετεῖ, καὶ λέγει καὶ ταῦτα ἰσότητι καὶ τῷ δικαίῳ τιμᾶσθαι, καὶ παρακελεύεται εἰσόδου καὶ ἐξόδου ἕν εἶναι μέτρον. Καὶ διδάσκει ἡμᾶς τὸν μὲν κόρον ἔχειν γομὸρ δέκα, ἕχαστον δὲ γομὸρ χοίνιχκας δέκα, ὡς εἶναι τὸν χόρον χοινίχων ἑκατόν. Καὶ τὸ ὑφὶ δὲ λέγει ἰσόμετρον εἶναι τῷ χοίνικι. Καὶ τὴν μνᾶν παρακελεύεται ἔχειν σίχλους πεντήκοντα, ἔκαστον δὲ σίχλον ὀθδολοὺς εἴκοσι “ καὶ τὰ; δέκα δὲ τοῦ ἐλαίου χοτύλας γομὸρ καλεῖ, ὅπερ ἔφη δέκατον εἶναι τοῦ κόρου. Κελεύει δὲ καὶ τὴν ἀπαρχὴν τὴν προσφερομένην ἀπό τε πυρῶν, καὶ κριθῶν, τὸ ἔκτον ἔχειν τοῦ γομὸρ, τὸ καλούμενον παρ᾽ ἡμῖν ἡμιμέδιμνον \" τριάκοντα γὰρ μεδίμνων ὄντος τοῦ χόρου, τοῦ δὲ γομὸρ δέκατον κληθέντος τοῦ χόρου, ἀνάγκη τριῶν εἶναι μεδίμνων τὸ γομὸρ, τῶν δὲ τριῶν μεδίμνων τὸ ἕκτον ἡμιμέδιμνόν ἐστι. Προτέταξε δὲ καὶ ἀπὸ τῶν δέκα χοτυλῶν μίαν χοτύλην προσφέρεσθαι, καὶ τῶν προδάτων δὲ ὡσαύτως τὰς δεκάτας. Ταῦτα δὲ πάντα, φησὶ, δώσει ὁ λαὸς τῷ ἀφηγουμένῳ εἰς τὴν χρείαν κῶν θυσιῶν, ὡς κἀν ταῖς ἑορταῖ; καὶ δ᾽ ταῖς νουμὴνίαις, κὰν τοῖς Σάδδασιν ὑπὶ αὐτοῦ τὰς ἱερουργίας πληροῦσθαι, καὶ ἰλάσκεσθαι τὸν Θεὸν ὑπὲρ «οὔ λαοῦ. Εἴτα διδάσκει, τίνα προσήκει ποιεῖν τῇ νουμηνίᾳ τοῦ δεκάτου μηνὸς, καὶ τίνα τῇ τεσσαρεσκαιδεκάτῃ, καὶ πῖνα πάλιν τῷ ἐδδόμῳ μηνί. Τὴν δὲ προσφερομένην σεμίδαλιν θυσία» καλεῖ\" « Καὶ θυσίαν γὰρ, φησὶ, πέμμα 5\" τῷ μόσχῳ, καὶ πέμμα τῷ κριῷ ποιήσεις, καὶ ἐλαίου τὸ ἵν τῷ πέμματι. » Τὸ\" δὲ ἵν παρὰ τῷ εὗρον.","t":"He also commands that a piece of land be set apart as a suburb for the priests: from the rising of the sun to the west ten thousand cubits, and from north to south twenty-five thousand; so that, he says, having the tithes and the firstfruits and the firstborn and the portions of the sacrifices set apart for them, and the support of the land, they may be content with what is just and not desire more, nor wrong the people, since they enjoy sufficiency. Therefore he added: “Let it suffice you, leaders of Israel; cast away injustice and misery, and do judgment and righteousness, and remove oppression from the people, says Adonai the Lord.” Then he legislates about balances and weights and measures, and says that these too are to be honoured with equality and justice, and commands that there be one measure for what comes in and what goes out. And he teaches us that the kor contains ten gomor, and each gomor ten choenixes, so that the kor is a hundred choenixes. And he says that the ephi is of equal measure with the choenix. He commands that the mina have fifty shekels, and each shekel twenty obols; and the ten cotylae of oil he calls a gomor, which he said is the tenth of the kor. He commands that the firstfruits offered from wheat and barley be the sixth of the gomor, what we call a half-medimnus; for since the kor is thirty medimni, and the gomor is called the tenth of the kor, the gomor must be three medimni; and the sixth of three medimni is a half-medimnus. He also commanded that one cotyle be offered from every ten cotylae, and likewise the tithes of the sheep. All these, he says, the people will give to the leader for the needs of the sacrifices, so that at the feasts and the new moons and the Sabbaths the sacred services may be fulfilled by him, and he may propitiate God for the people. Then he teaches what must be done at the new moon of the tenth month, and what on the fourteenth, and what again in the seventh month. And he calls the fine flour that is offered a sacrifice: “And a sacrifice, a cake for the calf and a cake for the ram you shall make, and a hin of oil for the cake.” The hin, in the … I found …","f":"Theodoret, <i>Comm. Ezech.</i> 45.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/45-1)."},"theodoret-interpretatio-ezechielem/46.1":{"o":"Κελεύει δὲ καὶ τὴν πύλην τὴν πρὸς ἀνατολὰς βλέπουσαν ἐν ταῖς ἐξ τῆς ἑόδομάδος ἡμέραις κεκλεῖσθαι, ἐν δὲ τῷ Σαδδάτῳ διὰ πάσης ἀνοίγνυσθαι τῆς ἡμέρας. Τῶν δὲ, φησὶν, ἱερέων τὰς ὑπὲρ τοῦ ἀρχιερέως προσφερόντων θυσίας, αὐτὸς ἐπὶ τῆς πύλης στήσεται «καὐτης, καὶ τῆς θυσίας προσφερομένης, ἑστὼς ἐπὶ “ποῦ προθύρου προσκυνήσει, καὶ οὕτως ἐξελεύσεται \" καὶ πᾶ; δὲ ὁ λαὸς πρὸ ταύτης τῆς θύρας ἑστὼς προσοίσει τῷ Θεῷ τὴν προσκύνησιν, ἔν τε τοῖς Σάδ- 6ασι, καὶ ἐν ταῖς νουμηνίαις \" τὸ δὲ ὁλοκαύτωμα τῶν Σαδδάτων ὁ ἀρχιερεὺς προσοίσει. Αὐτὸν γὰρ καλεῖ ἀρηγούμενον. Δέγει δὲ καὶ τῶν ἱερέων 88 σὸν ἀριθμόν \" ὡσαύτως δὲ καὶ «ἶνα δεῖ ἐν ταῖ; νουμηνίαις προσφέρειν διδάσκει. Τὸ δὲ μαναὰ τὴν τῆς σεμιδάλεως θυσίαν ἀποκαλεῖ \" οὕτω γὰρ καὶ ὁ Σύρος ἡρμήμευσε. Παρακελεύεται δὲ καὶ τοὺς εἰσιόντας εἰς προσκύνησιν τοῦ Θεοῦ εἰς τὴν ἐξωτέραν αὐλὴν, εἰ μὲν ἀπὸ τῆ; πύλης τῆς πρὸς βοῤῥᾶν εἰσέλθοιεν, διὰ τῆς πρὸς μεσημόρίαν ὁρώσης ἐξιέναι \" εἰ δὲ ἐντεῦθεν τὴν εἴσοδον ποιήσαιντο, διὰ τῆς ἑτέρας ποιεῖσθαι τὴν ἔξοδον, ὥστε κατὰ τάξιν αὐτοὺς εἰσιόντας καὶ ἐξιόντας θορὕθου δίχα παντὸς προσφέρειν τῷ Θεῷ τὴν προσκύνησιν \" παρέπτω δὲ καὶ ὁ ἀρχιερεὺς, τούτων γινομένων, ὥστε μετὰ πλείονος αἰδοῦς γενέσθαι τὴν προσκύνησιν. Καὶ παντὶ μὲν τῷ λαῷ ἐν τοῖς Σάδασ, καὶ ἐν ταῖς ἄλλαις ἑορταῖς, ἀνοίγνυσθαι προσέταξε τὴν πρὸς ἕω θύραν - τῷ δὲ ἀρχιερεῖ γνωμιχὴν θυσίαν ἐκ περιουσίας προσενεγκεῖν τῷ Θεῷ βουλομένῳ, καθ' ἣν ἂν βούλοιτο ἡμέραν τὴν θυσίαν ἐπιτελεῖν, ἀνοίγειν, φησὶν, ἐξέστω τὴν θύραν. Ὁμοία γὰρ, φησὶ, ἔστω ἡ παρ' αὐτοῦ προσφερομένη θυσία τῇ τῶν Σαδθάτων θυσίᾳ. Ἔχ τῆς δὲ ἀφωρισμένης αὐτῷ γῆς εἴ τινι τῶν υἱέων δοῦναι βουληθείη, διηνεκῶς, φησὶ, τούτου τὴν δεσποτείαν ὁ λα μδάνων ἐχέτω\" εἰ δὲ οἰκέτῃ δοθείη, ἐχέτω ὁ οἰκέτης τὴν δεσποτείαν μέχρι τοῦ ἔτους τῆς ἀφέσεως, καὶ τῷ καλουμένῳ ἑδδομαδιχῷ ἔτει ἀποδώσει τῷ ἀρχιερεῖ τὴν κληρονομίαν\" μόνῳ γὰρ τῷ ἱερατικῷ γένει οὗτος ὁ χλῖρος ἀφώρισται. Οὐ γὰρ προσήκει τῆς πατρῴας χληρονοτὸν λαὸν χωρῆσαι τὴν ἀδικίαν, ἄλλης πάλιν τοῖς ἱερεῦσιν ἀφοριζομένης εἰς παραμυθίαν γῆς \" ἕστω τοίνυν τῆς ἀφωρισμένης τοῖς ἱερεῦσι γῆς κληρονόμον τὸ γένος. ΓἜδειξε δὲ μοι, φησὶ, καὶ ἕτερον τόπον πρὸς δυσμαῖς κείμενον, ταῖς καὶ ἔφη τοῦτον εἰς ἕψησιν ἀφορίζεσθαι τοῖς ἱερεῦσιν, ὥστε τὰ περὶ ἀγνοίας καὶ ἁμαρτίας αὑτόθι ἑψεῖν, κἀκεῖ τὸ μαναὰ πέπτειν \"\". Οὔτε γὰρ θέμις, φησὶ, τὰ ἅπαξ ἀφορισθέντα καὶ ἁγιασθέντα κοινὰ ποιεῖν τῷ ἔξω χομίξειν. Εἶδον δὲ καὶ ἑτέρας αὐλὰς ἐκείνης βραχυτέρας, κύκλῳ τῆς μεγίστης διαχειμένας αὐλῆς\" εἶχε δὲ ἑκάστη τὸ μὲν μῆκος πήχεις τριάκοντα, τὸ δὲ εὗρος τεσσαράχοντα - ᾧχοδόμηντο δὲ παρ᾽ αὐτὰς καὶ οἶκοι, ἃς ἐξέδρας ἐκάλεσεν, ἐν οἷς ἕψεσθαι παρηγγύησε τὰ τοῦ λαοῦ θύματα. ","t":"He also commands that the gate facing east be shut on the six days of the week, but opened for the whole day on the Sabbath. And when the priests, he says, offer the sacrifices for the high priest, he himself will stand at this gate, and while the sacrifice is being offered he will worship standing at the porch, and so go out; and all the people will stand before this door and offer worship to God, both on the Sabbaths and at the new moons; and the high priest will offer the whole burnt offering of the Sabbaths; for it is he whom he calls the leader. He also states the number of the victims, and likewise teaches what must be offered at the new moons. Manaa is his name for the sacrifice of fine flour; for so the Syriac too interpreted it. He also commands that those who come into the outer court to worship God, if they enter by the north gate, should go out by the one facing south; and if they make their entry from there, they should make their exit by the other; so that, entering and leaving in order, they may offer worship to God without any disturbance; and the high priest is to be present while this happens, so that the worship may take place with greater reverence. He commanded that the east door be opened for all the people on the Sabbaths and the other feasts; but when the high priest wishes to offer God a voluntary sacrifice out of his abundance, let him be permitted, he says, to open the door on whatever day he wishes to perform the sacrifice. For let the sacrifice he offers, he says, be like the sacrifice of the Sabbaths. And if he wishes to give part of the land set apart for him to one of his sons, let the one who receives it hold the ownership of it permanently, he says; but if it is given to a servant, let the servant hold the ownership until the year of release, and in the so-called sabbatical year he will return the inheritance to the high priest; for this portion has been set apart for the priestly line alone. For it is not fitting for him to take the people's ancestral inheritance and proceed to injustice, since other land has been set apart for the priests for their support; let the line, then, be heir of the land set apart for the priests. He also showed me, he says, another place lying to the west, … and he said that this was set apart for the priests for cooking, so that they might boil there the offerings for ignorance and sin, and bake the manaa there. For it is not lawful, he says, to make common what has once been set apart and sanctified by carrying it outside. I also saw other courts, smaller than that one, lying round the greatest court; each was thirty cubits long and forty wide; and beside them were built houses, which he called chambers, in which he directed that the people's victims be boiled.","f":"Theodoret, <i>Comm. Ezech.</i> 46.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/46-1)."},"theodoret-interpretatio-ezechielem/47.1":{"o":"᾿Ἐκεῖθέν με πάλιν 1αδὼν εἰσήγαγεν ἐπὶ τὰ πρόθυρα τοῦ οἴκου, καὶ ἰδοὺ ὕδωρ ἐξεπορεύετο ὑποκάτωθεν τοῦ αἰθρίου τοῦ οἴκου κατὰ ἀνατο- «ὰς, ὅτι τὸ πρόσωπον τοῦ οἴκου ἀπέδιλεπεν κατὰ ἀνατολὰς, καὶ τὸ ὕδωρ κατέδαινεν ἀπὸ τοῦ καὶ(τους τοῦ οἴκου\" τοῦ δεξιοῦ ἀπὸ γότου ἐπὶ τὸ θυσιαστήριον. Οὕτω τὰ περὶ τῶν θυσιῶν διδαχθεὶς, καὶ μαθὼν, ὅπως τὰ περὶ τῶν ἁμαρτιῶν τυπικῶς εἴ προσφέρειν θύματα, διδάσκεται τῶν ψυχῶν τὴν ἀληθινὴν κάθαρσιν, τὴν ἐξ ὕδατος καὶ πνεύματος γινομένην. Βλέπει δὲ τοῦτο ὕδωρ ἀπὸ τῶν θυρῶν τοῦ αἴχου ἐξιὼν, καὶ διὰ τοῦ θυσιαστηρίου διιὸν, καὶ διὰ τῶν βορειοτέρων μερῶν ἐπὶ τὰ ἑῷα χωροῦν. Ἐκ γὰρ τῶν Ἰουδαίων ἡ σωτηρία τοῖς ἔθνεσι, καὶ ὁ ἐκ Δαδὶὸ κατὰ τὴν σάρκα Χριστὸς, ἐκ τῆς παρθενικῆς νηδύος, οἷον ἀπό τινων θείων προθύρων ἀναφανεὶς, τὴν δι᾽ ὕδατος καὶ πνεύματος ἀναγέννησιν τῇ οἰκουμένῃ δέδώρηται. Ταῦτα καὶ ὁ μακάριος Ἡσαῖας προθεσπίζει, λέγων \" «ε Ἔσται\" ἐν τῇ ἡμέρᾳ ἐκείνῃ, ὡς ποταμὸς φερόμενος ἔνδοξος ἐν γῇ διψώσῃ. » Καὶ ὁ μακάριος δὲ Ζαχαρίας προαγορεύσας τὸ σωτήριον πάθος, καὶ τὸ ἐπιγενόμενον σκότος \" ε Οὐκ ἡμέρα γὰρ, φτσὶ, καὶ οὐ νὺξ, καὶ ἡ ἡμέρα ἐκείνη γνωστὴ τῷ Κυρίῳ οὔτε γὰρ, φησὶ, πλήρης ἡμέρα, οὔτε πλήρης νὺξ, μεσούσης γὰρ τῇ; ἡμέρας σκότος ἐγένετο \" » ἐπήγαγεν ε Ἐν τῇ ἡμέρᾳ ἐκείνῃ ἐξελεύσεται ὕδωρ ζῶν ἐξ Ἱερουσαλήμ\" τὸ ἥμισυ αὐτοῦ εἰς τὴν θάλασσαν τὴν ἐσχάτην, καὶ τὸ ἥμισυ αὐτοῦ εἰς τὴν θάλασσαν τὴν πρώτην. » Δηλοῖ δὲ διὰ τούτων τὰ ἑῷα καὶ τὰ ἑσπέρια, δι᾿ ὧν ἡ οἰκουμένη πᾶσα νοεῖται. Λέγει δὲ καὶ τῆς ἀναδλύσεως τὸν καιρόν. « Ἐν θέρει, φησὶ, καὶ ἕαρι ἕσται οὕτως. ν Τοῦτο καὶ ὁ Κύριος τῇ Σαμαρίτιδί φησιν᾽ ε« Ὃς ἂν πίῃ ἐκ τοῦ ὕδατος, οὗ ἐγὼ δώσω αὐτῷ, οὐ μὴ διψήσῃ εἰς τὸν αἰῶνα, ἀλλ᾽ 57 ἔσται τὸ ὕδωρ, ὃ ἐγὼ δώσω αὐτῷ, πηγὴ ὕδατος ζῶντος ἁλλομένου εἰς ζωὴν αἰώνιον. » Καὶ ἑτέρωθι - ς Εἴ τις διψᾷ, ἐρχέσθω πρός με, καὶ πινέτω \" ὁ πιστεύων εἰς ἐμὲ, καθὼς εἶπεν ἡ Γραφὴ, ποταμοὶ ἐκ τῆς κοιλίας αὑτοῦ ῥεύσουσιν ὕδατος ζῶντος. » Τοῦτο τὸ ὕδωρ ὁ θεσπέσιος εἶδεν Ἰεζεχιὴλ προχύψαν μὲν ἐκ τῶν προθύρων τοῦ οἴχου \" διὰ γὰρ τοῦ νόμον καὶ τῶν προφητῶν τὰ ἡμέτερα ἀγαθὰ προεῤῥέθη - καὶ ἐλθὸν δὲ διὰ τοῦ θυπιαστηρίου παρόδῳ γὰρ μόνῃ διὰ τῶν Ἰουδαίων ἐχρήσατο\" ἐπειδὴ δὲ ἀπιστήσαντες δοῦναι τῆς πίστεως τοὺς καρποὺς οὐκ ἠθέλησαν, ἐχώρησεν εἰς τὰ ἔθνη, καὶ τὸν μέγιστον καὶ κάλλιστον τῶν Ἐκκλησιῶν ἀρδεύει παράδεισον. Εἶτα λέγει τεθεωῥτκέναι τινὰ μετρήσαντα χιλίους ἐν τῷ μέτρῳ, καὶ διελθεῖν μέχρις ἀστραγάλων\" πάλιν δὲ τὴν αὐτὴν μεπρῆσαι ποσότητα, καὶ διελθεῖν ἕως γονάτων \" τρὶς δὲ τὸ μέτρον ἐπενεγκεῖν, καὶ διελθεῖν ἕως ὀσφύος \" ἐπειδὴ δὲ τὸν τέταρτον ἐπλήρωσεν ἀριθμὸν, Χειμάῤὁους, φησὶν, ἐγένετο μέγιστος, ὃν οὐκ οἷον διελθεῖν, ὅτι ἐχόράζον τὸ ὕδωρ, ὡς ῥοῖξος χειμάῤῥου, ὃν οὐ δια’ σεταί τις. Ἐδίδαξε δὲ ἡμᾶς διὰ τούτων, ὅτι ἐν ἀρχῇ μὲν τὸ εὐαγγελικὸν κήρυγμα ὀλίγους τῇ σωτηρίᾳ προσάξει\" εἶτα τούτους διπλαπιάσει, καὶ τρι- “πλασιάσει \" μετὰ δὲ ταῦτα πληρώσει τὴν οἰκουμένην, κατὰ τὴν προφητείαν τὴν λέγουσαν \" ε« Πληρωθήσεται\" ἡ σύμπασα γῆ δ᾽ τοῦ γνῶναι τὸν Κύριον, ὡς ὕδωρ πολὺ χαταχαλύψαι θαλάσσας. » Ἑπιστῆσαι δὲ “προσήκει, ὡς τετράχις ἐμέτρησε, καὶ τοῖς θείοις Εὐαγγελίοις ἰσάριθμον τὸ μέτρον προσήνεγκεν. Ἡγοῦμαι ὃὲ τὸ τέταρτον μέτρον τοῦ θεσπεσίου Ἰωάννου παραδηλοῦν τὸ Εὐαγγέλιον, θεολογίαν ἔχον ἄδατον ἀνθρώποις καὶ ἀνυπέρθατον. Τίς γὰρ ἂν γένοιτο νοῦς ἐπέκεινα τοῦ Ἐν ἀρχῇ; τίς δ᾽ ἂν ὑπερδαίη τὸ Ἧν; Διὸ καὶ ἐχδράζον τὸ ὕδωρ, ὡς ῥοῖξον ῥου, ὃν οὐ διαδήσεταί τις, ἔφη ἐξιέναι. Εὐθὺς δὲ, φησὶ, καὶ παραχρῆμα ὑπέδειξέ μοι παρὰ τὴν ὄχθην τοῦ ὕδατος δένδρα παντοδαποὺς βρύοντα καρπούς. Ἐν ἑκατέρᾳ δὲ ὄχθῃ ταῦτα ἣν τὰ δένδρα\" οὐ γὰρ μόνον τὴν εἰς Θεὸν πίστιν, ἀλλὰ καὶ τὴν κατὰ θεὸν πρᾶξιν τοῦτο τὸ ὕδωρ βλαστῆσαι τοὺς ἀνθρώπους πεποίηκε. Καὶ εἶπε, φησὶ, πρός με\" Τὸ ὕδωρ τοῦ φᾳοταμοῦ, τὸ ἐκπορευόμενον εἰς τὴν Γαλιλαίαν\" τὴν πρὸς ἀνατολὰς, καὶ χαταθαῖνον ἐπὶ τὴν ἀοίκητον\"\",, καὶ ἐρχόμενον ἕως ἐπὶ τὴν θάλασσαν, ἐπὶ τὸ ὕδωρ τἧς διεχδολῆς τῆς θαλάσσης. Καὶ ταῦτα δὲ ἔστιν ἀκριδῶς ἐπὶ τῆς ἱστορίας εὑρεῖν. Πρῶτον μὲν γὰρ εἰς τὴν Γαλιλαίαν τὸ σωτήριον ἕδραμε κήρυγμα\" ἐκεῖϑεν δὲ ἐπὶ τὴν ἀοίκητον καὶ εὐσεδείας ἔρημον τῶν ἐθνῶν χώραν. ἜἜφθασε δὲ καὶ ἐπὶ τὴν θάλασσαν τὴν χυμαίνουσαν, τῶν βαρδάρων τὰ γένη \" ἐπάγει δὲ ὅτι καὶ ἁγιάσει τὰ ὕδατα τὰς γὰρ Ἑλληνικὰς καὶ μυθικὰς διδασκαλίας ὑπηρετεῖσθαι παρασχευάσει τῷ ϑείῳ κηρύγματι, καὶ τὰ νοσώδη ἐκεῖνα ὕδατα διὰ τούτων τῶν ὑδάτων ἁγιαζόμενα ὑγιείας ἔσται παρεχτιχά.","t":"“From there he took me again and brought me to the porches of the house, and behold, water was coming out from under the vestibule of the house toward the east, for the face of the house looked east; and the water came down from the right side of the house, from the south, to the altar.” Having thus been taught about the sacrifices, and having learned how the victims for sins were to be offered as a type, he is taught the true cleansing of souls, that which comes about from water and Spirit. He sees this water coming out from the doors of the house, passing through the altar, and going through the northern parts to the east. For salvation for the nations is from the Jews; and Christ, who is from David according to the flesh, appearing from the virginal womb as from certain divine porches, has given the world rebirth through water and Spirit. The blessed Isaiah too foretells this, saying: “It will be on that day like a river borne along, glorious in a thirsty land.” And the blessed Zechariah, having foretold the saving passion and the darkness that came on (“For it will not be day,” he says, “and not night, and that day is known to the Lord”; neither full day, he means, nor full night, for at midday darkness came), added: “On that day living