Commentary on Ezekiel 13.2–16.5
Greek text: PG 81.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 13
13.2PG 81
Κατὰ τῶν ψευδοπροφητῶν λοιπὸν τρέπει τὸν λόγον. β΄. Υἱὲ γὰρ, φησὶν, ἀνθρώπου, προφήτευσον ἐκὶ τοὺς προφήτας τοῦ ᾿ἸΙσραὴ.1, τοῖς προφητεύον» 6 τας. Καὶ ἵνα μὴ ἡ ὁμωνυμία βλάδην τοῖς ἀνθρώποις ἀπεργάσηται (προφῆται γὰρ, καὶ οἱ ἀληθεῖς, καὶ οἱ ψευδεῖς ὠνομάζοντο), εἰκότως ἐπήγαγε " « Καὶ ἐρεῖς τοῖς προφῆταις δ᾽ τοῖς προφητεύουσιν ἀπὸ καρδίας αὑτῶν. » Τουτέστι, τοῖς ἐρήμοις παντελῶς τῆς τοῦ Πνεύματος ἐνεργείας, ψευδῇ δὲ ἀπὸ λογισμῶν Καὶ προφητεύσεις, φησὶ, καὶ ἐρεῖς πρὸς αὐτούς" Ἀκούσατε «.16γον Κυρίου. (γ'.) Τάδε «λέγει ᾿Αδωναῖ Κύριος " Οὐαὶ τοῖς προφητεύουσιν ἀπὸ καρδίας αὑτῶν, τοῖς "" πορενομέγοις ὀπίσω τοῦ πνεύματος αὑτῶν, καὶ τὸ καθόλου μὴ βλέπουσι. θρῆνος, φησὶ, καταλήψεται τοὺς ὑπὸ θείου μὲν Πνεύματος οὐκ ἐνεργουμένους, οἰκείᾳ δὲ ὁρμῇ πειθομένους. Τὴν Ὁ Τὰρ προαίρεσιν τῆς ψυχῆς πνεῦμα αὑτῶν ") προῦδ᾽, ε΄, Ὡς ἀλώπεκες ἐν ταῖς ἐρήμοις οἱ προφῆταί σου, Ἰσραήλ. Οὐκ" ἔστησαν ἐν στερεώματι, καὶ οὗ συγήγαγον ποίμνιον δ ἐπὶ τὸν οἶκον τοῦ Ἰσραήλ. Οὐκ ἀνέστησαν. ὡς ἐν πολέμῳ, οἱ 16γοντες δ ὡς " ἐν ἡμέρᾳ Κυρίου. Ταῦτα δὲ ὁ Σύμμᾶχος σαφέστερον ἡρμήνευσεν “ε Ὡς ἀλώπεκες ἐν ἐρειπὶοις οἱ προφῆταί σου, Ἰσραὴλ οὐκ ἀνέδητς εἰς τὰς διαχοπὰς, οὐδὲ περιεφράξατε φραγμὸν περὶ τοὺς υἱοὺς Ἰσραὴλ, ὑπὲρ τοῦ στῆναι, ὡς "δ ἐν πολέμῳ ἐν ἡμέρᾳ Κυρίου. » ᾿Αλώπεξι γὰρ, φησὶν, ἐοίκασιν οἱ προφῆταί σου, ὦ Ἰσραὴλ, ἐν ἐρειπίοις Καθάπερ γὰρ ἐκεῖναι τὰς τῶν ἐρειπίων οὐκ ἀποφράττουοιν ἐξόδους, ἀλλ᾽ ἔξεστι τῷ βουλομένῳ ἀνιέναι διὰ τούτων, καὶ εἰσιέναι. οὕτως οὗτοι τὴν τοῦ λαοῦ ῥᾳθυμίαν ὁρῶντες, οὐκ ἀπετείχισαν αὐτοῦ τὰς ἐπὶ τὴν πονηρίαν ὁδοὺς, οὐδὲ λόγοις περιέφραξαν εὖσεδέσιν, ὥστε ἐν τῇ τῆς ὀργῆς ἡμέρᾳ δυνηθῆναι τῶν πολεμίων περιγενέσθαι " ἀλλὰ τῇ τοῦ λαοῦ ἀσθενείᾳ εἰς οἰκεῖον ἀπεχρήσαντο κέρδος.
Kata tōn pseudoprophētōn loipon trepei ton logon. b΄. Huie gar, phēsin, anthrōpou, prophēteuson eki tous prophētas tou ᾿IIsraē.1, tois prophēteuon» 6 tas. Kai hina mē hē homōnymia bladēn tois anthrōpois apergasētai (prophētai gar, kai hoi alētheis, kai hoi pseudeis ōnomazonto), eikotōs epēgage " « Kai ereis tois prophētais d᾽ tois prophēteuousin apo kardias hautōn. » Toutesti, tois erēmois pantelōs tēs tou Pneumatos energeias, pseudę̄ de apo logismōn Kai prophēteuseis, phēsi, kai ereis pros autous" Akousate «.16gon Kyriou. (g'.) Tade «legei ᾿Adōnai Kyrios " Ouai tois prophēteuousin apo kardias hautōn, tois "" porenomegois opisō tou pneumatos hautōn, kai to katholou mē blepousi. thrēnos, phēsi, katalēpsetai tous hypo theiou men Pneumatos ouk energoumenous, oikeią de hormę̄ peithomenous. Tēn Ho Tar proairesin tēs psychēs pneuma hautōn ") proud᾽, e΄, Hōs alōpekes en tais erēmois hoi prophētai sou, Israēl. Ouk" estēsan en stereōmati, kai hou sygēgagon poimnion d epi ton oikon tou Israēl. Ouk anestēsan. hōs en polemǭ, hoi 16gontes d hōs " en hēmerą Kyriou. Tauta de ho Symmachos saphesteron hērmēneusen “e Hōs alōpekes en ereipiois hoi prophētai sou, Israēl ouk anedēts eis tas diachopas, oude periephraxate phragmon peri tous huious Israēl, hyper tou stēnai, hōs "d en polemǭ en hēmerą Kyriou. » ᾿Alōpexi gar, phēsin, eoikasin hoi prophētai sou, ō Israēl, en ereipiois Kathaper gar ekeinai tas tōn ereipiōn ouk apophrattouoin exodous, all᾽ exesti tǭ boulomenǭ anienai dia toutōn, kai eisienai. houtōs houtoi tēn tou laou rhąthymian horōntes, ouk apeteichisan autou tas epi tēn ponērian hodous, oude logois periephraxan eusedesin, hōste en tę̄ tēs orgēs hēmerą dynēthēnai tōn polemiōn perigenesthai " alla tę̄ tou laou astheneią eis oikeion apechrēsanto kerdos.
From here he turns his word against the false prophets. "Son of man," he says, "prophesy against the prophets of Israel who prophesy." And so that the sameness of the name might not harm people (for both the true and the false were called prophets), he fittingly added: "And you shall say to the prophets who prophesy from their own heart": that is, to those wholly destitute of the activity of the Spirit, [who utter] falsehoods from [their own] reasonings. "And you shall prophesy," he says, "and say to them: Hear the word of the Lord. Thus says Adonai the Lord: Woe to those who prophesy from their own heart, who walk after their own spirit and see nothing at all." Lamentation, he says, will overtake those who are not moved by the divine Spirit but follow their own impulse; for he called the choice of the soul "their spirit." … "Like foxes in the deserts are your prophets, Israel. They did not stand in the firmament, and did not gather a flock for the house of Israel. They did not rise up, as in war, those who say: as in the day of the Lord." Symmachus rendered this more clearly: "Like foxes in ruins are your prophets, Israel; you did not go up into the breaches, nor build a fence around the sons of Israel, to stand as in war in the day of the Lord." For your prophets, he says, O Israel, are like foxes in ruins. Just as foxes do not block the openings of the ruins, but anyone who wishes may go up and come in through them, so these men, seeing the slackness of the people, did not wall off their roads to wickedness, nor fence them about with godly words, so that on the day of wrath they might be able to overcome their enemies; but they exploited the people's weakness for their own gain.
Ezek 13:2–5 (quotation, high confidence)
Notes and citation
Summary: On Ezek 13:2–5 Theodoret turns to the false prophets, who speak from their own heart rather than the Spirit, and explains, with Symmachus, that like foxes in ruins they left the people's breaches unrepaired and exploited their weakness.
- Lemmas: Ezek 13:2, 2–3, 4–5 (the stager's ref is 13.2). A few words are lost in the comments (supplied in brackets) and the end of the comment on 13:3 is damaged (marked …). Latin debris inside the quotation of Symmachus is removed by a logged correction.
Notes on the original text
- Digital text corrected (marginal letter and Latin debris): Α ᾿ΞΓδοὶ : → .
Cite (SBL): Theodoret, Comm. Ezech. 13.2 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/13-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/13-2
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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.
13.6PG 81
ς΄, ζ,. Βλέποντες, φησὶ, ψευδῆ, μαντευόμενοι μάταια, οἱ λέγοντες " Λέγει Κύριος, καὶ Κύριος οὐκ ἀπέσταιλχεν αὐτοὺς, καὶ ἤρξαντο τοῦ ἀνα- στῆσαι «1όγον. Οὐκ ὅρασιν ψευδῆ δωράχατε, καὶ Κύριος, Κύριος, καὶ ἐγὼ οὐκ ἐλάλησα, Τῷ ὀνόματι, φησὶ, τῷ ἐμῷ χατεχρήσασθε ψευδεῖς μαντείας τῷ λαῷ προσφέροντες " ἐγὼ δὲ οὐδὲν ὑμῖν τού-
s΄, z,. Blepontes, phēsi, pseudē, manteuomenoi mataia, hoi legontes " Legei Kyrios, kai Kyrios ouk apestailchen autous, kai ērxanto tou ana- stēsai «1ogon. Ouk horasin pseudē dōrachate, kai Kyrios, Kyrios, kai egō ouk elalēsa, Tǭ onomati, phēsi, tǭ emǭ chatechrēsasthe pseudeis manteias tǭ laǭ prospherontes " egō de ouden hymin tou-
"Seeing falsehoods," he says, "divining vain things, who say: The Lord says, and the Lord did not send them; and they began to raise up a word. Have you not seen a false vision …, and [said]: The Lord, the Lord [says], and I did not speak?" You misused my name, he says, bringing false divinations to the people; but I [said] nothing of these things to you
Ezek 13:6–7 (quotation, high confidence)
Notes and citation
Summary: On Ezek 13:6–7 Theodoret says the false prophets misused God's name for divinations he never gave.
- Lemmas: Ezek 13:6–7. Latin debris inside the lemma is removed by logged corrections; words of 13:7 are lost (marked … or supplied in brackets). The comment breaks off.
Notes on the original text
- Digital text corrected (Latin debris; marginal letter and Latin debris inside a word): πὶ τυ ῖτοτοϊυδογυηξ οἱ υἱᾶβ δὰ ᾿ργουϊαίοπι,, που ῥἰ δ → ; Β ποι ηιϊοῖ! εος, εἰ οωρεγιιπὶ διιδοίαγ6 46 → .
Cite (SBL): Theodoret, Comm. Ezech. 13.6 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/13-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/13-6
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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.
13.8PG 81
η΄, θ΄. Διὰ τοῦτο εἰπέ" Τάδε «1έγει ᾿Αδωγαῖ Κύριος " ᾿Αγθ᾽ ὧν οἱ.16γοι ὑμῶν ψευδεῖς, καὶ αἱ μαντεῖαι ὑμῶν μάταιαι, διὰ τοῦτο ἰδοὺ ἐγὼ ἐφ᾽ ὑμᾶς, «1έγει ᾿Αδωναῖ Κύριος. Καὶ ἐκτενῶ τὴν χεῖρά μου ἐπὶ τοὺς προφήτας τοὺς ὁρῶντας τὰ ψευδῆ, καὶ τοὺς ἀποφθεγγομένους μάταια. Ἕν παιδείᾳ “5 τοῦ «αοῦ μου οὐκ ἔσονται, οὐδὲ ἐν γραφῇ οἴκου Ἰσραὴ. γραρήσογνται, καὶ εἰς τὴν γῆν ε τοῦ ᾿Ισραὴϊ οὐκ εἰσεεύσονται, καὶ γνώσονται ὅτε ἐγὼ ᾿Αδωναῖ Κύριος. Τὸν μὲν ἐμὸν, φησὶ, παικαὶ ἀνάγραπτον τὴν μνήμην οὐκ ἕξουσιν, οὐδὲ συναριθμηθήσονται τῷ λαῷ μου. Καὶ τὴν αἰτίαν δεικνὺς, ν". ᾽Αγθ' ὧν, φησὶν, ἐπιιάνησαν δ" τὸν λαόν μου, «“1έγοντες " Εἰρήνη, εἰρήγη, καὶ οὐκ ἔστιν εἰρήνη. Ἐγὼ μὲν γὰρ τῷ λαῷ πόλεμον, καὶ σφαγὴν, καὶ αἰχμαλωσίαν προηγόρενον, τῇ ἀπειλῇ τῶν χκαχῶν σωφρονίσαι βουλόμενος οὗτοι δὲ τἀναντία μοι δρῶντε;, εἰρήνην αὐτοῖς ἐπηγγέλλοντο μάτὴν. ᾿ Καὶ αὐτὸς, φησὶν, οἰκοδομεῖ τοῖχον, ὡς στερεὸν “, καὶ αὐτοὶ ἐπαλείφουσιν αὐτόν. τὸν, Πεσεῖται. ᾽Ο μὲν γὰρ, φησὶ, λαὸς οἰκοδομεῖ τοῖχον σαθρὸν, διὰ τῆς πονηρίας καὶ ἀσεόείας " οὗτοι δὲ τὰς χρηστὰς προῤῥήσεις, καὶ τὰς ἀγαθὰς ὑποσχέσεις, οἷόν τινα ἁλοιφὴν καὶ χρίσμα τῷ τοίχῳ προσφέρουσι, δέον καταλύειν τὴν σφαλερὰν μίαν, καὶ παρασκευάζειν στερεὰν αὐτὴν γενέσθαι. Ἐπαλείφοντες δὲ τοῖχον, ἐνόμιξον αὐτὸν ἀσφαλῆ διὰ τῆς ἀλοιφῇς ἀπεργάζεσθαι. Εἰπὲ τοίνυν αὐτοῖς ὅτι πεσεῖται καὶ διαλυθήσετα:.
