Commentary on Ezekiel 10.1–12.28
Greek text: PG 81.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 10
10.1PG 81
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.
a'. Kai eidon, kai idou epagō tou stereōmatos tou hyper kephalēs tōn Cheroudēm, hōs «lithos sakpheirou " homoiōma thronou ep᾽ autǭ. Entautha saphōs loipon ha etheasato zōa, Cheroudim onomazei" sēmainei de, hōs ephēn, to onoma plērēs gnōseōs.
"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."
Ezek 10:1 (quotation, high confidence)
Notes and citation
Summary: On Ezek 10:1 Theodoret notes that the living creatures are now named cherubim, meaning 'full of knowledge.'
- Lemma: Ezek 10:1. See the comment on Ezek 1:17–25 for the etymology.
Cite (SBL): Theodoret, Comm. Ezech. 10.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/10-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/10-1
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
10.2PG 81
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.
b΄. Kai eipe pros ton andea ton endedychota tē» stolēn" Eisei19e eis to meson tōn trochōn tōn hypochatō tōn Cheroudim. Episēmēnasthai chrē, hoti oudeni tōn hex tois alla tǭ tēn stolēn endedymenǭ " hōs autōn dēlonoti mē axiōn ontōn plēsiazein theiais dynamesi, tois Cherondim. « ai plēson tas cheiras sou anthrakōn pyros, ek mesou tōn Cherouthim, kai diaschorpison epi tēn polin. » Phrikēs, de mesta ta. theōroumena᾽ meis, dēladē tēn polin perinostousai.
"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.
Textual problem in this passage: see the notes.
Ezek 10:2 (quotation, high confidence)
Notes and citation
Summary: On Ezek 10:2 Theodoret notes that only the man in priestly dress, not the six executioners, may approach the cherubim to take fire to scatter over the city.
- Lemma: Ezek 10:2. The end of the comment is damaged; a line is lost (marked …).
Cite (SBL): Theodoret, Comm. Ezech. 10.2 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/10-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/10-2
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
10.4PG 81
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. ᾿
d΄. Kai apēren." hē doxa Kyriou apo tōn Cheroudēm eis to aithrion tou oikou. Ep piϑidē gar prouetaxe lēphthēnai tous anthrakas, kai schedasthēna, kata tēs poleōs, hypochōrein. pōs. dēchex, chōran di-.B dous tǭ prostachthenti poiēsas to keleusthen- ededie: tōn Cherouthdim.' megistos de ēchos aïteteleito tōn pterygōn kinoumenōn tōn Cheroudim, hōs hypolamthanein brontēn einai, ē theian phōnēn " to gar, e Hōs phōnē theou Sadai 55 ».--e ikanou Theou brontēn » ho Sy". machos kai ho Theodoteōn hērmēneusan " toutestin, B'chkasais an ton ēchon tę̄ tou hikanou kai dynatou th:ou ᾿ a phōnę̄ ᾿ anti tou, tę̄ kata theian energeian apotelou- menę̄ brontę̄. Kai ēthe, phēsin, kai estē echomegos tōn trochōn-. (z.) Kai exeteine, phēsin, ho Cheroud tēn cheira hautou ek tōn 5“ anameson tōn Cheroudim, eis mąson tou pyros tou ontos en mesǭ tōn Cheroudim- kai xlade, kai edōken eis cheiras tou endddykotos tēn stolēn tēn hagian, kai elathe “5, kai exē10e. Tēn tōn aoratōn tagmatōn diaphoran kai enteuthen est: mathein “ hoi men gar hex oude pelasai toi? Cherourim prosetachthēsan " ho de pelazei men, ou katatolmą de tou metou tōn Cheroudim, all᾽ auta 55 ta Cherouxim oregei tous anthrakas. ᾿
"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.
Ezek 10:4–7 (quotation, high confidence)
Notes and citation
Summary: On Ezek 10:4–7 Theodoret explains the glory's withdrawal, the thunder-like sound of the cherubim's wings, and the ranks among the heavenly powers shown by who may approach the cherubim.
- Lemmas: Ezek 10:4, (5), 6–7; the lemma of 10:5 is not given in the scan, but the comment explains it. Latin debris is removed by a logged correction; the comment on 10:4 is somewhat damaged and translated by sense.
Notes on the original text
- Digital text corrected (marginal letter and Latin debris): Α Εἱ Ροιρηι 18 θεὶ τοςὶ, ἰὰ → .
Cite (SBL): Theodoret, Comm. Ezech. 10.4 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/10-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/10-4
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
10.8PG 81
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
ē΄. Ki idon, phēai, ta Cheroudim homoia “' cheioōn anthrǭpōn hypokatōthen tōn pterygōn autōn. Energeias de hai cheires sēmantichaz" eita exēgeitai talin ta kata tous trochous, panta men eirēkōs ha kai ēdē proeirēkamen" to de eidos tēs chroas monon enēllag menon heōrakenai͵ phēsin " ekei men gar, kata tēn Symmachon, hōs eidos hyakinthou ephē tetheasthai " enǭste kanteuthen hēmas mathein, hōs ouk autas eide tōn aoratōn tas physeis, all᾽ homoiōmata tina, kai eichas smapa " dio kai enēllagmena theōrei. Tautēn de tēn xnallagēn. kai epo tǭn Cheroudim etheasato᾽ ekei men gar to prōton prosōpon anthrǭpǭ eoikenai ephē, ta de deuteron leonti, to de triton moschǭ, to de. tetarkai to try Cheroubim prosōpon, hoper esti moschēn, prōton ephē tetheasthai, deuteron. de ta tou anthrǭpou, ᾿ eita tou leontēs, kau to tou aetou. Ou toinyn toiautē tōn aoratōn. dynameōn hē physis, alla pros tēn chreian ho Despotēs tas toiautas oikonomei 4“ theōrias. Kai hēgouma?, epeidē hon. tǭ nǭ tautēn heōrą tēn optasian, dia touto protetagmenon. eide tou moschou ta proaōton, epeidē eis typon hie rōsynēs touto pareilēptai. Didarchei do, hati͵ chri hoi nǭtoi hautōn kai hai cheires autōn, kai hai pternges, kai. hoi trochoi, plireis ēsan aphthalmōn, tēs gnōseōs hautōn to plēbas didaschomeno? ". hoper cha). sēmainei to anoma ich΄. Tois de trocheis tautrois, phēs)», epeklēthē
"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
Textual problem in this passage: see the notes.
Ezek 10:8–13 (quotation, high confidence) · Ezek 1:10 (allusion, high confidence) · Ezek 10:14 (allusion, high confidence)
Notes and citation
Summary: On Ezek 10:8–13 Theodoret notes that the colors and the order of the faces differ from the first vision, which shows that the prophet saw likenesses suited to the need rather than the angels' nature; the calf's face comes first as a type of priesthood.
- Lemmas: Ezek 10:8, (9–12 summarized), 13. Lines are lost in the scan (marked …): the color in this vision (LXX 10:9: "as the appearance of carbuncle stone") and the fourth face in Ezek 1:10 (the eagle) with the start of the contrast. The order of faces: Ezek 1:10 and 10:14. The sentence continues in the next section (the lemma of 10:13 is cut off).