water will go out from Jerusalem, half of it to the last sea and half of it to the first sea.” By this he shows the east and the west, by which the whole world is meant. And he states the time of its welling up: “In summer and in spring it will be so.” This the Lord too says to the Samaritan woman: “Whoever drinks of the water that I will give him will never thirst; but the water that I will give him will become a spring of water welling up to eternal life.” And elsewhere: “If anyone thirsts, let him come to me and drink. Whoever believes in me, as the Scripture said, rivers of living water will flow from his belly.” This water the inspired Ezekiel saw peeping out from the porches of the house, for through the law and the prophets our good things were foretold; and coming through the altar, for it used the Jews only as a passage; but since they disbelieved and would not yield the fruits of faith, it went over to the nations, and it waters the greatest and most beautiful paradise, that of the Churches. Then he says he saw someone measure a thousand with the measure, and he passed through the water up to the ankles; and again he measured the same amount, and he passed through up to the knees; a third time he applied the measure, and he passed through up to the loins; but when he completed the fourth number, it became, he says, a very great torrent which could not be crossed, because the water surged like the rush of a torrent that no one will cross. By this he taught us that at the beginning the gospel preaching would bring few to salvation; then it would double them and triple them; and after this it would fill the world, according to the prophecy that says: “The whole earth will be filled with the knowledge of the Lord, as much water covers the seas.” One should note that he measured four times, and brought the measure to the same number as the divine Gospels. I think that the fourth measure points to the Gospel of the inspired John, which contains a theology impassable and unsurpassable for men. For what mind could go beyond “In the beginning”? Who could pass beyond “was”? Therefore he said the water went out surging like the rush of a torrent which no one will cross. And at once, he says, immediately, he showed me on the bank of the water trees teeming with fruits of every kind; and these trees were on both banks. For this water has made men put forth not only faith in God but also action according to God. “And he said to me,” he says: “The water of the river that goes out into Galilee toward the east, and goes down to the uninhabited land, and comes as far as the sea, to the water of the outlet of the sea.” These things too can be found exactly in the history. For the saving preaching ran first into Galilee; from there to the uninhabited land of the nations, empty of piety; and it reached even the surging sea, the races of the barbarians. And he adds that it will also sanctify the waters; for it will make the Greek and mythical teachings serve the divine preaching, and those diseased waters, sanctified by these waters, will bestow health.","f":"Theodoret, <i>Comm. Ezech.</i> 47.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/47-1)."},"theodoret-interpretatio-ezechielem/47.11":{"o":"Καὶ 5 ἐν τῇ διεχδοιλῇ αὐτοῦ, καὶ ἐγ τῇ ἐπιστροφῇ \" αὐτοῦ, καὶ ἐν τῇ ὑπεράρσει αὑτοῦ, τὰ τενάγη αὐτοῦ οὐ μὴ ἰαθῇ \"\", εἰς ἄλλας δοθήσεται. Καὶ τοῦτο ὁρῶμεν ἐπὶ τοῦ παρόντος γεγενημένον αὐξηθέντες γὰρ εἰς πλῆθος εἰς ῥᾳθυμίαν ἐξὠχείλαμεν. Συνῳδὰ δὲ καὶ ὁ Δεσπότης προηγόρευτε\"\" « Ὅταν ' γὰρ, φησὶ, πληθυνθῇ ἡ ἀνομία, ψυγήσεται ἢ ἀγάπη τῶν πολλῶν. » Τοὺς τοΐνυν ἐπιπολαίους, καὶ τὸ κήρυγμα μόνον περικειμένους, ὁποῖοι ἡμῶν οἱ πλεῖστοι, τεγάγη ἀποκαλεῖ \" καὶ γὰρ τὰ τενάγη οὐ βαθέα, ἀλλ᾽ ἐξ ἐπιπολῆς ἔχει τὸ ὕδωρ. Τοὺς οὕτω τοίνυν διακειμένους λέγει θεραπείας μὴ τυγχάνειν. \"Αλλὰ καὶ οὕτω, φησὶν, οὐκ ἄχρηστοι τοῖς λοιποῖς \" παιδευόμενοι γὰρ πρόφασις τῆς ἄλλης ὠφελείας γενήσονται, Οὗ χάριν, ἔφη ε εἰς ἅλας δοθήσεται. » ᾽Δρτύειν γὰρ οἷδέ πως ἡμᾶς, καὶ ὠφελείας πληροῦν, οὐ μόνον ὁ διδάσκαλος \" λόγος, ἀλλὰ καὶ ἡ ἐπιφερομένη τῆς ἁμαρτίας τιμωρία. Οὕτω τὰ κατὰ τοὺς ῥᾳθύμους πρηαγορεύσας, πάλιν τῶν σπουδαίων καὶ τῶν ἁγίων τοὺς καρποὺς διηγεῖται, καὶ ὅτι οὐδὲν ἄκαρπον παρ᾽ αὐτοῖς, ἀλλὰ πάντα βρώσιμα. Πρὸς δὲ τῷ καρπῷ, φησί\" Καὶ \" τὸ φύλλον αὐτοῦ οὐκ ἀποῤῥυήσεται, οὐδὲ \" μὴ παλαιωθῇ ἐπ᾽ \" αὐτοῦ, οὐδ᾽ οὐ μὴ ἐκ- \"λείπῃ ὅ καρπὸς αὐτοῦ \" τῆς καιγότητος αὑτοῦ 7 εἰς \" τοὺς μῆνας αὐτοῦ \" πρωτοθδοικήσει, διότε τὰ ὕδατα αὐτῶν ἐκ τῶν ἁγίων ταῦτα ἐκπορεύεται, καὶ ἔσταε ὁ καρπὸς αὐτῶν εἰς βρῶσιν, καὶ ἡ ἀγάδοσις \" αὐτῶν εἰς ὑγίδια». Ταῦτα, φησὶ, τὰ δένδρα πάντα ἐδώδιμον οἴσει καρπὸν τοῦτον 5 διἡνεκῶς. Οὐ γὰρ ἅπαξ τοῦ ἔτους, ἀλλὰ κατὰ μῆνα\" οὐ γὰρ ἐν ἑορταῖς εὐσεδοῦσιν οἱ ἅγιοι, διηνεκῶς δὲ τὴν τῶν θείων νόμων ἐχπληροῦσι φυλακήν. ᾿Αλλὰ καὶ ἿᾺ φύλλα, φησὶν, οὐκ ἀποῤῥυήσεται ἀπ᾽ αὐτῶν. » Ἔχουτι γὰρ τῇ τῆ; ἀρετῆς ἐργασίᾳ τὴν θυμηδίαν ἀκολουθοῦσαν. ε« Ὁ δὲ καρπὸς αὐτῶν ὅλος εἰς βρῶσιν. ν» θαυμάζειν γὰρ εἰώθαμεν τοὺς τῆς ἀρετῆς ἀθλητάς. ε Καὶ ἡ ἀνάδοσις αὐτῶν εἰς ὑγίειαν. » Δογιζόμενοι γὰρ ὅσον ἀγαθὸν ἡ κατὰ Θεὸν ζωὴ, τὴν ἐντεῦθεν ὠφέλειαν χαρπούμεθα, καὶ τῆς κατὰ Θεὸν ὑγιείας τυγχάνομεν. Ἐντεῦθεν διδάσκεται ὁ προφήτῆς, τίνα τὰ ὅρια τοῦ Ἰσραήλ. ᾿Απὸ βοῤῥᾶ μέν φησι τὴν ὁδὰν εἶναι τὴν Ἦμὰθ ἀναμέσον τῶν ὁρίων Δαμασκοῦ. Ἤμὰθ δὲ τὴν Ἐπιφάνειαν καλοῦσι, τινὲς δὲ τὴν Ἐμίσαν. Καὶ γὰρ ἡ θεία Γραφὴ δύο οἷδεν ὁμωνύμους \" λέγει γάρ ε Εἰς Ἠμὰθ τὴν μεγάλην.» ᾿Απὸ ἀνατολῶν δὲ λέγει τὸν Ἰορδάνην ὅριον, καὶ τὸν πρὺς ἀνατολὰς φοινικῶνα \" ἀπὸ δὲ μεσημόρίας, ἕως ὑδάτων ἀντιλογίας \" οὕτω γὰρ τὸ Μαριμὼθ ὁ Σύρος ἡρομήνευσεν. ἀπὸ δύσεως δὲ τὴν θάλασσαν ὅριον εἶναι. Ταύτην δὲ προσέταξεν οὐ μόνον τοῖς ἐκ τοῦ Ἰσραὴλ τὸ γένος κατάγουσι διανεμηθῆναι, ἀλλὰ καὶ τοῖς προσηλύτοις, τοῖς παροιχοῦσιν ἐν μέσῳ αὐτῶν, Οἴτινες, φησὶν, ἐγέννησαν υἱοὺς ἐν μέσῳ ὑμῶν.ε Καὶ οἱ ἐκάστῃ, φησὶ, φυλῇ συνοικοῦντες προσήλυτοι μετὰ τῆς αὐτῆς φυλῆς τὴν κληρονομίαν λαδέτωσαν.»","t":"“And in its outflow, and in its turning, and in its overflowing, its marshes will not be healed; they will be given to salt.” This too we see happening at present; for having grown into a multitude we have run aground on indolence. And the Master foretold the same: “For when lawlessness is multiplied,” he says, “the love of many will grow cold.” So he calls marshes the superficial, who merely wear the preaching like a garment, as most of us do; for marshes are not deep but have their water on the surface. Those in this state, he says, do not obtain healing. Yet even so, he says, they are not useless to the rest; for when they are disciplined they become an occasion of benefit to others. For this reason he said, “they will be given to salt.” For not only the teaching word but also the punishment that comes upon sin somehow knows how to season us and fill us with benefit. Having thus foretold what concerns the indolent, he again describes the fruits of the zealous and of the saints: that nothing among them is fruitless, but all is good to eat. Besides the fruit, he says: “And its leaf will not fall, nor will it grow old upon it, nor will its fruit fail; of its newness it will bear early fruit for its months, because their waters come out from the holy places; and their fruit will be for food, and their growth for health.” These trees, he says, will bear all this edible fruit continually; not once a year, but every month. For the saints are not pious only at feasts, but continually fulfil the keeping of the divine laws. “And the leaves,” he says, “will not fall from them”; for joy follows them in the practice of virtue. “And their fruit is all for food”; for we are accustomed to admire the athletes of virtue. “And their growth for health”; for when we reckon how great a good the life according to God is, we reap the benefit from it and obtain health according to God. From here the prophet is taught what the boundaries of Israel are. On the north, he says, is the road of Emath, between the borders of Damascus. Some call Emath Epiphania, others Emesa; for divine Scripture knows two of the same name, since it says: “To Emath the great.” On the east he says the boundary is the Jordan and the palm grove toward the east; on the south, as far as the waters of contradiction, for so the Syriac interpreted Marimoth; and on the west the sea is the boundary. This land he commanded to be divided not only among those who trace their descent from Israel, but also among the proselytes who sojourn among them, “who,” he says, “have begotten sons among you.” “And the proselytes living with each tribe,” he says, “let them take their inheritance with that same tribe.”","f":"Theodoret, <i>Comm. Ezech.</i> 47.11 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/47-11)."},"theodoret-interpretatio-ezechielem/47.9":{"o":"Καὶ ἔσται, πᾶσα ψυχὴ \" τῶν ζώων τῶν ἐκζεόντων ἐπὶ \"5 πάντα ἐφ᾽ ἃ\" ἐπέλθῃ ἐκεῖ ὁ ποταμὸς, ζήσεται. Πᾶς γὰρ, φησὶ, τῶν σωτηρίων ὑδάτων ἀπολαύων τῆς σωτηρίας τεύξεται. Λέγει δὲ καὶ ἰχθύων πλῆρες τοῦτο γενήσεσθαι τὸ ὕδωρ, καὶ ἀλιέας ἕξειν πολλούς \" πολλοὶ γὰρ οἱ διὰ τῶν ὑδάτων τούτων εἰς σωτηρίαν θηρώμενο:, πολλοὶ δὲ καὶ οἱ τὴν ἄγραν ταύτην θηρεύειν πεπιστευμένοι. Τὸ δὲ, « ἀπὸ Ἠγγαδδὶ \" ἕως ᾿Ηναγλὶμ, » σημαίνει τὴν ἀπὸ πειρασμῶν καὶ θλίψεων εὐφροσύνην. Τὸ γὰρ Ἠγγαδδὶ ὀφθαλμῶν πειρατήριον \"6 σημαίνει \" τὸ δὲ Ἠναγαὶμ ὀφθαλμὸν μόσχου εἰς θυσίαν προσφερομένου, καὶ τὴν ἀμαρτίαν λύοντος, ἢ ὑπὸ ζυγὸν ἐλχομένου, καὶ γεωργίαν πιστευομένον. Τὸ ψυγμὸς σαγηγνῶν δὲ σημαίνει τῶν ἁλιέων οὐ μόνον τὸ πλῆθος, ἀλλὰ καὶ τὸ ἐπιμελές. Οὐ γὰρ ἀποστήσονται, φησὶ, τοῦ ἁλιεύειν, ἀλλ᾽ ἐκεῖ διαναπαύσονται \" τὴν γὰρ ἀνάπαυλαν ψυγμὸν σαγηγῶν ἐκάλεσεν, ἐπειδὴ τοῦ ἁλιεύειν παυόμενοι ἁλιεῖ; ἁπλοῦν τὰς σαγήνας καὶ ξηραίνειν εἰώθασι, ε Καθ᾽ ἑαυτὴν ἔσται, » φησὶ, Ψυχή \" λέγει δὲ καὶ τὸ πλῆθος τῶν ἰχθύων οὐ ποταμῷ ἐἑοιχέναι, ἀλλὰ τῇ μεγίστῃ θαλάσσῃ. Οὔτε γὰρ τῷ προτέρῳ λαῷ ἰσάριθμος ὁ νέος λαὸς, ἀλλὰ τῇ τῶν ἐθνῶν θαλάττῃ ἀπειχασμένος, καὶ τὴν οἰκουμένην πληρῶν. Τούτοις ἐπάγει\"","t":"“And every soul of the living creatures that swarm, upon all to which the river comes there, will live.” For everyone who enjoys the saving waters, he says, will obtain salvation. He also says that this water will become full of fish and will have many fishermen; for many are those caught for salvation through these waters, and many are those entrusted with this catch. And “from Engaddi to Enagalim” signifies gladness after trials and afflictions. For Engaddi signifies “trial of eyes”, and Enagalim “eye of a calf”, of a calf offered in sacrifice that takes away sin, or of one drawn under the yoke and entrusted with tilling. And “a drying-place of nets” signifies not only the number of the fishermen but also their diligence. For they will not give up fishing, he says, but will rest there; for he called their rest a drying-place of nets, since fishermen, when they stop fishing, usually spread out their nets and dry them. “It will be by itself,” he says … and he says that the multitude of fish will be like not a river but the greatest sea. For the new people is not equal in number to the former people, but is likened to the sea of the nations and fills the world. To these he adds:","f":"Theodoret, <i>Comm. Ezech.</i> 47.9 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/47-9)."},"theodoret-interpretatio-ezechielem/48.1":{"o":"Εἶτα χελεύε: πρώτην μὲν λαδεῖν τὴν φυλὴν Δᾶν ἀπὸ βοῤῥᾶ, δευτέραν τὴν ᾿Ασὴρ, τρίτην τὴν Νεφθαλεὶμ, τετάρτην τὴν Μανασσοὴ, πέμπτην τὴν Ἐφραϊμ, ἕκτην τὴν Ῥουδὴν, ἑθδόμην τὴν Ἰούδα\" εἶτα τὴν τοῖς ἱερεῦσιν ἀφορισθεῖσαν, πέντε μὲν καὶ εἴκοσι χιλιάδων τὸ εὗρος, δέκα δὲ χιλιάδων τὸ μῆκος χελεύε: δὲ τούτου 1: τὸν κλῆρον περὶ αὐτὴν τεθῆναι τὴν πόλιν. « Ἔσται γὰρ τὸ ἁγίασμά μου \"\" ἐν μέσῳ αὐτῶν, τοῖς ἱερεῦσι τοῖς ἡγιασμένοις \"5 υἱοῖς Σαδοὺχ, τοῖς φυλάσσουσι τὰς φυλακὰς τοῦ οἴχου, » Εἶτα πεντακοσίους πάλιν τοὺς τοῦ ναοῦ πήχεις διαιρεῖ κατὰ μέσον τῆς πόλεως. Ἐν δὲ τῷ, φησὶν, οἰκοδομεῖσθαι τὴν πόλιν, οἱ ταύτης τῆς γῆς καρποὶ ἀφορισθήτωσαν τοῖς τὴν οἰκοδομίαν ἐργαζομένοις. Εἶτα μετὰ τοῦτον, τὸν κλῆρον᾽ κελεύει λαθεῖν τὸν Βενιαμὶν, μετ᾽ ἐκεῖνον δὲ τὸν Συμεὼν, εἶτα τὸν Ἰσσάχαρ \"\", καὶ τὸν Ζαθουλὼν μετὰ τοῦτον, τὸν δὲ Γὰδ τελευταῖον. Λέγει δὲ καὶ πύλας τῇ πόλει γενήσεσθαι δυοκαίδεκα, ἐν ἑκάστῳ τμήματι τρεῖς ’ ἅπαντα δὲ τὸν κύκλον ὀκτωκαίδεκα χιλιάδων ἕρη ᾽δ πήχεων. Τὸ δὲ ὄγομα τῆς πόλεως, φησὶν, ἃ» ἧς ἂν ἡμέρας γένηται, ἔσται 15 τὸ ὄνομα αὐτῆς. Οὐκ ἐπειδὴ ἕτερον μετὰ τὴν οἰχοδομίαν εἴληφεν ὄνομα\" Ἱερουσαλὴμ γὰρ καὶ μετὰ τὸν Ζοροθάθελ ἐκλήθη\" ἀλλὰ τὸ ἐπίσημον αὐτὴν πάλιν γενήσεσθαι διὰ τούτων ἡνίξατο. \"Ὄνομα γὰρ πολλάκις οἶδεν ἡ Γραφὴ καὶ τὴν δόξαν ὀνομάξειν, ὥσπερ ἀμέλει ὁ αὐτὸς προφήτης πρὸς τὴν Ἱερουσαλὴμ ἐκ προσώπον τοῦ Θεοῦ ἔφη\" « Καὶ ἐγένετό σοι τὸ ὄνομα. » Ταύτην τῆς πόλεως τὴν οἰχοδομίαν μετὰ τὴν ἐκ Βαδυλῶνος ἐπάνοδο\" ὁ Ζοροθάθδελ ἐποιήσατο πρῶτος, ἐπὶ χρόνῳ. πολλῷ δειμάμενος τὸν νεὼν, διὰ τὸν πρὸς τοὺς γειτνιάζοντας πόλεμον\" τοὺς ὃὲ περιθόλους ἀνώρθωτε Νεεμίας, μετὰ τὸ τέλος τῆς τοῦ νεὼ οἰκοδομίας ὀγδοήκοντα μεταξὺ διελθόντων ἐνιαυτῶν. Καὶ ἐπὶ τῶν Μαχχαθαίων δὲ πάλιν πολλῆς εὐπραξίας καὶ νεουργίας Π ἀπήλαυσεν, καὶ μετ᾽ ἐκείνους δὲ πάλιν Ἡρώδης λαμπροτέραν αὐτὴν πεποίηκε. Ὃ δὲ \"7 καίρων ᾿Απολινάριος, καὶ τῶν μύθους ἐξηγουμένων ται τῆς Ἱερουσαλὴμ. οἰκοδομίαν, καὶ τὴν κατὰ νόμον τῶν Ἰουδαίων λατρείαν, καὶ πρὸς τῇ τοῦ νόμου φυ» λαχῇ τὴν εἰς τὸν Κύριον πίστιν\" εἶτα πάλιν ἐκκλησίας ἀλλήλαις ἀντιπάλους, τὴν μὲν ἐξ ἐθνῶν ἔξω τοῦ νόμον ζῶσαν, τὴν δὲ ἐξ Ἰουδαίων κατὰ νόμον πολιτευομένην, Καὶ οὐ συνεῖδεν ὁ σοφώτατος τὸ τῶν θείων ἀποφάσεων ἀψευδές. Περὶ μὲν γὰρ Ἰουδαίων ἔφη, ὅτι ε ΚΚαχοὺς κακῶς ἀπολέσει αὐτοὺς, καὶ τὸν ἀμπελῶνα ἐχδώσεται ἄλλοις γεωργοῖς, οἵτινες \" ἐν χαιρῷ δώσουσι τὸν καρπὸν αὑτοῦ. » Καὶ πάλιν\" « Ἐγὼ \" ἦλθον ἐν τῷ ὀνόματι τοῦ Πατρός μου, καὶ οὖκ ἐδέξασθέ με΄’ ἔρχεται ἄλλος ἐν τῷ ἰδίῳ ὀνόματι, κἀκεῖνον λήψεσθε. » Περὶ δὲ τοῦ ναοῦ φησι, πρῶτον μὲν, ὅτι « Οὐ μὴ μείνῃ ᾿\" ὧδε λίθος ἐπὶ λίθον, ὃ: οὐ μὴ καταλυθῇ. ν Ἔπειτα « Ἰδοὺ ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν ἔρημος.» Βοᾷ ὃὲ καὶ Ἢ αἴας\" « Τῶν ἀσεθῶν πόλις εἰς τὸν αἰῶνα οὗ μὴ οἰχοδομτθῇ.» Καὶ … « Ὁ οἶκος Ἰσραὴλ ἔπεσεν, οὐκ ἔτ: μὴ ἀναστῇ. Οὐκ ἤκουσε δὲ, ὡς ἔοικεν, οὐδὲ τῆς Παύλον διδασκαλίας, ἣν Γαλάταις προσήνεγκε, λέγων\" ε Οἴτινες ἐν νόμῳ διχαιοῦσθε, τῆς χάριτος ἐξεπέσατε. » Καὶ πάλιν\" « Διότι ν᾽ ἐξ ἔργων νόμου οὐ δικαιωθήσεται πᾶσα σὰρξ, ἀλλὰ διὰ πίστεως Ἰησοῦ Χριστοῦ. » --- « ὋὉ γὰρ νόμος ὀργὴν κατεργάζεται. Οὗ γὰρ οὐκ ἔστι νόμος, οὐδὲ παράδασις. » Καὶ πάλιν\" « Τὸ γὰρ ἀδύνατον τοῦ νόμου, ἐν ᾧ ἡσθένει διὰ τῆς σαρκὺς, ὁ Θεὸς τὸν ἑαυτοῦ Υἱὸν πέμψας ἐν ὁμοιώματι σαρκὸς ἁμαρτίας, καὶ περὶ ἁμαρτίας \"\", κατέκρινε τὴν ἁμαρτίαν ἐν τῇ σαρκὶ, ἵνα τὸ δικαίωμα τοῦ νόβου πληρωθῇ ἐν ἡμῖν τοῖς μὴ κατὰ σάρκα περιπαποὔσιν, ἀλλὰ κατὰ Πνεῦμα. » Καὶ ἑτέρωθι \"ε Δικαιωθέντες οὖν ἐκ πίστεως εἰρήνην ἔχωμεν \"\" πρὸς τὸν θεὸν