ē΄, th΄. Dia touto eipe" Tade «1egei ᾿Adōgai Kyrios " ᾿Agth᾽ hōn hoi.16goi hymōn pseudeis, kai hai manteiai hymōn mataiai, dia touto idou egō eph᾽ hymas, «1egei ᾿Adōnai Kyrios. Kai ektenō tēn cheira mou epi tous prophētas tous horōntas ta pseudē, kai tous apophthengomenous mataia. Hen paideią “5 tou «aou mou ouk esontai, oude en graphę̄ oikou Israē. grarēsogntai, kai eis tēn gēn e tou ᾿Israēï ouk eiseeusontai, kai gnōsontai hote egō ᾿Adōnai Kyrios. Ton men emon, phēsi, paikai anagrapton tēn mnēmēn ouk hexousin, oude synarithmēthēsontai tǭ laǭ mou. Kai tēn aitian deiknys, n". ᾽Agth' hōn, phēsin, epiianēsan d" ton laon mou, «“1egontes " Eirēnē, eirēgē, kai ouk estin eirēnē. Egō men gar tǭ laǭ polemon, kai sphagēn, kai aichmalōsian proēgorenon, tę̄ apeilę̄ tōn chkachōn sōphronisai boulomenos houtoi de tanantia moi drōnte?, eirēnēn autois epēngellonto matēn. ᾿ Kai autos, phēsin, oikodomei toichon, hōs stereon “, kai autoi epaleiphousin auton. ton, Peseitai. ᾽O men gar, phēsi, laos oikodomei toichon sathron, dia tēs ponērias kai aseoeias " houtoi de tas chrēstas prorrhēseis, kai tas agathas hyposcheseis, hoion tina haloiphēn kai chrisma tǭ toichǭ prospherousi, deon katalyein tēn sphaleran mian, kai paraskeuazein sterean autēn genesthai. Epaleiphontes de toichon, enomixon auton asphalē dia tēs aloiphę̄s apergazesthai. Eipe toinyn autois hoti peseitai kai dialythēseta:.
"Therefore say: Thus says Adonai the Lord: Because your words are false and your divinations vain, therefore behold, I am against you, says Adonai the Lord. And I will stretch out my hand against the prophets who see falsehoods and utter vain things. They shall not be in the instruction of my people, nor shall they be written in the register of the house of Israel, and they shall not enter the land of Israel; and they shall know that I am Adonai the Lord." My [instruction], he says, … and they shall not have their memory written down, nor be counted with my people. And showing the cause: "Because," he says, "they led my people astray, saying: Peace, peace, and there is no peace." For I foretold to the people war and slaughter and captivity, wishing to bring them to their senses by the threat of evils; but these men, acting against me, promised them peace in vain. "And he," he says, "builds a wall as if it were firm, and they daub it. … that it will fall." The people, he says, builds a rotten wall through its wickedness and impiety; and these men apply their kind predictions and good promises to the wall like a plaster and coating, when they ought to have torn down the unsound structure and seen to it that it became firm. By daubing the wall they thought they were making it safe with the plaster. Tell them, then, that it will fall and be broken up.
Textual problem in this passage: see the notes.
Ezek 13:8–11 (quotation, high confidence)
Notes and citation
Summary: On Ezek 13:8–11 Theodoret says the false prophets will be cut off from God's people because they promised peace when God threatened war; their comforting words were whitewash on a rotten wall.
- Lemmas: Ezek 13:8–9, 10, 10–11. A line is lost in the comment on 13:9 (marked …), and the start of 13:11 ("Say to those who daub it") is lost in Latin debris. Latin debris at the end is removed by logged corrections.
Notes on the original text
- Digital text corrected (Latin debris; Latin debris from Migne's facing column): Εἰ πε- Ρ → ; ες υαπὶ ν θὲ 8. ᾿πϑρ γαυΐ. πῶς: μέν ἐπ 608 δὰ δ Εἰ ρε, ἱρεὶ ἐπΐεπι ἐπι. Αν εαάοι ἢ (επ5. 11.) δὲς αα [ἷτι οἰ ἐοων. Εἰ Βο.εἱ Οὐ Ργϑάϊειἴοηε8, οἱ θ6]]απὶ, δὲ οὐ θαι, οἱ οαριϊν νοῦ : ποι, οἱ οἱ ᾿ἰμἰ απ οἱ [αὅμο, εἰ Εὐλ λο πιᾶπαδ, εἰ [δοϊδπείθιι5 σους ]ϊα δὰ οἄρυϊ → .
Cite (SBL): Theodoret, Comm. Ezech. 13.8 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/13-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/13-8
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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.
13.12PG 81
ιβ΄. Ἔσται γὰρ, φησὶν, ὑετὸς καταχιλύζων, καὶ τῶν, καὶ πεσεῖται "", καὶ πνεῦμα ἐξαῖρον ἥξει “, καὶ ῥαγήσεται. Καὶ ἰδοὺ πέπτωκεν ὁ τοῖχος. Τροπι. χῶς ἅπαντα ὡς ἐπὶ τοίχου εἴῤῥηχε, διὰ πάντων δὲ τὴν τῶν πολεμίων παρεδήλωσεν ἔφοδον, Ἐγδέσμους δὲ τοῦ τοίχου τὸν βασιλέα καὶ τοὺς ἄρχοντας προηγόἐσφιγγον τὸν λαόν. Καὶ ὑετὸν τοίνυν χατακιλύζοντα, «οὺὑς Χαλδαίους ὠνόμασε. Ἡεσόντος τοίνυν, φησὶ, τοῦ τοίχου, « ρα οὐκ ἐροῦσι πρὸς ὑμᾶς" Ποῦ ἐστιν ἡ ἁλοιφὴ ὑμῶν, ἣν ἠλείψατε; » Ὅταν διὰ τῶν πραγμάτων μάθωσι ψευδεῖς τὰς ὑμετέρας προῤῥήσεις, καὶ πόλεμον, καὶ σφαγὴν, καὶ αἰχμαλωσίαν Β ἀντὶ τῆς ἐλπισθείσης εἰρήνης, οὐκ ἐροῦσι ὑμῖν" Ποῦ οἱ χρηστοὶ ὑμῶν λόγοι, καὶ αἱ τῆς εἰρήνης ἐπαγγελίαι; Οὕτω πάλιν διὰ πλατυτέρων τὰ αὐτὰ εἰρηκὼς, καὶ ἀπειλήσας τῶν πολεμικῶν βελῶν τὸν χκαταχλυσμὸν, καὶ τὰς τῶν λίθων νιφάδας, καὶ τοῦ κακῶς οἰκοδομηθέντος τοίχου τὴν μέχρι θεμελίων κατάλυσιν, καὶ τῆς ψευδολογίας τῶν τὰ ἀγαθὰ προενρηχότων τὸν ἔλεγχον, σαφέστερον ποιεῖ τὸν λόγον. Εἴπα 5 γὰρ, φησὶ, πρὸς ὑμᾶς" Οὐκ ἔστιν ὁ τοῖχος, οὐδὲ οἱ ἀλείφοντες αὐτόν. (τς.") Οἱ προφῆται τοῦ Ἰσραὴῖ, οἱ προφητεύοντες ἐπὶ ρουσαλὴμ, καὶ ὁρῶντες αὐτῇ " εἰρήνην, καὶ φησὶ, πάντα γενήσεται, καὶ ἡ ἀλοιφὴ, καὶ ὁ τοῖχος, καὶ οἱ τὴν ἀλοιφὴν προσενεγχόντες προφῆται. Πολιορκία γὰρ, φησὶ, καὶ αἰχμαλωσία, ἀντὶ τῆς ἐπαγτελθείσης εἰρήνης τὴν Ἱερουσαλὴμ καταλήψεται, Ταῦτα περὶ τῶν ψευδοπροφητῶν εἰρηκὼς, τρέπεῖ τὸν λόγον ἐπὶ τὰς ψευδοπροφήτιδας. “Οργανα γὰρ καὶ ταύτας ὁ τῆς ἀνθρωπείας φύσεως ἀλάστωρ εὑρὼν, καὶ διὰ τούτων τὴν ψευδολογίαν ἐνήργει" καὶ τοῖς μὲν προφήταις τοὺς ψευδοπροφήῆτας ἀντἕταττε, ταῖς δὲ προφητικῆς χάριτος ἠξιωμέναις γυναιξὶ τὰς τοῦ ψεύδους τὴν ἐνέργειαν δεξαμένας. Προλέγει τοίνυν καὶ ταύταις τὰ συμδησόμενα.
ib΄. Estai gar, phēsin, hyetos katachilyzōn, kai tōn, kai peseitai "", kai pneuma exairon hēxei “, kai rhagēsetai. Kai idou peptōken ho toichos. Tropi. chōs hapanta hōs epi toichou eirrhēche, dia pantōn de tēn tōn polemiōn paredēlōsen ephodon, Egdesmous de tou toichou ton basilea kai tous archontas proēgoesphingon ton laon. Kai hyeton toinyn chatakilyzonta, «ouys Chaldaious ōnomase. Hēesontos toinyn, phēsi, tou toichou, « ra ouk erousi pros hymas" Pou estin hē haloiphē hymōn, hēn ēleipsate? » Hotan dia tōn pragmatōn mathōsi pseudeis tas hymeteras prorrhēseis, kai polemon, kai sphagēn, kai aichmalōsian B anti tēs elpistheisēs eirēnēs, ouk erousi hymin" Pou hoi chrēstoi hymōn logoi, kai hai tēs eirēnēs epangeliai? Houtō palin dia platyterōn ta auta eirēkōs, kai apeilēsas tōn polemikōn belōn ton chkatachlysmon, kai tas tōn lithōn niphadas, kai tou kakōs oikodomēthentos toichou tēn mechri themeliōn katalysin, kai tēs pseudologias tōn ta agatha proenrēchotōn ton elenchon, saphesteron poiei ton logon. Eipa 5 gar, phēsi, pros hymas" Ouk estin ho toichos, oude hoi aleiphontes auton. (ts.") Hoi prophētai tou Israēi, hoi prophēteuontes epi rousalēm, kai horōntes autę̄ " eirēnēn, kai phēsi, panta genēsetai, kai hē aloiphē, kai ho toichos, kai hoi tēn aloiphēn prosenenchontes prophētai. Poliorkia gar, phēsi, kai aichmalōsia, anti tēs epagteltheisēs eirēnēs tēn Hierousalēm katalēpsetai, Tauta peri tōn pseudoprophētōn eirēkōs, trepei ton logon epi tas pseudoprophētidas. “Organa gar kai tautas ho tēs anthrōpeias physeōs alastōr heurōn, kai dia toutōn tēn pseudologian enērgei" kai tois men prophētais tous pseudoprophēētas antetatte, tais de prophētikēs charitos ēxiōmenais gynaixi tas tou pseudous tēn energeian dexamenas. Prolegei toinyn kai tautais ta symdēsomena.
"For there will be a flooding rain, and …, and it will fall; and a lifting wind will come, and it will be rent. And behold, the wall has fallen." He has said everything figuratively, as of a wall, and through all of it he indicated the onslaught of the enemies. The bonds of the wall he called the king and the rulers, [who] held the people together. And the flooding rain, then, he named the Chaldeans. When the wall has fallen, then, he says, "will they not say to you: Where is your plaster with which you daubed it?" When they learn through events that your predictions were false, and [find] war and slaughter and captivity instead of the peace they hoped for, will they not say to you: Where are your kind words and your promises of peace? Having thus said the same things again at greater length, and having threatened the deluge of missiles of war, the snowstorms of stones, the demolition of the badly built wall down to its foundations, and the exposure of the lies of those who foretold good things, he makes his word clearer: "For I said to you: The wall is no more, nor those who daub it: the prophets of Israel who prophesy to Jerusalem and see peace for it, and …" … all will [perish], he says, the plaster, the wall, and the prophets who applied the plaster. For siege and captivity, he says, will overtake Jerusalem instead of the peace that was promised. Having said these things about the false prophets, he turns his word to the false prophetesses. For the destroyer of human nature found these too as his instruments and worked his lying through them; and as he set the false prophets against the prophets, so against the women counted worthy of the prophetic grace he set those who had received the working of falsehood. He foretells, then, to these also what will befall them.
Textual problem in this passage: see the notes.
Ezek 13:11–16 (quotation, high confidence)
Notes and citation
Summary: On Ezek 13:11–16 Theodoret reads the storm that brings down the plastered wall as the Chaldean invasion, the wall's bonds as the king and rulers, and the false prophets' peace as exposed by the siege; he then turns to the false prophetesses, instruments of the devil.
- Lemmas: Ezek 13:11, 12, 15–16 (the lemma of 13:13–14 is summarized). Words of the lemmas are lost in the scan (marked …): in 13:11 probably "I will give stones for its bonds" (Theodoret's comment presupposes the bonds), and the end of 13:16 ("and there is no peace, says Adonai the Lord") with the start of the comment. "The destroyer of human nature" is the devil.
Cite (SBL): Theodoret, Comm. Ezech. 13.12 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/13-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/13-12
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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.
13.17PG 81
ιζ΄, τη. Καὶ σὺ, υἱὲ ἀγθρώπον, στήρισον τὸ πρόσωπόν σου ἐπὶ τὰς θυγατέρας τοῦ λαοῦ σου, τὰς προφητευούσας ἀπὸ καρδίας αὑτῶν, καὶ προφήτευσον ἐπ᾽ αὐτὰς, καὶ ἐρεῖς " Τάδε καράλαια ὑπὸ πάντα ἀγχῶνα χειρὸς, καὶ ποιούσαις ἐπιδόλαια “' ἐπὶ πᾶσαν κεφαλὴν πάσης ἡλικίας, τοῦ διαστρέψαι “ ψυχάς. Τὰς ψυχὰς τοῦ λαοῦ μου διέστρεφρον “3, καὶ ψυχὰς ζδριεποιοῦντο. Τοῦτο δὲ σαφέστερον ὁ Σύμμαχος ἡρμῆ“ νευσεν, οὕτως εἰπών " ς Οὐαὶ ταῖς συῤῥαπτούσαις ὑπαυχένια πρὸς κεφαλῆς πάσης ἡλικίας εἰς τὸ θη ρϑύειν ψυχάς. ν» Τροπικῶς δὲ διὰ τούτων τοὺ; ἀπαλωτέρους καὶ χρηστοτέρους ἡνίξατο λόγους “ τά τε γὰρ ὑπαυχένια καὶ τὰ ὑπαγχώνια ἀνάπαυλάν τινα καὶ θεραπείαν προσφέρει τοῖς μέλεσιν, οἷς ὑποτίθενπαι" καὶ οἱ χρηστότεροι λόγοι, καὶ ψευδεῖς ὄντες, πρὸς καιρὸν μὲν τὴν ἀκοὴν γαργαλίξουσι, φὰς δὲ παντοδαπὰς προσφέρουσι ταῖς ψυχαῖς. Οὕτω καὶ αἱ ψευδοπροφήτιδες τῷ μὲν λαῷ τὴν κατὰ ψυχὴν δος, τὰ δοκοῦντα χρηστὰ προφητεύουσαι. Τοῦτο γὰρ ἡνίξατο εἰρηκώς " ε Τὰ; ψυχὰς τοῦ λαοῦ βου διέττρε- φον, καὶ ψυχὰς περιεποιοῦντο. ν» Διαστρέφοντες γὰρ τὸν λαὸν, καὶ τοῦ Θεοῦ ἀφιστῶντες, αὐταῖς προσἔχειν παρεσχεύαζον. Εἶτα κέρδους τὸ εὐτελές.
iz΄, tē. Kai sy, huie agthrōpon, stērison to prosōpon sou epi tas thygateras tou laou sou, tas prophēteuousas apo kardias hautōn, kai prophēteuson ep᾽ autas, kai ereis " Tade karalaia hypo panta anchōna cheiros, kai poiousais epidolaia “' epi pasan kephalēn pasēs hēlikias, tou diastrepsai “ psychas. Tas psychas tou laou mou diestrephron “3, kai psychas zdriepoiounto. Touto de saphesteron ho Symmachos hērmē“ neusen, houtōs eipōn " s Ouai tais syrrhaptousais hypauchenia pros kephalēs pasēs hēlikias eis to thē rϑyein psychas. n» Tropikōs de dia toutōn tou? apalōterous kai chrēstoterous hēnixato logous “ ta te gar hypauchenia kai ta hypanchōnia anapaulan tina kai therapeian prospherei tois melesin, hois hypotithenpai" kai hoi chrēstoteroi logoi, kai pseudeis ontes, pros kairon men tēn akoēn gargalixousi, phas de pantodapas prospherousi tais psychais. Houtō kai hai pseudoprophētides tǭ men laǭ tēn kata psychēn dos, ta dokounta chrēsta prophēteuousai. Touto gar hēnixato eirēkōs " e Ta? psychas tou laou bou diettre- phon, kai psychas periepoiounto. n» Diastrephontes gar ton laon, kai tou Theou aphistōntes, autais prosechein parescheuazon. Eita kerdous to euteles.