Cite (SBL): Theodoret, Comm. Ezech. 10.8 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/10-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/10-8
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
10.15PG 81
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-
ie΄. Kai epērthē, phyai, ta Chrrourbim. Eita dida- Ho, schōn͵ hēmas, hōs tauta, kai ēdē. proteron phēsin-. «, Touto to, zōrn, ha eidon, epi tou, potamou tēn de. prosēgorian, hēgnoę̄se?" nyn͵ de kai touto me-
"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
Ezek 10:15 (quotation, high confidence)
Notes and citation
Summary: On Ezek 10:15 Theodoret notes that the prophet recognizes the creatures of his first vision and now learns their name.
- Lemma: Ezek 10:15. The scan has lost parts of the lemma and the comment (marked …); the comment breaks off.
Cite (SBL): Theodoret, Comm. Ezech. 10.15 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/10-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/10-15
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
10.16PG 81
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.
is’, iz΄. Kai hon. tǭ poreuesthai ta. Cheroudim eporeuonto hoi trochoi, kai houtoi, echomegoi autōn," kai en tǭ exairein ta Chrroudimtas pterygas autōn tou meteōrizesthem, apo tēs gēs» ouk epestrephon hoi trochoi autōn, kai ge autoi apo tōn. echomenōn 5᾽ ap᾿ autōn. Kai en tǭ hestanai hauta heistēkeisan kai en tǭ meteōrizesthai auta emeteōrizonto met᾽ autōn, dioti pgeuma zōēs en “ autois. Eiponto, phēsi, kata panta tois Cheroudim hoi trochoi, kai kinoumenois synechinounto, kai petomenois Ikolouthoun, kai hestōtōn heistēkeisan,ouk hypo tinos bias syromenoi, all᾽ automatoi toutōn ekaston energountes " pneumatikōs 5 gar kai autoi zōēs en metousią etynchanon.
"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.
Ezek 10:16–17 (quotation, high confidence)
Notes and citation
Summary: On Ezek 10:16–17 Theodoret explains that the wheels moved with the cherubim of their own accord because they too had spiritual life.
- Lemmas: Ezek 10:16–17. Migne's footnotes and Latin debris inside the lemma are removed by logged corrections.
Notes on the original text
- Digital text corrected (Latin debris; Migne's footnotes and Latin debris): 4. κν ἔλ, Πὸ5. ἷἰῃ 1. 4 ἐκ τ. ἀναμ. τ᾿ Κερ. Εἰ ἐταὶ ἷπ τα ῖπι τ εἷς γ ἐπὶ δοτηΐ " ποαπδϑυηί, 86 ἃ βἰ πε δ ᾳφαλϑάμιβ εἰ οἱ [8εἴδη ὈΒοΓυλ η} αὐ ὅπ} ἄδην μος δὰ (εἰ εἰ, ἰδ τ «Ἰρβαμη. δ, ἀϊαἰ, ἃ οἢ Πὶ ἀλλὰ ταῦτα. ἑμοίωμο. 55 οἶκ. [ν. Β ρον μοϑὶ θεωρίας. “ Β μεμαθήγαμεν, ερὶ- Α → ; ποι) ἃὺ δἰίψυδ νἱ ἰνδοίς, βοὰ γὸπο Πεο ἃ} 60 α η- Αἱ πᾶ- (αγα Τὸ παῖδ Οχργοββᾶ δϑί οἱ → .
Cite (SBL): Theodoret, Comm. Ezech. 10.16 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/10-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/10-16
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
10.18PG 81
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.
tē’, ith΄, Kai exēthe doxa Kyriou apo tou haithriou tou oikou, kai epedē epi ta Cheroudim. Kai anelade 12 ta Cheroudim tas pterygas autōn, kai emeteōristhēsan apo tēs gēs enōpion emou en tǭ exairein hauta, kai estēsan epi ta prothyra tēs pylēs hoiichou Kyriou tēs apenanti, kai doxa Theou Israēl ēn ep᾿ hautōn hyperanōthen. Hēnicha men gar tous anthrakas lēphthēnai prosetaxen, edoxe pōs aphistasthai, hina chatatharrhēsę̄ proselthein ho prostetagmenos " heecheinou de ginomenou, palin epanienai dokei, kai epocheisthai " ta de Cherouthim phēsi meteōra, kai rhąon dia tou aeros ephereto, tę̄ kinēsei tōn pterygōn anti podōn chrōmena - eiponto de hoi trochoi oude brachy chōrizomenoi - epōcheito de hē tou Theou doxa, ouk autos ho Theos " aperigraptos "! gar, kai pantachou parōn, kai ta panta plērōn " all᾽ hē toutou doxa hē pros tas oikonomias epiphainomenē.
"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.
Ezek 10:18–19 (quotation, high confidence)
Notes and citation
Summary: On Ezek 10:18–19 Theodoret says the glory returned to the cherubim once the coals were taken, and stresses that what rode on them was God's glory, not God himself, who is uncircumscribed and everywhere.
- Lemmas: Ezek 10:18–19.
Cite (SBL): Theodoret, Comm. Ezech. 10.18 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/10-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/10-18
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
10.20PG 81
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.
ch', Touto, phēsi, to zōon estin ho eidon hypokatō Theou IIsraē,1, epi tou potamou Chodar - kai engōn hoti Cheroudim esti. Tēs men gar theōrias kai ēdē proteron apēlausa" tēn de prosēgorian epi tou parontos memathēka. Kai enteuthen de saphōs esti mathein, hōs ouk autēn eide tōn aoratōn physeōn tēn ousian, all᾽ eikasmata tina kai hindalmata" en men gar tę̄ proterą hoptasią tessaras pterygas ephē echein to hen Cheroudim, entautha de oktō" ouk an de hē physis metatholēn edexato, alla pros tēn chreian hē theōria exetypōthē " epeidē gar pleiona gnōsin ho prophētēs ek tēs ϑeias dialexeōs eladen, hai hoe pteryges gnōseōs paradēlousin oxytēta, tēn genomenēn autǭ tēs gnōseōs prosthēkēn sēmainōn, diplas autǭ deiknysi tōn Cherouthdim. tas pterygas" kai autē gar hē toutōn prosēgoria tę̄ Helladi phōnę̄ to plēthos sēmainei tēs gnōseōs.
"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.
Ezek 10:20–21 (quotation, high confidence) · Ezek 1:6 (allusion, high confidence)
Notes and citation
Summary: On Ezek 10:20–21 Theodoret explains that the cherubim now appear with eight wings instead of four, signifying the prophet's increased knowledge, not a change in their nature.
- Lemma: Ezek 10:20; the eight wings are from the LXX of 10:21 (the Hebrew has four). The four wings: Ezek 1:6.
Cite (SBL): Theodoret, Comm. Ezech. 10.20 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/10-20). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/10-20
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
Chapter 11
11.1PG 81
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.
a΄, g΄. Kai anelade me, phēsi, Pgeuma, kai exēgage ᾽" me epi tēn pylēn tou oichou Kyriou tēn katenanti, tēn blepousan kata anatoiïas " kai idou epi tōn prothyrōn tēs pylēs, hōs dikosipente andres, kai idon en mesǭ autōn ᾿Iezonian 15 ton tou ᾿Iezech 1", kai Phaïzeian ton Banaiou, tous axēgoumenous tou 1aou. Kai eipe Kyrios pros md' Huie anthrōpou, houtoi hoi andres hoi “ogizomegoi mataia, kai bou.ïeuomenoi boulēn 15 ponēran en tę̄ poïei tautę̄, hoi egogtes" Ouki 15 prospha- tōs phchodomēntai oikiai? Hautē estin ho «“edēs, hymeis de ta krea. Katēgorei kai tōn hēgoumenōn, kai tōn hypēkoōn, hōs enantia tǭ Theǭ bouleuomenōn, kai tois prophētais antilegontōn, kai keithesthai mē thelontōn hoti tois polemiois paradothēsontai, alla tēn polin tou biou to telos. Neodmētoi gar, phēsin, hai hoikia:, kai en tautais chatoichēsomen, kai tou biou to peras dexometha" toutou charin aganaktōn ho Theos tēn esomenēn tōn polemiōn ephodon dia tou prophētou prolegei.