διὰ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, » Καὶ τῷ Πέτρῳ δὲ σχηματισαμένῳ τὴν τοῦ νόμου φυλακὴν, διὰ τὴν τῶν μαθητῶν ἀσθένειαν, ἔμπροσθεν πάντων ἔφη\" ε Εἰ σὺ, Ἰουδαῖος ὧν \"\", ἐθνικῶς ζῇς, καὶ οὐκ Ἰουδαϊκῶς, τί τὰ ἔθνη ἀναγκάζεις Ἰουδαΐζειν; » Εἶτα ἐπάγει: “ε Ἡμεῖς φύσει 3\" Ἰουδαῖοι, καὶ οὐκ ἐξ ἐθνῶν ἁμαρτωλοί, Εἰδότες \"5 δὲ ὅτι οὐ διχατοῦται ἄνθρωπος ἐξ ἔργων νόμου, ἀλλὰ δι’ ἀκοῆς πίστεως, καὶ ἡμεῖς εἰς Ἰησοῦν Χριστὸν ἐπιστεύσαμεν, ἵνα ἐκ πίστεως δικαιωθῶμεν. » Οὕτω Γαλάτας περιτμηθῆναι μετὰ τὴν πίστιν ἀνασχομένους ἀγοήτους ἀποκαλεῖ. Καὶ Φιλιππησίοις δὲ ἐπιστέλλων, καὶ τῶν ταῦτα διδασκόντων κατηγορῶν, κύγας ἀποκαλεῖ, λέγων' «Βλέπετε τοὺς κύνας, βλέπεῖς τοὺς κακοὺς ἐργάτας, βλέπετε τὴν κατατομήν \" ἡμεῖς γάρ ἐσμεν ἡ περιτομὴ, οἱ πνεύματι Θεῷ \"' λατρεύοντες, καὶ ν᾽ οὐκ ἐν σαρκὶ πεποιθότες. » Καὶ ὡς ἂν μήτις αὐτὸν ὑπολάδοι τοῖς πνευματικοῖς ἐπἐρξίδεσθα!, ὡς ἀμοιροῦντα τῶν σαρκικῶν, εἰκότως ἐπήγαγε: ε Καίπερ\" ἐγὼ ἔχων πεποίθησιν καὶ ἐν σαρκί. Εἴ τις δοκεῖ ἄλλος πεποιθέναι 3 ἐν σαρκὶ, ἐγὼ μᾶλλον. » Καὶ διηγεῖται! τὰ Ἰουδαίων σεμνά\" « Περιτομῇ δ᾽ ὀκταήμερο;. ν Κατὰ νόμον, φησὶ, τὴν περιτομὴν ἐδεξάμην. Καὶ ἐπειδὴ συνέδαινε, καὶ τοὺς τῶν προσηλύτων υἱεῖ; κατὰ τοῦτον τῶν ἡμερῶν τὸν ἀριθμὸν περιτέμνεσθαι, ἀναγκαίως ἐπήγαγεν \" « Ἐκ σπέρματος\" Ἰσραήλ.» Καὶ οὐκ ἀρκεῖται τῇ τοῦ πατριάρχου προσηγορίᾳ ἀλλὰ καὶ τῆς φυλῆς 3 τὸ ὄνομα λέγει, δεικνὺς τὸ ἐπίσημον, ε φυλῆς Βενιαμέν. ν Ἐκ τῆς \" Ῥαχὴλ γὰρ, φησὶ, τῆς ἀγαπωμέγῆς χατάγω τὸ γένος. Οὐ (ἀρ μόνον οὐκ εἰμὶ τῶν ἡμιδούλων, ἀλλὰ καὶ πρὸς τοὺς ἐλευθέρους ἔχω διαφορὰν, ὡς ἐκ τῆς προμνηστευθείσης καὶ ἄγαν ἀγα… καὶ αἱρέσεως, φησὶ, καλλίστης ἐγενόμην, «ε κατὰ νόμον γὰρ Φαρισαῖος. » Οὐκ ὄνομα δὲ μόνον εἶχον εὐσεδείας, ἀλλὰ καὶ τῷ πράγματι κοσμεῖσθαι προὺθυμούμην \"« Κατὰ ζῆλον γὰρ, φησὶ, διώκων τὴν Ἐκκλησίαν 5.» Οὕτως ἅπαντα τὰ δοκοῦντα σεμνὰ διηγησάμενος, ἐπήγαγεν « ᾿Αλλ᾽ ἅτινα ἦν μοι κέρδη, ταῦτα ἥγημαι διὰ Χριστὸν 36 ζημίαν, καὶ ἡγοῦμαι πάντα 8 σχύδαλα εἶναι, ἵνα Χριστὸν κερδήσω. » Ἀλλ᾽ ὅπερ ὁ μακάριος Παῦλος ζημίαν καὶ σχύθαλα προσηγόρευσε, τοῖς πνευματικοῖς παρεξετάσας, ταῦτα ὁ σοφώτατος ᾿Απολινάριος ὑπὸ μὲν Ἠλιοῦ κηρυχθήσεσθαι τοῖς Ἰουδαίοις, ὑπ᾽ αὐτοῦ δὲ τοῦ Δεσπότου Χριστοῦ βεδαιωθήσεσθαι ἔφη. Τί δήποτε δὲ, εἰπάτω, τοῖς ἐξ Ἰουδαίων τὴν κατὰ νόμον δώσει πολιτείαν, ὡς τῆς πίστεως οὐ δυναμένης δοῦναι τὴν σωτηρίαν; Καὶ τίνος ἕνεκεν καὶ ταύτην πᾶσιν ἡ μῖν παρέσχε τοῖς ἔθνεσιν, ἵν᾽ αὐτοῖς τελείαν παράσχῃ τὴν σωτηρίαν; Εἰ δὲ ὡς τῆς πίστεως ἀρκούσης καὶ σῶσαι, καὶ τῶν οὐρανῶν προξενῇσαι τὴν βασιλείαν, τὴν τοῦ γόμου κατέπαυσε φυλακὴν, τίνος χάριν τὸν σῶσαι μὴ δυνάμενον νόμον πάλιν ἐπιστήσει τοῖς Ἰουδαίοις; Ὅτι γὰρ αὐτοῦ τὰ πλεῖστα οὐδεμίαν τοῖς φυλάττουσι δικαιοσύνην παρέχει, αὐτὸς ὁ Θεὸς διὰ τοῦδε ἡμᾶς ἐδίδαξε τοῦ προφήτου\" ε \"Ἔδωχσ γὰρ, φησὶν, αὐτοῖς προστάγματα οὐ καλὰ, καὶ δικαιώματα ἐν οἷς οὐ ζήσονται ἐν αὐτοῖς. » Πῶς τοίνυν τὰ οὐ χαλὰ, καὶ ζωὴν παρέχειν οὐ δυνάμενα, πάλιν ἐπιθήσει τοῖς ᾿Ιουδαίοις, σῶσαι αὐτοὺς, ἀλλ᾽ οὐκ ἀπολέσαι βουλόμενος; Καὶ ἑτέρωθεν δὲ ῥᾷδιον συνιδεῖν τοῦ ταῦτα προσδοκῶντος τὴν ἄνοιαν. Εἰ γὰρ τὰ Ἰουδαίων τύπος τῶν ἡμετέρων \" συνομολογεὶ γὰρ τοῦτο, καὶ οὐκ ἀντὴν θυσίαν τοῦ ἀμώμου ἀμνοῦ, τοῦ ἄραντος τὴν ἁμαρτίαν τοῦ κόσμου; Ποῖον δὲ τῶν ἀζύμων ὄφελος μετὰ τὸν ἐπουράνιον ἄρτον, ἣ πάσχα τυπικοῦ μετὰ τὸ πνευματικόν; ᾿Αλλ᾽ οὔτε τοῦ θείου ᾿Αποστόλου ἀκούει λέγοντος\" « Ὥστε ἑορτάζωμεν, μὴ ἐν ζύμῃ παλαιᾷ, μηδὲ ἐν ζύμῃ κακίας καὶ πονηρίας, ἀλλ᾽ ἐν ἀζύμοις εἰλικρινείας καὶ ἀληθείας. Καὶ γὰρ τὸ Πάσχα ἡμῶν ὑπὲρ ἡμῶν ἐτύθη Χριστός \" » οὔτε τοῦ Κυρίου, τοὺς ἑαυτοῦ διδάσκοντος μαθητὰς, καὶ λέγοντος᾽ ε Τοῦτό μού ἐστι τὸ σῶμα, τὸ ὑπὲρ ὑμῶν χλώμενον \" τοῦτο ποιεῖτε εἰς τὴ\" ἐμὴν ἀνάμνησιν. » Κσέ\" «ε Τοῦτό μού ἐστι τὸ αἵμα ὑπὲρ \"\" ὑμῶν ἐχχυ\" γόμενον εἰς ἄφεσιν ἁμαρτιῶν \" τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν. » Καὶ ἀλλαχοῦ δὲ εἰρηκὼς τοῖ; Ἰουδαίοις \" « Οἱ πατέρες ὑμῶν ἔφαγον τὸ μάννα ἐ\" τῇ ἐρήμῳ, καὶ ἀπέθανον, » ἐπήγαγεν «ε Οὗτός ἐστιν ὁ ἄρτος τῆς ζωῆ; \", ἵνα τις φάγῃ ἐξ αὐτοῦ καὶ μὴ Α ἀποθάνῃ. » Καὶ ἵνα τὰ ἄλλα χαταλίπω μυρία ὄντα, ἔτι \"' νῦν ἐν τοῖς Ἱεροσολύμοις, ἦ τε τοῦ σταυροῦ ἐκκλησία, καὶ ἡ ἀνάστασις, καὶ ἡ ἀνάληψις, καὶ ἡ ἐν τῇ Σιὼν ἐγχλησία, καὶ ἣ ἱερὰ Βηθλεὲμ, καὶ ἕτεροι δὲ εὐχτήριοι τόποι μυρίοι, Τοῦ Ἰουδαίων τοίνυ\" ἀνῳχοδομημένον νεὼ, λυθήσονται οὗτοι, ἣ καὶ αὐτοὶ μενοῦσι τιμώμενοι; διαμένοντες δὲ ἐπὶ τῆς προτέρας τιμῆς, τιμηθήσονται ὑπὸ Ἰουδαίων, ἢ ἀτιμασθήσονται; Εἰ μὲν οὖν ἀτιμάσουσι, καὶ ἐπὶ τῆς προτέρας μενοῦσι μανίας, καὶ οὐδὲν ὄφελος ἐκ τῶν ποῦ μεγάλου Ἠλιοῦ λήψονται κηρυγμάτων\" εἰ δὲ τιμήσουσι, ποῖον ἄρα τῶν εὐκτηρίων πλέον; τὸν τοῦ σταυροῦ, ἣ τῆς ἀναστάσεως, ἣ τὸν οἰχοδομηθησόμενον; Εἰ μὲν γὰρ ἐκεῖνον πλέον, ὡς οὐ τελείαν ἔχοντες γνῶσιν τοῦτο ποιήσουσιν \" εἰ δὲ τούτους προτιμήσουσι, περιττὴ ἢ ἐχείνου οἰκοδομία ᾿ εἰ δὲ τὴν ἴσην ἀπονεμήσουσι τιμὴν τούτοις τε κἀκείνῳ, “προσοίσουσι μὲν ἐκεῖ τὰς θυσίας, ἐνταῦθα δὲ τῶν ἱερῶν ἀπολαύσονται μυστηρίων. Καὶ πῶς οἷόν τε σὺν τοῖς ἐξ ἐθνῶν πεπιστευκόσι τῶν θείων αὐτοὺς ἀπολαύειν μυστηρίων, τοῦ νόμου τὴν πρὸς τὰ ἔθνη ἐπιμιξίαν κωλύοντος; Λείπεται τοίνυν, ἐν αὐτῷ τῷ ναῷ καὶ τὰ εὐαγγελικὰ, καὶ τὰ νομικὰ πληροῦσθαι κατὰ ταυτόν\" καὶ ἀνάγκη πάλιν μάχην εἶναι καὶ ἔριν, ἡμῶν μὲν καθ᾽ ἑαυτοὺς πολιτευομένων, ἐχείνων δὲ τὴν κατὰ τὸν \"\" νόμον λατρείαν προαιρουμένων. Καὶ πῶς ἀληθεύει Παῦλος λέγων \" «Χριστός ἔστιν ἡ εἰρήνη ἡμῶν, ὁ ποιήτας τὰ ἀμφότερα ἕν, καὶ τὸ μεσότοιχον τοῦ φραγμοῦ λύσας, τὴν ἔχθραν ἐν ᾿ τῇ σαρκὶ αὑτοῦ, τὸν νόμον τῶν ἐντολῶν ἐν δόγμασι καταργήσας, ἵνα τοὺς δύο κτίσῃ, τουτέστι, τὸν ἐθνικὸν καὶ τὸν Ἰουδαϊκὸν, εἰς \"5 ἕνα καινὸν ἄνθρωπον \", καὶ ἀποχαταλλάξῃ τοὺς ἀμφοτέρους ἐν ἑνὶ πνεύματι πρὸς τὸν Πατέρα\"; » Καὶ πάλιν\" «ε Οὐκ ἕνι Ἰουδαϊός τε καὶ “Ἕλλην \"5. » Καὶ ἀλλαχοῦ\" «Ὅπου οὐκ ἕνι Ἰουδαῖός τε καὶ “Ἕλλην, περιτομὴ καὶ ἀκροδυστία, ἀλλὰ τὰ πάντα καὶ ἐν πᾶσι Χριστός. » Ναὶ, φησὶν ὁ σοφώτατος \"8, καὶ ἐπὶ τῶν ἀποστόλων οἱ ἐν Ἱεροσολύμοις τῷ κηρύγματι πεπιστευκότες Ἰουδαῖοι τὴν κατὰ νόμον λατρείαν ἐφύλαττον, τῶν ἄλλων Ἐκκλησιῶν ἔξω τοῦ νόμου πολιτενομένων, Καὶ οὐ συνίησιν, ὅτι τῇ ἐχείνων ἀσθενείᾳ συγχατιόντες οἱ ἱεροὶ ἀπόπτολο: τοῦτο τηνικαῦτα γίνεσθαι συνἐχώρησαν, «ὐτοὶ δὲ τὸν. νόμον παρέδαινον ἀδεῶς, οὖκ ἂν, εἴπερ ἔδεσαν ἀναγκαίαν τοῦ νόμου τὴν φυλακὴν, ἀνασχόμενοι παραθῆναι. ᾿Αλλ᾽ αὐτοὶ μὲν, ὡς εἰδότες περιττὴν τὴν κατὰ νόμον πολιτείαν, τὸν εὐαγγελικὸν μετήεσαν βίον τοῖς δὲ ἀσθενῶς διακειμένοις τῆς τοῦ νόμου φυλαχῇῆς παρεχώρουν, κατὰ μέρος αὑτοὺς ἐπὶ τὰ τελειότερα ποδηγετοῦντες \"9, Οὕτω καὶ Τιμόθεον ὁ μακάριος Παῦλος περιτεμὼν, τῆς εὐαγγὰρ τάχα καὶ ἡμεῖς τῆς ᾿Απολιναρίου μετελάγομεν φλυαρίας, τὴν οὐ ψευδῆ μόνον, ἀλλὰ καὶ ἀτερπῆ μυθολογίαν αὐτοῦ πειραθέντες ἐλέγξαι\" πρὸς δὴ εἴποι ἂν ὁ μακάριος Παῦλος εἰκότως\" « Ὅτελον καὶ ἀποχόψονται οἱ ἀναστατοῦντες ὑμᾶς ! ν Ἐνταῦθα τοίνυν τὸν λόγον στήσαντες, τοὺς ἐντευξομένους τῆς προθυμίας ἐν τοῖς ἐρμηνευθεῖσιν ἐπάξιον, τὸν τῶν ἁπάντων ὑμνῆσαι Δεσπότην, τὸν ἐπ᾽ εὐεργεσίᾳ κοινῇ δεδωκότα τῶν κεκρυμμένων τὴν ἀποκάλυψιν' εἰ δὲ ἔλαττον τῆς ἐλπίδος τὸ κέρδος, καὶ τῶν πόνων οὐκ ἰσοστάσιον τὸν καρπὸν, τῇ μὲν τῆς φύσεως ἀσθενείᾳ νεῖμαι συγγνώμην, ἀποδέξασθαι δὲ ὅμως τὶν προθυμίαν, καὶ τοὺς πόνους προσευχαῖς ἀμείψασθαι, ἄφεσιν ἡμῖν ἁμαρτημάτων παρὰ τοῦ Σωτῆρος τῶν ὅλων αἰτοῦντας μεθ᾽ οὗ τῷ Πατρὶ ἡ δόξα, οὺν τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς ἀτελευτήτους αἰῶνας τῶν αἰώνων. 'Αμήν.","t":"Then he commands that the tribe of Dan take the first portion, from the north; Asher the second; Nephthalim the third; Manasseh the fourth; Ephraim the fifth; Reuben the sixth; Judah the seventh; then the portion set apart for the priests, twenty-five thousand in breadth and ten thousand in length; and he commands that this lot be placed round the city. “For my sanctuary will be in their midst, for the priests who are sanctified, the sons of Sadduk, who keep the charges of the house.” Then he again divides off the five hundred cubits of the temple in the middle of the city. And while the city is being built, he says, let the fruits of this land be set apart for those who carry out the building. Then, after this, he commands that Benjamin take his lot, after him Simeon, then Issachar, and after him Zabulon, and Gad last. He says also that the city will have twelve gates, three on each side, and that its whole circuit is eighteen thousand cubits. “And the name of the city,” he says, “from the day it is made, will be its name.” Not that it received another name after the building, for it was called Jerusalem even after Zerubbabel; but by these words he hinted that it would become illustrious again. For Scripture often knows how to call glory a name; just as the same prophet said to Jerusalem in the person of God: “And a name came to you.” This building of the city after the return from Babylon Zerubbabel first undertook, building the temple over a long time because of the war with the neighbouring peoples; and Nehemiah raised the walls, eighty years having passed after the completion of the building of the temple. And under the Maccabees too it again enjoyed much prosperity and renewal, and after them Herod again made it more splendid. But the … Apollinarius, and those who expound myths, … the building of Jerusalem, and the worship of the Jews according to the law, and, together with the keeping of the law, faith in the Lord; and then again churches opposed to one another, the one from the nations living outside the law, the other from the Jews conducting itself according to the law. And the most wise man did not perceive the truthfulness of the divine sentences. For about the Jews he said: “He will destroy those wretches wretchedly, and will give the vineyard to other farmers, who will give him its fruit in season.” And again: “I have come in my Father's name, and you did not receive me; another comes in his own name, and him you will receive.” And about the temple he says, first: “There will not be left here one stone upon another that will not be thrown down”; and then: “Behold, your house is left to you desolate.” And Isaiah cries out: “The city of the ungodly will never be built.” And …: “The house of Israel has fallen; it will rise no more.” Nor did he hear, it seems, the teaching of Paul, which he set before the Galatians, saying: “You who are justified by the law have fallen from grace.” And again: “For by works of the law no flesh will be justified, but through faith in Jesus Christ.” “For the law works wrath; for where there is no law, there is no transgression.” And again: “For what the law could not do, weak as it was through the flesh, God, sending his own Son in the likeness of sinful flesh and for sin, condemned sin in the flesh, so that the just requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit.” And elsewhere: “Being justified by faith, then, let us have peace with God through our Lord Jesus Christ.” And to Peter, when because of the weakness of the disciples he made a show of keeping the law, he said before them all: “If you, being a Jew, live like a gentile and not like a Jew, why do you compel the gentiles to Judaize?” Then he adds: “We are Jews by nature and not sinners from the gentiles; but knowing that a man is not justified by works of the law but by the hearing of faith, we too believed in Jesus Christ, so that we might be justified by faith.” So too he calls the Galatians, who allowed themselves to be circumcised after believing, foolish. And writing to the Philippians and accusing those who taught this, he calls them dogs, saying: “Look out for the dogs, look out for the evil workers, look out for the mutilation; for we are the circumcision, who worship God in the Spirit and put no confidence in the flesh.” And so that no one might suppose that he laid claim to spiritual things because he had no share in the fleshly ones, he fittingly added: “Though I too have confidence even in the flesh. If anyone else thinks he has confidence in the flesh, I have more.” And he recounts the things the Jews take pride in: “Circumcised on the eighth day”: I received circumcision, he means, according to the law. And since it happened that the sons of proselytes too were circumcised on this number of days, he necessarily added: “Of the race of Israel.” And he is not content with the patriarch's name, but also states the name of the tribe, showing its distinction: “Of the tribe of Benjamin.” For I trace my descent, he says, from Rachel the beloved; for not only am I not one of the half-slaves, but even among the free I have a distinction, as descended from the one first betrothed and greatly loved. And I belonged, he says, to the finest sect: “as to the law a Pharisee.” And I not only had the name of piety, but was eager to be adorned with it in fact: “As to zeal,” he says, “persecuting the Church.” Having thus recounted all that seemed worthy of pride, he added: “But whatever was gain to me, these I have counted loss for the sake of Christ; and I count all things as refuse, that I may gain Christ.” But what the blessed Paul called loss and refuse when he compared it with spiritual things, the most wise Apollinarius said will be preached to the Jews by Elijah and confirmed by the Master Christ himself. Let him tell us why he will give those from the Jews the way of life according to the law, as though faith could not give salvation. And for what reason did he give faith to all of us from the nations, to give them perfect salvation? But if he brought the keeping of the law to an end because faith suffices both to save and to procure the kingdom of heaven, for what reason will he again impose on the Jews the law that cannot save? For that most of it provides no righteousness to those who keep it, God himself taught us through this very prophet: “For I gave them,” he says, “ordinances that were not good, and judgments by which they will not live.” How, then, will he again impose on the Jews things not good and unable to give life, if he wishes to save them and not to destroy them? And from another quarter too it is easy to see the folly of one who expects these things. For if the things of the Jews are a type of ours (and he agrees to this), … the sacrifice of the spotless Lamb, who took away the sin of the world? What benefit is there in unleavened bread after the heavenly bread, or in a Passover of types after the spiritual one? But he does not listen to the divine Apostle saying: “Let us keep the feast, then, not with the old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth. For Christ our Passover was sacrificed for us”; nor to the Lord, who taught his disciples, saying: “This is my body, broken for you; do this in remembrance of me”; and: “This is my blood, shed for you for the forgiveness of sins; do this in remembrance of me.” And elsewhere, having said to the Jews, “Your fathers ate the manna in the desert and died,” he added: “This is the bread of life, that one may eat of it and not