"And you, son of man, set your face against the daughters of your people who prophesy from their own heart, and prophesy against them, and say: Thus … pillows under every elbow of the hand, and who make veils upon every head of every age, to pervert souls. The souls of my people were perverted, and they preserved souls [for themselves]." Symmachus rendered this more clearly, saying: "Woe to those who sew together neck-cushions for the heads of every age, to hunt souls." By these he hinted figuratively at softer and kinder words; for neck-cushions and elbow-pillows bring a kind of rest and comfort to the limbs under which they are placed; and kinder words, even when they are false, tickle the hearing for a time, but bring harm of every kind to souls. So too the false prophetesses [brought] … to the people, prophesying what seemed kind. This is what he hinted at by saying: "The souls of my people were perverted, and they preserved souls." For by perverting the people and drawing them away from God, they made them attend to themselves. Then [he shows] the cheapness of their gain.
Textual problem in this passage: see the notes.
Ezek 13:17–18 (quotation, high confidence)
Notes and citation
Summary: On Ezek 13:17–18 Theodoret, with Symmachus, reads the false prophetesses' cushions and veils as soothing, false words that please the hearer but harm the soul and draw people away from God.
- Lemmas: Ezek 13:17–18. Part of the lemma of 13:18 is lost in the scan ("says Adonai the Lord: Woe to those who sew"; marked …), and a few words of the comment (marked … or supplied in brackets). Latin debris is removed by a logged correction. Theodoret's "cushions" renders the LXX προσκεφάλαια and Symmachus's ὑπαυχένια.
Notes on the original text
- Digital text corrected (Latin debris inside a word): ΒΟΓΠΊΟΏ 65. (ογυϊ δ Δ δ πὶ οἱ ρυ! νι μανὶδ' γα ΐοίθδε αυδπιάδηι εἱ 80] αἰ πὶ Τα ε Απΐ-εἰ ἃ θ᾽ Υἱ 85. → .
Cite (SBL): Theodoret, Comm. Ezech. 13.17 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/13-17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/13-17
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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.
13.19PG 81
ιθ΄, Καὶ ἐδεδήϊλουν μὲ πρὸς τὸν λαόν μου, ἔνδ- κεν δραχὸς χριθῶν, καὶ ἔνεχεν' κλασμάτων ἄρτου. Τί γὰρ τούτων εὐτελέστερον; Τί δὲ χαλεπώτερον τῆς ἐντεῦθεν ἐπαγομένης λώθδης; ε Τοῦ ἀποκτεῖναι, φησὶ, ψυχὰς, ἃς οὐκ ἔδες ἀποθανεῖν, καὶ τοῦ πεὲριποιήσασθαι ψυχὰς, ἃς οὐκ ἔδει ζῆσαι, ἐν 19 τῷ ἀποφθέγγεσθαι ὑμᾶς λαῷ εἰσαχούοντι μάταια ἀποφθέ- Ὑματαῖ". ν Σμικροῦ γὰρ ἕνεκεν κέρδους, τοὺς μὲν ἐπῃνεῖτε μάτην ἐπὶ τοῦ λαοῦ, τοὺς δὲ τιμωρίας εἴναι ἀξίους ἐλέγετς, τῇ τοῦ λαοῦ κουφότητι καὶ εὖκολίᾳ κακῶς ἀποχεχρημέναι. Πειθόμενοι γὰρ τοῖς ὑφ᾽ ὑμῶν λεγομένοις, τοὺς μὲν ἀδίκως διέσωζον, τοὺς δὲ μάτην χατέσφαττον. Οὕτω τὴν ἀσέδειαν ἐλέγξας, ἀπειλεῖ τιμωρίαν.
ith΄, Kai ededēïloun me pros ton laon mou, end- ken drachos chrithōn, kai enechen' klasmatōn artou. Ti gar toutōn eutelesteron? Ti de chalepōteron tēs enteuthen epagomenēs lōthdēs? e Tou apokteinai, phēsi, psychas, has ouk edes apothanein, kai tou peeripoiēsasthai psychas, has ouk edei zēsai, en 19 tǭ apophthengesthai hymas laǭ eisachouonti mataia apophthe- Hymatai". n Smikrou gar heneken kerdous, tous men epę̄neite matēn epi tou laou, tous de timōrias einai axious elegets, tę̄ tou laou kouphotēti kai eukolią kakōs apochechrēmenai. Peithomenoi gar tois hyph᾽ hymōn legomenois, tous men adikōs diesōzon, tous de matēn chatesphatton. Houtō tēn asedeian elenxas, apeilei timōrian.
"And they profaned me before my people for handfuls of barley and for pieces of bread." What is cheaper than these? And what is harsher than the harm that comes from it? "To kill souls," he says, "that should not die, and to preserve souls that should not live, when you utter vain utterances to a people that listens." For the sake of a little gain you praised some before the people without cause, and said that others deserved punishment, wickedly exploiting the fickleness and credulity of the people. For, believing what you said, they saved some unjustly and slaughtered others for nothing. Having thus exposed their impiety, he threatens punishment.
Ezek 13:19 (quotation, high confidence)
Notes and citation
Summary: On Ezek 13:19 Theodoret condemns the false prophetesses for selling false oracles for scraps of food, with the result that the people condemned the innocent and spared the guilty.
- Lemma: Ezek 13:19. Latin debris inside the lemma is removed by a logged correction.
Notes on the original text
- Digital text corrected (Latin debris inside a word): Βὶ Υεκβ. 19, → .
Cite (SBL): Theodoret, Comm. Ezech. 13.19 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/13-19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/13-19
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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.
13.20PG 81
χ', χα΄. Διὰ τοῦτο τάδε.ἰέγει Αδωγαῖ Κύριος " Ἰδοὺ ἐγὼ ἐπὶ τὰ προσκεφάλαια ὑμῶν, ἐφ' ὑμεῖς συστρέφετε 13 ἐκεῖ ψυχὰς, καὶ διαῤῥήξω αὑτὰ ἐπὶ" τῶν βραχιόνων ὑμῶν, καὶ ἐξαποστελῶ τὰς ψυχὰς, ἃς ὑμεῖς ἐξεστρέψατε, τὰς ψυχὰς αὐτῶν εἰς διασκορπισμόν 1", Καὶ ῥήξω τὰ ἐπιδόμαια 1" ὑμῶν, καὶ ῥύσομαι τὸν λαόν μου ἐκ χειρὸς ὑμῶν, καὶ οὐκ ἔτι ἔσονται ἐν χερσὶν ὑμῶν εἰς συστροφὴν 1", καὶ ἐπιγγώσεσθε ὅτι ἐγὼ Κύριος. Ἐλέγξω, φησὶ, τοὺς ὑμετέρους λόγους, καὶ δείξω ψευδεῖς, καὶ ἀντὶ τῶν χρηστῶν ἐχείνων ἐπαγγελιῶν, αἷ ἐοίκασιν ὑπαυχενίοις μαλακοῖς καὶ ὑπαγχωνίοις, ἐπάξω τὰ ἀλγεινὰ τῷ πεισθέντι ὑμῖν λαῷ, καὶ διασχορπιῶ αὐτοὺς, τῇ πείρᾳ διδάσκων τὸ ὑμέτερον ψεῦδος. ᾿Ελευθερώσω δὲ αὐτοὺς ὅμως ἀπὸ τῆς ὑμετέρας ψευδολογίας, πείθων αὐτοὺς, δι᾽ ὧν ὑπομένουσι, μηκέτι τοῖς ὑμετέροις προσέχειν λόγοις, ἀλλ᾽ ἐμὲ Κύριον ἐπιγράφεσθαι καὶ Δεσπότῆν.
ch', cha΄. Dia touto tade.iegei Adōgai Kyrios " Idou egō epi ta proskephalaia hymōn, eph' hymeis systrephete 13 ekei psychas, kai diarrhēxō hauta epi" tōn brachionōn hymōn, kai exapostelō tas psychas, has hymeis exestrepsate, tas psychas autōn eis diaskorpismon 1", Kai rhēxō ta epidomaia 1" hymōn, kai rhysomai ton laon mou ek cheiros hymōn, kai ouk eti esontai en chersin hymōn eis systrophēn 1", kai epingōsesthe hoti egō Kyrios. Elenxō, phēsi, tous hymeterous logous, kai deixō pseudeis, kai anti tōn chrēstōn echeinōn epangeliōn, hai eoikasin hypaucheniois malakois kai hypanchōniois, epaxō ta algeina tǭ peisthenti hymin laǭ, kai diaschorpiō autous, tę̄ peirą didaskōn to hymeteron pseudos. ᾿Eleutherōsō de autous homōs apo tēs hymeteras pseudologias, peithōn autous, di᾽ hōn hypomenousi, mēketi tois hymeterois prosechein logois, all᾽ eme Kyrion epigraphesthai kai Despotēn.
"Therefore thus says Adonai the Lord: Behold, I am against your pillows, on which you gather souls there, and I will tear them from your arms, and I will send away the souls that you have perverted, their souls, to scattering. And I will tear your veils, and deliver my people from your hand, and they shall no longer be in your hands to be gathered; and you shall know that I am the Lord." I will expose your words, he says, and show them to be false; and instead of those kind promises, which resemble soft neck-cushions and elbow-pillows, I will bring painful things on the people that believed you, and I will scatter them, teaching your falsehood by experience. Yet I will free them from your lying, persuading them through what they suffer no longer to attend to your words, but to acknowledge me as Lord and Master.
Ezek 13:20–21 (quotation, high confidence)
Notes and citation
Summary: On Ezek 13:20–21 Theodoret says God will expose the false prophetesses by the very sufferings of the people, freeing them from their lies to acknowledge him.
- Lemmas: Ezek 13:20–21.
Cite (SBL): Theodoret, Comm. Ezech. 13.20 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/13-20). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/13-20
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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.
13.22PG 81
κβ΄, κγ΄. Ἀνθ᾽ ὧν διεστρέφρετε καρδίαν δικαίου με ἀδίκως, καὶ ἐγὼ οὐ διέστρορον αὐτὸν, καὶ τοῦ κατισχύσαι χεῖρας ἀνόμου τὸ καθόλου, τοῦ μὴ ἀποστρέψαι αὐτὸν ἀπὸ τῆς ὁδοῦ αὑτοῦ τῆς πογηρᾶς, καὶ ζῆσαι αὐτόν. Διὰ τοῦτο ψευδῆ οὗ μὴ ἴδητε, καὶ μαντείας οὐ μὴ μαγτεύσησθε ἔτι" καὶ ῥύσομαι τὸν λαόν μου ἐκ χειρὸς ὑμῶν, καὶ γνώ- σεσθε ὅτι ἐγὼ Κύριος. Ἐπειδὴ γὰρ, φησὶ, τοὺς μὲν δικαίους διεταράττετε καὶ ἐχειμάζετςο (οὕτω γὰρ ὁ ᾿Ακύλας ἡρμήνευσε), λυπηρὰ αὐτοῖς προλέγοντες, θρασυτέρους δὲ τοὺς παρανόμους ἀπετελεῖτε, ἀγαθὰ προθεσπίζοντες, καὶ ἑκάτερα παρὰ τὸν ἐμὸν ἐποιεῖτε σκοπόν" τούτου χάριν, παντελεῖ ὑμᾶς παραδώσω ὀλέθρῳ, καὶ τὴν ψευδῇ μαντείαν ὑμῶν καταπαύσω, καὶ τῆς δε ὑμῶν ἀπωλείας τὸν ἐμὸν ἐλευθερώσω λαόν. Οὕτω τὰ περὶ τούτων προθεσπίσας, ἐφ᾽ ἕτερον μεταφέρει τὸν λόγον. -
kb΄, kg΄. Anth᾽ hōn diestrephrete kardian dikaiou me adikōs, kai egō ou diestroron auton, kai tou katischysai cheiras anomou to katholou, tou mē apostrepsai auton apo tēs hodou hautou tēs pogēras, kai zēsai auton. Dia touto pseudē hou mē idēte, kai manteias ou mē magteusēsthe eti" kai rhysomai ton laon mou ek cheiros hymōn, kai gnō- sesthe hoti egō Kyrios. Epeidē gar, phēsi, tous men dikaious dietarattete kai echeimazetso (houtō gar ho ᾿Akylas hērmēneuse), lypēra autois prolegontes, thrasyterous de tous paranomous apeteleite, agatha prothespizontes, kai hekatera para ton emon epoieite skopon" toutou charin, pantelei hymas paradōsō olethrǭ, kai tēn pseudę̄ manteian hymōn katapausō, kai tēs de hymōn apōleias ton emon eleutherōsō laon. Houtō ta peri toutōn prothespisas, eph᾽ heteron metapherei ton logon. -
"Because you perverted the heart of the righteous unjustly, though I did not pervert him, and strengthened the hands of the lawless altogether, so that he would not turn from his evil way and live; therefore you shall no longer see falsehoods, and you shall divine divinations no more; and I will deliver my people from your hand, and you shall know that I am the Lord." Since, he says, you troubled and tossed the righteous (so Aquila rendered it) by foretelling grievous things to them, and made the lawless bolder by prophesying good things to them, doing both contrary to my purpose, for this reason I will give you over to utter destruction, put an end to your false divination, and free my people from [the harm] you cause. Having thus foretold what concerns them, he transfers his word to another subject.
Ezek 13:22–23 (quotation, high confidence)
Notes and citation
Summary: On Ezek 13:22–23 Theodoret says the false prophetesses disheartened the righteous and emboldened the wicked, and so will be destroyed and the people freed from them.
- Lemmas: Ezek 13:22–23. Latin debris inside the lemmas is removed by logged corrections. The end of the comment is slightly damaged and translated by sense.