"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.
Ezek 11:1–3 (quotation, high confidence)
Notes and citation
Summary: On Ezek 11:1–3 Theodoret says Jerusalem's leaders, trusting their new houses and calling the city a cauldron that would keep them safe, refused to believe the prophets' warnings of capture.
- Lemmas: Ezek 11:1–3. Latin debris and Migne's footnotes are removed by logged corrections. The scan reads ὑμεῖς ("you") in "we are the meat"; the speakers and the LXX require ἡμεῖς, "we," and the translation follows the sense. A few words of the comment are lost (supplied in brackets).
Notes on the original text
- Digital text corrected (Latin debris; Migne's footnotes inside a hyphenated word; marginal letter and Latin debris; stray digit): ἱπ αὐ οἱ ἰταεἰαπ65 σον δέ (ἰμη ργαυιιν ἐπ οἰτίίαι6 ας, αἰσομπίδε ἃ ον τερον ὕος, → ; ΑἹ ἐκ, ἀπ. αὖτ. Δ ἐχόμενα αὐτῶν, πὶ ν Δίου. οἱ οἱ. το 7. ἀνέλαδε, χ. τ. λ. νίαν. Υἱ(. διιργα, πὰ ὁ. νὰ, 11. ὁ ἐν ' μιά. ἦν. “9.8 πνευματικῆς, Τὴ Τ ρος Ἰέσῖς οδὲ ἤγαγε, 15 ΠΟ. ἰεοῖ. οδὲ Ἴεχο- 75 βουλ. πον. [γὺ». → ; Α 5.0] 6 6105, υἱ οοπίγατία → ; ὑμεῖς 1 → ὑμεῖς ; [οτ οἱ ἴῃ → .
Cite (SBL): Theodoret, Comm. Ezech. 11.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/11-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/11-1
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
11.5PG 81
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.
e΄. ᾿Epepese "5 gar, phēsin, ep᾿ eme Pneuma Kyriou, kai eipe pros me. Tade 5 «“egei Kyrios. Toutesti, tēs tou Theou Pneumatos energeias anaplēstheis tade eipein ek prosōpou tou Theou prosetachthēn. Houtōs eipate, oikos Israē,1, kai ta "' diadou- ē haia tou pgeumstos hymōn egō epistamai. (s΄, ē..) ᾿epiēthygate nekrous 8. en tę̄ polei tautę̄, kai eplēsate d tas hodous autēs traumatiōn. Dia touto tade «2egei Kyrios" Tous gechrous hymōn, ous epataxate en mesǭ autēs, houtoi eisi ta krea, autē de estin ho ledēs, kai hymas exaxō ek mesou autēs. 'Romphaian phodeisthe, kai rhom- Hymeis men, phēsi, ledēta tēn polin apephēnate, gechrōn autēn myriōn emplēsantes “ toutou charin ou teuxesthe hōn elpizete, oude alypon dexesthe tou beou to peras, alla tois polemiois, ous dedoikate, parautika paradothēsesthe, kai tēs echeinōn rhomKai exaxō hymas ek mesou autēs, kai pa- dōsō hymas eis cheiras a.1.1otriōn, kai poiēsō en hymin krimō 55, Dikaiōs, phēsin, hymas timōrēsomai" epeidē gar hymeis tous homophylous aneilete, allotriois kai polemiois endikōs paradothēsesthe. (. Epi tōn horiōn d' tou Israēl krinō hymas" kai epingōsesthe hoti egō Kyrios. Exō, phēsi, tēs poleōs tisete dikas hōn ēsethdēsate, kai dia tēs peiras mathēsesthe me Despotēn.
"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.
Textual problem in this passage: see the notes.
Ezek 11:5–10 (quotation, high confidence)
Notes and citation
Summary: On Ezek 11:5–10 Theodoret explains that the leaders, who filled the city with the corpses of their own people, would not die safely in it but would be handed to their enemies and judged outside it.
- Lemmas: Ezek 11:5, 5–7, 8, 9, 10. The end of the lemma of 11:8 ("I will bring upon you, says the Lord") and a word of the comment are lost in the scan. Latin debris inside the lemma of 11:9 is removed by logged corrections.
Notes on the original text
- Digital text corrected (Latin debris (a Greek word is lost with it); Latin debris inside a hyphenated word): τίμα οπιϊνὶ, οἱ ἀἰκὶ! αὐ πιὸ: Πας ραβδία ςοι- Ἡ αἰ ἰριτος, ς 9. → ; ἃ Ὑεπθ. 9. Εἰ δάμοαμπι νο08 6 πιράϊο ει, οἰ τναάαηι βι → .
Cite (SBL): Theodoret, Comm. Ezech. 11.5 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/11-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/11-5
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
11.11PG 81
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.
ia΄, ib'. Hautē d᾽ hymin ouk estai heis ethēta, kai hymeis ou mē gegēsthe en mesǭ autēs eis krea" epi tōn horiōn "6 tou ᾿Israē.1 krinō hymas. Kai epignōsesthe hoti 5 egō Kyrios. Ouk apothaneisthe, phēsin, en tę̄ polei, oude taphēs axiōthēsesthe en autę̄, kata tas hymeteras elpidas, alla porrhō tautēs anairethēsesthe - kai tas aitias didaskōn, « Hoti d᾽ y en tois dikaiōmasi mou, phēsin, ouk eporeuthēte, kai ta krimata mou ouk epoiēsate " alla d᾽ oude kata ta krimata tōn ethnōn tōn perikyklǭ hymōn ouk megistos "5 elenchos, to mē monon ton theion parathēnai nomon, alla kai tōn asedeią syzōntōn ethnōn tou i΄. Kai egeneto en tǭ prosētedein me, kai kai eipa" Oimoi, oimoi, ᾿Aϑōxaï Kyrid, heis synteeian poieis sy tous kataloipous tou Israēxz? Horą tēn energeian ho prsphētēs ekeinōn? hou koptein apheidōs prysetachthēsan tēn polin, kai deisas mę̄ tēn kanōleth rian hypomeinē, pantōn anairoumenōn" epelatheto gar ex tēs athymias hōs polloi ta tēs sōtērias edexanto sēmeia " ton philanthrōpon icheeeuei Despotēn eleǭ cherasai to dikaion " didasketai de, hōs houtoi men tois polemisis paradothēsontai dia tēn polchēn ponērian" hoi de ēdē aichmalōtoi apie΄? Huie gar, phēsin? agthrōpou, hou adeiiphoi dou, kai 8 "5 ardres heēs aichmalōsias dou, kai pas ho doryalōtous gegenēmenous, kai dikas hōn etolmēsan dedōkotas, phylaxō moi heis laon. «e Hois eipon autois hoi katoikountes Hierousalēm, Makran apechete apo Kyriou, hēmin dedotai hē gē eis Chchlēronomian. » Ep:tōthazontes ekeinois hoi nyn tēn Hierousalēm oikountes chegein etolmōn, hōs Hymas men aurrhō heautou pe- Choiēϑen ho Despotēs, hēmin de tēn tēs epangelias apechlērōse gēn᾽ dia touto, phēsi, pan tounantion genēsetai, kai hymas men paradōsō sphagę̄, echeïnōn de poiēsomai pronoian.