die.” And to pass over the other things, countless as they are, there are still now in Jerusalem the church of the Cross and that of the Resurrection and that of the Ascension, and the church on Zion, and holy Bethlehem, and countless other places of prayer. When the temple of the Jews has been rebuilt, then, will these be destroyed, or will they too remain in honour? And if they remain in their former honour, will they be honoured by the Jews or dishonoured? If the Jews dishonour them, they will remain in their former madness and will gain no benefit from the preaching of the great Elijah; but if they honour them, which of the places of prayer will they honour more: that of the Cross, or that of the Resurrection, or the one that is to be built? If they honour that one more, they will do so as people who lack perfect knowledge; but if they prefer these, the building of that one is superfluous; and if they give equal honour to these and to that, they will offer the sacrifices there and partake of the holy mysteries here. And how can they partake of the divine mysteries together with those who have believed from the nations, when the law forbids mixing with the nations? It remains, then, that in the temple itself the rites of the Gospel and those of the law are performed at the same time; and then there must again be battle and strife, with us conducting ourselves on our own and them choosing the worship according to the law. And how is Paul truthful when he says: “Christ is our peace, who made both one and broke down the dividing wall of the fence, the enmity, in his flesh, abolishing the law of commandments in ordinances, so that he might create the two” (that is, the gentile and the Jew) “into one new man, and reconcile both in one Spirit to the Father”? And again: “There is neither Jew nor Greek.” And elsewhere: “Where there is neither Jew nor Greek, circumcision nor uncircumcision, but Christ is all and in all.” Yes, says the most wise man, even in the time of the apostles the Jews in Jerusalem who believed the preaching kept the worship according to the law, while the other churches lived outside the law. And he does not understand that the holy apostles, condescending to their weakness, allowed this to happen at that time, while they themselves transgressed the law without fear, which they would not have dared to transgress if they had known that the keeping of the law was necessary. But they themselves, knowing that the way of life according to the law was superfluous, followed the gospel life, while to those who were weakly disposed they conceded the keeping of the law, leading them on little by little to what is more perfect. So too the blessed Paul circumcised Timothy … the Gospel. Perhaps we too have had our share of Apollinarius's babbling, in trying to refute his mythologizing, which is not only false but also joyless; to whom the blessed Paul would fittingly say: “I wish those who unsettle you would even cut themselves off!” Here, then, we bring the discourse to a stop, and we ask those who read it to repay the eagerness shown in these interpretations as it deserves, and to praise the Master of all, who for the common benefit has given the revelation of hidden things; and if the gain is less than they hoped, and the fruit not equal to the labours, to grant pardon to the weakness of our nature, but nevertheless to accept the eagerness and to repay the labours with prayers, asking for us the forgiveness of sins from the Saviour of the universe; with whom to the Father be glory, with the Holy Spirit, now and always and to the endless ages of ages. Amen.","f":"Theodoret, <i>Comm. Ezech.</i> 48.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/48-1)."},"theodoret-interpretatio-ezechielem/5.1":{"o":"α΄. Καὶ σὺ, υἱὲ ἀγθρώπου,.ά66ε σεαυτῷ ῥομσαι αὐτὴν σεαυτῷ, καὶ ἑἐπάξεις ἐπὶ τὴν κεφαλήν σου, καὶ ἐπὶ τὸν πώγωνά σου, καὶ ἰήψῃ ζυγὸν σταθμίων, καὶ διαστήσεις αὐτούς \"5. Ἢ ῥομφαία τὴν τιμωρητικὴν αἰνίττεται - δύναμιν “ ἡ δὲ τῶν τριχῶν τῆς κεφαλῆς καὶ τοῦ πώγωνος ἀφαίρεσις, τίς εὐπρεκείας τὴν στέρησιν ᾿ τὰ δὲ ζυγὰ καὶ σταθμία, τὴς τοῦ Θεοῦ ψήφου τὸ δίκαιον \" οὐδὲν κρίμασι. Κ΄. Τὸ τόταρτον Ἶ\" ἐν πυρὶ κατακαύσεις δ᾽ ἐν μέσῃ τῇ πόλει, κωτὰ τὴν συμπλήρωσιν \"' τῶν ἡμερῶν τοῦ συγκλεισμοῦ σου \"\", καὶ λήψῃ τὸ τέταρτον, καὶ κατακαύσεις 82 ἐγ δι μέσῳ αὐτῆς, καὶ τὸ τέταρτον κατωχόψεις ἐν ῥομφαίᾳ κύκλῳ αὐτῆς, καὶ τὸ τέταρτον διασκορπιεῖς τῷ πνεύματι, καὶ μάχαιραν ἐκκενώσω ὀπίσω αὑτῶν. Ταῦτα αὑτὸς ἑρμηνεύει μετὰ βραχέα, καὶ καλεῖ πῦρ, καὶ τὸν λιμὸν, καὶ τὸν θάνατον \" διὸ τὰ δύο τέταρτα προσέταξε τῷ πυρὶ παραδοθῆναι, ὡς καὶ τούτου χκἀχείνου δίκην πυρὸς ἐπινεμομένού τοὺς ἀνθρώπους \" διὰ δὲ τῆς ῥομφαίας τὴν τῶν πολεμίων ἔφοδον ἐσήμᾶνε, καὶ τὰς ὑπ᾽ ἐκείνων ἐσομένας σφαγάς \" τὸν δὲ διασκορπισμὸν τὴν αἰχμαλωσίαν καὶ τὴν ἐσομένην διασπορὰν, περὶ ὧν ἐπήγαγε\" « Καὶ μάχαιραν ἐχχενώσω ὀπίσω αὐτῶν \" » καὶ γὰρ μετὰ τὸ γενέσθα: ζορυάλωτοι μυρία θανάτων ὑπέμειναν εἴδη. Καὶ \"λήψῃ. φὴσιν, ἐκεῖθεν ὀλίγους ἐν ἀριθμῷ, καὶ συμπεριλήψῃ αὐτοὺς τῇ ἀναδολῇ σου. Καὶ ἐκ τούτων λήψῃ ἔτι, καὶ ῥέψεις αὐτοὺς ἐν μέσῳ 5 τοῦ πυρὸς, καὶ κατακαύσεις αὑτοὺς ἐν πυρί\" ἐξ αὑτοῦ 5 ἐξελεύσεται πῦρ εἰς 5᾽ πάντα οἶκον ᾿Ισραή.1. Σημαίνει δὲ διὰ τούτων τοὺς ὑποθησαν \" νῦν μὲν ὑπ᾽ ἀλλήλων ἀναιρούμενοι, νῦν δὲ εἰς Αἴγυπτον ἀποδιδράσκοντες, καὶ τῆς ἀσεδείας οὐκ ἀφιστάμενοι. Καὶ τοῦτο σαφῶς ἡμᾶς ἡ τοῦ Ἵερεμίου προφητεία διδάσκει. Τὸ δὲ, « Ἐξ αὐτῆς ἐξἐλεύσεται πῦρ εἰς πάντα οἶκον Ἰσραὴλ, » αἰνίττεται μὲν καὶ τὴν τότε γενομένην ἀγανάκτησιν τοῦ Βαθυλωνίου, καὶ τὸν ἐπενεχθέντα αὑτοῖς ἐν Αἰγύπτῳ ὄλεθρον \" προσημαίνει δὲ καὶ τὰς μετὰ τὴν ἑἐπάνοδον ἐπὶ ᾿Αντιόχου τοῦ Ἐπιφανοῦς γενομένας στάσεις, δι᾽ ἃ: ταῖς μυρίαις ἐκείναις περιέπεσον σὺμφοραῖς. Διαφερόντω; δὲ προαγορεύξι τὴν κατὰ τοῦ Δεσπότου Χριστοῦ μανίαν, καὶ τὴν μετὰ τὸν σταυρὸν γενομένην αὐτῶν πανωλεθρίαν, καὶ εἰς πᾶσαν τὴν οἰκουμένην διασποράν. Ταῦτα, φησὶ, ποιήσας, εἰπὲ καὶ τῆς τιμωρίας τὰς αἰτίας.\"","t":"\"And you, son of man, take for yourself a sharp sword, … procure it for yourself, and bring it over your head and over your beard, and take a balance of weights and divide them.\" The sword hints at the power that punishes; the removal of the hair of the head and of the beard, the loss of comeliness; the balances and weights, the justice of God's sentence; [he does] nothing [apart from just] judgments. \"A fourth you shall burn with fire in the midst of the city, at the completion of the days of your siege; and you shall take a fourth and burn it in its midst; and a fourth you shall cut down with the sword around it; and a fourth you shall scatter to the wind, and I will draw out a sword after them.\" He himself interprets these shortly afterwards, and calls famine and pestilence fire; therefore he ordered two fourths to be given to the fire, since both the one and the other consume people like fire. By the sword he signified the onslaught of the enemies and the slaughter they would carry out; and by the scattering, the captivity and the dispersion to come, about which he added: \"And I will draw out a sword after them\"; for after being taken captive they suffered countless kinds of death. \"And you shall take,\" he says, \"from there a few in number, and wrap them in your cloak. And from these you shall take again and throw them into the midst of the fire and burn them with fire; from it a fire shall go out to all the house of Israel.\" By these he signifies those who were left … now killed by one another, now fleeing to Egypt and not departing from their impiety. The prophecy of Jeremiah teaches us this clearly. The words \"From it a fire shall go out to all the house of Israel\" hint at the anger of the Babylonian that arose then and at the destruction brought on them in Egypt; they also foretell the factions after the return in the time of Antiochus Epiphanes, through which they fell into those countless calamities; and above all they foretell their madness against the Master Christ, and their utter ruin after the cross, and their dispersion into the whole world. Having done these things, he says, tell also the causes of the punishment.","f":"Theodoret, <i>Comm. Ezech.</i> 5.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/5-1)."},"theodoret-interpretatio-ezechielem/5.11":{"o":"ια΄, Διὰ τούτο, Ζῶ ἐγὼ, “έγει ᾿Αδωναῖ Κύριος, ἡ μὴν ἀνθ᾽ ὧν τὰ ἅγιά μου ἐμίανας ἐν πᾶσι τοῖς προσοχθίσμασί σου, καὶ ἐν πᾶσι τοῖς σου, κἀγὼ ἀπώσομαι \" σα. για καλεῖ οὐ μόνον τὰ νόμιμα, ἀλλὰ καὶ τὸν ἀφορισθέντα αὐτῷ ναὸν, ὃν τῇ ποῃ τῶν εἰδώλων ἐδεδήλωσαν στάσει \" προσοχθίσματα αὶ ὃ καὶ βδελύγματω, τὰ εἴδωλα ὀνομάζει, τὰ \" ἀηδίας πάσης ἀνάμεστα. Τοιοῦτόν ἐστι τὸ ὑπὸ τῆς Ῥεδέχχας λεγόμενον.\" « Προσώχθικα τῇ ψυχῇ \" μου διὰ τὰς θυγατέρας τῶν Χαναναίων \", εἰ λήψεται « Ἰαχὼδ ὁ υἱός μου ἐξ αὐτῶν γυναῖκα, ἱνατί μοι ζῆν; » κουτέστι, Βδελύττομαι σφόδρα τὰς θυγατέρας τῶν Χαναναίων. Καὶ πάλιν ὁ θεὸς διὰ τοῦ Δαδὶδ, « Διὸ προσώχθισα τῇ γενεᾷ ἐκείνῃ, καὶ εἶπον ᾿Αεὶ πλα- νῶνται τῇ καρδίᾳ\" τουτέστιν, Ἐδδελυξάμην. Καὶ πάλιν περὶ τοῦ παρανόμου, φησὶν ὁ αὐτὸς προφήτης ' Εἰ « Κακίᾳ δὲ οὐ προσώχθισε », τουτέστιν, οὐκ λύξατο τὴν κακχίαν. « Οὐ φείσεται ὀφθαλμός \" μου, καὶ ᾿ οὐκ ἐλεήσω ἐγώ. » Τοσαύτη ἡ τῆς παρανομίας ὑπερδολῇ, ὅτι ὁ ἐλεήμων ἐλεεῖν οὐκ ἀνέχεται, καὶ ὁ φιλάνθρωπος τῶν κολαζομένων οὐ φείδεται. Εἴτα διηγεῖται τὰ ἤδη ἡρμηνευμένα, ὅπως λιμῷ μὲν πα. ραδώσει τὸ τέταρτον, καὶ θανάτῳ πάλιν τὴν ἄλλην μοῖραν \" εἶτα τὴν ἄλλην τῇ διὰ τοῦ πολέμου σφαγῇ, καὶ τὸ λειπόμενο\" τέταρτον αἰχμαλωσίᾳ, τῆς ","t":"\"Therefore, as I live, says Adonai the Lord, surely because you defiled my holy things with all your loathsome things and with all your …, I too will reject you.\" … \"Holy things\" he calls not only the statutes but also the temple set apart for him, which they defiled by setting up the idols. \"Loathsome things\" and \"abominations\" is what he calls the idols, full of every kind of disgust. Such is what Rebekah said: \"I am weary of my life because of the daughters of the Canaanites; if Jacob my son takes a wife from among them, why should I live?\" that is, I greatly abhor the daughters of the Canaanites. And again God says through David: \"Therefore I loathed that generation, and said: They always go astray in heart,\" that is, I abhorred them. And again the same prophet says of the lawless man: \"But he did not loathe evil,\" that is, he did not abhor evil. \"My eye shall not spare, and I will not have mercy.\" So great is the excess of lawlessness that the Merciful cannot bring himself to have mercy, and the Lover of humankind does not spare those who are punished. Then he recounts what has already been interpreted: how he will hand over a fourth to famine, and again the next portion to pestilence, then the next to slaughter in war, and the remaining fourth to captivity …","f":"Theodoret, <i>Comm. Ezech.</i> 5.11 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/5-11)."},"theodoret-interpretatio-ezechielem/5.13":{"o":"ιγ΄. Καὶ συντελεσθήσεται ὁ θυμός μου, καὶ ἡ οργὴ μου ἐπ᾿ αὐτοὺς, καὶ παραχ.1ηϑήσομαι, καὶ ἐπιγνώσονται δ, διότι ἐγὼ Κύριος.λεάληχα ἐν τῷ ζήλῳ μου, ἐν τῷ συντελέσαι μὲ τὴν ὀργήν μου ἐπ᾿ αὐτούς. ᾿Απαθὲς τὸ Θεῖον, καὶ παντελῶ; ἀόργητον, τοῖς δὲ ἀνθρωπίνοις ὀνόμασι κέχρηται, τὰ; τιμωρητιχὰς ἐνεργείας οὕτω προσαγορεύων. Τὸ ὃὲ, “ «Συντελεσθήσεται ἡ ὀργή μου ἐπ᾽ αὐτοὺς ». ἀντὶ τοῦ, πέρας λήψεται, Μαθόνπων δὲ αὐτῶν διὰ τῆς πείρας, ὅτι Θεός εἰμι, καὶ Δεσπότης \", ὅτι τὴν παρανομίαν αὐτῶν βδελυξάμενος τὴν τιμωρίαν ἐπήγαγον, παρπληθήσομχι \" ἐπὶ τοῦτο γὰρ καὶ τὰς κολάσεις ἐπἦγαγον.","t":"\"And my wrath and my anger shall be accomplished upon them, and I will be comforted, and they shall know that I the Lord have spoken in my zeal, when I accomplish my anger upon them.\" The Divine is impassible and altogether free of anger; but he uses human terms, naming his punishing activities in this way. \"My anger shall be accomplished upon them\" means: it will come to an end. When they have learned by experience that I am God and Master, and that I brought the punishment because I abhorred their lawlessness, I will be comforted; for it was for this purpose that I brought the chastisements.","f":"Theodoret, <i>Comm. Ezech.</i> 5.13 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/5-13)."},"theodoret-interpretatio-ezechielem/5.14":{"o":"ιδ΄, Καὶ θήσομαί σδ εἰς ἔρημον, καὶ \"5 εἰς ὄγει. δος \"' τοῖς κύκλῳ σου. ᾿Ἰκανὸν καὶ τοῦτο πικρῶς ἀνιᾶσαι, τὸ τοὺς ἐκ γειτότων οἰκοῦντας, καὶ διγνεχῶς ἐπεντρνφᾷν. ε Καὶ τὰ; θυγατέρας λ᾽ τὰς κύκλῳ σὼ ἐνώπιον παντὸς διοδεύοντος. » Θυγατέρας καλεῖ τὰς ὑποκειμένας πόλεις καὶ κώμας.","t":"\"And I will make you a desert, and a reproach to those around you.\" This too is enough to grieve them bitterly: that those living nearby should mock them continually. \"And your daughters around you, before everyone who passes by.\" He calls the cities and villages subject to her \"daughters.\"","f":"Theodoret, <i>Comm. Ezech.</i> 5.14 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/5-14)."},"theodoret-interpretatio-ezechielem/5.15":{"o":"ιε΄, Καὶ \" ἔσῃ στεγαχτὴ, καὶ δή,1ἰη παιδείᾳ καὶ ἀφωνγισμοῖς, καὶ αἱ θυγατέρες σου κύχιλῳ σου σὶν \"\", ἐν τοῖς κακοῖς ποιήσω, ὥστε πάντας τοὺς ἀκούοντας τὸν ἀφανιομόν σον, καὶ τῶν ὑποκειμένων σος πόλεων καὶ κωμῶν, στένειν καὶ ὀδύρεσθαι. « Ἕν τῷ ποιῆδαΐ με ἐν σοὶ κρίματα ἐν ὀργῇ καὶ ἐν θυμῷ, ἐν ἐκδικήσει θυμοῦ, καὶ ἐλέγχοις. » Εἶτα τὸ ἀψευδὲς » δεικνὺς 15 τῶν εἰρημένων,","t":"\"And you shall be groaned over and wretched, in chastisement and desolations, and your daughters around you …\" … in evils I will act, so that all who hear of your desolation and that of the cities and villages subject to you will groan and lament. \"When I execute judgments in you in anger and in wrath, in vengeance of wrath, and in rebukes.\" Then, showing the truth of what has been said,","f":"Theodoret, <i>Comm. Ezech.</i> 5.15 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/5-15)."},"theodoret-interpretatio-ezechielem/5.16":{"o":"ις΄. Ἐγὼ “ Κύριος, φησὶ 8,.:ελάζηκα. γὰρ ἡ τοῦ προσώπου δήλωσις τὴν ἀλήθειαν δεῖξαι. Ἕν τῷ \" ἐξαποστεῖλαι μὲ τὰς βοιλίδας μου τοῦ λιμοῦ ἐπ' αὐτοὺς, καὶ ἔσονται εἰς ἔχιλευψιν\" συντάξω, καὶ συντρίψω στήριγμα ἄρτου σου. {(:5 Καὶ ἐξαποστε.ζῶ ἐπὶ σὲ ῥομξαίαν, καὶ θηρίῳ αἷμα διδλεύσδται ἐπὶ σὲ, καὶ ῥομφαίαν ἐπάξω ἐπὶ σὲ κυκλόθεν\" ἐγὼ Κύριος.14.14.1ηκα. Τὰ αὐτὰ πολλάκις λέγει, δεδίξασθαι βουλόμενος τοὺς ἀχούρντας, ἵνα τῷ φόδῳ τῶν ἀλγεινῶν εἰς εὐσέθδειαν μεταὑάλῃ, καὶ τῆς ἀπειλῆς μὴ ἐπαγάγῃ τὴν πεῖραν. μᾶσξν, δίκην θηρίων ὡμοδόρων ἐπιόντας, καὶ τοὺς μὲν κατασφάττοντας, τοὺς δὲ ζωγροῦντας καὶ δορυ-","t":"\"I the Lord,\" he says, \"have spoken.\" For the naming of the person [is enough] to show the truth. \"When I send my arrows of famine upon them, and they shall be for destruction … and I will break the staff of your bread. And I will send upon you sword and wild beasts, … and death and blood shall pass through you, and I will bring a sword upon you all around: I the Lord have spoken.