Notes on the original text
- Digital text corrected (Latin debris; Latin debris inside a word): δοφια υος οοἰἰἰρἠ εἰς ἰδὲ αἰππιας,, εἰ αἀἰγιηιραπι ἐα εἰ εἱ εἶθ, 418 δἰ πη} 165 δυηΐ με υη!, → ; ὃ ἰπϊιδίε, εἰ 66ο ποτ μεγυεγίεϑαπι θμμπὶ : οἰ ῥγογξεις → ; καὶ πον υἱἀ οϑ εἷς, εἰ αὶ → καὶ ; ΠΟΠΒ᾽Π ἢ) (οί ου δια : δά δ᾽ υὰ (δ 86- Εἰ Ποἰδεῖ δά 16 γὸαὐ οἱ ἵπ ἐΐδ ἐπ φειῖδειδ ἰΘπθι τιν ἴπ δῦ οδδιγίειί, οἱ βογοοηίδυδηίαυγ, ἤθη υἱ ἃ οπιἀς → .
Cite (SBL): Theodoret, Comm. Ezech. 13.22 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/13-22). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/13-22
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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 14
14.4PG 81
α'-τ΄. Καὶ ἤθον, φησὶ, πρός με ἄνδρες ἐκ τῶν πρεσθδυτέρων τοῦ ᾿Ισραὴλ, καὶ ἐκάθισαν πρὸ προσώπου μου. Καὶ ἐγένετο 1όγος Κυρίου πρός με, λέγων " Υἱὲ ἀγθρώπου, οἱ ἄνδρες οὗτοι ἔθεντο τὰ διαγοήματα αὐτῶν 185 ἐπὶ τὰς χαρδίως αὑτῶν, καὶ τὴν κόλασιν" τῶν ἀδικιῶν αὑτῶν ἔθηκαν πρὸ προσώπου αὑτῶν" εἰ ἀποκρινόμενος ἀποκχριθῶ αὐτοῖς"; Σαφέστερον τοῦτο ὁ ᾿Ακύλας ἡρμήγευσεν ςε Οἱ ἄνδρες οὗτοι ἀνήνεγκαν τὰ εἴδωλα ᾿αὑτῶν ἐπὶ καρδία: αὑτῶν, καὶ σκάνδαλον ἀνομίας αὑτῶν ἔδωκαν ἀπέναντι τοῦ προσώπου αὑτῶν. »ν Ἃ γὰρ κακῶς, φησὶ, διανοηθέντες ἐπιτελοῦσι, καὶ ἠπειλημένης δ' τοῖς ἀδίκοις κολάσεως ἀναίδην καταφρονήσαντες, παρεγένοντο πρὸς σὲ, πυθέσθαι τι βουλόμενοι, καὶ ἀποκρίσεως ἀξιωθῆναι προσδ', ε΄. Διὰ τοῦτο λάϊησον αὑτοῖς, καὶ ἐρεῖς σ πρὰς αὐτούς - Τάδε ἰέγει ᾿Αδωναῖ Κύριος" θρωπος" ἐκ τοῦ οἴκου Ἰσραὴλ, ὃς ἐὰν θῇ τὰ διανοήματα" αὑτοῦ ἐπὶ καρδίας αὑτοῦ, καὶ τὴν κόλασιν" τῆς ἀδικίας αὑτοῦ τάξῃ πρὸ προσὠποῦυ ἑαυτοῦ, καὶ ξλθῃ πρὸς τὸν προφήτην, ἐγὼ Κύριος ἀποκριθήσομαι αὐτῷ ἐν τούτοις, ἐν οἷς ἐνέχεται ἡ διάνοια αὐτοῦ, ὅπως πλαγιάσῃ "' τὸν οἶκον τοῦ ᾿Ισραὴ.λ: κατὰ τὰς καρδίας αὐτῶν τὰς ἀπηλλοτριωμένας ἀπ' ἐμοῦ ἐν τοῖς ἐγθυμήμασιν αὐτῶν "5, Ἐπειδὴ τοῖς προφήταις καὶ τοῖς δουλεύοντες, καὶ ἐπυνθάνοντο, οὐκ ἵνα πάντως τὰ ὑπὸ τοῦ Θεοῦ κελευόμενα περάνωσιν, ἀλλὰ βουλόμενο; μανθάνειν εἰ συμθαίνουσι τοῖς λογισμοῖς αἱ προῤῥήσεις " τούτου χάριν, ὁ τῶν ὅλων θεὸς διὰ τοῦ προφήτου φησὶν, ὅτι Πᾶς ἄνθρωπος ἐκ τοῦ οἴχου Ἰσραὴλ, ταῖς μὲν θείαις ἀντιλέγων διδασχαλέαις, μόνοις δὲ τοῖς οἰκείοις πειθόμενος λογισμοῖς, καὶ τῆς ἡἠπειλημένης τοῖς παρανόμοις καταφρονὼν τιμωρίας, κἂν πρὸς ψευδοπροφήτην ἀπέλθῃ, τὰ μὲν οἰκεῖα βουλήματα πληρῶσαι θέλων, ἀπόπειραν δὲ ποιούμενος, εἰ συμδαίνουσι τοῖς οἰκείοις λογισμοῖς αἱ προῤῥήσεις, ἐγὼ, φησὶν, ἀποκριθήσομαι αὐτῷ. Ἐπειδὴ οὐκ εὐθείᾳ κέχρηται διανοίᾳ, συγχωρήσω ὀλέθρου γάρ ἔστι καὶ ἀπωλείας ἀξιος. Διὰ τοῦτο, φησὶν, « Ὅπως πλαγιάσῃ τὸν οἶκον τοῦ Ἰσραὴλ κατὰ τὰς καρδίας αὐτῶν τὰς ἀπηλλοτριωμένας ἀπ᾽ ἐμοῦ ἐν τοῖς ἐνθυμήμασιν αὐτῶν- ν» Ἐπειδὴ γὰρ πόῤῥω τῆς ἐμῆς κηδεμονίας σφᾶς αὐτοὺς καθιστᾶσι, καὶ τῇ τῶν ψευδυπροφητῶν καίρουσιν ἐξαπάτῃ, συγχωρήσω αὑτοῖς τῶν οἰκείων πόνων δρέψασθαι τοὺς χαοπούς. Τοῦτο καὶ ἐπὶ τοῦ ᾿Αχλὰδ νον ἔστιν εὑρεῖν. Σεδεκίας γὰρ ὁ ψευδοπροφήτης, χέρατα σιδηρᾶ ἑαυτῷ ποιήσας, ἔλεγε τῷ ᾿Αχαάδ " « Ἐν τούτοις χερατιεῖς τὴν Συρίαν. ν Τοῦ δὲ Ἰωσαφὰτ οὐ δεχομένου τὰ παρὰ τῶν ψευδοπροφητῶν λεγόμενα, μὲν ὁ Μικαίας " ἐναντία δὲ τῷ Σεδεχίᾳ προφητεύσας, οὐκ ἔπεισε τὸν ᾿Αχαάδ. Οὔτε γὰρ ἐκεῖνα ποιῆσαι βουλόμενος, ἃ ὁ Θεὸς πργηγόρευσε δ᾽, τὸν προφήτην ἠρώτα, ἀλλ᾽ ἐκ παντὸς τρόπου τὸν ἴδιον ἤθελε κυρῶσαι σκοπόν. Διὸ τοῦ Θεοῦ συγχωρήσαντος, προῦλεγον μὲν οἱ ψευδοπροφῆται τὰ ψευδῇ " πειθόμενος δὲ ἐκεῖνος ἐξήει, καὶ τὰς "5 δίκας ἐδίδου τῆς
a'-t΄. Kai ēthon, phēsi, pros me andres ek tōn presthdyterōn tou ᾿Israēl, kai ekathisan pro prosōpou mou. Kai egeneto 1ogos Kyriou pros me, legōn " Huie agthrōpou, hoi andres houtoi ethento ta diagoēmata autōn 185 epi tas chardiōs hautōn, kai tēn kolasin" tōn adikiōn hautōn ethēkan pro prosōpou hautōn" ei apokrinomenos apokchrithō autois"? Saphesteron touto ho ᾿Akylas hērmēgeusen se Hoi andres houtoi anēnenkan ta eidōla ᾿hautōn epi kardia: hautōn, kai skandalon anomias hautōn edōkan apenanti tou prosōpou hautōn. »n Ha gar kakōs, phēsi, dianoēthentes epitelousi, kai ēpeilēmenēs d' tois adikois kolaseōs anaidēn kataphronēsantes, paregenonto pros se, pythesthai ti boulomenoi, kai apokriseōs axiōthēnai prosd', e΄. Dia touto laïēson hautois, kai ereis s pras autous - Tade iegei ᾿Adōnai Kyrios" thrōpos" ek tou oikou Israēl, hos ean thę̄ ta dianoēmata" hautou epi kardias hautou, kai tēn kolasin" tēs adikias hautou taxę̄ pro prosōpouy heautou, kai xlthę̄ pros ton prophētēn, egō Kyrios apokrithēsomai autǭ en toutois, en hois enechetai hē dianoia autou, hopōs plagiasę̄ "' ton oikon tou ᾿Israē.l: kata tas kardias autōn tas apēllotriōmenas ap' emou en tois egthymēmasin autōn "5, Epeidē tois prophētais kai tois douleuontes, kai epynthanonto, ouk hina pantōs ta hypo tou Theou keleuomena peranōsin, alla boulomeno? manthanein ei symthainousi tois logismois hai prorrhēseis " toutou charin, ho tōn holōn theos dia tou prophētou phēsin, hoti Pas anthrōpos ek tou oichou Israēl, tais men theiais antilegōn didaschaleais, monois de tois oikeiois peithomenos logismois, kai tēs hēēpeilēmenēs tois paranomois kataphronōn timōrias, kan pros pseudoprophētēn apelthę̄, ta men oikeia boulēmata plērōsai thelōn, apopeiran de poioumenos, ei symdainousi tois oikeiois logismois hai prorrhēseis, egō, phēsin, apokrithēsomai autǭ. Epeidē ouk eutheią kechrētai dianoią, synchōrēsō olethrou gar esti kai apōleias axios. Dia touto, phēsin, « Hopōs plagiasę̄ ton oikon tou Israēl kata tas kardias autōn tas apēllotriōmenas ap᾽ emou en tois enthymēmasin autōn- n» Epeidē gar porrhō tēs emēs kēdemonias sphas autous kathistasi, kai tę̄ tōn pseudyprophētōn kairousin exapatę̄, synchōrēsō hautois tōn oikeiōn ponōn drepsasthai tous chaopous. Touto kai epi tou ᾿Achlad non estin heurein. Sedekias gar ho pseudoprophētēs, cherata sidēra heautǭ poiēsas, elege tǭ ᾿Achaad " « En toutois cheratieis tēn Syrian. n Tou de Iōsaphat ou dechomenou ta para tōn pseudoprophētōn legomena, men ho Mikaias " enantia de tǭ Sedechią prophēteusas, ouk epeise ton ᾿Achaad. Oute gar ekeina poiēsai boulomenos, ha ho Theos prgēgoreuse d᾽, ton prophētēn ērōta, all᾽ ek pantos tropou ton idion ēthele kyrōsai skopon. Dio tou Theou synchōrēsantos, proulegon men hoi pseudoprophētai ta pseudę̄ " peithomenos de ekeinos exēei, kai tas "5 dikas edidou tēs
"And there came to me," he says, "men from the elders of Israel, and they sat before my face. And the word of the Lord came to me, saying: Son of man, these men have set their thoughts upon their hearts, and have set the punishment of their iniquities before their faces; shall I indeed answer them?" Aquila rendered this more clearly: "These men have brought up their idols upon their hearts, and have set the stumbling block of their iniquity before their face." The things they carry out after wicked thinking, he says, and while shamelessly despising the punishment threatened against the unjust, … they have come to you, wishing to inquire about something and to be counted worthy of an answer … "Therefore speak to them and say to them: Thus says Adonai the Lord: [Any] man of the house of Israel who sets his thoughts upon his heart, and sets the punishment of his iniquity before his face, and comes to the prophet, I the Lord will answer him in the things in which his mind is entangled, so that he may lead the house of Israel astray according to their hearts, which are estranged from me in their designs." Since … to the prophets, and … serving, and they inquired not in order to carry out at all costs what God commanded, but wishing to learn whether the predictions agreed with their own reasonings, for this reason the God of all says through the prophet: Every man of the house of Israel who contradicts the divine teachings and obeys only his own reasonings, and despises the punishment threatened against the lawless, even if he goes to a false prophet, wishing to fulfil his own wishes and testing whether the predictions agree with his own reasonings, I, he says, will answer him. Since he does not use an upright mind, I will permit it; for he deserves ruin and destruction. Therefore, he says: "So that he may lead the house of Israel astray according to their hearts, which are estranged from me in their designs." For since they put themselves far from my care and delight in the deceit of the false prophets, I will allow them to reap the fruits of their own labors. One can find this also in the case of Ahab. Zedekiah the false prophet made himself horns of iron and said to Ahab: "With these you shall gore Syria." And when Jehoshaphat would not accept what the false prophets said, … Micaiah [was brought]; he prophesied the opposite of Zedekiah, but did not persuade Ahab. For Ahab did not ask the prophet because he wished to do what God foretold, but wished in every way to ratify his own purpose. Therefore, with God's permission, the false prophets foretold falsehoods; and he, persuaded by them, went out and paid the penalty for his
Textual problem in this passage: see the notes.
Ezek 14:1–5 (quotation, high confidence) · 1 Kgs 22:11 (quotation, high confidence) · 1 Kgs 22:5–37 (allusion, high confidence)
Notes and citation
Summary: On Ezek 14:1–5 Theodoret explains that God 'answers' those who consult prophets only to confirm their own idolatrous designs by permitting them to be deceived by false prophets, as happened with Ahab and Zedekiah son of Chenaanah.
- Lemmas: Ezek 14:1–3, 4–5 (the stager's ref is 14.4). Aquila's rendering of 14:3 is quoted. Lines are lost in the scan (marked …): the end of the comment on 14:3, the first word of the lemma of 14:4, part of the comment on 14:5 (probably "Since they paid no heed to the prophets and were serving idols"), and a few words in the story of Micaiah. Latin debris is removed by logged corrections. Ahab and Micaiah: 1 Kgs 22:5–37. The sentence continues in the next section (lost). Theodoret's explanation of divine permission is translated as written.
Notes on the original text
- Digital text corrected (Latin debris; Migne's marginal letter): πρὸ Β → πρὸ ; οἱ θᾶπι ἀδβρίςἴθηβ ἢ → ; ἃ ὁυιι → ; ἰῃἰδὲ ναί, αὐα ἃ γο δ Ιἀ- (λῖϑα : οἱ → .
Cite (SBL): Theodoret, Comm. Ezech. 14.4 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/14-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/14-4
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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.