"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.
Ezek 11:11–15 (quotation, high confidence)
Notes and citation
Summary: On Ezek 11:11–15 Theodoret says Jerusalem's leaders will die far from the city because they sank below even the nations; when the prophet fears for the remnant, God answers that the exiles mocked by Jerusalem will be kept as his people.
- Lemmas: Ezek 11:11–12, 12, 13, 15. Latin debris and Migne's footnotes before the lemma of 11:13 are removed by a logged correction; with them words are lost (marked …), including the death of Phaltias (Pelatiah) and the prophet's falling on his face in 11:13, the end of the comment on 11:13 (probably "will be cared for"), and the end of the lemma of 11:15 ("the house of Israel"). The scan's text of 11:13 is somewhat garbled and is translated by sense.
Notes on the original text
- Digital text corrected (Latin debris and Migne's footnotes): νος, εἴ οἱ 08 ποῆ Τὶ ἰδ ἦι πο ἴο ἴῃ τ ὑμ, 60. Ἰδοϊ, 651 ἡμεῖς, ἰυχία Ποὺν. 15 ΒΟ. Ιοοῖ, οδὶ ἔπεσε. "9 τὰ -- ὑμῶν. Ηεὺν. απ ἀϑεθηίίαη [ἢ κρίματα. Μ ορρ, 1] οἱ 12 αι ἀ65. ἰη ορά. 51 ὅτι, ἃ ΄σῃοῆθς Δ, 564 Β Πα) )οῖ "διότι. λέγε. ὁρέων, ὀρέων, υἱ ἴπ τ9 Τάδε, κι τ᾿ Δ. 8 ὅτι --- περιχ, ὑμ, οὐκ ἐπ. ως πὸ αι (οὐδ υἱ ἰδὲ} δα ῥινὶ ἂὺ- (αἱ Β αυῖ δαἰπθοπὶ’ του ϑ 0178 οἵ [πη οὐ δηθυ → .
Cite (SBL): Theodoret, Comm. Ezech. 11.11 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/11-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/11-11
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
11.16PG 81
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.
is΄. Dia touto eipe" " Tade Tegei Adōnai Kirhios, dei Apōsomas hautous eis ta ethnē, kai diaschorpiō hautous heis pasan tēn gēn, kai esomai autois eis hagiasma mikron "Ho en tais chōrais, hou an eïsechthōsin ekei. Teōs men gar hautous "5 haicha" all᾽ homōs en tę̄ metoikią, tę̄ prosdokią tēs tōn symphorōn metadolēs, kai tę̄ elpidi tōn agathōn, parapsychēn autois parexomai" kai "Hy touto paredēlōsen eipōn" e« Hesomai hautois heis hagiasma mikron. n Ouk eis makran de palin autous apokatastēsō, kai eis tēn patrǭan epanaxō gēn.
"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.
Textual problem in this passage: see the notes.
Ezek 11:16 (quotation, high confidence)
Notes and citation
Summary: On Ezek 11:16 Theodoret explains the 'little sanctuary' as the comfort and hope God would give the exiles before bringing them home.
- Lemma: Ezek 11:16. A line is lost after the first words of the comment (marked …; words supplied in brackets by sense).
Cite (SBL): Theodoret, Comm. Ezech. 11.16 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/11-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/11-16
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
11.17PG 81
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.
iz΄, tē. Sygnaxō gar, phēsin, autous ek tōn ethnōn, kai eisdexomai" autous ek tōn chōrōn, hou " diespeira autous en hautais "" kai dōsō auytois tē» gēn tou Israē.i, kai eiseieusontai di. kai pasas tas anomias autēs dx autēs ho. Touto de hē tou “Esdra' historia didaskei, kai tōn Miachchathaiōn hē syngraphē. Meta gar tēn apo Badylōnos epanodon, tēs tōn eidōlōn apostanxes latreias, epimelōs ton tōn holōn theon therapeuontes dieteloun.
"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.
Ezek 11:17–18 (quotation, high confidence) · Ezra 1:1–10:44 (allusion, low confidence)
Notes and citation
Summary: On Ezek 11:17–18 Theodoret says the promise of return and purification was fulfilled after the exile, as Ezra and Maccabees show, when the Jews abandoned idolatry.
- Lemmas: Ezek 11:17–18 (slightly damaged in the scan).
Extrabiblical texts: 1 Macc (1 Maccabees [in RC, EO canons]; allusion)
Cite (SBL): Theodoret, Comm. Ezech. 11.17 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/11-17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/11-17
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
11.19PG 81
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.
ith΄, Kai dōsō hautois, phēsi, kardian heteran, kai pneuma kainon dōsō autois ". Dia toutōn ou tou autexousiou tēn anairesin paredēlōsen, alla tēn esomenēn antilēpsin par᾽ autou, kai symmachian epi tę̄ tōn agathōn ergasią: pgeuma de kaigon ekalese tēn epi ta kala tēs psychēs hormēn" epeidē tar eis tanantia errhepan, tēn epi to chreitton metatholēn kainon prosēgoreuse pneuma - hōsper gar eirēkōs heteran' kardian, ou psypheōs esēmanen, alla tēs gnōmēs tēn epi ta chreitton rhopēn" houtō kai dya tou pneumatos tou kainou tauto touno edēlōse " martyrei de kai ta epagomena" « Kai ekspasō gar, phēsi, tēn kardian tēn lithenēn ek' tēs sdarchos autōn, kai dōsō autois kardian sarkinēn. n Kai oudeis an tōn echephronōn physin lithou tēn lithinēn hypoladoi kardian, alla tēn apeithē, kai ateramona, kai eikein Theǭ mē boulomenēn " sarkikēn de palin, tēn eupeithę̄ kae euēkoon. Hosōs hon tois prostagmasi mou poreuōn- toi, kai ta dikaiōmata mou phylōssōntai, kai " poiēsōsin auta, kai esontai moi hois «1aon, kai egō esomai hautois eis Theon. Tēs gar politeias autōn loipon kata tous emous epiteloumenēs nomous, egō men autōn chlēthesomai Theos, autoi de laos emos chrēmatisousi. Heauta eirēkōs peri tōn ēdē doryalōtōn genomenōn, palin epanagei ton logon peri tōn tēn Hierousalēm. tēnikauta oikountōn.
"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.
Ezek 11:19–20 (quotation, high confidence)
Notes and citation
Summary: On Ezek 11:19–20 Theodoret explains the 'new heart' and 'new spirit' not as a change of nature or an abolition of free will, but as God's help turning the will from hardness to obedience.
- Lemmas: Ezek 11:19, 19, 20. Latin debris is removed by logged corrections. Theodoret's insistence that grace does not abolish free will is translated as written.