\" He says the same things many times, wishing to frighten his hearers, so that through fear of painful things they may turn to true religion and he may not bring upon them the experience of what he threatens. … attacking like savage wild beasts, slaughtering some and taking others alive and captive","f":"Theodoret, <i>Comm. Ezech.</i> 5.16 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/5-16)."},"theodoret-interpretatio-ezechielem/5.5":{"o":"ε', ς΄. Τάδε «όγει ᾿Αδωναῖ Κύριος \" Αὕτη ᾿16ρουσωαλὴμ, ἐν μέσῳ τῶν ἐθγῶν τέθεικα αὐτὴν, καὶ τὰς κύκιλῳ αὐτῆς χώρας \" καὶ ἐρεῖς, ἤ..- \"αξε 3 τὰ δικαιώματά μου εἰς 3\" ἀνομίαν ἐκ τῶν - ἐθνῶν τῶν κύκλῳ αὐτῆς. Διόεε τὰ δικαιώματά μου ἀπώσαντο αὐτὰ \"\", καὶ ἐν τοῖς νομίμοις μου οὐκ ἐπορεύθησαν ἐν αὑτοῖς. Ὁ τῶν ὅλων θεὸς τὸ Ἰουδαίων ἐξελέξατο ἔθνος, διὰ τούτων ἅπαντας ἀνθρώπους εὐεργετῇσαι βουλόμενος \" διὸ καὶ νόμον αὐτοῖς ἀπὸ πάντων αὐτοὺς διορίζοντα δέδωκεν, ἵνα κἀντεῦθεν τὸ ἐπίσημον ἔχωσιν \" ἔδωκε δὲ αὐτοῖς καὶ τόπον εἰς οἰκητήριον τῆς οἰκουμένης τὰ μέσα \" πρὸς ἕω μὲν γὰρ καὶ ἄρκτον τὴν ᾿Ασίαν εἶχον, πρὸς ἑσπέραν δὲ τὴν Εὐρώπην διὰ τῆς θαλάσσης συναπτομένὴν ᾿ ἀπὸ δὲ νότου τὴν Λιδύην. Εἰς ταῦτα γὰρ τρία τμήματα καὶ οἱ τοῦ Νῶε παῖδες τὴν οἰκουμένην διείς λοντο. « Τέθεικα \"' τοίνυν τὴν Ἱερουσαλὴμ, φησὶν ὁ Θεὸς, ἐν μέσῳ τῶν ἐθνῶν, ἵν᾿ ἐκεῖνοι τὴν ἀπὸ ταύτης ὠφέλειαν ἐλχύσωσιν, καὶ πᾶσαν εὐσέδειαν καὶ εὐνομίαν παρ᾽ αὐτοῖς μεταμάθωσιν “ αὕτη δὲ. πᾶν τοὐναντίον πεποίηκεν \" οὐ γὰρ μόνον αὐτοῖς τῆς ιν παρ᾽ ἐμοῦ δοθείσης εὐνομίας οὐ μετέδωκεν, ἀλλὰ καὶ","t":"\"Thus says Adonai the Lord: This is Jerusalem; I have set her in the midst of the nations, and the countries around her. And she changed my ordinances into lawlessness more than the nations around her; for they rejected my ordinances and did not walk in my statutes.\" The God of all chose the nation of the Jews, wishing through them to benefit all human beings; that is why he gave them a law that set them apart from all, so that by this too they might be distinguished. He also gave them as their dwelling the middle of the world: to the east and the north they had Asia, to the west Europe, joined to them by the sea, and to the south Libya; for the sons of Noah divided the world into these three parts. \"I have set Jerusalem, then,\" says God, \"in the midst of the nations, so that they might draw benefit from her and learn from her people all true religion and good order. But she has done the very opposite: not only did she not share with them the good order I had given her, but she also","f":"Theodoret, <i>Comm. Ezech.</i> 5.5 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/5-5)."},"theodoret-interpretatio-ezechielem/5.7":{"o":"ζ', η΄. Διὰ τοῦτο τάδε.1έγει ᾿Αδωναῖ Βύριος \" Ἄνθ' ὧν ἡ \"\" μορρὴ ὑμῶν ἐκ τῶν ἐθνῶν τῶν κύκιῳ ὑμῶν, ἐν \" τοῖς γομίμοις μου οὐκ ἐορεύθητε, καὶ τὰ δικαιώματά μου οὐκ ἐποιήσατϑ, ἀλι' οὐδὲ κατὰ τὰ δικαιώματα τῶν ἐθνῶν τῶν κύχίίῳ ὑμῶν οὐκ ἐποιήσατε \"\". Διὰ τοῦτο τάδε “έγει ᾿Αδωναὶ Κύριος, ἰδοὺ ἐγὼ ἐπὶ σὲ, καὶ ποιήσω ἐν μέσῳ σου κρῖμα ἐνώπιον τῶν ἐθγῶν. Ἐπειδὴ γὰρ\" τὸν τῶν ἐθνῶν ἀνεμάξασθε χαρακτῆρα, καὶ τοῖς ἐχείνων ἐπιτηδεύμασιν ἐνεφύρητε, καὶ τὰ ἐμὰ δικαιώματά τε καὶ νόμιμα διεπτύσατε, ὑπερδολῇ δὲ τὰ ἔθνη, παρ᾽ ὧν ταύτην ἐμάθετε“ τούτου χάριν προφανῶς σοι διχάσω, τῶν ἐθνῶν θεωρούντων τὸ διχαστήριον, καὶ τῆς δίκης ἀκροωμένων \" ἵν᾽ ἐπειδὴ διὰ τῆς σῆς οὐκ ὠφελήθησαν εὐνομίας, διὰ γοῦν τῆς ϑ', Καὶ ποιήσω ἐν σοὶ ἃ οὐ πεποίηκα, καὶ οὗ μὴ ποιήσω ὅμοια αὑτοῖς ἔτι διὰ \"\" πάντα τὰ βδὲ- λύγματά σου. Εἶτα διδάσκει, τίνα τὰ ἐ, Διὰ τοῦτο πατέρες φάγονται τέχγα ἀναμέ- σον σου, καὶ τέχνα φάγονται πατέρας. Τοῦτο δὲ καὶ ἐν τῇ Βαδυλωνίων, καὶ ἐν τῇ Ῥωμαίων πο- λιορχίᾳ γεγένηται, τῆς ὑπερδολῆς τοῦ λιμοῦ τὴν ἀνοσιουργίαν 55 ἐργασαμένης. ε Καὶ ποιήσω ἐν σοὶ κρίματα. » Τουτέστι, δικαίως σοι διχάσω. « Καὶ δια- σπερῶ \"» πάντας τοὺς καταλοίπους σου εἰς πάντα ἄνεμον. » Οὐ δεῖται ἑρμηνείας λόγος \", τῶν πραγμά- των βοώντων.","t":"\"Therefore thus says Adonai the Lord: Because your form is from the nations around you, you have not walked in my statutes and have not done my ordinances; you have not even acted according to the ordinances of the nations around you. Therefore thus says Adonai the Lord: Behold, I am against you, and I will execute judgment in your midst before the nations.\" Since you took on the stamp of the nations and mixed yourselves up in their practices, and spat upon my ordinances and statutes, and outdid in wickedness the very nations from whom you learned it, for this reason I will judge you openly, with the nations watching the court and hearing the case; so that, since they were not benefited by your good order, at least through your [punishment they may be] … \"And I will do in you what I have not done, and the like of which I will not do again, because of all your abominations.\" Then he teaches what these things are: \"Therefore fathers shall eat children in your midst, and children shall eat fathers.\" This happened both in the siege of the Babylonians and in that of the Romans, the extremity of the famine producing that unholy deed. \"And I will execute judgments in you\": that is, I will judge you justly. \"And I will scatter all your remnant to every wind.\" The word needs no interpretation, since the events cry it out.","f":"Theodoret, <i>Comm. Ezech.</i> 5.7 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/5-7)."},"theodoret-interpretatio-ezechielem/6.1":{"o":"α’, 8’. Καὶ ἐγένετο 1όγος Κυρίου πρός με γων \" Υἱὲ ἀνθρώπου, στήρισον τὸ πρόσωπόν σου ἐπὶ τὰ ὄρη ᾿Ισραὴ.1, καὶ προφήτευσον ἐπ᾿ αὐτὴ, καὶ ἐρεῖς \"\". Οὐ λογικὰ τὰ ὄρη, οὔτε μὴν ἔμψυχα, ἀλλὰ καὶ ἀναίσθητα - εἰς ἔλεγχον δὲ τῶν λογικῶν τοῖς ἀψύχοις προσδιαλέγεται - οὕτω καὶ ἐπὶ τοῦ ροῦολ πρὸς τὸ θυσιαστήριον ὁ ἄνθρωπος τοῦ Θεοῦ ποὺς λόγους ἐποιήσατο.","t":"\"And the word of the Lord came to me saying: Son of man, set your face against the mountains of Israel and prophesy against them, and you shall say.\" The mountains are not rational, nor even alive, but without sense; yet he addresses soulless things in order to rebuke rational beings. So too in the time of Jeroboam the man of God addressed his words to the altar.","f":"Theodoret, <i>Comm. Ezech.</i> 6.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/6-1)."},"theodoret-interpretatio-ezechielem/6.11":{"o":"τα’, Τάδε λέγει ᾿Αδωγαῖ Κύριος \" Κρότησον τῇ χειρί σου, καὶ ψόφησον τῷ ποδί σου, καὶ εἰπὸν, Εὖγε \", εὖγε ἐπὶ πᾶσι τοῖς βδειλύγμασι τῶν κακῶν \" οἴχου Ἰσραὴλ, ἐν ῥομφαίᾳ, καὶ ἐν Διμῷ, καὶ ἐν θαγάτῳ πεσοῦνται. Ἐμοῦ, φησὶν, ἀποφαινομένου, καὶ καταψηφιζομένου τὰς παντοδαπὰ; τιμωρίας, σὺ χρότει, καὶ θαύμαζε τῆς ψήφου τὸ δίκαῖον. Εἶτα πάλιν τὰ αὐτὰ προαγορεύσας, ὅπως καὶ λιμῷ, καὶ θανάτῳ, καὶ σφαγῇ πολεμίων, καὶ αἰχματοῖς ὑπ᾽ αὐτῶν τιμηθεῖσι. ε Καὶ ὑποχάτω \" δρυὸ; \"\" δασείας ἔδωκαν, φησὶν, ὀσμὴν εὐωδίας πᾶσι τοῖ; εἰδώλοις αὐτῶν. » Ὑποδείκνυσι καὶ τῆς ἐρημίας τοὺς ὄρους.;","t":"\"Thus says Adonai the Lord: Clap your hand and stamp your foot and say: Well done, well done, at all the abominations of the evils of the house of Israel; by sword and by famine and by pestilence they shall fall.\" When I declare and pass sentence of every kind of punishment, he says, clap your hands and marvel at the justice of the sentence. Then, having again foretold the same things, how by famine and pestilence and the slaughter of enemies and captivity … to those honored by them. \"And under a shady oak,\" he says, \"they gave a sweet-smelling odor to all their idols.\" He also points out the bounds of the desolation.","f":"Theodoret, <i>Comm. Ezech.</i> 6.11 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/6-11)."},"theodoret-interpretatio-ezechielem/6.14":{"o":"ιδ΄, Θήσομαι \" γὰρ, φησὶ, τὴν γῆν εἰς ἄξαγε σμὸν καὶ δλεῦρον ἀπὸ τῆς ἐρήμου τῆς Δεδλαθὰ ἐν πάσαις ταῖς κατοιχίαις αὐτῶν͵ καὶ ἐπιγνώσονται ὅτι ἐγὼ Κύριος.","t":"\"For I will make,\" he says, \"the land a desolation and a ruin from the wilderness of Deblatha, in all their dwellings, and they shall know that I am the Lord.\"","f":"Theodoret, <i>Comm. Ezech.</i> 6.14 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/6-14)."},"theodoret-interpretatio-ezechielem/6.3":{"o":"Υ΄, δ΄. Τὰ \"\" ὅρη Ἰσραὴ.1 ἀκούσατε τὸν ᾿Αδωγαῖ Κυρίου \" τάδε λέγει ᾿Αδωγαῖ Κύριος τοῖς ἔἥρεσι, καὶ τοῖς βουνοῖς, καὶ ταῖς νάπαις, καὶ ταῖς φάραγξιν\" Ιδοὺ ἐγὼ ἐπάγω ἐφ᾽ ὑμᾶς ῥομφαίαν, καὶ ἐξολοθρευθήσεται τὰ ὑψηλὰ ὑμῶν. Καὶ ἀφαγισθήσεταωι 5 τὰ θυσιαστήρια ὑμῶν, καὶ συγτριβήσεται Ἶ τὰ τεμένη ὑμῶν, καὶ καταδωλῶ ματίας ὑμῶν ἐνώπιον τῶν εἰδώζωγ ὑμῶν, Ἐπειδὴ γὰρ ἐν τούτοις πᾶσι τοῖς χωρίοις βωμοὺς τοῖς εἰδώλοι; ἀνήγειραν. ἀναγκαίως προλέγει τὴν ἐσομένην τῶν πολεμέων ἔφοδον, καὶ τὰς πανταχοῦ γεντσομένας θησιν.","t":"\"Mountains of Israel, hear the word of Adonai the Lord: thus says Adonai the Lord to the mountains and the hills, and to the glens and the ravines: Behold, I bring a sword upon you, and your high places shall be destroyed. And your altars shall be made desolate, and your sacred precincts shall be broken, and I will cast down your slain before your idols.\" Since they had raised altars to the idols in all these places, he necessarily foretells the coming onslaught of the enemies and the [slaughter] that would take place everywhere.","f":"Theodoret, <i>Comm. Ezech.</i> 6.3 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/6-3)."},"theodoret-interpretatio-ezechielem/6.5":{"o":"ε', ς΄. Καὶ \"\" δώσω τὰ πτώματα υἱῶν Ἰσραὶμ κατὰ πρόσωπον εἰδώλων \"5 αὐτῶν, καὶ διασχορπιῶ τὰ ὀστὰ ὑμῶν κὐυχίῳ τῶν θυσιαστηρίων ὑμῶν - ἐν πάσῃ τῇ κατοικίᾳ ὑμῶν. ᾿Απὸ τῶν ἀψύχων μετήγαγεν ἐπὶ τοὺς λογικοὺς τὸν λόγον, καὶ ἀπειλεῖ, ὅτι \"5 γεχρῶν πληρώσει τὰ τῶν εἰδώλων τεμένη, καὶ ἀνθρωπείων ὀστέων τὰ τῶν δαιμόνων θυσιαστήρια, διδάσκων διὰ τῆς τιμωρίας, ὡς οὐδὲν ἀπώναντο τῆς τῶν δαιμόνων θεραπείας, οὐδὲ μὴν ἐπικουρίας τινὸς ἐν ταῖς ἐπενεχθείσαις συμφοραῖς παρ᾽ ἐκείνων ἀπήλαυσαν. ε Καὶ αἱ πόλεις ἐξερημωθήσονται, καὶ τὰ ὑψηλὰ ἀφανισθήσονται \"7, ὅπως ᾿ ἐξολολρευθῇ τε καὶ πλημμελήσῃ ᾿ τὰ θυσιαστήρια ὑμῶν, καὶ συντριδήσεται. » Τὸ δὲ πλημμεζήσῃ, ἐρημωθήσῃ ὁ Σύμμαχος. ἡρμήνευσε. ε Καὶ ᾽ χαταπαύσῃ τὰ εἴδωλα ὑμῶν, καὶ ἐξαρθῇ τὰ τεμένη ὑμῶν, καὶ ἐξαλειφθῇ ᾽ τὰ ἔργα ὑμῶν. » \"Εδειξε τῆς τιμωρίας τὰς αἰτίας \" ἰατριχῶς γὰρ ὁ φιλάνθρωπος χολάεἰ Δεσπότης, ἵνα παύσῃ τῆς ἀσεδείας͵ τὸν δρόμον ταῦτα γὰρ πάντα, φησὶ, ποιῶ, καὶ τὴν ἐρημίαν ἐπάξω, ἵνα σδέσω τὴν περὶ τὰ εἴδωλα μανίαν τε καὶ","t":"\"And I will set the corpses of the sons of Israel before their idols, and I will scatter your bones around your altars, in all your dwelling place.\" He has turned his word from the soulless things to the rational ones, and threatens to fill the precincts of the idols with corpses and the altars of the demons with human bones, teaching by the punishment that they had gained nothing from serving the demons and received no help from them in the calamities that came upon them. \"And the cities shall be laid waste, and the high places shall be made desolate, so that your altars may be destroyed and go to ruin, and be broken.\" \"Go to ruin\" Symmachus rendered \"be made desolate.\" \"And your idols shall cease, and your precincts be taken away, and your works be wiped out.\" He has shown the causes of the punishment; for the loving Master punishes as a physician does, to stop the course of impiety. I do all these things, he says, and bring the desolation, in order to quench their madness for the idols and","f":"Theodoret, <i>Comm. Ezech.</i> 6.5 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/6-5)."},"theodoret-interpretatio-ezechielem/6.7":{"o":"ζ΄. Καὶ πεσοῦνται τραυματίαι ὑμῶν ἐν μέσῳ ὑμῶν, καὶ γνώσεσθε ὅτι ἐγὼ Κύριος. Ὥστε ἡ τιμωρία διδάσκαλος δ\" θεογνωσίας \" διὸ καὶ ὁ μακάριος ἔλεγε Δαβὶδ, ε ᾿Αγαθόν μοι, ὅτι ἐταπείνωσάς με, ὅπως ἂν μάθω τὰ δικαιώματά σου, » τῷ. Καὶ ὑπολείψομαι, τοῦ 3 γενέσθαι ἐξ ὑμῶν ἀνασωζόμενον 3 ἐκ ῥομξαίας ἐν τοῖς ἔθνεσιν\", ἐν' τῷ διασκορπισμῷ ὑμῶν ἐν ταῖς χώραις. Ἐπειδὴ γὰρ εἶπε, «ΓνώσεσθΞ: ὅτ' ἐγὼ Κύριος,» ἀναγκαίως δείκνυσι τοὺς ὠφεληθησομένου; \" οἱ ν᾽ γὰρ ἐκ τῆς τιμωρίας τὴν ὠφέλειαν χαρπώσονται. Διὸ ἐπάγει\" θ.. Καὶ μγησθήσονταί μου οἱ ἀνασωζόμενγοι ἐξ ὑμῶν, οὗ \"5 ἠχμαιλωτεύθησαν ἐκεῖ. Χρῆσιμος τοίνυν ἡ ὑπὸ Θεοῦ ἐπιφερομένη παιδεία \" μεταμελείας γὰρ μήτηρ. Ὁμώμοχα γὰρ τῇ καρδίᾳ αὑτῶν τῇ ἐχποργευούσῃ, τῇ ἀποστάσῃ δ᾽ ἀπ᾽ ἐμοῦ, καὶ τοῖς ὀφρθαμμοῖς αὐτῶν τοῖς ἐκπορνεύουσιν ὀπίσω τῶν ἐπιτηδευμάτων αὐτῶν, ὅτι χιλαύσονται κατὰ πρόσωπον ἑδαυτῶν περὶ τῶν κακῶν, ὧν ἐποίησαν ἐν πᾶσι τοῖς βδελύγμασιν αὐτῶν. (ι..) Καὶ ἐπιγνώσονται, διότι ἐγὼ Κύριος οὐκ \" εἰς δωρεὰν.λελάληκα τοῦ ποιῆσαι \"5\" ἅπαντα τὰ κακὰ ταῦτα. ᾿Αναντίῤῥητος, φησὶν, ἔσται αὐτοῖς μεταμέλεια, ἐφ᾽ οἷς ἐμὲ μὲν ἐγκατέλιπον, τὴν δὲ τῶν εἰδώλων ἠγάπησαν θεραπείαν᾽ τοῦτο γὰρ ἐνταῦθα πορνείαν ἐκάλεσε \" καὶ μαθήσονται διὰ τῆς πείρας αὑτῆς, ὡς οὔτε ἀδίκως, οὔτε ἀνωφελῶς ταύταις αὐτοὺς περιέδαλον ταῖς «ιμωρίαις “ τὸ μὲν γὰρ δίκαιον ἡ ἀσέθεια δείκνυσι, τὴν δὲ ὠφέλειαν ἣ μεταμέλεια. ","t":"\"And your slain shall fall in your midst, and you shall know that I am the Lord.\" So punishment is a teacher of the knowledge of God; that is why the blessed David said: \"It is good for me that you humbled me, that I might learn your ordinances.\" \"And I will leave [a remnant], so that some of you may escape the sword among the nations, in your scattering in the countries.\" Since he had said, \"You shall know that I am the Lord,\" he necessarily points out those who would benefit; for those who [come through] the punishment will reap its benefit. Therefore he adds: \"And those of you who escape will remember me [among the nations], where they were taken captive.\" The discipline brought by God is useful, then, for it is the mother of repentance. \"For I have sworn to their heart that goes whoring, that has departed from me, and to their eyes that go whoring after their practices, that they shall beat their faces for the evils that they did in all their abominations. And they shall know that I the Lord have not spoken in vain, to do all these evils to them.\" Their repentance, he says, will be beyond dispute, because they abandoned me and loved the service of the idols; this is what he here called sexual immorality. And they will learn by their own experience that it was neither unjustly nor to no purpose that I surrounded them with these punishments; for their impiety shows the justice, and their repentance the benefit.","f":"Theodoret, <i>Comm. Ezech.</i> 6.7 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/6-7)."