14.6PG 81
ς΄. Διὰ τοῦτο εἰπὲ" πρὸς τὸν οἶκον τοῦ Ἰσραήλ Τάδε λέγει ᾿Αδωναῖ Κύριος - ᾽Επιστράφρητε",, καὶ ἀποστρέψατε ἀπὸ τῶν ἐπιτηδευμάτων ὑμῶν "3 καὶ ἀπὸ πασῶν τῶν ἀσεδειῶν ὑμῶν, καὶ ἐπιστρέψατε τὰ πρόσωπα ὑμῶν. Παραίνεσιν προσφέρει πρόξενον σωτηρίας, καὶ τὸ ἀπὸ ταύτης ἐσόμενον ἀποδείκνυσι κέρδος.
s΄. Dia touto eipe" pros ton oikon tou Israēl Tade legei ᾿Adōnai Kyrios - ᾽Epistraphrēte",, kai apostrepsate apo tōn epitēdeumatōn hymōn "3 kai apo pasōn tōn asedeiōn hymōn, kai epistrepsate ta prosōpa hymōn. Parainesin prospherei proxenon sōtērias, kai to apo tautēs esomenon apodeiknysi kerdos.
"Therefore say to the house of Israel: Thus says Adonai the Lord: Turn back, and turn away from your practices and from all your impieties, and turn your faces." He offers an exhortation that brings about salvation, and shows the gain that will come from it.
Ezek 14:6 (quotation, high confidence)
Notes and citation
Summary: On Ezek 14:6 Theodoret notes God's call to repentance as the way to salvation.
- Lemma: Ezek 14:6.
Cite (SBL): Theodoret, Comm. Ezech. 14.6 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/14-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/14-6
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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.
14.7PG 81
ζ΄. Διότι ἄνθρωπος, ἄνθρωπος ἐκ τοῦ οἴχου Ἰσραὰὴ1, καὶ ἐκ τῶν προσηλύτων τῶν προσητευόγτων"" ἐγ τῷ οἴκῳ" Ἰσραὴλ, ὃς ἀπαλ1ο- τριωθῇ ἀπ᾽ ἐμοῦ, καὶ θῇ τὰ ἐνθυμήματα αὑτοῦ "5 ἐπὶ τὴν διάνοιαν αὑτοῦ, καὶ τὴν κόλασιν τῆς ἀδικίας αὑτοῦ τάξῃ πρὸ προσώπου ἑαυτοῦ, καὶ ἔλθῃ πρὸς τὸν προφήτην τοῦ ἐπερωτῆσαι αὑτὸν ἂν ἐμοὶ, ἐγὼ Κύριος ἀποκριθήσομαι αὐτῷ ἐν οἷς ἀνέχεται" ἐν αὐτοῖς. Ταῦτα πάλιν σαφέστερα εἶπεν, ὅτι Πᾶς ὁ ἀλλότριον ἑαυτὸν καθιστὰς τῆς ἐμῆς κηδεμονίας, καὶ ἡγεμόνι τῷ κακῷ χρώμενος λογισμῷ,, καὶ εἰδὼς μὲν τὴν ἠπειλημένην τοῖς κακοῖς κόλασιν, καταφρονῶν δὲ ταύτης ἀφίκηται πρός τινα τῶν ψευδοπροφητῶν, ὡς δῆθεν παρ᾽ ἐμοῦ μαθεῖν τὸ πρακτέον βουλόμενος, ἐγὼ, φησὶ, ποιήσομαι τὴν ἀπόκρισιν, καὶ συγχωρήσω τῷ καλουμένῳ προφήτῃ ἀκόλουθα τοῖς λογισμοῖς ἰ ἀποκρίνασθαι. Εἶτα τὴν ἀξίαν ἀπειλεῖ τιμωρίαν " π΄. Καὶ στηριῶ τὸ πρόσωπόν μου ἐπὶ τὸν ἄνθρωπον ἐκεῖνον, καὶ θήσομαι αὐτὸν εἰς ἔρημον, καὶ εἰς ἀφανισμὸν"δ, καὶ ἐξαρῶ αὑτὸν ἐκ μέσου τοῦ «αοῦ μου, καὶ ἐπιγγώσεσθε ὅτι ἐγὼ Κύριος. Καὶ δεικνὺς ὡς οὐ περὶ τῶν θείων ταῦτα λέγει προφητῶν, ἀλλὰ περὶ τῶν τὸ μὲν ὄνομα ἐχόντων, τοῦ δὲ πράγματος ὄντων ἐρήμων, ἐπἤγαγε" Καὶ ὁ" προφήτης ἐὰν πλανηθῇ, καὶ προφήτην ἐκεῖνον, καὶ ἐχτεγῶ τὴν χεῖρά μου ἐπ᾿ αὐτὸν, καὶ ἀρανιῶ αὐτὸν ὃκ μέσου τοῦ αοῦ μου Ἰσραήλ. Καὶ λήψονται" τὴν ἀδικίαν αὐτῶν. ᾿Αλλ᾽ οὐκ ἔστιν ἴδιον τοῦ δικαίου κριτοῦ, καὶ πλανᾷν τὸν προφήτην, καὶ πλανηθέντα χολάξειν. Οὐ τοίνυν κατ᾽ ἐνέργειαν λέγει τὸν προφήτην πλανᾷν, ἀλλὰ κατὰ συγχώρησιν " τουτέστι, Δυνάμενος αὑτοῦ παραυτίκα ἐλέγχειν " τὸ ψεῦδος, ἀνέχομα:, καὶ μαχροθυμῶ, καὶ συγχωρῶ ὃ κεχρῆσθαι τῇ ἐξαπάτῃ ᾿ γνώμῃ γὰρ, καὶ οὐκ ἀνάγκῃ ταύτην ἐπιτηδεύει. Διὸ καὶ τῆν ἴσην τιμωρίαν ἀπειλεῖ, καὶ τῷ κακῶς ἐρωτῶντι, κσὶ Κατὰ τὸ ἀδίκημα γὰρ, φησὶ, τοῦ ἐπερωτῶντος, Β ὡσαύτως καὶ τὸ ἀδίκημα τοῦ προφήτου ἔσται,
z΄. Dioti anthrōpos, anthrōpos ek tou oichou Israaē1, kai ek tōn prosēlytōn tōn prosēteuogtōn"" eg tǭ oikǭ" Israēl, hos apal1o- triōthę̄ ap᾽ emou, kai thę̄ ta enthymēmata hautou "5 epi tēn dianoian hautou, kai tēn kolasin tēs adikias hautou taxę̄ pro prosōpou heautou, kai elthę̄ pros ton prophētēn tou eperōtēsai hauton an emoi, egō Kyrios apokrithēsomai autǭ en hois anechetai" en autois. Tauta palin saphestera eipen, hoti Pas ho allotrion heauton kathistas tēs emēs kēdemonias, kai hēgemoni tǭ kakǭ chrōmenos logismǭ,, kai eidōs men tēn ēpeilēmenēn tois kakois kolasin, kataphronōn de tautēs aphikētai pros tina tōn pseudoprophētōn, hōs dēthen par᾽ emou mathein to prakteon boulomenos, egō, phēsi, poiēsomai tēn apokrisin, kai synchōrēsō tǭ kaloumenǭ prophētę̄ akoloutha tois logismois i apokrinasthai. Eita tēn axian apeilei timōrian " p΄. Kai stēriō to prosōpon mou epi ton anthrōpon ekeinon, kai thēsomai auton eis erēmon, kai eis aphanismon"d, kai exarō hauton ek mesou tou «aou mou, kai epingōsesthe hoti egō Kyrios. Kai deiknys hōs ou peri tōn theiōn tauta legei prophētōn, alla peri tōn to men onoma echontōn, tou de pragmatos ontōn erēmōn, epēgage" Kai ho" prophētēs ean planēthę̄, kai prophētēn ekeinon, kai echtegō tēn cheira mou ep᾿ auton, kai araniō auton hok mesou tou aou mou Israēl. Kai lēpsontai" tēn adikian autōn. ᾿All᾽ ouk estin idion tou dikaiou kritou, kai planąn ton prophētēn, kai planēthenta cholaxein. Ou toinyn kat᾽ energeian legei ton prophētēn planąn, alla kata synchōrēsin " toutesti, Dynamenos hautou parautika elenchein " to pseudos, anechoma:, kai machrothymō, kai synchōrō ho kechrēsthai tę̄ exapatę̄ ᾿ gnōmę̄ gar, kai ouk anankę̄ tautēn epitēdeuei. Dio kai tēn isēn timōrian apeilei, kai tǭ kakōs erōtōnti, ksi Kata to adikēma gar, phēsi, tou eperōtōntos, B hōsautōs kai to adikēma tou prophētou estai,
"For any man of the house of Israel, and of the proselytes who sojourn in Israel, who estranges himself from me, and sets his designs upon his mind, and sets the punishment of his iniquity before his face, and comes to the prophet to inquire of him concerning me, I the Lord will answer him in the things in which he is held." He said the same things again more clearly: Everyone who makes himself a stranger to my care and takes evil reasoning as his guide, and, knowing the punishment threatened against the wicked but despising it, comes to one of the false prophets as though wishing to learn from me what he should do, I, he says, will give the answer, and I will allow the so-called prophet to answer in agreement with his reasonings. Then he threatens the fitting punishment: "And I will set my face against that man, and make him a desert and a desolation, and remove him from the midst of my people; and you shall know that I am the Lord." And showing that he says these things not about the divine prophets but about those who have the name but are empty of the reality, he added: "And if the prophet is deceived …, … that prophet, and I will stretch out my hand against him and destroy him from the midst of my people Israel. And they shall bear their iniquity." But it is not the part of a just judge both to deceive the prophet and to punish him when he has been deceived. He does not say, then, that he deceives the prophet by his own working, but by permission; that is: though able to expose his falsehood at once, I bear with him, and am patient, and permit him to practice his deceit; for he practices it by choice and not by compulsion. Therefore he threatens the same punishment both to the one who inquires wickedly and to …: "For according to the iniquity of the one who inquires," he says, "so shall the iniquity of the prophet be,"
Ezek 14:7–10 (quotation, high confidence)
Notes and citation
Summary: On Ezek 14:7–10 Theodoret explains that God 'deceives' the false prophet only by permitting the deceit he freely chooses, and punishes both him and the one who consults him with evil intent.
- Lemmas: Ezek 14:7, 8, 9–10. Long Latin debris and Migne's footnotes before the lemma of 14:9 are removed by a logged correction; with them words of 14:9 are lost ("and speaks, I the Lord have deceived"; marked …). A word is lost at the end of the comment (probably "the false prophet"; marked …). Theodoret's distinction between God's working and God's permission is translated as written. The sentence continues in the next section.
Notes on the original text
- Digital text corrected (Latin debris; Latin debris and Migne's footnotes; Latin debris inside a word): ΐυαϑ εἰ ἐΐ → ; Ο φαὶ αϑαίϊσπαίιιε [μοτὶξ α πιε, εἰ → ; Ὁ Ι Ραγαὶ. χη, 10. μὲ ἃ βοτα, πὶὶἡ μιν, ὁὲ ροπαπὶ ὀμπὶ ἵπ δοίἱμαΐπόηι, εἰ ἷμ ἐπιοτεἰ 60ποι ἀς τὸ οτα- "4. Β προηγόρευεν. " τάς. Ὀ65. ἰη Β. Α εἶπον, ργῸ εἰπόν, υἱ π' νἀ δῖιν. [18 Θηΐπι 681 ἰῃ Αἰδχ. οἱ (οιμ!. 9 ἀπὸ τῶν ἐπ. ὑμῶν. Ηεὐτ. αἷν [4015 νοϑίγὶς. 5 οἴκῳ, )65. ΧΧ οἱ ἰη Ηδὺν. 55 τὰ ἐνθυμήμ. Εἰ οἱ ἰπ οί, οι πιϊ δι, εἰς Φοραίμιη, δἰ 660 ἐγο εἷς ἱπ αὐ πιο" θη ἴῃ δι πὶ οἱ δἰδὶ ει πα Ὸ Α, ὕ,υ, → .
Cite (SBL): Theodoret, Comm. Ezech. 14.7 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/14-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/14-7
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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.
14.11PG 81
(ια΄) ὅπως μὴ πλανῷνται " ἔτι οἶκος τοῦ Ἰσραὴλ ἀτ’ ἐμοῦ, καὶ ἵνα μὴ μιαίνωνται ἔτι ὃν πᾶσι τοῖς παραπτώμασιν αὑτῶν" καὶ ἔσονταί μοε εἰς "λαὸν, καὶ ἐγὼ ἔσομαι αὐτοῖς εἷς Θεὸν, ᾿Αδωγναῖ Κύριος. Οὐ μάτην, φησὶ, ταύτην ἐκείνοις ἐπάξο) τὴν τιμωρίαν, ἀλλὰ διὰ τοῦ ἐχείνων ὀλέθρου τὸν λαόν μου εὐεργετῶν, καὶ τῆς ἐχείνων ἀσεδείας ἐλευθερῶν». Βούλομαι γὰρ αὐτὸν ἔχειν λαὸν, καὶ εἶναι αὐτῶν θέλω Θεὸς, πᾶσαν αὑτῶν κηδεμονίαν ποιούμενος. ιβ'-ἰδ, Καὶ ἐγένετο λόγος Κυρίου πρός μδ, "λέγων " Υἱὲ ἀγθρώπου, γῆ ἐὰν ἁμάρτῃ μοι, τοῦ παραπεσεῖν παραπτώματι, καὶ ἐκτενῶ τὴν χεῖρά μου ἐπ' αὐτὴν, καὶ συντρίψω αὐτῆς στήριγμα ἄρτου, καὶ ἑξαποστειῶ ἐπ᾽ αὐτὴν “λιμὸν, καὶ ἐξαρῶ ἐξ αὐτῆς ἄνθρωπον καὶ κτῆνος" καὶ ἐὰν ὧσιν οἱ τρεῖς ἄνδρες οὗτοι ἐν μέσῳ αὐτῆς, Νῶε, καὶ ἸΙὼδ, καὶ Δαγιὴ., αὐτοὶ ἐν τῇ δικαιοσύνῃ αὑτῶν σωθήσονται, 2έγει ᾿Αδωναῖ Κύριος. Ἕν, φησὶν, ἁμαρτῆσαν ἔθνος κολάσαι βουληθῶ, καὶ λιμῷ παραδοῦναι, μετανοίᾳ δὲ χρήτασθαι μὴ βουληθῶσιν οἱ κολαζόμενοι, οὐδεμιᾶς τεύξονται συγγνώμης, οὐδὲ εἰ Νῶε, καὶ Ἰὼδ, καὶ Δανιὴλ εὑρεθεῖεν ἐν αὑτοῖς. Ἀλλ᾽ οὗτοι μὲν τῆς οἰκείας διχαιοσύνηφ τοὺς καρποὺς, καὶ τῆς σωτηρίας ἀπολαύσονται, ἐκείνους δὲ τῆς ἐπαγομένης οὐκ ἀπαλλάξουσι τιμωρίας. Τούτων δὲ τῶν ἀνδρῶν ἐμνημόνευσεν, ὡς τοῖς εἰρημένοις τῶν κατὰ τοὺς χρόνους αὐτῶν γεγονότων Ὁ λίαν συμθαινόντων. Ὅ τε γὰρ Νῶς ἐν ἀσεδῶν εὑρεθεὶς γενεᾷ, οὐκ ἴσχυσε τῆς τοῦ κατακλυσμοῦ πᾶνὠλεθρίας ἀπαλλάξαι τοὺς μετανοίᾳ χρήσασθαι μὴ θελήσαντας. Καὶ ὁ Δανιὴλ ὡσαύτως, κατὰ τὸν τῆς αἰχμαλωσίας γενόμενος καιρὸν, τοὺς μὲν ἄλλους διὰ τῶν κακῶν " αὐτὸς δὲ, καὶ δορυάλωτος γενόμενος, τῶν πολεμίων ἐκράτησε, καὶ τοὺς ἀνδρα ποδίσαντας ἔλαδεν ὑπηκόους. Οὐδὲ οἱ τοῦ Ἰὼδ δὲ παῖδες τῆς τοῦ πατρὸς δικαιοσύνης ἀπῶναντο, μόνος δὲ κρείτ- " των τῆς τοῦ Διὰ πλειόνων δὲ πάλιν ἑτέρων ταῦτά φησι" Κἂν γὰρ θάνατον ἐπαγάγω τῇ γῇ ἐκείνῃ, κἂν θηρίων ἑπανάσεαπιν, κἂν πολεμίων ἔφοδον, εὑρεθήσονται δὲ οἱ τρεῖς ἄνδρες μέσοι αὐτῶν, οὐδὲ τοὺς ἑαυτῶν υἱοὺς ἢ θυγατέρας διασῶσαι δυνήσονται, ἀλλὰ μόνοι, τεύξονται τῆς σωτηρίας. Δῆλον" δὲ ὅτι οἱ μετανοίας ὑπάρχουτες ἔρημοι, οὐδεμίαν ὠφέλειαν ἐκ τῶν δικαίων καρποῦνται᾽ ὅτι γὰρ ἀκολουθεῖ τῇ μετανοίᾳ ἡ σωττοία, μάρτυς ἡ θεία Γραφὴ, πανταχοῦ τοῦτο διδάσκουσα. Νινευῖται γὰρ, οὔτε τὸν Νῶε, οὔτε τὸν Ἰὼδ, οὔτε τὸν Δανιὴλ ἔχοντες, ἀλλὰ τὸν Ἰωνᾶν, οὐκ μετανοίας εὕραντο τὴν σωτηρίαν. Διδάσκει τοίνυν ὁ προφητικὸς λόγος, ὡς οὐδεμίαν ἕξουσι συγγνώμην οἱ παρανομίᾳ συζῶντες, μεταμελείᾳ" χρῆσθαι μὴ βουλόμενοει, καὶ "5 δικαίοις συνοικεῖν σεμνυνόμενοι. Πρὸς δὲ τούτοις, βούλεται δεῖξαι ὁ τῶν ὅλων Θεὸς ὅτι ὅπερ ἐπ᾽ ἄλλου ἔθνους οὐ πεποίηκε, τοῦτο ἐπὶ τοῦ Ἰσραὴλ πεποίηκε.