Notes on the original text
- Digital text corrected (Latin debris; Latin debris inside a word; marginal letter and Latin debris): Α ληχιίϊαπι εοοἰοίαίοπιας 3. → ; ἐδ ν Εἰ πα- ΟΥ̓ Ἰαρ δ 6586 πα γα, 86 χ, → ; 8 γειβ, 90. ὕ᾽ ἐπ → .
Cite (SBL): Theodoret, Comm. Ezech. 11.19 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/11-19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/11-19
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
11.21PG 81
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.
ka΄. Autōn de, phēsin, eis tēn kardian tōn bdelygmatōn autōn, kai tōn anomiōn autōn hē kardia hautōn eporeueto, tas hodous autōn eis kephalas hautōn dedōka, “1egei ᾿Adōnai Kyrios. Toutois de, phēsin, epeidē tois echeinōn ouk esōphroeia gisthēsan kakois, alla tę̄ asethdeią prostetēkotes (ō diatelousi, tas axias tōn tolmēmatōn epaxō 7 dikas.
"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.
Ezek 11:21 (quotation, high confidence)
Notes and citation
Summary: On Ezek 11:21 Theodoret says those in Jerusalem who did not learn from the exiles' sufferings will receive the punishment they deserve.
- Lemma: Ezek 11:21.
Cite (SBL): Theodoret, Comm. Ezech. 11.21 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/11-21). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/11-21
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
11.22PG 81
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
kb', kg'. Kai exēran ta Cheroudi)m tas pterygas hautōn, kai " hoi trochoi echomenoi hautōn, kai hē dyxa Theou Israē.1 ep᾿ auta hyperanō autōn. Kai anedē hē doxa Kyriou ek mesēs tēs poleōs, kai estē epi tou horous, ho ēn apenanti tēs poleōs. Toutōn, phēsin, houtōs eirēmenōn, apestē ech tēs poleōs ta Cheroudim, pheronta tou Theou tēn doxan epochoumenēn “ estē de epi tou orous katenanti Hierousalēm esti de touto to oros to tōn Elaiōn kaloumenon, hothen kai hē kata sarka tou Sōtēros hēmōn analēpsis egeneto" eikotōs toinyn kai tēnikauta en anthrōpeiǭ phaneis schēmati, kai nas dyo physeis heni deixas prosōpǭ, kai tēn men theian dia tou pyros ainixamenos ", dia.5 tou hēlektrou de tēn anthrōpeian paradēlōsas, kata tēs Hierousalēm tēn psēphon exenenchōn eis to oros touto chōrei, kakeithen poieitai tēn eis ouranous "" anodon" kai gar meta ton stauron, kai ton thanaton, tēn kata tēs Hierousalēm psēphon palin exenenchōn, hoti ou mē meinę̄ lithos epi lithon hos ou mē katalythę̄, eis to oros ekeino meta tōn mathētōn anelthōn, hypo noerōn kai autōn pheromenos dynameōn eis tous ouranous aneliphthē. Typos toinyn tōn esomenōn kai ta tǭ prophētę̄ deichthenta " houtō de tauta theasamenos, phēsin" kd'΄. Pneuma anelade me, kai ēgage mi eis gēn Cha.1daiōn "" en horasei en Pneumati Theou. Ou gar kata alētheian, phēsi, sōmatikōs, nyn men eis tēn Ioudaian, nyn de eis gēn Chaldaiōn metepheromēn, all᾽ horasei "d, toutestin en hoptasią " kai eg' Pgeumati Theoi', anti tou, Dia tę̄s tou Theou energeias tēn dianoian phōtizomenos, kai prophētikous dechomenos ophthalmous, toutōn hechaston etheōroun. Kai touto saphesteron poiōn epēgage " Kai anedēn apo tēs horaseōs, hēs eidon. (che) Kai elalēsa pros tēn aichmalōsian pantas tous «1ogous tou "" Kyriou, ous edeixe moi. Eis emauton, phēsin, epanēlthon, tēs pneumatikēs theōrias telos ladousēs " kai ekeina men ouketi heōrōn, monous de tous symparontas preathyterou:, hois kai diēgēsamēn heechaston, hōn te eidon, hōn te akēkoa' alla kairos nyn eipein tēn euangelikēn ekeinēn phōnēn, e« Makarioi hoi katharoi tę̄ kardią, hoti hauta ton Theon opsontai. » HiIkanōs gar touto hēmas kai ta eirēmena edidaxe. pollōn gar kata tauton chaumenōn, monos ho prophētēs tēs pneu matichēs ekeinēs apēlause theōrias. Tautēs tychein tēs katharotētos kai hēmeis spoudasōmen te kai hicheteusōmen, hina pasēs lymēs apallagentes, endelechōs men epi tou parontos biou tou Theou tēn mnēmēn en tę̄ psychę̄ peripherōmen, meta parrhēsias de auton idein axiōthōmen en tę̄ tēs epiphaneias hēmerą. Autǭ prepei hē doxa eis tous aiōnas tōn aiōnōn. ᾿A mēn. pa
"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.
Ezek 11:22–25 (quotation, high confidence) · Ezek 1:27 (allusion, high confidence) · Acts 1:9–12 (allusion, high confidence) · Luke 24:50–51 (allusion, medium confidence) · Matt 24:2 (quotation, high confidence) · Matt 5:8 (quotation, high confidence)
Notes and citation
Summary: On Ezek 11:22–25 Theodoret sees the glory leaving Jerusalem for the Mount of Olives as a type of Christ, who, showing two natures in one person, pronounced judgment on Jerusalem and ascended from that mountain; he ends by urging purity of heart and a doxology.
- Lemmas: Ezek 11:22–23, 24, 24–25. The Mount of Olives and the ascension: Acts 1:9–12; Luke 24:50–51; the stones of the temple: Matt 24:2; Matt 5:8. Latin debris and Migne's footnotes inside the account of the ascension and in the lemma of 11:25 are removed by logged corrections; the word rendered "immaterial" is damaged in the scan. Theodoret's christological reading (two natures in one person, signified by the fire and the electrum of Ezek 1:27) is translated as written. The doxology marks the end of a division of the commentary.
Notes on the original text
- Digital text corrected (Latin debris; Latin debris and Migne's footnotes; Latin debris inside a word): εἰεἰ- Εϑι, ἰθιῆρογο, ἐμ μι ἦν Ὁ 418 'π ἴῃ Ηὶβ δρῶν Ἰαράνοεν 41 ΠῸΒ ἀθδί πιο δ΄, ἧπ πη ἢ ἴῃ δὲν τ΄ σι αὐτ. ϑιργᾶ, 1. 1, ν. 120. ἐξ αὑτῶν. 5 καὶ --- ἔσομαι αὐτοῖς. Πο5. ἴῃ Π. Τὴ. 6. ργίοτί ἀευδι ἕως, ἀνε ΘοἸ Πἰμ μν 15 ὀά ἀο υι ἴῃ Π ν. 1. ἀδϑυμδ υ ἶδδα οδἰΐαι ἃ σοι ἶσα, 410 1508 ἐδ. ΙΓ Ομ {118, Ἱ ἐπ. δίκ. Ὁ τιμωρίας ἐπάξω, 5 καὶ --- ὃ ἦν. 8 ἕως, ρὲ σομιραπάϊημν. 3. αἷν. [τὰ 8, ὑτο ἠνιξάμενος. υἢ 10 διὰ --- ἀνθρ,. τὴν ἀνθρ. δὲ διὰ τοῦ ἢλ. ἃ Α → ; ράδἰΐ : οἱ αὐἀά αὶ ἡ ἰπ ἢ 5. 5110σι → ; οδιεπαάϊι πεμὶ. Αἀ τηρίρϑαπι, ἰηφυΐ!, γϑᾶϊ!, οὐ Β → ; οι υἱάθθυηὶ ἴ; ν [)οΐ τ. → .