},"theodoret-interpretatio-ezechielem/7.1":{"o":"Καὶ εἰδὼς τὴν συνέχειαν τῶν ἀνιαρῶν προῤῥήσεων, καὶ τοὺς λίαν λιν ἑτέρως προλέγει τὰ λυπηρά. α', Υ΄. ᾿Εγένετο γὰρ, φησὶ, 16γος Κυρίου πρός 48 λέγων \" Καὶ σὺ, υἱὲ ἀνθρώπου “. Τάδε εἰέγει ᾿Αδωναῖ Κύριος τῇ γῇ τοῦ Ἰσραή.1 \" Πέρας ἤχει, τὸ πέρας ἦκει ἐπὶ τὰς τέσσαρας πτέρυγας τῆς γῆς. Ἥκει \"5 τὸ πέρας γῦν, καὶ ἥξει τὸ πέρας ἐπὶ σὲ τὸν \"1 κατοικοῦντα τὴν γῆν». Τέσσαρας δὲ πτέρυγας τῆς γῆς οὐ τῆς οἰκουμένης λέγει, ἀλλὰ τῆς τοῦ Ἰσραὴλ\" ἀντὶ τοῦ, Τέλος τὰ καθ᾽ ὑμᾶς ἔλαδε - μὴ γὰρ δὴ νομίσητε διαφεύξεσθαι τὰ ἠπειλημένα κακὰ, μετανοίᾳ μὴ χρώμενοι \" κατὰ πάντων γὰρ ὑμῶν ὄλεθρος χωρήσει. ε Καὶ ἐπαποστελῶ ἐγὼ τὸν θυμόν μου ἐπὶ σὲ, καὶ κρινῶ σε κατὰ τὰς ὁδούς σου. » ΝΝῦν καιρὸς εἰπεῖν μετὰ τοῦ μακαρίου Παύλοὺυ “ ε Φοβδερὸν τὸ ἐμπεσεῖν εἰς χεῖρας Θεοῦ ζῶνπος \".» ἀποδώσει γὰρ ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ. Τοῦτο γὰρ καὶ ἐνταῦθα ἔφη \" ε Καὶ κρινῶ σε κατὰ τὰς ὁδούς σου. Καὶ δώσω ἐπὶ σὲ πάντα τὰ βδελύ-. Ὑματά σου, » ἀντὶ τοῦ, Θερίσεις ἃ ἔσπαρχας, καὶ ἀξίας τῶν ἔργων λήψῃ τὰς ἀντιδόσεις. δ. Οὐ φείσεται ὁ ὀφθαιμός μου ἐπὶ σὲ, οὐδὲ μὴ ἐλεήσω. Ὅταν γὰρ ἀμετρίᾳ περιπέσωμεν παρανομίας, καὶ εἰς ἀνήκεστον ἐλάσωμεν νόσον, ἀποχλείομεν τοῦ Θεοῦ τὸν ἕλεον. « Διότε τὴν ὁδόν σου ἐπὶ σὲ δώσω, καὶ τὰ βδελύγματά σου ἐπὶ σὲ \"5 ἔσται, καὶ γνώσῃ ὅτι ἐγὼ Κύριος. » Μεγίστη τοῖς χολαζξομένοις παραψυχὴ τοῦ κολάζοντος Θεοῦ ἡ ἐπίγνωσις. κακία ἰδοὺ ἔρχεται. Τὸ πέρας ἤκει, ἤχει τὸ πέ- »ας \" ἐξηγέρθη πρὸς σὲ, ἰδοὺ ἤχει τὸ πέρας. χει ἡ πιιοκὴ \" ἐπὶ σὲ τὸν κατοικοῦντα τὴν γῆν. \"Αῤῥητος ἡ τοῦ Θεοῦ φιλανθρωπία ἀπειλεῖ τὰς τιμωρίας, ἵνα μὴ ἐπαγάγῃ τὰς τιμωρίας \" ὅταν δὲ μὴ φοδηθῶμεν τὰς ἀπειλὰς, τῇ πείρᾳ δεχόμεθα ταύπας - ὅπερ καὶ οὗτοι πεπόνθασιν, ἀκούσαντες μὲν, ὅτι ἥχει τὸ πέρας, οὐ φοδηθέντες δὲ τὸ πέρας \" καλεῖ ὃὲ κακίαν᾽ μίαν τὴν ἐπενεχθεῖσαν πιϊοκὴν 5 δὲ τὰ τῆς ἁμαρτίας δεσμά \" «ε Ταῖς γὰρ σειραῖς, φησὶ, τῶν ἑαυτοῦ ἀμαρτημάτων ἕχαστο; σφίγγεται. » Καὶ ὁ Ἡσαΐας λέγει \" ε Οὐαὶ οἱ ἐπισπώμενοι τὰς ἁμαρτίας αὑτῶν, ὡς σχοινίῳ μακρῷ, καὶ ὡς ζυγοῦ ἱμάντι δαμάλεως τὰς ἀνομίας αὑτῶν. ᾿Ενέστηχκε, φησὶν, ὁ καιρὸς, ἤγγικεν ἡ ἡμέρα, οὐ 5. μετὰ θορύδων δ\" οὐδὲ μετὰ ὠδίνων. (η'.) Νῦν ἐγγύθεν ἐκχεῶ τὴν ὀργήν μου ἐπὶ σέ. Οὐκ ἔσται, φησὶν, ἀναδολὴ τῆς τιμιυρίας, ἀλλὰ πάρεστι καὶ ἐφέστηκεν ὁ ταύτης καιρός. Εἶτα πάλιν διηγεῖται, ὅπως τῶν οἰκείων ἀδικημάτων τίσουσι τὰς δίκας. Καὶ μετὰ βραχέα ἐπιλέγει \"ε Ἡ ῥάδδος καὶ ἡ ὕδρις ἐξανέστη δ᾽, καὶ \"\" συντρίψει στήριγμα ἀνόμου. » 'Ράδδον δὲ τὴν τιμωρίαν ἐκάλεσεν ὑπὸ «ἧς παρανομίας ἀρδευθεῖσάν τε καὶ ἀνθήσασαν \" ὥδριν δὲ τὴν κατὰ τοῦ Θεοῦ ἀσέδειαν σεν, ἧἦ ἐπὶ πλεῖστον χρώμενοι διετέλεσαν τῆς θείας καταφρονοῦντες μακροθυμίας \" ᾿Αλλ᾽ αὕτη, φησὶν, ἐπὶ τοῦ παρόντος ε ἐξανέστη, καὶ συντρίψει στήριγμα ἀνόμου. ν Διὸ ἐπάγει \" : ε3΄.ιγ΄. Ὁ κτώμεγος μὴ χαιρέτω, καὶ ὁ πωλῶν μὴ θρηγείτω - διότι ὀργὴ εἰς πᾶν τὸ πλῆθος αὐὖτῆς. Καὶ ὁ κτώμενος πρὸς πωιἰοῦντα \" οὐκέτι μὴ δ ἐπιστρέψει. ᾿Αντὶ τοῦ, ἀνατρέψαι βουλόμενος κακοῖς, ὁμοίως ὀλοφυρόμενοι καὶ στένοντες \" ἀλλ᾽ ὅμως φησίν\" « Ἔτι 7 ἐν ζωῇ τὸ ζῇν αὐτῶν, ὅτι ὅρασις εἰς; πᾶν τὸ πλῆθος αὐτῆς \"α οὐκ ἀνακάμψει. ν Τοσούτων γὰρ αὐτοῖς ἐπικειμένων κακῶν οὐκ ἀπταγορεύουσι, φησὶ, τὴν ζωὴν, οὐδὲ ἡ προφητικὴ ὅρασις πιστὴ πᾶσιν αὐτοῖς εἶναι δοκεῖ \" ἔδει δὲ, φησὶν. Κ᾽ ἐν ὀφθαλμοῖς Κ' ζωῦ αὐτοῦ οὐ κρατῆσει. ν Τουτέστιν, οὐ πάντως ταῖς ἐνθρωπίναις ἐλπίσιν ἀκολουθεῖ τὰ πράγματα, ἀλλ᾽ \")πίσας τις πολλάκις ζήσεσθαι, ἐναντίον εὕρατο τὸ τέλος.","t":"And knowing the unbroken succession of grievous predictions and the … , he foretells the painful things in another way. \"For the word of the Lord came to me,\" he says, \"saying: And you, son of man: Thus says Adonai the Lord to the land of Israel: An end has come, the end has come upon the four wings of the land. The end has come now, and the end will come upon you who dwell in the land.\" By \"the four wings of the land\" he does not mean those of the world, but those of the land of Israel; that is: your affairs have reached their end. Do not imagine that you will escape the evils that have been threatened if you do not repent; for destruction will advance against all of you. \"And I will send my wrath upon you, and judge you according to your ways.\" Now is the time to say with the blessed Paul: \"It is a fearful thing to fall into the hands of the living God\"; for he will repay each according to his works. This is what he said here too: \"And I will judge you according to your ways. And I will lay upon you all your abominations,\" that is, you will reap what you have sown and receive a recompense worthy of your deeds. \"My eye shall not spare you, nor will I have mercy.\" For when we fall into lawlessness beyond measure and drive ourselves into incurable sickness, we shut out God's mercy. \"For I will lay your way upon you, and your abominations shall be upon you, and you shall know that I am the Lord.\" The greatest consolation for those who are punished is the knowledge of God who punishes. \"… evil, behold, it comes. The end has come, the end has come; it has been roused against you; behold, the end has come. The plaiting has come upon you who dwell in the land.\" Ineffable is God's love for humankind: he threatens punishments so that he may not bring the punishments; but when we do not fear the threats, we receive them by experience. This is what these people suffered: they heard that the end had come, but they did not fear the end. He calls the punishment brought on them \"one evil,\" and [the plaiting] the bonds of sin: \"For each one,\" he says, \"is bound fast by the cords of his own sins.\" And Isaiah says: \"Woe to those who drag their sins as with a long rope, and their iniquities as with the strap of a heifer's yoke.\" \"The time has come,\" he says, \"the day has drawn near, not with tumults, nor with birth pangs. Now I will pour out my anger upon you from near at hand.\" There will be no postponement of the punishment, he says; its time is present and at hand. Then he recounts again how they will pay the penalty for their own wrongdoing. And a little later he says: \"The rod and the insolence have risen up, and it will break the support of the lawless.\" He called the punishment a rod, watered and brought to flower by their lawlessness; and insolence, their impiety against God, which they kept practicing for a very long time, despising the divine patience. \"But this,\" he says, \"has now risen up, and will break the support of the lawless.\" Therefore he adds: \"Let not the buyer rejoice, nor the seller mourn; for wrath is upon all its multitude. And the buyer [shall not return] to the seller; he shall no longer return.\" That is, … in evils, lamenting and groaning alike. Yet he says: \"Still their life is in life; for the vision upon all its multitude will not turn back.\" Though so many evils lie upon them, he says, they do not despair of life, nor does the prophetic vision seem trustworthy to all of them; but it ought to, he says. \"And a man in the eyes of his life shall not prevail\"; that is, events do not always follow human hopes; often someone who hoped to live has met the opposite end.","f":"Theodoret, <i>Comm. Ezech.</i> 7.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/7-1)."},"theodoret-interpretatio-ezechielem/7.14":{"o":"ιδ΄, Σωϊλπίσατε \"' σάλπιγγι δ, κάἀὶ κρίνατε σύμπαντα, καὶ οὐκ ἔστι πορευόμενος εἰς πόλεμον, ὅτι ἡ ὀργὴ μοῦ εἰς 5\" πᾶν τὸ πιλῆθος αὐτῆς. Ἰὐπειδὴ νομίζετε, φησὶ, ψευδῇ εἶναι τὰ παρ᾽ ἐμοῦ ραις, νομίσατε πάντων εἶναι κρείττους \" ἀλλ᾽ οὐδὲν ἐντεῦθεν ὠφεληθήσεσθε \" οὐκ ἕξετε γὰρ τοὺς πολεμῆσαι δυναμένους \" κοινῇ γὰρ πᾶσι τὴ παντοδαπὴν","t":"\"Sound the trumpet, and judge all things; and there is none going to war, for my wrath is upon all its multitude.\" Since you think, he says, that my words are false, … you think yourselves stronger than all; but you will gain nothing from it, for you will not have men able to fight; for upon all in common [I will bring] every kind of","f":"Theodoret, <i>Comm. Ezech.</i> 7.14 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/7-14)."},"theodoret-interpretatio-ezechielem/7.15":{"o":"ιε΄, Ὁ πόλεμος, καὶ ἡ ῥομφαία 5\" ξξωθεν, καὶ ὁ ἁιμὸς, καὶ ὁ θάνατος ἔσωθεν. Ὃ. ἐν τῷ πεδίῳ ἐν ῥομφαίᾳ τελευτήσει, τοὺς δὲ ἐν τῇ πόλει μὸς καὶ θάνατος συντειέσει. Ἠῶς τοΐνυν, φησὶ, δυνήσεσθε πολεμεῖν, ὑπὸ τοσούτων καὶ τηλικούτων ᾿ τις΄. Καὶ ἀνασωθήσονται \"Ὁ, φησὶν, οἱ ἀγασωζόμενοι ἐξ αὐτῶν, καὶ ἔσονται ἐπὶ τῶν ἀρέων, ὡς \"ὁ περιστεραὶ μειετητικαί 51. ᾿Θδυρόμενοι γὰρ καὶ σονται ' στένουσι “5 γὰρ ἔοικε τῶν περιστερῶν ἡ φωνή. ς« Πάντας 59, φησὶν, ἀποκτενῷ, ἕχαστον ἕν ταῖς ἀδικίαις αὑτοῦ. ν Οὐκ ἀδίκω; ἐπάξω \"5 τὴν τιμωρίαν, ἀλλὰ τὰς ἀξίας ἔκαστον ἀπαιτήσω δίκας.","t":"\"War and sword without, and famine and pestilence within. He who is in the plain shall die by the sword, and those in the city famine and pestilence shall consume.\" How then, he says, will you be able to fight, [besieged] by so many and such great [evils]? \"And those of them who escape shall be saved,\" he says, \"and they shall be on the mountains like cooing doves.\" For they will be lamenting and [groaning]; the voice of doves resembles that of people groaning. \"All of them,\" he says, \"I will kill, each in his iniquities.\" I will not bring the punishment unjustly, but will exact from each the penalty he deserves.","f":"Theodoret, <i>Comm. Ezech.</i> 7.15 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/7-15)."},"theodoret-interpretatio-ezechielem/7.17":{"o":"ιζ΄. Πᾶσαι χεῖρες ἐχλυθήσονται, καὶ πάντες δειλίας σημεῖον. : τη. Καὶ περιζώσονται σάκκους, καὶ καλύψει αὑτοὺς Ὀθάμδος, καὶ ἐπὶ πᾶν πρόσωπον αἱσχύνη \"\", καὶ ἐπὶ πᾶσαν κεραλὴν 15 φαλάκρωμα. Ὅταν γὰρ, φησὶν, ἔδωσι τῶν ἐπιφερομένων χα- Ὦ χῶν τὸ νέφος, καὶ οὔδεμίαν οὐδαμόθεν ἀναφαινομένην βοήθειαν, τότε ἀπαγορεύοντες ῥίψουσι μὲν τὰ πολεμικὰ ὅπλα, τὸ δὲ πένθιμον ἀναλήψονται σχῆμα\" διὸ καὶ σάκκου ἐμνημόνευσε, καὶ κεφαλῆς ἐξυρημένης \" ταῦτα γὰρ εἰώθασιν οἱ τηνικάδε πενθοῦντες ἐπιτηδεύειν. Καὶ τὸ ἀῤτύριον αὐτῶν ἐν ταῖς πλατείαις ῥιφήσεται, καὶ ἐὸ χρυσίον αὐτῶν ὑδερορθήσετῶι ᾿ς. Εἴτα καὶ τὴν αἰτίαν τῆς τῶν χρημάτων ὑπεροψίας διδάσκει. « Τὸ γὰῤ ἀργύριον αὐτῶν, καὶ τὸ χρυσίον, οὗ δύναται 8 ἐξελέσθαι αὐτοὺς ἐν ἡμέρᾳ ὀργὴς Κυρίου.» 'θρῶντες γὰρ ἀνόνητον τοῦ ἀργυρίου καὶ τοῦ χρυσίου τὴν χτῆδιν, περιόψοντάι αὐτὰ ἐῤῥιμμένα, οὐκέτι τὴν προτέραν ποιούμενοι φυλακήν. «Αἱ ψυκαὶ ἀὐτῶν οὗ μὴ ἐμπλησθῶσι, καὶ αἱ κοιλίαι αὐτῶν οὺ 16 πληρωθῶσι \" διότι βάσανος 17 τῶν ἀδικιῶν αὐτῶν ἐγένετο. Ποίαν γὰρ αὐτοῖς ὄνησιν παρέξει χρυσὸς ἣ ἄργυρος, λίμοῦ πολεμοῦντος, καὶ τῆς σπάνεως τῶν ἀναγκαίων ἐπικειμένης, δι᾽ ἣν κεναὶ μὲν τροφῆς αἱ γαστέρες, αἱ δὲ ψυκαὶ τῶν σιτίων ἐφίενται, ἡ δὲ βάτανος καὶ ἡ ἐξέτασις τῶν ἀδικιῶν αὐτῶν γίνέτα:; Εἶτα διδάσκει πάλιν τὰς αἰτίας τῆς τιμωρίας.","t":"\"All hands shall be weakened, and all …\" … a sign of cowardice. \"And they shall gird on sackcloth, and fear shall cover them, and shame shall be upon every face, and baldness upon every head.\" When they see the cloud of evils coming upon them, he says, and no help appearing from anywhere, then in despair they will throw away their weapons of war and put on the dress of mourning. That is why he mentioned sackcloth and the shaved head, for those who mourn at such times are accustomed to do these things. \"And their silver shall be thrown into the streets, and their gold shall be disregarded.\" Then he teaches the reason for their disregard of money: \"For their silver and their gold cannot deliver them in the day of the Lord's wrath.\" For seeing that the possession of silver and gold is useless, they will let it lie where it was thrown and no longer guard it as before. \"Their souls shall not be satisfied, and their bellies shall not be filled; for it became the torment of their iniquities.\" What profit will gold or silver give them, when famine wages war upon them and scarcity of necessities presses upon them, so that their stomachs are empty of food and their souls long for grain, while the torment and the examination of their iniquities take place? Then he teaches again the causes of the punishment.","f":"Theodoret, <i>Comm. Ezech.</i> 7.17 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/7-17)."},"theodoret-interpretatio-ezechielem/7.20":{"o":"χ', ᾿Εχλεκτὰ κέσμου εἷς ὑπερηφανίαν ἔϑεντο αὐτὰ; καὶ εἰκόνἀς τῶν βδελυγμάτων αὐτῶν καὶ ἀροσοχθισμάξων “8 ἐποίησαν ἐξ αὐτῶν. Τὸν γὰῤ χρυσὸν, καὶ τὸν ἄργυρον, Καὶ τοὺς τιμίους λίθους, ὕλην ἔσχον ἄλαζονείας ὁμοῦ καὶ ἄσεδείας, πολυτελῆ δὲν κόσμον ἑαυτοῖς ἐκεῖθεν,κατασκευάζοντες, εἰς εἰδώλων δὲ ἐργασίαν τὰ πλεῖστα δαπανῶντες. Ἕτγεχεν τούτου, φησὶ, δέδωκα αὑτὰ αὐτοῖς εἰς ἀκαθαρσίαν. (κα', κβ΄.) Καὶ παραδώσω αὐτὰ εἰς χεῖρας ἀϊλλοτῥίων τοῦ διαρπάσαι αὐτὰ, καὶ τοῖς “λοιμοῖς \"\" τῆς γῆς εἷς σκῦ ζἰ, καὶ βεδηλώσουσιν αὐτά. Καὶ ἀποστρέψω τὸ χρόσωπόν' μου ἀπ᾽ αὐτῶν. Λοιμοὺς δὲ τῆς γῆς τοὺς Βαθυχωνίους ἐχάπαραδώσω ἃ κατεσχευάσατε χρυσᾶ εἴδωλα Καὶ ἀργυρᾶ, καὶ ὃν ἐποιήσατε ὑμῖν αὐτοῖς \"᾽ πολυτελῆ κόσμον. Καὶ βεδηλώσουσιν αὑτά \" τουτέστι, Τοῖς τιμίοις ὑμῶν εἰδώλοις εἰς ἑτέραν χρήσονται κατασκευήν. Καὶ μιανοῦσι τὴν 5 ἐπισκοπήν μου, καὶ εἰσελεὐσονταὶ εἰς αὑτὰ ἀφυάχτως 5, καὶ Ἐπισκοπὴν αὑτοῦ τὸν ἀφιερώμένον αὐτῷ προδαγοφεύει νεὼν, ὅθεν ἐπισκοπεῖν ἐδόκει τὸν Ἰσραὴλ, καὶ πρηνοίας αὐτὸν ἀξιοῦν. Παραδώτω δὲ, φησὶν, οὐ μόνον τὰ εἴδωλα αὐτῶν τοῖς Βαδυλωνίοις΄, ἀλλὰ καὶ τὸν ἀφιερωμένον μοι δ' νεὼν, ὅθεν ἐπισκοπὴν ἐποιούμην ὑμῶν. «ε Καὶ εἰσελεύσονται εἰς αὐτὸν ἀφυλάκτως\" ν ἀντὶ τοῦ, οὐκ ἡγνισμένοι, οὐδὲ κεχαθαρμένοι κατὰ τὸν νόμον, οὐδὲ περιτομὴν δεχόμενοι πρότερον, ἀλλὰ μετὰ τῆς ὑφαΐμου σχευῆς, τὴν πολεμικὴν περικείμενοι πανοπλίαν, ἔνδον τὲς, καὶ αὐτῶν τῶν. ἀδύτων χατατολμῶντε: \" τοῦτο γὰρ παρεδήλωσεν, εἰπὼν, ε Καὶ βεθδηλώσουσιν αὐτὰ, καὶ ποιήσουσι φυρμόν. ν Εἶτα καὶ τὴν αἰτίαν\" «ε Διότι πλήρης ἡ γῆ λαῶν \"\", καὶ ἡ πόλις πλήρης ἀνομιῶν. » ᾿Απεικάζεται γὰρ, φησὶ, τῆς τούτων παρανομίας τὸ πλῆθος τῷ πλήθει τῶν γατὰ τὴ» οἰκουμένην ἀνθρώπων.","t":"\"The choice things of the world they made into pride, and they made from them images of their abominations and loathsome things.\" For they had gold and silver and precious stones as material for both boastfulness and impiety, making costly ornaments for themselves from them and spending most of them on the making of idols. \"For this reason,\" he says, \"I have given them to them for uncleanness. And I will hand them over into the hands of strangers to plunder them, and to the pestilent of the land for spoil, and they will profane them. And I will turn my face away from them.\" He [calls] the Babylonians \"the pestilent of the land\"; [to them] I will hand over the gold and silver idols that you made, and the costly ornaments you made for yourselves. \"And they will profane them\": that is, they will use your precious idols to make something else. \"And they will defile my oversight, and they will enter into them unguarded, and …\" He calls \"his oversight\" the temple dedicated to him, from which he was thought to watch over Israel and grant it his providence. I will hand over to the Babylonians, he says, not only their idols but also the temple dedicated to me, from which I exercised my oversight over you. \"And they will enter it unguarded\": that is, not purified or cleansed according to the law, not first receiving circumcision, but in blood-stained gear, wearing the full armor of war, [going] inside and daring to enter even the inner sanctuary. This is what he indicated by saying, \"And they will profane them and make confusion.