(ia΄) hopōs mē planǭntai " eti oikos tou Israēl at’ emou, kai hina mē miainōntai eti hon pasi tois paraptōmasin hautōn" kai esontai moe eis "laon, kai egō esomai autois heis Theon, ᾿Adōgnai Kyrios. Ou matēn, phēsi, tautēn ekeinois epaxo) tēn timōrian, alla dia tou echeinōn olethrou ton laon mou euergetōn, kai tēs echeinōn asedeias eleutherōn». Boulomai gar auton echein laon, kai einai autōn thelō Theos, pasan hautōn kēdemonian poioumenos. ib'-id, Kai egeneto logos Kyriou pros md, "legōn " Huie agthrōpou, gē ean hamartę̄ moi, tou parapesein paraptōmati, kai ektenō tēn cheira mou ep' autēn, kai syntripsō autēs stērigma artou, kai hexaposteiō ep᾽ autēn “limon, kai exarō ex autēs anthrōpon kai ktēnos" kai ean hōsin hoi treis andres houtoi en mesǭ autēs, Nōe, kai IIōd, kai Dagiē., autoi en tę̄ dikaiosynę̄ hautōn sōthēsontai, 2egei ᾿Adōnai Kyrios. Hen, phēsin, hamartēsan ethnos kolasai boulēthō, kai limǭ paradounai, metanoią de chrētasthai mē boulēthōsin hoi kolazomenoi, oudemias teuxontai syngnōmēs, oude ei Nōe, kai Iōd, kai Daniēl heuretheien en hautois. All᾽ houtoi men tēs oikeias dichaiosynēph tous karpous, kai tēs sōtērias apolausontai, ekeinous de tēs epagomenēs ouk apallaxousi timōrias. Toutōn de tōn andrōn emnēmoneusen, hōs tois eirēmenois tōn kata tous chronous autōn gegonotōn Ho lian symthainontōn. Ho te gar Nōs en asedōn heuretheis geneą, ouk ischyse tēs tou kataklysmou panōlethrias apallaxai tous metanoią chrēsasthai mē thelēsantas. Kai ho Daniēl hōsautōs, kata ton tēs aichmalōsias genomenos kairon, tous men allous dia tōn kakōn " autos de, kai doryalōtos genomenos, tōn polemiōn ekratēse, kai tous andra podisantas eladen hypēkoous. Oude hoi tou Iōd de paides tēs tou patros dikaiosynēs apōnanto, monos de kreit- " tōn tēs tou Dia pleionōn de palin heterōn tauta phēsi" Kan gar thanaton epagagō tę̄ gę̄ ekeinę̄, kan thēriōn hepanaseapin, kan polemiōn ephodon, heurethēsontai de hoi treis andres mesoi autōn, oude tous heautōn huious ē thygateras diasōsai dynēsontai, alla monoi, teuxontai tēs sōtērias. Dēlon" de hoti hoi metanoias hyparchoutes erēmoi, oudemian ōpheleian ek tōn dikaiōn karpountai᾽ hoti gar akolouthei tę̄ metanoią hē sōttoia, martys hē theia Graphē, pantachou touto didaskousa. Nineuitai gar, oute ton Nōe, oute ton Iōd, oute ton Daniēl echontes, alla ton Iōnan, ouk metanoias heuranto tēn sōtērian. Didaskei toinyn ho prophētikos logos, hōs oudemian hexousi syngnōmēn hoi paranomią syzōntes, metameleią" chrēsthai mē boulomenoei, kai "5 dikaiois synoikein semnynomenoi. Pros de toutois, bouletai deixai ho tōn holōn Theos hoti hoper ep᾽ allou ethnous ou pepoiēke, touto epi tou Israēl pepoiēke.
"… so that the house of Israel may no longer go astray from me, and may no longer be defiled in all their transgressions; and they shall be my people, and I will be their God, [says] Adonai the Lord." I will not bring this punishment on them in vain, he says, but in order to benefit my people through their destruction and to free it from their impiety. For I wish to have it as my people, and I want to be their God, taking every care of them. "And the word of the Lord came to me, saying: Son of man, if a land sins against me by committing a transgression, and I stretch out my hand against it, and break its staff of bread, and send famine upon it, and cut off from it man and beast; even if these three men are in its midst, Noah, Job, and Daniel, they shall be saved by their righteousness, says Adonai the Lord." If I wish, he says, to punish a nation that has sinned and to hand it over to famine, and those who are punished do not wish to repent, they will obtain no pardon, not even if Noah, Job, and Daniel are found among them. These men will enjoy the fruits of their own righteousness and salvation, but they will not free the others from the punishment brought upon them. He mentioned these men because what happened in their times agrees very closely with what was said. Noah, found in a generation of the ungodly, could not free from the utter destruction of the flood those who would not repent. Likewise Daniel, living at the time of the captivity, [could not deliver] the others from the evils; but he himself, though taken captive, prevailed over the enemies and had those who had enslaved him as his subjects. Nor did Job's children benefit from their father's righteousness; he alone [proved] stronger … He says the same again through several further examples: Even if I bring death upon that land, or a rising of wild beasts, or an onslaught of enemies, and the three men are found in their midst, they will not be able to save even their own sons or daughters, but they alone will obtain salvation. It is plain that those who are destitute of repentance reap no benefit from the righteous; for that salvation follows repentance, the divine Scripture bears witness, teaching this everywhere. The Ninevites had neither Noah, nor Job, nor Daniel, but Jonah, and they found salvation through repentance. The prophetic word teaches, then, that those who live in lawlessness and refuse to repent, while priding themselves on living among the righteous, will receive no pardon. Besides this, the God of all wishes to show that what he did not do in the case of any other nation he did in the case of Israel.
Ezek 14:11–20 (quotation, high confidence) · Gen 7:1–23 (allusion, medium confidence) · Dan 2:48 (allusion, medium confidence) · Job 1:18–19 (allusion, medium confidence) · Jonah 3:5–10 (allusion, high confidence)
Notes and citation
Summary: On Ezek 14:11–20 Theodoret says God punishes to reclaim his people, and that the righteousness of Noah, Daniel and Job saves only themselves: without repentance no one benefits from the righteous, as the Ninevites were saved by their own repentance.
- Lemmas: Ezek 14:11, 12–14 (14:15–20 summarized). The beginning of the section and the end of the sentence on Job are damaged (marked …; a word supplied in brackets). Migne's footnotes are removed by a logged correction. Noah: Gen 6–8; Daniel: Dan 2:48; 6:28; Job's children: Job 1:18–19; the Ninevites: Jonah 3:5–10.
Notes on the original text
- Digital text corrected (Migne's footnotes and Latin debris): Καὶ ὁ, κ. τ. λ, Εσάδπι πιοάο ἦπ Οοπιρ}. 10. νογβ. 9. “ πλανᾶται. 5 ἴἴος, → .
Cite (SBL): Theodoret, Comm. Ezech. 14.11 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/14-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/14-11
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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.
14.21PG 81
χα΄, κβ'. Τάδε.έγει γὰρ, φησὶν, ᾿Αδωγναῖ Κύριος΄ Ἐὰν δὲ καὶ τὰς τέσσαρας ἐκδικήσεις μου τὰς πονηρὰς (πονηρὰς δὲ τὰς χαλεπὰς λέγει), ῥομ:ραίαν, καὶ Διμὸν, καὶ θηρία πονηρὰ, καὶ θάνατον ἐξαποστειῶ ἐπὶ Ἱερουσαλὴμ, τοῦ ἐξοἱλοθρεῦσαι ἐξ αὐτῆς ἄνθρωπον καὶ κτῆγος. Καὶ Ἰδοὺ ὑποιλεδιμμένοι ἐν αὐτῇ οἱ ἀνασωζόμεγοι "Ὲ ἐξ αὐτῆς, οἵτινες ἐξάξουσιν ἐξ αὐτῆς υἱοὺς καὶ θυγατέρας, ἰδοὺ αὐτοὶ ἐκπορεύσονται αρὸς ὑμᾶς, καὶ ὄψεσθε τὰς ὁδοὺς αὐτῶν "". Θάνατον μὲν καλεῖ τὴν αἰφνίδιον τελευτὴν, ῥομφαίαν δὲ τὴν σφαγὴν, «λιμὸν δὲ δῆλον ὅτι τὴν ἔνδειαν, θηρία πονηρὰ τοὺς ὠμῶς ἐξανδραποδίζοντας, ρὰς ἐκδικήσεις τὰς χαλεπὰς καὶ πικράς. Ταύτας, Ἢ φησὶ, τὰς τιμωρίας ἐπαγαγὼν τῷ Ἰσραὴλ, χαταλιμπάνω ἀνασωζομένους ἐξ αὑτῶν υἱοὺς καὶ θυγατέρας, ἴνα μάθωσιν ἅπαντες τὴν πολλὴν αὐτῶν ἀσέδειαν, καὶ τὰ πονηρὰ ἐπιτηδεύματα, καὶ γνῶσι τῆς τιμωρίας τὸ δίκαιον. Καὶ ὑμεῖς δὲ, οἱ ἐχείνων ὁμόφυλοι, οὐ χατηγορήσετε τῆς τιμωρία; ὠμότητα, τὴν τούτων θεασάμενοι πονηρίαν. Καὶ τοῦτο δηλῶν ἐπήγαγεν "᾿ Καὶ μεταμεληθήσεσθε ἐπὶ τὰ κακὰ, ἃ ἐπήγαγον ἐπὶ ᾿Ιερουσαλὴμ, ἐπὶ πᾶσι τοῖς κακοῖς. οἷς "" ἐπήγαγον ἐπ᾿ αὐτήν. (κγ'.) Καὶ παρακαλέσουσιν ὑμᾶς, διότι ὄψεσθε τὰς ὁδοὺς αὐτῶν "", καὶ τὰ ἐνθυμήματα αὐτῶν, καὶ ἐπιγγώσεσθε ὅτι" οὐ μάτην» πεποίηκα πάντα, ὅσα ἐποίησα ἐν αὑτῇ, “λέγει ᾿Αδωναῖ Κύριος. Τούτου γὰρ " χάριν, φησὶν, οὐ πάντας παραδώσω πανωλεθρίᾳ, ἀλλὰ καταλείψω ἐξ αὐτῶν σωζομένους 5, ἵνα μάθωσι δι᾿ ἐχείνων ἅπαντες τῆς ἐπενεχθείσης " αὐτοῖς τιμωρίας τὸ δίκαιον.
cha΄, kb'. Tade.egei gar, phēsin, ᾿Adōgnai Kyrios΄ Ean de kai tas tessaras ekdikēseis mou tas ponēras (ponēras de tas chalepas legei), rhom:raian, kai Dimon, kai thēria ponēra, kai thanaton exaposteiō epi Hierousalēm, tou exoilothreusai ex autēs anthrōpon kai ktēgos. Kai Idou hypoiledimmenoi en autę̄ hoi anasōzomegoi "E ex autēs, hoitines exaxousin ex autēs huious kai thygateras, idou autoi ekporeusontai aros hymas, kai opsesthe tas hodous autōn "". Thanaton men kalei tēn aiphnidion teleutēn, rhomphaian de tēn sphagēn, «limon de dēlon hoti tēn endeian, thēria ponēra tous ōmōs exandrapodizontas, ras ekdikēseis tas chalepas kai pikras. Tautas, Ē phēsi, tas timōrias epagagōn tǭ Israēl, chatalimpanō anasōzomenous ex hautōn huious kai thygateras, ina mathōsin hapantes tēn pollēn autōn asedeian, kai ta ponēra epitēdeumata, kai gnōsi tēs timōrias to dikaion. Kai hymeis de, hoi echeinōn homophyloi, ou chatēgorēsete tēs timōria? ōmotēta, tēn toutōn theasamenoi ponērian. Kai touto dēlōn epēgagen "᾿ Kai metamelēthēsesthe epi ta kaka, ha epēgagon epi ᾿Ierousalēm, epi pasi tois kakois. hois "" epēgagon ep᾿ autēn. (kg'.) Kai parakalesousin hymas, dioti opsesthe tas hodous autōn "", kai ta enthymēmata autōn, kai epingōsesthe hoti" ou matēn» pepoiēka panta, hosa epoiēsa en hautę̄, “legei ᾿Adōnai Kyrios. Toutou gar " charin, phēsin, ou pantas paradōsō panōlethrią, alla kataleipsō ex autōn sōzomenous 5, hina mathōsi di᾿ echeinōn hapantes tēs epenechtheisēs " autois timōrias to dikaion.