Topics: Christology
Cite (SBL): Theodoret, Comm. Ezech. 11.22 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/11-22). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/11-22
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
Chapter 12
12.1PG 81
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
a', b΄. Kai egeneto 1ogos Kyriou pros me, gōn" Huie anthrōpou, en mesǭ oichon parapikraigogntos" sy katoikeis " hoi echousi» ophthalmous tou blepein, kai ou blepousi, kai ta" ōta echousi tou akouein, kai ouk akouousi, dioti oikos parapichrainōn esti. Tēn ep᾿ amphō tēs psychēs rhopēn ho logos edēlōsen " « Echousi gar, phēsin, ophthalmous tou blepein, kai ou blepousi, kai ōta echousi tou akouein, ᾽kai ouk akouousi. » Kai didaskōn hōs ouk ek physeōs autois ta pathē tauta gegonen, epēgage, « Dioti oikos parapikrainōn esti. » To de parapikrainōn ho Symmachos proseristēs hērmēneuse, toutesti philoneikos, apeithēs kai anēkoos. Tauta de tǭ prophētę̄ proeipen ho Despotēs, mellōn auton "7 prostattein tēn dia tōn pragmatōn poiēsasthai prophēteian, kai hoionei apologoumenos, hoti dia tēn tou laou sklērotēta kai apeitheian toiauta epitattein anankazetai. Y. Kai sy, huie anthrōpou, poiēson seautǭ ras enōpion autōn, kai aichmalōteuthēsę̄ apo tou topou sou eis topon heteron enōpion autōn, hopōs idōsi, diote oikos," parapikrainōn esti. Kai saphestera ta eirēmena poiōn epagei" ho-s΄. Kai exoiseis ta skeuē sou, hōs "" skeuē ᾿ aichmalōsias hēmeras, kat᾽ orthalmous autōn, kai sy exeleusę̄ hesperas enōpion autǭn, hōs ekporeuetai aichmalōtos. Dioryxon seautǭ eis ton toichon, kai exeleusę̄ di' hautou enōpion autōn ".. Ep᾿ hōmōn angalēphthēsę̄, kai kekrymmenos " exdleusę̄, to prosōpon sou synchallypseis, kai ou mē idę̄s tēn gēn" dioti teras dedōka se tǭ oikǭ Hisraē.1. Mimēsai, phēsi, poliorkoumenon tina, eita tēs poleōs alischomenēs,, kai pheugein anankazmenon, kai dioryttonta "3 toichon, kai exodon epinoounta, kai to prosōpon synchalyptonta, hina mē gnōrimos tois horōsi genētai" dia sou gar boulomai kauta poiountos prosēmēnai tois tēn Hierousalēm oikousi tēn esomenēn aichmalōsian. Toutōn de hechaston saphesteron hēmas ho thespesios Hieremias didaskei, diēgoumenos hopōs ho Sedekias, tēs poleōs halousēs, meta tōn oikeiōn kai tōn doryphorōn edrapepeuse nyktōr, exodon tina mēchanēsamenos dia tou chēpou tōn basileiōn. Eita didaskei ho prophētēs, hōs tōn eirēmenōn hekaston eis peras ēgage, hate dē theia plērōn epitagmata. Toutōn de, phēsin, houtō par᾽ emou genomenōn, ē-ia΄. Egeneto.ogos Kyriou toprōï"" pros me, legōn - Huie anthrōpou, ouk eipe pros se ho oikos tou Israē,1, ho oikos ho parapichrainōn" Ti sy poieis? Eipe pros autous ' Tade.1egei ᾿Adōnai Kyrios tǭ archonti" kai arēgoumenǭ en Hierousa-ēm, kai panti oikǭ IIsraē, hoi eisin en mesǭ autōn. Eipe, hoti Egō teras poiō "7, hon tropon pepoiēka, houtōs estai autois, en metoikēsei "5 kai aichmalōsią poreusontai. Erōtōmenos, phēsi, para tōn apeithōn toutōn kai antitypōn, tōn hypo dou ginomenōn tēn aitian, saphōs autois eipe, hoti Teras hymin egō eimi kai sēmeion, dia tōn pragmaton prophēteuōn, kai en emautǭ schiographōn, ta te tǭ basilei tēs Hierousalēm, kai pasi tois archousi
"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
Ezek 12:1–11 (quotation, high confidence) · Jer 39:4 (allusion, high confidence) · Jer 52:7 (allusion, high confidence) · 2 Kgs 25:4 (allusion, medium confidence)
Notes and citation
Summary: On Ezek 12:1–11 Theodoret explains that the people's blindness is chosen, not natural, and that the prophet's acted-out departure through the wall foreshadowed Zedekiah's flight from Jerusalem by night, as Jeremiah narrates.
- Lemmas: Ezek 12:1–2, 3, 4–6, 8–11 (the lemma of 12:7 is summarized). A word of 12:3 is lost ("baggage for captivity by day"; marked …). Zedekiah's flight: Jer 39:4; 52:7; 2 Kgs 25:4. Migne's footnotes and Latin debris throughout are removed by logged corrections. The sentence continues in the next section.
Notes on the original text
- Digital text corrected (Latin debris; Latin debris inside a word; Migne's footnotes; marginal letter and Latin debris): δ οἴκ, παρ. Βοο. Ἰοοιΐο 651 τῶν ἀδικιῶν αὐτῶν. 16 κά, )65. ἰη Β. οἱ ἀριὰ → ; Α [8 αἰεοι[οπίθυβ. 605 → ; νων ᾿ Αἱϑα- Υεπβ. ὅ. Εἰ με, εἶδ, κί εκϑ. ται εὐναῖς Ἶ εἰς. ἰηπαρ δ, 480υἱ → ; αὐ τηε αὐ → ; σὺ ἰε → σὺ ; δῖε αα εοε : → ; . ἀμοὶ ἱπ Ηϊεγοδοίψιπα, δι → ; δἰ ἱπ γα, εἰ οἤοάϊει, μὶ οἱ ἰϊὰ πιαοιϊ δία υἱ Ἰαϊογοῖ,, Ὁ Ποϑε θα 8 ἰῃ ϑϑ ἔπη πὶ αὐ 68. "δὴ ἰῃ μαρ]οι εἴδιπα. 6. Εὶ γεϊϊηφμαπι ἐπ τῶν → .