\" Then also the cause: \"For the land is full of peoples, and the city full of iniquities.\" The multitude of their lawlessness, he says, is likened to the multitude of human beings throughout the world.","f":"Theodoret, <i>Comm. Ezech.</i> 7.20 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/7-20)."},"theodoret-interpretatio-ezechielem/7.24":{"o":"κδ', Καὶ ἄξω πονηροὺς ἐθνῶν ν καὶ καταχίηρο. στρέψω τὸ φρύαγμα τῆς ἰσχύος αὐτῶν͵, καὶ μιαγθήσονται 5 τὰ ἅγια αὐτῶν. Καὶ οὐκ εἶπε, Τὰ ἅγιά γου, ἀλλὰ Τὰ ἅγια αὐτῶν \" τουτέστι, Τὰ ὑπ᾽ αὑτῶν ἀφιερωθέντα μοι, ὧν ἐγὼ μὲν οὐκ ἐδεόμην: διὰ δὲ τὴν αὐτῶν ἐπιμέλειαν χκατεδεξάμην. ᾿Αλλὰ πάλιν ταῦτα διὰ τὴν αὐτῶν παρανομίαν μιαινόμενχ","t":"\"And I will bring the wicked of the nations, and they shall inherit their houses, and I will turn back the arrogance of their strength, and their holy things shall be defiled.\" He did not say \"my holy things,\" but \"their holy things,\" that is, the things they dedicated to me, which I did not need but accepted because of my care for them. But these in turn, defiled because of their lawlessness, …","f":"Theodoret, <i>Comm. Ezech.</i> 7.24 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/7-24)."},"theodoret-interpretatio-ezechielem/7.25":{"o":"χε΄. '᾿Εξιπασμὸς 5 ἥξει, καὶ ζιτήσεις\" εἰρήγὴν, καὶ οὐκ ἕσται. Δεηθήσονται δὲ, φησὶν, ἐν τῇ ἀκμῇ τῶν κακῶν τυχεῖν εὐμενείας καὶ ἀπαλλαγῆς, καὶ οὐ τεύξονται.","t":"\"Propitiation will come, and you will seek peace, and there shall be none.\" At the height of their evils, he says, they will beg to obtain favor and release, and they will not obtain it.","f":"Theodoret, <i>Comm. Ezech.</i> 7.25 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/7-25)."},"theodoret-interpretatio-ezechielem/7.26":{"o":"κς΄. Οὐαὶ\". ἐπὶ οὐαὶ ἔσται, καὶ ἀγγελία ἐπὶ ἀγγελίαν. Κακὰ δὲ ἐκ κακῶν αὐτοῖς διαδέξεται, καὶ φήμη πονηρὰ, πονηρὰν διαδέξεται φήμην. ε Καὶ ζητηθήσεται ὅρασις ἐκ προφήτου, καὶ νόμος ἀπολεῖται ἐξ ἱερέως, καὶ βουλὴ ἐκ πρεσδυτέρων\"\". ν Ταῦτα καὶ νῦν ἐστιν ἔτι καὶ σήμερον παρ᾽ αὐτοῖς ἡ Κρατοῦντα \" οὔτε γὰρ ἱερωσύνη κατὰ νόμους παρ᾽ αὐτοῖς πολιτεύεται, καὶ τῆς προφητείας ἡ χάρις χξ΄. Ὃ βασιλεὺς πενθήσει, καὶ ὁ ἄρχων ἐνδύσεται ἀξαγισμὸν, καὶ αἱ χεῖρες τοῦ “λαοῦ τῆς γῆς παραλυθήσονται. Τοῦτο σαφέστερον ἡμᾶ; ὁ κατὰ τὸν Σεδεκίαν ἐξηγούμενος, καὶ τὴν ἐχείνου φυγήν. ε Κατὰ τὰς ὁδοὺς αὐτῶν ποιήσω αὑτοῖς, καὶ κρίμασιν \"\" αὐτῶν ἐκδικήσω ἐπ᾽ αὐτοὺς, καὶ γνώσονται ὅτι ἐγὼ Κύριος.» Ταύτας, φησὶν, αὐτοὺς εἰσπράξομαι τὰς δίκας, ὑπὲρ ὧν ἐπλημμέλησαν ἀπαιτῶν τὰς εὐθύνας. Διὸ προσἥκει πάντας ἡμᾶς, ἐξ ἑκάστου τῶν εἰρημένων ὄνησιν δρεπομένους, μὴ κινεῖν πονηρίᾳ 5\" τὴν καθ᾽ ἡμῶν τιμωρίαν, ἀλλὰ τοῖς τῆς μετανοίας δακρύοις θεραπεύειν τῆς ἁμαρτίας τὰ τραύματα, ἵνα μὴ ὑπέραναλον τὸ σκάφος γενόμενον ὑποδρυχίους \"5 ἡμᾶς ἀπἐργάσηται, κατὰ 6 δίκαια τοῦ Θεοῦ κρίματα \" ᾧ πρέπει δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων\"\", ᾿Αμήν.","t":"\"Woe upon woe shall be, and report upon report.\" Evils will follow evils for them, and evil rumor will follow evil rumor. \"And a vision shall be sought from a prophet, and the law shall perish from the priest, and counsel from the elders.\" These things hold among them even now, still today; for neither is the priesthood conducted among them according to the laws, and the grace of prophecy … \"The king shall mourn, and the ruler shall put on desolation, and the hands of the people of the land shall be paralyzed.\" … recounting the story of Zedekiah and his flight, teaches us this more clearly. \"According to their ways I will deal with them, and with their judgments I will take vengeance on them, and they shall know that I am the Lord.\" I will exact these penalties from them, he says, demanding an account for their offences. Therefore it befits all of us to reap benefit from each of the things said and not to provoke by wickedness the punishment against ourselves, but to heal the wounds of sin with the tears of repentance, so that the vessel may not become overloaded and sink us, according to the just judgments of God, to whom be glory to the ages of ages. Amen.","f":"Theodoret, <i>Comm. Ezech.</i> 7.26 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/7-26)."},"theodoret-interpretatio-ezechielem/8.1":{"o":"α΄ Καὶ ἐγένετο ἐν τῷ ἔκχτῳ ἔτει, ἐν τῷ πέματῳ\" μηνὶ, πέμπτῃ τοῦ μηνὸς, ἐγὼ ἐκαθήμην ἐν τῷ οἴκῳ, καὶ οἱ πρεσδύτεροι Ἰούδα ἐκάθηντο ἐνώπιόν μου. Δῆλός ἐστιν ὃ προφήτης σὺν τῷ Ἰεχονίᾳ τῇ αἰχμαλωσίᾳ περιπεσών\" διὸ πανταχοῦ αὐτὸν ἐπισημαίνεται τὸν χρόνον. Διετέλει δὲ οἷόν τις παιδονόμος τοὺς ἐν τῇ αἰχμαλωσίᾳ ῥυθμίζων, καὶ πρὸς τὸ θεῖον βούλημα ποδηγῶν - καὶ τοῦτο ἐδήἐνώπιόν μου. » Εἶτα ἐπάγει \" « Καὶ ἐγένετο ἐπ᾿ ἐμὲ χεὶρ ᾿Αδωναῖ Κυρίον. ν Τὴν τοῦ θείου Πνεύματος ἐνέργειαν χεῖρα Κυρίου προσαγορεύει.","t":"\"And it came to pass in the sixth year, in the fifth month, on the fifth of the month: I was sitting in the house, and the elders of Judah were sitting before me.\" It is plain that the prophet had fallen into captivity together with Jechoniah; that is why he marks the date everywhere. He continued like a tutor, regulating the life of those in the captivity and guiding them toward the divine will; and this he showed [by saying that the elders of Judah were sitting] \"before me.\" Then he adds: \"And the hand of Adonai the Lord came upon me.\" He calls the activity of the divine Spirit \"the hand of the Lord.\"","f":"Theodoret, <i>Comm. Ezech.</i> 8.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/8-1)."},"theodoret-interpretatio-ezechielem/8.17":{"o":"ιζ΄. Ἑώρακας, υἱὲ ἀνθρώπου\" μὴ μικρὸν \"\" τῷ οἴκῳ Ἰούδα τοῦ ποιεῖν τὰς ἀνομίας, ἅς πεποιή- καὶ ἢ ἀπεστράφησαν τοῦ πωροργίσαι μεὲ' καὶ ζονεές με. Ἐγὼ γὰρ, φησὶν, ἐξελεξάμην αὐτοὺς, καὶ τοὺς ἄλλους διὰ τούτων ἀποστῆσαι τῆς βουλόμενος \" αὐτοὶ δὲ οὐ μόνον ὠφελείας οὐ μετέδωχκαν\"\", ἀλλὰ καὶ δυσσεδέστερα τετολμήκασιν, ὥστε πᾶσαν λοιπὸν τὴν γῆν ἀνομίας πλήρη γενέσθαι\" ἐξέτειναν γὰρ τῆς ἀσεδείας τὰ κλήματα, ἐναντία τῷ ἐμῷ δρῶντες σκοπῷ. Διό φησι\"","t":"\"Have you seen, son of man? Is it a small thing to the house of Judah to do the iniquities that they have done …, and they have turned to provoke me; and …\" For I chose them, he says, to lead the others too away from … through them, wishing …; but they not only shared no benefit with them, but even dared more impious things, so that the whole land at last became full of lawlessness; for they stretched out the branches of impiety, acting contrary to my purpose. Therefore he says:","f":"Theodoret, <i>Comm. Ezech.</i> 8.17 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/8-17)."},"theodoret-interpretatio-ezechielem/8.18":{"o":"τη΄. Καὶ ἐγὼ ποιήσω αὑτοῖς μετὰ θυμοῦ\" οὐ φείσεται ὁ ὀφθαλμός μου, καὶ οὐ μὴ ἐλεήσω \" κεκράξονται ὃ εἰς τὰ ὦτά μου φωνῇ μεγάλῃ, καὶ οὐ μὴ εἰσακούσω αὐτῶν. Καθάπερ Ὑὰρ αὐτοὶ οὐ τὰ τῆς εὐσεβείας, ἀλλὰ τῆς ᾽᾽ ἀσεθείας κλήματα, καὶ τὴν τῶν γειτονευόντων βλάδην οὕτως ἀφειδῶς ἐγὼ τὴν ἰατρικὴν αὐτοῖς ἐπάξω τομὴν, οὐκ ἀνεχόμενος αὐτῶν παρακαλούντων, οὐδὲ ἀκούων βοώντων \" οὐκ ἔστι γὰρ ἕλεος ἧ περὶ τοὺς τοιούτους φειδώ\" προσήκει γὰρ τὸν ἰατρὸν μὴ τοῖς τοῦ τεμνομένου δακρύοις καὶ λόγοις προσἐχειν, ἀλλὰ τῷ νόμῳ τῆς τέχνης. :","t":"\"And I will deal with them in wrath; my eye shall not spare, nor will I have mercy; they will cry into my ears with a loud voice, and I will not listen to them.\" Just as they [spread] not the branches of true religion but those of impiety, and the harm of their neighbors, so I will unsparingly bring upon them the physician's cutting, not bearing with them when they plead nor listening to them when they cry out. For sparing such people is not mercy; a physician must attend not to the tears and words of the one being cut, but to the rule of his art.","f":"Theodoret, <i>Comm. Ezech.</i> 8.18 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/8-18)."},"theodoret-interpretatio-ezechielem/8.2":{"o":"β΄. Καὶ ἴδον, καὶ ἰδοὺ ὁμοίωμα ἀνδρὸς ἀπὸ τῆς ἐσφύος αὑτοῦ καὶ ἕως κάτω πῦρ, καὶ ἀπὸ τὴς ὀσφύος αὐτοῦ ὑπεράνω, ὡς \" ὅρασις φέγγους, ὡς εἶδος ἠλέκτρου. “Ὃν ἐπὶ τῶν Χερουδὶμ τοῦτον ὁρᾷ δίχα τῶν Χερουδίμ. \" ποτὲ μὲν γὰρ αὐτῷ φηυδερῶς, ποτὲ ὃὲ ἡμέρως ἐπ'φαίνεται, πάντα πρὸς τὴν χρείαν οἰκονομῶν \" αὑτοῦ γάρ ἐστι φωνὴ, ε Ἐγὼ ὁράσεις ἐπλήθυνα, καὶ ἐν χερσὶ προφητῶν ὡμοιώθην. ν Οὐ κατ᾽ οὐσίαν ὥφθην\" διὸ καὶ ὁ προφήτης ὁμοίωμα λέγει ἑωρακέναι, Υ. Καὶ ἐξότεινδ, φησὶν, ὁμοίωμα χειρὸς ἀνθρώπου\", καὶ ἀγδιλαθέ με τῆς κορυφῆς τῆς κεφαλῆς \" μου, καὶ ἀνέ.ἰαδέ με Πνεῦμα ἀνωμέσον τῆς γῆς, καὶ ἀνγωμέσον τοῦ οὐραγοῦ, καὶ ἤγαγέ με εἰς Ἱερουσα.Ἰὴμ ἐν ὁράσει Θεοῦ, ἐπὶ τὰ πρόθυρα τῆς πύλης τῆς ἐσωτέρας \", τῆς βλεπούσης πρὸς βοῤῥᾶν, οὗ ἦν ἡ στήλη τῆς εἰκόνος τοῦ ξήλου τοῦ χτωμένου\". Ἐπιστῆσαι δεῖ, ὅτι ἐν ὁράσει Θεοῦ ταῦτὰ ὁ προφήτης ἔφη ἑωρακέναι. Οὐ τοίνυν σωματικὴ ἦν μετάθεσις, οὐδὲ τῶν τῆς σαρκὸς ὀφθαλμῶν\" ἡ θεωρία, ἀλλ᾽ ἐν τῷ οἴκῳ καθήμενος μεταξὺ τῶν πρεσδυτέρων Ἰούδα, ταύτην ἅπασαν τὴν ὑπτατίαν ἑώρα \" καὶ τοῦτο μετὰ τὴν ταύτης διήγησιν δῆλον ποιεῖ\" « ᾿λνέδθην γὰρ, φησὶν, ἀπὸ τῆς ὁράσεώς μου, » τουτέστιν, Εἰς ἐμαυτὸν Τ ἐπανῆλθον. Ἐπειδὴ γὰρ τὰς χαλεπὰς τιμωρίας προλέγει, ἀναγκαίως καὶ τὰς τούτων αἰτίας διδάσκει, καὶ βλέπει ἐν τῷ θείῳ νεῷ τὴν στήλην τῆς εἰκόνος τοῦ ζήλου \" εἴθωλον δὲ ἣν ἐκεῖ παρανόμως ἱδρυμένον γυναικῶν, καὶ \" εἰς ζηλοτυπίαν τοὺς ἄνδρας ἀγουσῶν. Τοῦτο δὲ καὶ διὰ τοῦ μεγάλου Μωσεως\" αὐτὸς ὁ Θεὸς ἔφη ᾿ ε Αὐτοὶ παρεζήλωσάν με ἐπ᾽ οὐ θεῷ \"» καὶ ἑρμηνεύων αὐτὸ ἐπήγαγε, Παρώργισάν \"5 με ἐν τυὶς εἰδώλοις αὑτῶν.","t":"\"And I saw, and behold, the likeness of a man: from his loins and downward, fire; and from his loins upward, as the appearance of brightness, as the form of electrum.\" The one whom he saw upon the cherubim he now sees without the cherubim; for he appears to him sometimes fearfully and sometimes gently, arranging all things according to the need. His is the voice: \"I multiplied visions, and by the hands of the prophets I was represented in likenesses.\" I was not seen in my being; and therefore the prophet says he saw a likeness. \"And he stretched out,\" he says, \"the likeness of a man's hand, and took me by the crown of my head, and the Spirit lifted me up between the earth and the heaven, and brought me to Jerusalem in a vision of God, to the porch of the inner gate that faces north, where was the pillar of the image of jealousy of the one who acquires.\" One must notice that the prophet said he saw these things in a vision of God. So there was no bodily removal, nor was the sight one of the eyes of the flesh; but sitting in his house among the elders of Judah he saw this whole vision. He makes this plain after recounting it: \"For I went up,\" he says, \"from my vision,\" that is, I came back to myself. Since he foretells severe punishments, he necessarily teaches their causes as well; and he sees in the divine temple the pillar of the image of jealousy. For there was an idol there, set up against the law, … of women, and leading men to jealousy. God himself said this also through the great Moses: \"They provoked me to jealousy with what is no god\"; and explaining it he added: \"They provoked me to anger with their idols.\"","f":"Theodoret, <i>Comm. Ezech.</i> 8.2 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/8-2)."},"theodoret-interpretatio-ezechielem/8.4":{"o":"δ', ε΄. Καὶ ἰδοὺ ἐκεῖ ἦν δόξα Κυρίου Θεοῦ Ἰσραὶᾶ, κατὰ τὴν ὅρασιν, ἣν ἴδον ἐν τῷ πεϑιῳ. Καὶ εἶπε πρές με\" Υἱὲ ἀνθρώπου, ἀνάδιλεψον τοῖς ὀφθαλμοῖς σου πρὸς βοῤῥᾶν - καὶ ἀνέδλεγα τοῖς ἐσθαλμοῖς μου πρὸς βοῤῥᾶν, ἐπὶ\" τὴν πύλην\" τὴν πρὸς ἀνατολὰς τοῦ θυσιαστηρίου, εὖ ἡ εἰκὼν τοῦ ζήλου͵ τούτου ἐν τῷ εἰσπορεύεσθαι αὐτήν. Καὶ ἤδη προειρήκαμεν, ὅτι τὸ δίκαιον τῆς τῶν Ἰουδαίων τιμωρίας ὃ προφήτης διδάσκεται » οὗ χάριν αὑτῷ πάντα ὑποδείκνυσιν ὃ δίκαιος κριτὴς τὰ ὑτ᾽","t":"\"And behold, there was the glory of the Lord God of Israel, according to the vision that I saw in the plain. And he said to me: Son of man, lift up your eyes toward the north; and I lifted up my eyes toward the north, … to the gate toward the east of the altar, [where was] this image of jealousy, at its entrance.\" We have said before that the prophet is being taught the justice of the punishment of the Jews; for this reason the just judge shows him everything done by","f":"Theodoret, <i>Comm. Ezech.</i> 8.4 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/8-4)."},"theodoret-interpretatio-ezechielem/8.6":{"o":"ς΄. Καὶ εἶπε πρός με Υἱὰ ἀγθρώπου, ἑώρακας τί οὗτοι ποιοῦσιν, ἀνομίας μεγά, 1ας, ἃς ὁ οἶκος Ἰσραὴλ ποιοῦσιν ὧδε, τοῦ ἀπέχεσθαι ᾿ἀπὸ τῶν ἁγίων μου; Ὁρᾶς, φησὶν, ὡς αὐτὸ ταῖς οἰχείαι; πονηρίαις ἐπισπῶνται: τὰς τιμῳρίας; ᾿Ασεθοῦντες γὰρ, καὶ τῆς ἐμῆς θεραπείας καταφρονοῦντες, πόῤῥω “κῶν ἁγίων μου γενήσονται πόπων, κατὰ τὴν τοῦ Δαδὶδ προφητείαν, ὅτι οἱ μαχρύναντες ἑαυτοὺς ἀτὸ σοῦ ἀπολοῦνται. ζ--θ΄ς. Καὶ ἑπήγαγέ\" με ἐπὶ τὰ πρόθῃρα τῆς αὐλῆς, καὶ ἴδον, καὶ ἰδοὺ ἐπὴ ἐν τῷ τοίχῳ. Καὶ εἶπε πρός με\" Υἱὲ ἀνθρώπου, ὄρυξον δὴ ἐν τῷ τοίχῳ\" καὶ ὥρυξα, καὶ ἰδοὺ θύρα μία ἐν τῷ τοίχῳ. Καὶ εἶπε᾽ πρός με' ΕἸσελθς καὶ ἴδε τὰς ἀνομίας τὰς πονηρὰς, ἃς οὗτοι ποιοῦσιν ὧδε. Δείξας αὐτῷ ὁ Δεσπότης τὴν προφανῶς ὑπ᾽ αὐτῶν γιγνόμενα. ε΄, τα’, Εἰσῆλθον γὰρ, φησὶ, καὶ ἴδον, καὶ Ἰδοὺ πᾶσα ὁμοίωσις ἑρπετοῦ, καὶ κτήγους, μάταια βδελύγματα, καὶ πάντα τὰ εἴδωλα τοῦ ᾿οἴκου ἸΙσραὴ.1 διαγεγραμμένα. ἐν\" τῷ τοίχῳ. κύκλῳ διόλου. Καὶ ἑδδομήκοντα ἄνδρες ἐκ τῶν πρεσέυεἱστήκει ἐν τῷ \" μέσῳ. αὑτῶν \", καὶ ἕκαστος τὸ θυμιατήριον εἶχεν ἐν τῇ χϑιρὶ αὑτοῦ, καὶ ἡ ἀτμὶς τοῦ θυμιάματος ἀνέδαινε. πολλὴ πρὸς τῇ ἀσεδεία ἡ τῆς ἀνοίας ὑπέρδολή \" τί γὰρ ἀνοητότερον τῶν τὰς εἰκόνας προσκυνούντων τῶν ἰοδόλων ἑρπετῶν καὶ τῶν ἀλόγων κτηνῶν; Τὰ μὲν. γὰρ ἀναιρεῖν͵ εἰώθαμεν, ὡς λυμαντιχὰ καὶ ἐπίδουλα - τὰ δὲ εἰς ἡμετέραν δουλείαν καὶ θεραπείαν ὁ Δεσπότης ἀπένειμεν, «Τῷ γὰρ, φησὶν \", ἐξανατέλλοντε, ἐν ὄρεσι χόρτονκαὶ χλόην τῇ δουλείᾳ τῶν ἀνθρώπων. ν» Σχοπήτωμεν τοίνυν, πόσης ἐστὶν ἀλογίας μεστὸν, τὸ τῶν οἰκετῶν καὶ διύλων προσκυνεῖν τὰς εἰκόνας. Ὅθεν τως ὁ Δεσπότης ἀγανακτῶν, πρὸς τὸν προφήτην φησίν\". οἴκου ᾿Ισραὴ1 ποιοῦσιν\", ἕκαστος \"\" ἐν τῷ κοιτῶνι αὑτοῦ τῷ κρυπτῷ, διότι εἶπον\" Οὐκ ὁρᾷ Κύριος, ἐγκαταλέλοιπε τὴν γῆν. Αἰτία γὰρ τῆς ἀσεδείας ἡ τοῦ Θεοῦ λήθη, καὶ πείσαντες σφᾶς αὐ τοὺς, ὡς οὐδὲν τῶν ὑπ᾽ αὐτῶν γιγνομένων ὁ θεὸς ἐφορᾷ, ἐπ᾽ ἐχείνην τὴν παρανομίαν ἐχώρησαν. Ὑπὸ δὲ τοῦ μακαρίου Δαδὶδ τοὐναντίον καὶ φρονεῖν διδα- Κύριον ἐνώπιόν ᾽5, μου διαπαντὸς, ὅτι ἐκ δεξιῶν μού ἔστιν, ἵνα μὴ σαλευθῶ. » (δ΄, Καὶ εἶπε πρός με\" “Ἔτι ὄψει \"\" ἀνομίας μείζονας, ἃς οὗτοι ποιοῦσε. Καὶ εἰσήγαγέ μὲ ἐπὶ τὰ πρόθυρα τῆς πύλης οἴκου Κυρίου, τῆς πούσης πρὸς βοῤῥᾶν\" καὶ ἰδοὺ γυναῖκες \"\" καθ- οὐ μόνον ἀσέδειαν, ἀλλὰ καὶ ἀκολασίαν κατηγορεῖ. Ὃ γὰρ θαμμοὺζ ὁ \"᾿Αδωνὶς ἐστι κατὰ τὴν Ἑλλάδα φωνήν. ᾿Αφροδισίων τοίνυν ὀργίων ὁ θρῆνος, ἀχολάττου δαίμονος, καὶ δι᾽ ἀκολασίαν \" δεχομένου τὴν θεραπείαν. τ: ᾿ «Φ᾽, ις΄, Καὶ εἶπε πρός με Υἱὲ ἀν θρώπου, καὶ \"5 ἔτι ὄψει ἐπιτηδεύματα μείζυνα τούτων. Καὶ εἰσ-ἡγαγέ με δὲς τὴν αὐλὴν οἴκου Κυρίου τὴν ἐσωτέ. ραν\" καὶ ἐπὶ τῶν προθύρων τοῦ ναοῦ Κυρίου ( ἀναμέσον τῶν αἱϊὰμ, καὶ ἀναμέσον τοῦ θυσιαστηρίου, ὡς εἴκοσι\" πέντε ἄνδρες \" τὰ αὐτῶν πρὸς τὸν ναὸν Κυρίου, καὶ τὰ πρόσωπα αὐτῶν κατέναντι\" πρὸς ἀνατοιὴν,, καὶ αὐτοὶ ματα. μος καὶ αὕτη δυσσεβείας ἐγχείρησις “ τὸ γὰρ τῷ Δεσπότῃ τὰ νῶτα διδόντας προσκυνεῖν τὸν ὁμόδουλον τοιὰμ δὲ τὸ προπύλαιον ἐκάλεσε τοῦ θείου νεώ- πρὸ αὐτοῦ γὰρ ἵδρυτο τὸ χαλκοῦν θυσιαστήῤιον - ἔφη δὲ, τε μεταξὺ τοῦ αἰλὰμ καὶ τοῦ θυσιαστηρίου ἑστῶτες, τὴν ἀσέδειαν ἐχείνην ἐτόλμων \" καλῶς δὲ ἕκαστον τῶν δεικνυμένων, ὥσπερ ἀπολογούμενος ὁ Δεσπότης ὑπὲρ τῆς Ἰουδαίων τιμωρίας τῷ οἰκείῳ θεράποντι, φησὶ πρὸς αὐτόν \" ᾿","t":"\"And he said to me: Son of man, have you seen what these are doing, great iniquities that the house of Israel is doing here, so as to keep away from my holy things?