"For thus says Adonai the Lord: Even if I send my four evil vengeances" (by "evil" he means severe) "sword, and famine, and evil beasts, and pestilence upon Jerusalem, to destroy from it man and beast; yet behold, there are left in it those who escape from it, who will bring out of it sons and daughters; behold, they will come out to you, and you will see their ways." He calls sudden death "death," slaughter "sword," and by "famine" plainly means want; "evil beasts" are those who cruelly enslave; [and] "evil vengeances," those that are severe and bitter. Having brought these punishments on Israel, he says, I leave sons and daughters who escape from among them, so that all may learn their great impiety and their wicked practices, and may know the justice of the punishment. And you, their kinsmen, will not accuse the punishment of cruelty when you have seen their wickedness. Showing this he added: "And you shall regret the evils that I brought upon Jerusalem, all the evils that I brought upon it. And they will comfort you, because you will see their ways and their designs, and you shall know that I have not done in vain all that I did in it, says Adonai the Lord." For this reason, he says, I will not give all of them over to utter destruction, but will leave some of them saved, so that through them all may learn the justice of the punishment that was brought upon them.
Ezek 14:21–23 (quotation, high confidence)
Notes and citation
Summary: On Ezek 14:21–23 Theodoret explains the four judgments on Jerusalem and says God spares some survivors so that their evident wickedness will show the exiles that the punishment was just.
- Lemmas: Ezek 14:21–22, 22–23. "You shall regret" follows the verb in Theodoret's text (μεταμεληθήσεσθε). Latin debris is removed by a logged correction.
Notes on the original text
- Digital text corrected (Latin debris): σον γα δδτ ὀχϑιβείίθηι, οἱ δὶ δόγοηϊθηεῖυπι ποδί νη ἰηδος αα ἴῃ υἱ Εἰ → .
Cite (SBL): Theodoret, Comm. Ezech. 14.21 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/14-21). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/14-21
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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.
Chapter 15
15.6PG 81
α'-δ. Καὶ ἐγένετο «όγος Κυρίου πρός με, γωγν" Καὶ σὺ, υἱὲ ἀγθρώπου, τί ἂν γένοιτο τὸ ξύ.1ον» τῆς ἀμπέλου ἐκ πάντων τῶν ξύλων τῶν λήψονται ἐξ αὐτῆς 1 ξύλον, τοῦ ποιῆσαι εἰς ἐργασίαν "5; εἰ λήψονται ἐξ αὐτῆς πάσσαλον, τοῦ κρεμάσαι ἐπ᾿ αὑτὸν πᾶν σκεῦος; Πάρεξ δ'" πυρὶ δέδοται εἰς ἀνάλωσιν, τὴν καὶ ἐνιαυτὸν αὐτῆς κάθαρσιν δ᾽ ἀναλίσκει τὸ πῦρ, καὶ ἐκλείπει εἰς τέλος "5. Ἐπειδὴ ἄμπελον ἀεὶ διὰ πῶν προφητῶν τὸν Ἰσραὴλ ὠνόμασε" διὰ μὲν γὰρ τοῦ Δαδὶδ, φησὶν, εἼΑμπελον ἐξ Αἰγύπτου μετῆρας"» ὁδὲ Ἡσαῖας" « ᾿Αμπελὼν ἐγενήθη τῷ ἠγαπημένῳ" ν ὁ δὲ Ἱερεμίας’ ε« Πῶς ἐστράφης μοι εἰς πικρίαν, ἡ ἄμπελος ἡ ἀληθινή ᾽"";» τροπικῶς ἀπὸ τῶν χλημάτων τῆς ἀμπέλου δείκνυσι τοῦ Ἰσραὴλ τὸ ἄχρηστον. Καθάπερ γὰρ, φησὶν, ὑπὲρ ἅπαντα τὰ ξύλα εἰς ἐργασίαν ἀνεπιτήδειον τῆς ἀμπέλου τὸ ξύλον" οὔτε γὰρ πάσσαλόν τις τὸν εὐτελέστατον ἐξ ἐκείνης κατασκευάσαι δύναται, ἀλλὰ μόνον τοῦ πυρὸς ὑπάρχει τροφὴ, καὶ ἡ κατ' ἐνιαυτὸν δὲ αὐτῆς κάθαρσις τῷ πυρὶ παραδίδοται - οὕτως οὗτος ὁ λαὸς εἰς ἕτερον οὐδὲν ἐπιτήδειος, ἢ εἰς ὄλεθρον καὶ τιμωρίαν. Τὴν κατ᾽ ἐνιαυτὸν αὑτῆς κάθαρσιν, φησὶν, ἀναλίσκει τὸ πῦρ, καὶ ἐκιλείπει εἰς τέλος. Εἰ ποιηθήσεται " εἰς ἐργασίαν; (ε΄.) Οὐδὲ ἔτι αὑτοῦ ὄντος ὁλοκλήρου οὐκ ἔσται εἰς ἐργασίαν ". Μὴ ὅτι ἐὰν καὶ πῦρ αὐτὸ ἀναλώσῃ εἰς τέλος, εἰ ἔτι ἔσται εἰς ἐργασίαν; ἘΠ γὰρ, πρὶν ἣ τῷ πυρὶ παραδοθῆναι, εἰς οὐδεμίαν ἐστὶν ἐπιτήδειον ἐργασίαν, σχολῇ γε ἂν χρήσιμον ἔσται μετὰ τὸ πυρὸς γενέσθαι δαπάνην οὕτω τὴν παραθολὴν εἰρηκὼς, ἐπάγει τὴν ἑρμηνείαν. ς΄, ζ΄. Διὰ τοῦτο εἰπὲ, Τάδε «1έγει ᾿Αδωναῖ Κύριος" Ὃν τρόπον τὸ ξύλον τῆς ἀμπέλου ἐγ τοῖς ξύλοις τοῦ δρυμοῦ, ὃ δέδωκα αὐτὸ τῷ πυρὶ εἰς ἀνάλωσιν, οὕτω δέδωκα τοὺς κατοικοῦντας Ἱερουσαλήμ. Καὶ δώσω τὸ πρώσωπόν μου ἐπ᾿ αὐτούς. Τοῦτο δὲ ἐκ μεταφορᾶς εἴρηκε τῶν ὀργίλον ὑποδειχνύντων καὶ βλοσυρὸν τὸ πρόσωπον. « Ἔχ τοῦ πυρὸς ἐξελεύσονται, φησὶ, καὶ πῦρ καταφάγεται αὐτούς. ν» ᾿Απαλλαγέντες γὰρ τοῦ λιμοῦ, παραδοθήσονται τῇ σφαγῇ καὶ τῇ αἰχμαλωσίᾳ. Καὶ γγώσονται ὅτι ἐγὼ Κύριος, ἐν τῷ στηρίσαι 3" τὸ πρόσωπόν μου ἐπ᾽ αὐτούς. (η'.) Καὶ δώσω τὴν γῆν εἰς ἀφανισμὸν, ἀνθ᾽ ὧν παυρέπεσον παραπτώματι, λέγει ᾿Αδωναῖ Κύριος. Αὐτοὺς μὲν γὰρ αἰχμαλωσίᾳ καὶ σφαγῇ παραδώσω, τὴν δὲ ὑπ' αὑτῶν γεωργουμένην γῆν ἔρημον καταστήσω τῶν γεωργούντων οὐκ ὄντων. Ταῦτα δὲ πείσονται, δίκας ὧν ἐπλημμέλησαν τίνοντες. Ἐπειδὴ τοίνυν ὅσα προεγράφη, εἰς ἡμετέραν ὠφέλειαν προεγράφη, ἵνα διὰ τῆς ὑπομονῆς καὶ τῆς παρακλήσεως τῶν Γραφῶν τὴν ἐλπίδα ἔχωμεν, μὴ γενώμεθα ξύλα, καὶ χόρτος, καὶ καλάμη, ἅπερ ἐστὶ τροφὴ τοῦ πυρὸς, ἀλλὰ ἃ χρυσὸς καὶ λίθοι τίμιοι, ὕλη τοῦ βασιλικοῦ διαδήματος, ἵνα Χριστῷ συμβασιλεύσωμεν, μεθ᾽ οὗ τῷ Πατρὶ ἡ δόξα πρέπει, σὺν τῷ ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.
a'-d. Kai egeneto «ogos Kyriou pros me, gōgn" Kai sy, huie agthrōpou, ti an genoito to xy.1on» tēs ampelou ek pantōn tōn xylōn tōn lēpsontai ex autēs 1 xylon, tou poiēsai eis ergasian "5? ei lēpsontai ex autēs passalon, tou kremasai ep᾿ hauton pan skeuos? Parex d'" pyri dedotai eis analōsin, tēn kai eniauton autēs katharsin d᾽ analiskei to pyr, kai ekleipei eis telos "5. Epeidē ampelon aei dia pōn prophētōn ton Israēl ōnomase" dia men gar tou Dadid, phēsin, eIAmpelon ex Aigyptou metēras"» hode Hēsaias" « ᾿Ampelōn egenēthē tǭ ēgapēmenǭ" n ho de Hieremias’ e« Pōs estraphēs moi eis pikrian, hē ampelos hē alēthinē ᾽""?» tropikōs apo tōn chlēmatōn tēs ampelou deiknysi tou Israēl to achrēston. Kathaper gar, phēsin, hyper hapanta ta xyla eis ergasian anepitēdeion tēs ampelou to xylon" oute gar passalon tis ton eutelestaton ex ekeinēs kataskeuasai dynatai, alla monon tou pyros hyparchei trophē, kai hē kat' eniauton de autēs katharsis tǭ pyri paradidotai - houtōs houtos ho laos eis heteron ouden epitēdeios, ē eis olethron kai timōrian. Tēn kat᾽ eniauton hautēs katharsin, phēsin, analiskei to pyr, kai ekileipei eis telos. Ei poiēthēsetai " eis ergasian? (e΄.) Oude eti hautou ontos holoklērou ouk estai eis ergasian ". Mē hoti ean kai pyr auto analōsę̄ eis telos, ei eti estai eis ergasian? EP gar, prin hē tǭ pyri paradothēnai, eis oudemian estin epitēdeion ergasian, scholę̄ ge an chrēsimon estai meta to pyros genesthai dapanēn houtō tēn paratholēn eirēkōs, epagei tēn hermēneian. s΄, z΄. Dia touto eipe, Tade «1egei ᾿Adōnai Kyrios" Hon tropon to xylon tēs ampelou eg tois xylois tou drymou, ho dedōka auto tǭ pyri eis analōsin, houtō dedōka tous katoikountas Hierousalēm. Kai dōsō to prōsōpon mou ep᾿ autous. Touto de ek metaphoras eirēke tōn orgilon hypodeichnyntōn kai blosyron to prosōpon. « Ech tou pyros exeleusontai, phēsi, kai pyr kataphagetai autous. n» ᾿Apallagentes gar tou limou, paradothēsontai tę̄ sphagę̄ kai tę̄ aichmalōsią. Kai ngōsontai hoti egō Kyrios, en tǭ stērisai 3" to prosōpon mou ep᾽ autous. (ē'.) Kai dōsō tēn gēn eis aphanismon, anth᾽ hōn paurepeson paraptōmati, legei ᾿Adōnai Kyrios. Autous men gar aichmalōsią kai sphagę̄ paradōsō, tēn de hyp' hautōn geōrgoumenēn gēn erēmon katastēsō tōn geōrgountōn ouk ontōn. Tauta de peisontai, dikas hōn eplēmmelēsan tinontes. Epeidē toinyn hosa proegraphē, eis hēmeteran ōpheleian proegraphē, hina dia tēs hypomonēs kai tēs paraklēseōs tōn Graphōn tēn elpida echōmen, mē genōmetha xyla, kai chortos, kai kalamē, haper esti trophē tou pyros, alla ha chrysos kai lithoi timioi, hylē tou basilikou diadēmatos, hina Christǭ symbasileusōmen, meth᾽ hou tǭ Patri hē doxa prepei, syn tǭ hagiǭ Pneumati, eis tous aiōnas tōn aiōnōn. ᾿Amēn.
"And the word of the Lord came to me, saying: And you, son of man, what would the wood of the vine be, out of all the woods of the …? Will they take wood from it to make it into work? Will they take a peg from it to hang any vessel on it? Except that it is given to fire for consumption; the yearly pruning of it the fire consumes, and it fails utterly." Since through the prophets he always called Israel a vine (through David he says, "You brought a vine out of Egypt"; Isaiah says, "The beloved had a vineyard"; and Jeremiah, "How have you turned to bitterness for me, O true vine?"), he shows figuratively, from the branches of the vine, how useless Israel was. For just as, he says, the wood of the vine is less fit for work than any other wood (no one can make even the cheapest peg from it; it is only food for the fire, and even its yearly prunings are given to the fire), so this people is fit for nothing else but destruction and punishment. "The yearly pruning of it," he says, "the fire consumes, and it fails utterly. Will it be made into work? Even while it is whole it will not be fit for work; how much less, when the fire has consumed it utterly, will it still be fit for work?" For if before it is given to the fire it is fit for no work, it will hardly be useful after it has become fuel for the fire. Having spoken the parable in this way, he adds the interpretation: "Therefore say: Thus says Adonai the Lord: As the wood of the vine among the trees of the forest, which I have given to the fire for consumption, so have I given the inhabitants of Jerusalem. And I will set my face against them." This he said by a metaphor taken from those who show an angry and grim face. "They shall come out of the fire," he says, "and fire shall devour them"; for after escaping the famine they will be handed over to slaughter and captivity. "And they shall know that I am the Lord, when I set my face against them. And I will make the land a desolation, because they fell into transgression, says Adonai the Lord." I will hand them over to captivity and slaughter, and the land they farmed I will make desolate, with no one to farm it. They will suffer these things in payment for their offences. Since, then, whatever was written beforehand was written for our benefit, so that through endurance and the encouragement of the Scriptures we may have hope, let us not become wood, hay, and straw, which are food for the fire, but gold and precious stones, the material of the royal diadem, so that we may reign with Christ, with whom be glory to the Father, with the Holy Spirit, to the ages of ages. Amen.
Textual problem in this passage: see the notes.
Ezek 15:1–8 (quotation, high confidence) · Ps 80:8 (79:9 LXX) (quotation, high confidence) · Isa 5:1 (quotation, high confidence) · Jer 2:21 (quotation, high confidence) · Rom 15:4 (quotation, high confidence) · 1 Cor 3:12 (allusion, high confidence) · 2 Tim 2:12 (echo, medium confidence)
Notes and citation
Summary: On Ezek 15 Theodoret explains the parable of the vine wood, useless for anything but burning, as Israel fit only for punishment, and urges his readers to be gold and precious stones, not wood and straw for the fire.