Cite (SBL): Theodoret, Comm. Ezech. 12.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/12-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/12-1
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
12.12PG 81
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.»
ib΄. Kai ho archōn gar hautōn en mesǭ hautōn ep' hōmōn arthēsetai, kai kekrymmenōs exeleusetai dia tou toichou, kai dioryxei tou exe, thein hauton di᾽ autou " to prosōpon hautou synkalypsei, hopōs mē horathę̄ ophthalmois", kai autos ti» gēn ouk opsetai. ᾿All᾽ homōs kai houtō poioumenos tēn phygēn, kai panta mēchanōmenos hōste lathein, syllēphthēsetai para tōn polemiōn. i΄. Kai ekpetasō, phēsi, to diktyon mou ep᾽ hauton, kai syllēphthēsetai en tę̄ periochę̄ mou Ēn, kai axō hauton eis Badynōgna heis gēn kai autēn ouk opsetai, kai ekei teleutēsei. Dia pantōn edidaxe tōn eirēmenōn, hōs organois kechrēmenos tois polemiois, dikas apaitēsei tēs asetheias, kai ton basilea, kai tous archontas, kai hapan to hypēkoon. Diechktyon» gar hautou tous polemious ekalese, kai periochēn haueou tēn poliorkian. Tauta de kai hē tetartē tōn Basileiōn, kai ho makarios Hieremias saphōs didaskei. Hippichon gar syntagma pempsas ho Nadouchodonosor eis tēn chaϑ' Hierichō erēmon, kai ton Sedekian kai tous syn autǭ drapeteu- Sedechion tous paidas proteron anelōn, kai theatēn auton poiēsas " tēs tōn paidōn sphagēs, houtōs autou tous ophthalmous exōryxe, kai desma peritheis ek chalkou pepoiēmena, eis tēn Badylōna apēgage, ᾿ mylōna oikein anankasas. Dio kai hē prophēteia phēsin, hoti « Eis Badylōna achthēsetai, kai autēn ouk opsetai.»
"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."
Textual problem in this passage: see the notes.
Ezek 12:12–13 (quotation, high confidence) · 2 Kgs 25:5–7 (allusion, high confidence) · Jer 39:5–7 (allusion, high confidence) · Jer 52:8–11 (allusion, high confidence)
Notes and citation
Summary: On Ezek 12:12–13 Theodoret explains the prophecy that Zedekiah would be caught and taken to Babylon without seeing it, fulfilled when he was captured near Jericho and blinded after watching his sons killed.
- Lemmas: Ezek 12:12, 13. A line is lost after "those who fled with him" (marked …; probably their capture and their being brought to Nebuchadnezzar). 2 Kgs 25:5–7; Jer 39:5–7; Jer 52:8–11 (the mill: LXX Jer 52:11).
Cite (SBL): Theodoret, Comm. Ezech. 12.12 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/12-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/12-12
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
12.14PG 81
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.
id΄, ie΄, Kai pantas, phēsi, tous kyklǭ autou tous boēthous autou, kai pantas tous antiiamdanomenous autou, diasperō eis panta anemon, kai rhomphaian ekcheō 3 opisō autōn. Kai gnōsontai hoti egō eimi Kyrios, en tǭ diaskorpisai m autous en tois ethnesi, kai diasperō hautous en tais chōrais. Hosoi d' an diaphygōsi tēn en tǭ polemǭ sphagēn, aichmalōtous apachthēnai parascheuasō, kai metoichous apophanō kai sporadas, hina di' hautōn mathōsi tōn pragmatōn, hōs kōpha men ta eidōla, kai. pantelōs men" adranē, egō de Kyrios kai Despotēs.
"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.
Ezek 12:14–15 (quotation, high confidence)
Notes and citation
Summary: On Ezek 12:14–15 Theodoret says those who escape the slaughter will be scattered so that they learn that idols are powerless and God is Lord.
- Lemmas: Ezek 12:14–15.
Cite (SBL): Theodoret, Comm. Ezech. 12.14 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/12-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/12-14
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
12.16PG 81
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 "
is΄. Kai hypolēgpsomai ex autōn andras arithmǭ ek rhomphaias, kai ek limou, kai ek thanatou", hoaopōs an ekdiēgōntai pathas tas anomias hautōn en tois ethgesin, hou eisēlthon ekei, kai ngōsontai hoti egō Kyrios. Autoi de houtoi, phēsin, hoi leepsanon esontai tou limou, kai tou thanatou, kai tę̄: polemikēs sphagēs, katēgoroi tēs oikeias dysoedeias kai tēs "6 paranomias genēsontai, didaskontes ta ethnē hōn eisi metoikoi, hōs dikas tinousin hōn eis eme d᾽ d "
"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.
Ezek 12:16 (quotation, high confidence)
Notes and citation
Summary: On Ezek 12:16 Theodoret says the survivors will testify among the nations that their exile is the just penalty for their own impiety.
- Lemma: Ezek 12:16. Latin debris inside the lemma and Migne's footnotes at the end are removed by logged corrections; the last verb is lost (supplied in brackets).
Notes on the original text
- Digital text corrected (Latin debris; Migne's footnotes): “φὰ φίααϊο, εἰ ἐς [απ|6, εἰ δὰ πιογί6., Μὲ δι αγταπὶ ὁπ|- Ὁ → ; ἐν τ᾿ περ. μου. Ποῦτ. ἴῃ βάφομνα τῶν 5 εἰμί. 65. ἴπ Α ει Β. ἢ μέν,65. ἰπ Β. δ δι Β ποιησάμενος, ι 38 τῆς, 65. ἴῃ Β. → .
Cite (SBL): Theodoret, Comm. Ezech. 12.16 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/12-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/12-16
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
12.17PG 81
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.
iz΄, tēs, Kai egeneto.16gos Kyriou͵ pros ma, legōn " Huie anthrōpou, ton arton sou met᾽ odynēs phagę̄ ", kai to hydōr sou meta basanou kai gϑōs pidi. Kai touto palin sēmeion tou kata tēn poliorkian genē tomenou limou.
"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.
Ezek 12:17–18 (quotation, high confidence)
Notes and citation
Summary: On Ezek 12:17–18 Theodoret reads the prophet's anxious eating and drinking as a sign of the famine of the siege.
- Lemmas: Ezek 12:17–18. Latin debris inside the word λέγων is removed by a logged correction.
Notes on the original text
- Digital text corrected (Latin debris inside a word): Ὑδεκβ. 11, 18. ΕἸ. [αεἰμηι εεἰ υϑγϑμηι δονιὶπὰ αὐ υἱέ → λέ.