\" Do you see, he says, how they draw the punishments on themselves by their own wickedness? For by acting impiously and despising my service they will be far from my holy places, according to the prophecy of David that those who remove themselves far from you shall perish. \"And he brought me to the porch of the court, and I saw, and behold, … in the wall. And he said to me: Son of man, dig in the wall; and I dug, and behold, a door in the wall. And he said to me: Go in and see the wicked iniquities that these are doing here.\" Having shown him what was done openly by them, the Master … \"For I went in,\" he says, \"and saw, and behold, every likeness of reptile and of beast, vain abominations, and all the idols of the house of Israel, drawn on the wall all around. And seventy men of the elders … stood in their midst, and each had his censer in his hand, and the vapor of the incense went up.\" Great, besides the impiety, is the excess of folly. For what is more senseless than those who worship the images of venomous reptiles and irrational beasts? The former we are accustomed to kill as harmful and treacherous; the latter the Master assigned to our slavery and service: \"For he makes grass grow on the mountains,\" he says, \"and green herbs for the service of human beings.\" Let us consider, then, how full of irrationality it is to worship the images of servants and slaves. Hence the Master, indignant at this, says to the prophet: \"… of the house of Israel are doing, each in his secret chamber; for they said: The Lord does not see; he has forsaken the land.\" The cause of their impiety was forgetfulness of God: having persuaded themselves that God does not oversee anything they do, they proceeded to that lawlessness. But the blessed David teaches us to think the opposite: \"I foresaw the Lord always before me, for he is at my right hand, that I may not be shaken.\" \"And he said to me: You will see still greater iniquities that these are doing. And he brought me to the porch of the gate of the house of the Lord that faces north; and behold, women sitting …\" Here he accuses not only impiety but also licentiousness. For Thammuz is Adonis in the Greek tongue. The lament, then, belongs to the rites of Aphrodite, of a licentious demon who receives worship through licentiousness. \"And he said to me: Son of man, … still you will see practices greater than these. And he brought me into the inner court of the house of the Lord; and at the porch of the temple of the Lord, between the Ailam and the altar, about twenty-five men, their backs toward the temple of the Lord and their faces opposite, toward the east, and they …\" This too was an undertaking of impiety: to turn their backs on the Master and worship their fellow slave, [the sun]. … the vestibule of the divine temple he called the Ailam; for in front of it stood the bronze altar; and he said that, standing between the Ailam and the altar, they dared that impiety. And fittingly, as though defending to his own servant the punishment of the Jews, the Master says to him about each of the things he was shown:","f":"Theodoret, <i>Comm. Ezech.</i> 8.6 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/8-6)."},"theodoret-interpretatio-ezechielem/9.1":{"o":"α'. Καὶ ἀνακέκραγεν 5 εἰς τὰ ὦτά μου φωνῇ μεγάλῃ, λέγων\" Ἤγγικεν ἡ ἐκδίκησις τῆς πόλεως, καὶ ἕκαστος εἶχε τὰ σκεύη τῆς ἐξοιἱοθρεύσεως ἐν τῇ χειρὶ αὑτοῦ. Εἶτα διδάσκει καὶ οἷα τὰ σχεύη.","t":"\"And he cried into my ears with a loud voice, saying: The vengeance on the city has drawn near; and each had the instruments of destruction in his hand.\" Then he teaches also what the instruments were.","f":"Theodoret, <i>Comm. Ezech.</i> 9.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/9-1)."},"theodoret-interpretatio-ezechielem/9.4":{"o":"δ’. Καὶ ἰδοὺ ἕξ ἄνδρες ἤρχοντο ἀπὸ τῆς ᾿ πύ- Ἥης τῆς ὑψηῆς, τῆς βλεπούσης πρὸς βοῤῥᾶν, καὶ ἑκάστῳ πέλυξ ἐν τῇ χειρὶ αὐτοῦ. ᾿Ἐπειδὴ γὰρ ἀπὸ βοῤῥᾶ καὶ τὸ εἴδωλον ἴδρυτο, καὶ αἱ γυναῖκες τὸν Θαμμοὺξ ἐθρήνουν, ἀναγκαίως ἐκεῖθεν καὶ ἡ τιμωρία λαμθάνει τὴν εἴσοδον. ἀναμνησθῆναι δὲ προσήκει τῶν ἄνω εἰρημένων, ὅτι τὸ τέταρτον τῆς πόλεως ἔφη θανάτῳ παραδοθήσεσθαι \" ὅρα τοίνυν τὰς τιμωρητιχὰς δυνάμεις εἰς τὴν τεταγμένην ᾿᾽ κόλασιν εὐτρεπεῖς ' καίτοι τῶν ᾿Ασσυρίων τὰς πολλὰς μυριάδας εἷς ἄγγελος κατηχόντισε, καὶ τῶν Αἰγυπτίων τὰ πρωτότοκα εἷς ἀνελεῖν προσετάχθη \" ἐνταῦθα δὲ ἐξ τῶν Ἰουδαίων ἐνεχειρίσθησαν τὴν τιμωρίαν, διὰ τὴν τῆς ἀσεβείας ὑπερθολήν. « Καὶ ἀνὴρ, φησὶν, εἷς ἐν μέσῳ αὑτῶν ἐνδεδυκὼς ποδήρη \"᾽, καὶ ξώνη \" σαπφείρου ἐπὶ τῆς ὀσφύος αὐτοῦ. » Τοῦ ἑδδόμοιι τὸ σχῆμα ἱερατικόν \" οὐ γὰρ ἣν τῶν χολαζόντων, ἀλλὰ τῶν λυτρουμένων τοὺς σωτηρίας ἀξίους \" ἐπειδὴ γὰρ τὸ\" ξόδομον ἐντιμότατον δείκνυσι. ε Καὶ εἰσῆλθον \",, Ὁ κᾶὶ ἐστάθησαν ἐχόμενοι τοῦ θυσιαστηρίου τοῦ χαλκοῦ.» Τοῦτο δὲ ἐν τῇ αὐλῇ ἵδρυτο πρὸ τῶν τοῦ νεὼ προπυλαίων. γ΄. Καὶ ἡ δόξα τοῦ Θεοῦ Ἰσραὴ.Δ ἀνέθη ἀπὸ τῶν Χερουδὶμ, ἡ οὖσα ἐπ᾽ αὐτῶν, εἰς τὸν αἴθριον τοῦ οἴκου. Ἐπειδὴ γὰρ μέλλει τὴν κατὰ τῆς πόλεως ψῆφον ἐκφέρειν, ἔξω τῶν ἁγίων τόπων τοῦτο ποιεῖ\" σωτηρίας γὰρ, ἀλλ᾽ οὐ τιμωρίας ἐκεῖνοι παρ' Καὶ ἑκάλεσε τὸν ἄνδρα τὸν ἐνδεδυμένον τὸν ποδήρη, ὃς εἶχεν ἐπὶ τῆς ὀσφύος αὐτοῦ τὴν ζώνη». (δ'.) Καὶ εἶπε Κύριος πρὸς αὐτόν \" πέσην τὴν πόλιν, μέσην τὴν 'Ιερουσαλὴμ, καὶ δὸς τὸ σημεῖον ἐπὶ τὰ μέτωπα τῶν ἀνδρῶν τῶν “«άσαις ταῖς ἀνομίαις γιγομέγαις \" ἐν μέσῳ αὖτῶν. ᾿Αγαθὸν μὲν γὰρ τὸ παραινεῖν καὶ συμδουλεύειν τοῖς ἁμαρτάνουσιν\" ὅταν δὲ ἀντιλέγωσι, καὶ μὴ πείθωνται, ἀναγκαῖος ὁ θρῆνος καὶ χρήσιμος. Διὸ καὶ ὁ μακάριος ἔλεγε Παῦλος\" « Τίς ἀσθενεῖ, καὶ οὐκ ἀσθενῶ; τίς σκανδαλίζεται, καὶ οὐκ ἐγὼ πυροῦμαι :» Καὶ πάλιν: « Μήπως \" ἐλθόντα με πρὸς ὑμᾶς \" ταπεινώσῃ ὁ Θεός μου, καὶ πενθήσω πολλοὺς τῶν προημαρτηχότων καὶ μὴ μετανοησάντων. » τοίνυν ὑπῆρχον καὶ οὗτοι ὀλοφυρόμενοι, καὶ στένοντες τὴν τοῦ λαοῦ παρανομίαν διὸ ἐπίσημοι γίνονται, ἵνα μὴ χοινωνήσωσι τῆς τιμωρίας. Οὕτω, φησὶν, ἐκείνῳ ταῦτα ἐντειλάμενος, παρακελεύεται «οἷ; λοιποῖ;.","t":"\"And behold, six men came from the way of the high gate that faces north, and each had an axe in his hand.\" Since the idol had been set up toward the north, and the women were lamenting Thammuz there, the punishment necessarily makes its entry from there. One should recall what was said above, that he said a fourth of the city would be given over to death; see, then, the punishing powers ready for the appointed chastisement. And yet a single angel struck down the many myriads of the Assyrians, and a single one was commanded to kill the firstborn of the Egyptians; but here six were entrusted with the punishment of the Jews because of the excess of their impiety. \"And one man,\" he says, \"in their midst, clothed in a long robe, and a girdle of sapphire on his loins.\" The seventh is dressed as a priest; for he was not one of those who punish, but of those who redeem those worthy of salvation; for the seventh shows the one most honored. \"And they went in and stood beside the bronze altar.\" This stood in the court in front of the vestibule of the temple. \"And the glory of the God of Israel went up from the cherubim, which was upon them, to the open court of the house.\" Since he is about to deliver the sentence against the city, he does this outside the holy places; for those were [set apart] for salvation, not for punishment. \"And he called the man clothed in the long robe, who had the girdle on his loins. And the Lord said to him: [Go through] the midst of the city, the midst of Jerusalem, and put the sign on the foreheads of the men who groan and are grieved over all the iniquities done in their midst.\" It is good to exhort and counsel those who sin; but when they contradict and are not persuaded, lamentation is necessary and useful. That is why the blessed Paul said: \"Who is weak, and I am not weak? Who is made to stumble, and I do not burn?\" And again: \"Lest when I come to you my God humble me, and I mourn many of those who sinned before and have not repented.\" [Such], then, were these too, lamenting and groaning over the lawlessness of the people; therefore they are marked, so as not to share in the punishment. Having given that man these commands, he says, he gives orders to the rest:","f":"Theodoret, <i>Comm. Ezech.</i> 9.4 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/9-4)."},"theodoret-interpretatio-ezechielem/9.5":{"o":"ε', ς΄. Πορεύεσθε εἷς τὴν πόλιν ὀπίσω αὐτοῦ, καὶ κόπτετε, καὶ μὴ φείδεσθε τοῖς ὀρθαλμοῖς ὑμῶν, καὶ μὴ ἐλεήσητε. Πρεσδύτερον, καὶ νεαψνίσκχον, καὶ παρθένον, καὶ γήπια, καὶ γυναῖκας ἀποκτείνατε εἰς ἐξάλειψιν\" ἐπὶ δὲ πάντας ἐφ᾽ οὖς ἐστι τὸ σημεῖον μὴ ἐγγίσητε, καὶ ἀπὸ τῶν ἁγίων μου ἄρξασθε. Πάλιν λέγω\" ε Φοδερὸν τὸ ἐμπεσεῖν εἰς χεῖρας Θεοῦ ζῶντος, » κατὰ τὴν τοῦ μακαρίου Παύλου φωνήν προστίθημι δὲ καὶ τὴν τοῦ θεσπεσίου Δαδίδ «ε Μακάριοι οἱ φυλάσσοντες χρίσιν, ( καὶ ποιοῦντες δικαιοσύνην ἐν παντὶ χαιρῷ᾽\" ἐν ἡμέρᾳ Ὑὰρ πονηρᾷ ῥύσεται αὐτοὺς \"5 ὁ Κύριος.» ᾿Αμφότερα γὰρ ταῦτα ἐν τοῖς ἀρτίως εἰρημένοις εὑρίσκομεν, τοὺς μὲν ἀφειδῶς παγγενῆ χοπτομένους, καὶ κατὰ πάσης ἡλικίας χωροῦσαν τὴν τιμωρίαν\" τοὺς δὲ δικαίως σωζομένους, καὶ τῆς ἐκείνων κοινωνίας μένοντα: ἐλευθέρους. Κελεύει δὲ ἀπὸ τῶν ἁγίων αὐτοῦ τὰς τιμωρητιχὰς ἄρξατθαι δυνάμεις, οὐκ ἀληθῶς ἁγίους αὐτοὺς ὀνομάζων, ἀλλ᾽ ἐπειδὴ τοῦτο εἶναι ὑπελαμθάνοντο, ὡς εἰς τὴν θείαν θεραπείαν ἀφωρισμένοι. Οὐ γὰρ, ὥς τινες ὑπέλαὅον περὶ τῶν ἁγίων τόπων τοῦτο ἐῤῥέθη, ἀλλὰ περὶ τῶν ἀφωρ!:σμένων εἰς τὴν τοῦ Θεοῦ θεραπείαν ἀνθρώπων\" καὶ τοῦτο δῆλον τὰ ἑξῆς τῆς προφητείας ποιεῖ. Εὐθὺς γὰρ ἐπάγει\" « Καὶ ἤρξατο \"\" ἀπὸ τῶν ἀνδρῶν τῶν πρεσδυτέρων, οἱ ἧσαν ἔσω ἐν τῷ οἴκῳ.» Οὖς 5 ἢ παρεγγυᾷ ἔνδον ἀναιρεθῆναι ᾿ δέχχιον γὰρ τοὺς ἐχεῖΐ παρανομοῦντας ἐκεῖ δοῦναι τὰς δίκας.","t":"\"Go into the city after him, and strike; and let your eyes not spare, and have no mercy. Kill old man and young man and virgin, and infants and women, to wipe them out; but do not come near any on whom the sign is; and begin from my holy ones.\" Again I say, \"It is a fearful thing to fall into the hands of the living God,\" in the words of the blessed Paul; and I add that of the inspired David: \"Blessed are those who keep judgment and do righteousness at all times; for in an evil day the Lord will deliver them.\" We find both in what has just been said: on the one hand, whole families cut down without mercy and the punishment advancing against every age; on the other, those who are justly saved and remain free from sharing their lot. He commands the punishing powers to begin from his holy ones, not calling them truly holy, but because they were supposed to be so, as men set apart for the divine service. For this was not said, as some have supposed, about the holy places, but about the men set apart for the service of God; and what follows in the prophecy makes this plain. For he adds at once: \"And they began from the elder men who were inside in the house.\" These he orders to be put to death inside; for it was right that those who transgressed there should pay the penalty there.","f":"Theodoret, <i>Comm. Ezech.</i> 9.5 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/9-5)."},"theodoret-interpretatio-ezechielem/9.7":{"o":"ζ', Εἶπε γὰρ, φησὶ, πρὸς αὐτούς \" Μιάγατε τὸν οἷχον,, καὶ πλήσατε τὰς δ' ἐδοὺς νεκρῶν \" ἐκπορεύεσθε\"\" καὶ κόπτετε. Ἐπειδὴ γὰρ αὐτοὶ εἰδώ- λοις 53 τὸν οἴκον ἐμίαναν, ὁ δίκαιος κριτὴ; τῇ τῶν παρανόμων σφαγῇ τοῦτο γενέσθαι παρακελεύεται. Καὶ\" ἐξειϊθόγεας ἔτυπτον τὴν πόλιν. (η..)) Καὶ ἐγένετο ἂν τῷ κόπτειν, ὑπειλεί,ρθην \"δ᾽ ἐγὼ μόνος\", καὶ πίπτω ἐπὶ πρόσωπόν μου, καὶ ἀνεδόησα, καὶ εἶπον\" Οἴμοι, ᾿Αδωνεῖ Κύριε, ἐξαλείφεις σὺ τοὺς κατα.ϊοίποις τοῦ Ἰσραὴ.1 ἐν τῷ ἐκχέαι \"' τὸν θυμόν σὸν ἐπὶ Ἡερουσαιϊήμ; Φιλάνθρωπος ὁ προφὴτῆς, καὶ πρὰς ἔλεον καμπτόμενος ᾿ τοιθῦτος ἦν ὁ μακάριος Παῦλος, ἀνάθεμα εἶναι ἀπὸ Χριστοῦ ὑπὲρ Ἰουδαίων εὐχόμενος. ᾿Αλλ᾽ ὁ Δεσπότης καὶ τὸν εὑνούστατον οἰκέτην θεραπεύει, καὶ τῆς τιμωρίας δι-","t":"\"For he said to them,\" he says, \"Defile the house, and fill the ways with corpses; go out and strike.\" Since they had defiled the house with idols, the just judge commands that this be done through the slaughter of the lawless. \"And they went out and struck the city. And it came to pass while they were striking, I was left alone, and I fall on my face, and I cried out and said: Alas, Adonai Lord, are you wiping out the remnant of Israel in pouring out your wrath on Jerusalem?\" The prophet is a lover of humankind and inclined to mercy; such was the blessed Paul, who prayed to be accursed from Christ for the sake of the Jews. But the Master cares for even his most devoted servant, and [shows him] the","f":"Theodoret, <i>Comm. Ezech.</i> 9.7 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/9-7)."},"theodoret-interpretatio-ezechielem/9.9":{"o":"θ΄, ᾿Αδικία γὰρ, φησὶ, τοῦ οἴκων Ἰσραὴ1 καὶ Ἰούδα τὶν τῆς ἐπιτάσεως παρεδήλωσεν ὑπερθολήν. «Ὅτι ἐπλήσθη ἢ γῇ λαῶν πολλῶν, καὶ ἡ πόλις ἐπλήσθη ἀδικίας καὶ ἀκαθαρσίας, ὅτι εἶπον, ᾿Εγχαναλέλοιπε Κύριος τὴν γῆν, οὐκ δ᾽ ἐφορᾷ Κύριος.» Ταῦτα, φησὶ, τολμῶσι, πείσαντες ἑαυτοὺς μὴ ἐποπτεύειν με, μηδὲ ὁρᾷν τὰ γινόμενα.","t":"\"For the iniquity of the house of Israel and Judah,\" he says, \"…\" he indicated the excess of its intensity. \"For the land is filled with many peoples, and the city is filled with injustice and uncleanness; for they said: The Lord has forsaken the land; the Lord does not oversee.\" These things they dare, he says, having persuaded themselves that I do not watch over them or see what is done.","f":"Theodoret, <i>Comm. Ezech.</i> 9.9 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/9-9)."}}