Cite (SBL): Theodoret, Comm. Ezech. 12.17 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/12-17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/12-17
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
12.19PG 81
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
ith΄, ch΄. Kai ereis pros ton laon tēs gēs ᾿ Tade «᾿egei Adōnōi Kyrios tois katoikousin Hierousaeiēm kai 5 epi tēs gēs tou Israē." Tous artous autōn met᾽ endeias phagontai, kai to hydōr auytōn "5 met' aphagismou " piontai, hopōs aphanisthę̄ hē tę̄ syn plērōmati autēs, en asedeiąą pantōn tōn katoikountōn en autę̄". Kai hai poleis hautōn hai katoichoumegai exerēmōthēsontai, kai hē gē eis aragismon estai, kai epignōsesthe hoti egō Kyrios. Epeidē gar apolauontes tōn par᾽ emou agathōn, kai tois apo gēs entryphōntes karpois, ēgnotite ton dotę̄ra, kai agnōmones peri ton euergetēn egenesthe, en tę̄ sterēsei tōn agathōn kai tę̄ tōn poleōn erēmią tēn emēn mathēsesthe despoteian, Tauta hoe tois en Hierosolymois proēgoreusen ho prophētēs en tę̄ aichmalōsią tynchanōn, tou Theou boulomenou, kai tous ēdē genomenous aichmalōtous psychagōgein, hoti ou monoi toiauta peponthasin, alla kai tous allous schēsousi koinōnous - kai tous eti tēn Hierousalēm oikountas, phodǭ tēs tōn kakōn prophēteias, peisai thelōn pausasthai tēs ponērias. Pyoos de toutois, epeidē tois tou theiou Hieremiou hoi tēn Hierousalēm oikountes antelegon logois, kai tois tou diagontes, anankaiōs ta di᾽ allēlōn bedaiousi sym- 6 phōna prophēteuontes, kai dia tēs symphōnias theious apophainousi tous logons. Ei men gar plēsion hǭkoun allēlōn, esche" goun chōran kata tēs tōn logōn symphōnias hē hypopsia epeidē de pollois stathmois allēlōn dieirgonto"", kai tauta proēgoreuon, ananchkaiōs theïza deiknytai ta legomena. Toutou charin, Hieremias men tois en tę̄ Chaldaią epistellei, Iezechiēl de tois en tę̄ Ioudaią, tou Theou tōn holōn kai toutois kakeinois ōpheleias panta poron mēchanōmenou. cha’, kth΄. Kai egeneto «1hogos Kyriou pros me, legōn" Huie anthrōpou, tis "" hē paradoïē hautē epi tēs gēs tou ᾿Israē,ï legontōn" Makran " hai hēmerai, apoïlō.16 pasa horasis? Ti dēpote, phēsin, hoi tēn Ioudaian oikountes legein eiōthasi tois prophētais, hoti Ta meta polyn hetōn arithmon esomena proagoreuete, pseudos anamignyntes tois logois, kai
"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
Textual problem in this passage: see the notes.
Ezek 12:19–22 (quotation, high confidence) · Jer 29:1–23 (allusion, high confidence)
Notes and citation
Summary: On Ezek 12:19–22 Theodoret explains that Ezekiel in Babylon prophesied to Jerusalem while Jeremiah in Jerusalem wrote to the exiles, so that their agreement across a great distance would prove their words divine.
- Lemmas: Ezek 12:19–20, 21–22. A line is lost after "those living in Jerusalem contradicted the words of the divine Jeremiah, and those" (probably: "in Babylon those of Ezekiel, the two prophets, living far apart"; marked …). Jeremiah's letter to the exiles: Jer 29:1–23. The sentence continues in the next section.
Cite (SBL): Theodoret, Comm. Ezech. 12.19 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/12-19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/12-19
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
12.23PG 81
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
kg΄. Dia touto eipe pros autous Tade ᾿adōnai Kyrios " Kai apostrepsō tēn tautēn, kai ouk eti ou mē eipōsi tēn tautēn ho oikos tou Israē1, hoti 1alēseis pros hautous,.egōn" Hēngikasin hai hēmerai kai ho kairos pasēs horaseōs. Epeidē gar tēn makrothymian pseudologian kalousi, pepeisthōsan hōs parautika tēs prophēteias to telos, kai en prothyrois loipon hē
"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
Ezek 12:23 (quotation, high confidence)
Notes and citation
Summary: On Ezek 12:23 Theodoret says that those who took God's delay as proof that the prophecies were false must learn that their fulfilment is at hand.
- Lemma: Ezek 12:23. Long Latin debris inside the comment is removed by a logged correction. The section breaks off.
Notes on the original text
- Digital text corrected (Latin debris from Migne's facing column): εἰ (τὶ δίας ας εἰ ἄδη!, οἰ ἐμ ἐπ ἱπιρίοί αἰ οπιἀεἐεοίαθμπίων, εἰ (οΥτα ἴῃ ἀδδοίαἰίοπθηι εὐ! : οἱ εο- Β δυ 41 θ6π6 ἐδ εἶθ, αὶ ἴῃ οἱ οὐ 605 4υἱ ἴῃ ΗΪΘΡΟΒΟΙΥπιὰ μα δ᾽ ἰπ- Ρυρπάρθαπι, οἱ διἰπιϊ γα} 8 Εσρο ο! 5 ἰάθη ἰἱ αυἱ ἴῃ (Ἰναϊ ἰοῦ πὶ δὶ 118. ᾳυΐ ἴῃ οἱ 115 οἱ 1119 ἰῃ- Οὐδὲ μοὶ τα αἱ πὶ πὰ 6 τοτὶ γεμβ. 25. Ῥγορίοτεα αἷς αὐ 608 : ἥς αἰεὶ! δἰ οἱ ἴῃ ἱπὶ- ᾿ς εκ, 93. ᾿ κἴα ποπ απιρίἷμ5 δτὶ! τῆι εἰ ποι αἰ αἷτου, πα δῖ }8 κι. 938. Νοη νον, αὐ Θαυ γος! 0 εἶι : ἀΐθοπεποὶ ἱπ ἀἷο ἃ → .
Cite (SBL): Theodoret, Comm. Ezech. 12.23 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/12-23). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/12-23
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
12.24PG 81
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"
kd', Dioti ouk ete estai pasa horasis pseudēs, kai" manteuomenos ta pros charin en mesǭ tōn huiōn ᾿Israē.. Katapausō gar, phēsi, tous pseudoprophētas hymōn, tous tanantia tois emois prophētais prolegein epicheirountas, kai agathōn parousian ke, Hoti egō lalēsō tous «logous mou, kai poiēsō", kai hou mē mēkygō" eti, dioti eg tais hēmerais hymōn, oikos IIsraē,d ho parakikrainōn. Lalēsō «16gon, kai poiēsō, «16gei ᾿Adōnai Kyrios. Mē propechete, phēsi, tois emois prophētais, hōs tēnallōs dialegomenois " egō gar dia toutōn phthengomai, kai thatton hē logos epaxō tǭ logǭ to peras, hymas poiōn autoptas tēs alētheias tōn )ogōn. Houytō palin di᾽ heterōn logōn ta auta sēmēnas, kai tois katēgorousi tōn prophētōn, hōs ta paronta men ou prolegontōn, ta de makrois hysteron "᾽ chronois esomena pseudōs proagoreuontōn, apeilēsas tēn tacheian tōn prophēteuomenōn "5 alētheian"
"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,
Ezek 12:24–25 (quotation, high confidence)
Notes and citation
Summary: On Ezek 12:24–25 Theodoret says God will silence the flattering false prophets and swiftly fulfil what his true prophets have spoken.
- Lemmas: Ezek 12:24, 25. A few words are lost after "the presence of good things" (marked …). The sentence continues in the next section.
Cite (SBL): Theodoret, Comm. Ezech. 12.24 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/12-24). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/12-24
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
12.28PG 81
χη΄. Οὐ γὰρ μὴ μηκύνωσι, φησὶν, ἔτι πάντες οἱ «λόγοι μου, οὖς ἐὰν λαλήσω, ὅτι καὶ ποιήσω,.1έγει ᾿Αδωναῖ Κύριος,
chē΄. Ou gar mē mēkynōsi, phēsin, eti pantes hoi «logoi mou, ous ean lalēsō, hoti kai poiēsō,.1egei ᾿Adōnai Kyrios,
"For none of my words that I speak shall be delayed any longer, for I will also do them, says Adonai the Lord."
Ezek 12:28 (quotation, high confidence)
Notes and citation
Summary: Ezek 12:28: none of God's words will be delayed any longer.
- Lemma: Ezek 12:28 (the lemma of 12:26–27 is not in the scan); it completes the sentence of the previous section.
Cite (SBL): Theodoret, Comm. Ezech. 12.28 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/12-28). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/12-28
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.