- Lemmas: Ezek 15:1–4, 4–5, 6–7, 7–8; the whole chapter is one section (15.6) because the verse numerals are lost in the scan. Latin debris inside the first lemma is removed by logged corrections; with it words of 15:2 ("branches that are among the trees of the forest") are lost (marked …). Quotations: Ps 80:8 (LXX 79:9); Isa 5:1; Jer 2:21; Rom 15:4; 1 Cor 3:12; 2 Tim 2:12. Theodoret's application to Israel 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 (some Greek words are lost with it)): δρῦν Πὶοἰδ πιὸ → ; ἀΐεις : Εἰ → ; δ: δὶ δηΐπι, δη τ μδπι ἱπ ἰσποπὶ σομ ἰδίαν, δ πὰ πὶ αὶ « ὕες το ἰρὶ «αὐ πὶ οἱ κι, 9]. μοῦ Ἦν ΕἸΜῚ → .
Cite (SBL): Theodoret, Comm. Ezech. 15.6 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/15-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/15-6
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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 16
16.1PG 81
α', β΄. Καὶ ἐγένετο λόγος Κυρίου πρός μδ,.ἐὴμ τὰς ἁμαρτίας αὐτῆς. ᾿Αγαθὸς τῶν ἀμαρτημάτῶν ὁ ἔλεγχος, καὶ ἐπ᾽ ὠφελείᾳ γινόμενος. Τοῖς γὰρ ἀναλγησίᾳ νοσοῦσιν ἐντίθησιν αἴσθησιν, καὶ εἰς μνήμὴν φέρει τῶν οἰκείων πλημμελημάτων. ᾿Ανιαρὸν νὰν γὰρ, καὶ λίαν χαλεπὸν, τὸ νοσεῖν " χαλεπώτερον δὲ πολλῷ τὸ καὶ αὑτὴν ἀγνοεῖν τὴν νόσον " οὗ χάριν, πολλάκις καὶ ἰατρῶν παῖδες «τοὺς οὕτω διακειμένους, οἵ Ἀ αἴσθησιν τῶν παθημάτων οὖκ ἐθέλουσι ᾽" δέξασθαι, τὸ βαρὺ τῆς νόσου διδάσκουσιν, ἵνα αἰσθόμενοι παύσωνται μὲν ἀταξίᾳ τρέφοντες τῆς νόσου τὰς ὕλας, τοῖς δὲ τῆς ἰατρικῆς τέχνης ἀχολουθήσωσι νόμοις. Τοῦτο καὶ ὁ τῶν ὅλων θεὸς ἐπὶ τῶν παραποιῶν " τῷ μὲν γὰρ ἁμαρτωλῷ διὰ τοῦ Δαδὶδ λέγει " « Ἐλέγξω σε, καὶ παραστήσω κατὰ πρόσωπόν σου τὰς ἁμαρτίας σου" » τῇ δὲ Ἱερουσαλὴμ διὰ Ἱερεμίου " « Γνῶθι, ὅτι εἰς Κύριον τὸν Θεόν σου ἐσέδησας " » καὶ πάλιν" 4“ Ἴδε τὰς ὁδούς σου ἐν τῷ πολνανδρίῳ, καὶ γνῶθι τί ἐποίησας "» καὶ μυρία δὲ ἄλλα τοιαῦτα ἔστιν εὑρεῖν. Τοῦτο τοίνυν κἀνταῦθα τῷ προφήτῃ Ἱεζεχιὴλ ποιῆσαι παρακελεύεται - «ε Διαμάρτυραι γὰρ. φησὶ, τῇ Ἱερουσαλὴμ τὰς ἀνομίας αὐτῆς. » Δεῖξον, φησὶ, τὰ τραύματα, ὑπόδειξον αὐτῆς τὰ ἔλκη, ἵνα μὴ ἀποτομίαν νομίσῃ τὴν τιμωρίαν, ἀλλὰ μαθοῦσα ἰατρικὴν τὴν τομὴν, χάριν ὁμολογήσῃ τῷ ἰατρῷ. Εἶτα κατὰ μέρος αὑτὸς διηγεῖται τὰ πλημ-
a', b΄. Kai egeneto logos Kyriou pros md,.eēm tas hamartias autēs. ᾿Agathos tōn amartēmatōn ho elenchos, kai ep᾽ ōpheleią ginomenos. Tois gar analgēsią nosousin entithēsin aisthēsin, kai eis mnēmēn pherei tōn oikeiōn plēmmelēmatōn. ᾿Aniaron nan gar, kai lian chalepon, to nosein " chalepōteron de pollǭ to kai hautēn agnoein tēn noson " hou charin, pollakis kai iatrōn paides «tous houtō diakeimenous, hoi A aisthēsin tōn pathēmatōn ouk ethelousi ᾽" dexasthai, to bary tēs nosou didaskousin, hina aisthomenoi pausōntai men ataxią trephontes tēs nosou tas hylas, tois de tēs iatrikēs technēs acholouthēsōsi nomois. Touto kai ho tōn holōn theos epi tōn parapoiōn " tǭ men gar hamartōlǭ dia tou Dadid legei " « Elenxō se, kai parastēsō kata prosōpon sou tas hamartias sou" » tę̄ de Hierousalēm dia Hieremiou " « Gnōthi, hoti eis Kyrion ton Theon sou esedēsas " » kai palin" 4“ Ide tas hodous sou en tǭ polnandriǭ, kai gnōthi ti epoiēsas "» kai myria de alla toiauta estin heurein. Touto toinyn kantautha tǭ prophētę̄ Hiezechiēl poiēsai parakeleuetai - «e Diamartyrai gar. phēsi, tę̄ Hierousalēm tas anomias autēs. » Deixon, phēsi, ta traumata, hypodeixon autēs ta elkē, hina mē apotomian nomisę̄ tēn timōrian, alla mathousa iatrikēn tēn tomēn, charin homologēsę̄ tǭ iatrǭ. Eita kata meros hautos diēgeitai ta plēm-
“And the word of the Lord came to me … Jerusalem her sins.” Reproof of sins is good, and it is given for benefit. For it implants awareness in those sick with insensibility, and brings their own offenses to memory. To be sick is painful and very grievous; but far more grievous is not even to know the sickness itself. For this reason physicians often teach those so disposed, who are unwilling to accept awareness of their sufferings, how heavy the disease is, so that once aware they may stop feeding the matter of the disease by disorderly living and may follow the laws of the art of medicine. The God of all does this too with transgressors. To the sinner he says through David: “I will reprove you, and set your sins before your face”; to Jerusalem through Jeremiah: “Know that you have acted impiously against the Lord your God”; and again: “See your ways in the burial ground, and know what you have done”; and one can find countless other such things. This, then, he here commands the prophet Ezekiel to do: “Testify,” he says, “to Jerusalem her iniquities.” Show her wounds, he says, point out her sores, so that she may not think the punishment harshness, but, learning that the cutting is the surgeon's, may give thanks to the physician. Then he himself recounts her offenses one by one …
Textual problem in this passage: see the notes.
Ezek 16:1 (quotation, high confidence) · Ezek 16:2 (quotation, high confidence) · Ps 50:21 (49:21 LXX) (quotation, high confidence) · Jer 3:13 (quotation, high confidence) · Jer 2:23 (quotation, high confidence)
Notes and citation
Summary: God has Ezekiel confront Jerusalem with her sins, as a physician makes a patient aware of a disease so that the cure can work.
- The lemma (Ezek 16:1–2) is damaged in the OCR; the lost words are marked “…”. The section breaks off mid-sentence; the end of the comment was lost in the scan.
- Quotations: Ps 50:21 (LXX 49:21); Jer 3:13; Jer 2:23 (LXX “burial ground”, πολυανδρίῳ).
Notes on the original text
- Digital text corrected (OCR: digit 1 for λ): 1όγος → λόγος.
Cite (SBL): Theodoret, Comm. Ezech. 16.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-1
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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.
16.3PG 81
Υ΄. Καὶ ἐρεῖς - Τάδε «έγει Αδωγναῖ ύριος τῇ Ἱερουσαλήμ. Πανταχοῦ " ὁ διπλασιασμὸς τὸ ἀληθὲς διδάσκει τῆς δεσποτείας. « (Β ῥίζα σου 21 καὶ ἡ γένεσίς σου ἐκ γῆς Χαναάν ὁ κατὴρ σου ᾿Αμοῤῥαῖος, καὶ ἡ μήτηρ σου Χετταία.» Μέγα ἐφρόνουν Ἶουδαῖοι ἐπὶ τῇ συγγενείᾳ τοῦ ᾿Αδραάμ᾽" διὸ καὶ τῷ Κυρίῳ ἂν τοῖς ἱεροῖς Εὐαγγελίοις ἔλεγον "« Σπέρμα ᾿Αδραάμ Εἰ ὑπέδειξεν ὑμῖν φυγεῖν ἀπὸ τῆς μελλούσης ὀργῆς; Ποιήσατε οὖν καρποὺς ἀξίους τῆς μετανοίας, καὶ μὴ δόξητε λέγειν ἐν ἑαυτοῖς “ Πατέρα ἔχομεν τὸν ᾿Αὐραάμ' ἀμὴν ν᾽ γὰρ λέγω ὑμῖν" Δύναται ὁ Θεὸς ἐκ τῶν λίϑων πούτων ἐγεῖραι τέχνα τῷ ᾿Αδραάμ. ν Ὥσπερ τοίνυν ὁ θεσπέσιος οὗτος ἀνὴρ, θηριώδεις ὄντας αὐτοὺς χεὶ πονηρίᾳ συζῶντας, τοῖς ἱοδόλοις θηρίοις ἀπείχασεν, οὕτω κἀνταῦθα ὁ Δεσπότης Θεὸς διὰ τοῦ προφήτου Χαναναίαν αὐτῶν τὴν ῥίζαν καλεῖ, τὸν δὲ πατέρα ᾿Αμοῤῥαῖον, καὶ τὴν μητέρα Χετταίαν, καὶ ἀπαξαπλῶς τὴν γένεσιν ἀλλόφυλον" ὧν γὰρ ἐζήλωσαν τὴν ἀσέδειαν, τούτων εἰκότως ἐδέξαντο τὴν συγγένειαν, Β ἀπὸ τοῦ τρόπου τῷ γένει τούτῳ συγχληρωθέντες. Ἱκανὸν δὲ ἣν λίαν αὐτοὺς πλῆξαι, οὐ μόνον διὰ τὴν τηνικαῦτα παρανομίαν τούτων αὐτῶν τῶν ἐθνῶν, ἀλλὰ καὶ διὰ τὴν ἄνωθεν δυσγένειαν. ᾿Αραῖς γὰρ ὁ Χαναὰν ὑπεδλήθη, καὶ δουλείαν ὑπὸ τοῦ προπάτορος Νῶε κατεδικάσθη. Τούτου, φησὶν, ὑπάρχεις ἀπόγονος, καὶ οὐδεμίαν ἔχεις πρὸς τὸν ᾿Αδραὰμ καὶ τὸν Σὴμ συγγένειαν" ὧν γὰρ ἠρνήθης τὴν εὐσέθδειαν, τούτων ἀπώλεσας καὶ αὐτὴν τὴν συγγένειαν, καὶ τῆς εὐγενείας ἐκείνης παντελῶς ἐγυμνώθης. Οὕτω πλήξας αὐτοὺς τῇ τοῦ Χαναὰν δυσγενείᾳ, κατὰ μέρος καὶ τὴν αὐτῶν παρανομίαν, καὶ τὸν οἰκείαν διηγεῖται εὐεργεσίαν 83. ς δ'. Οὐκ ἐτμήθη, φησὶν, ὁ ὀμφαιλός " σου ". Τουτέστιν "", Ἔτι τὴν Αἰγυπτιαχὴν ἕλχεις τροφήν. « Γέννησιν δὲ αὐτῆς ν» καλεῖ τὴν ἐξ Αἰγύπτον ἔξοδον. Φασὶ δὲ ἰατρῶν παῖδες τὸ ἔμόρυον ἐν τῇ μήτρᾳ οἷόν τινα ῥίζαν ἔχειν τὸν ὀμφαλὸν, καὶ δι᾽ ἐχεΐνου τρέφεσθαί τε καὶ αὐξάνεσθαι ἐπειδὴ τοένυν αἱ μαῖαι κόπτειν εἰώθασι τοῦ βρέφους τὸ προχύπτον τοῦ ἐμφαλοῦ, τροπικῶς ἐκ μεταφορᾶς φησιν" ε« Ὁ ὀμφαλός σον οὐ περιετμήθη ". ἀντὶ τοῦ, “τι καὶ σήμερον ξλχεις ἀπὸ τῆς μητρῴας μήτρας, τουτέστι τῆς Αἰγύπτου, τὴν τῆς ἀσεδείας τροφήν. « Καὶ ἐν ὕδατι οὐκ ἐλούσθης εἰς σωτηρίαν "5, » Καὶ τοῦτο ἴσως "", "' ἐκ μεταφορᾶς τῶν βρεφῶν, τῶν μετὰ τὸν τόκον λουομένων, καὶ ἀποῤῥυπτομένων, καὶ τοῦ μητρῴου αἷματος ἀπαλλαττομένων. Σὺ οὖν, φησὶ, τούτων οὐκ Ὁ ἀπηλλάγης, ἀλλ᾽ ἔτι καὶ σήμερον φέρεις τῆς μητρῴας νηδύος τὰ σημεῖα, ε Οὐδὲ ἀλὶ ἡλέσθης, καὶ φηλ, τῆς διδασκαλίας τοὺς ἅλας, οὐ τὰ προσενεχθέντα σοι διὰ τοῦ νόμου σπάργανα, ἃ τοῖς βρέφεσι ον προσφέρεται, ἵνα, εἴ τι ἂν τῶν μελῶν ἐν ταῖς ὠδῖσι «τοῦ εὐθέος παρατραπῇ, διευθύνηται, καὶ τὸ προσ-
Y΄. Kai ereis - Tade «egei Adōgnai yrios tę̄ Hierousalēm. Pantachou " ho diplasiasmos to alēthes didaskei tēs despoteias. « (B rhiza sou 21 kai hē genesis sou ek gēs Chanaan ho katēr sou ᾿Amorrhaios, kai hē mētēr sou Chettaia.» Mega ephronoun Ioudaioi epi tę̄ syngeneią tou ᾿Adraam᾽" dio kai tǭ Kyriǭ an tois hierois Euangeliois elegon "« Sperma ᾿Adraam Ei hypedeixen hymin phygein apo tēs mellousēs orgēs? Poiēsate oun karpous axious tēs metanoias, kai mē doxēte legein en heautois “ Patera echomen ton ᾿Auraam' amēn n᾽ gar legō hymin" Dynatai ho Theos ek tōn liϑōn poutōn egeirai techna tǭ ᾿Adraam. n Hōsper toinyn ho thespesios houtos anēr, thēriōdeis ontas autous chei ponērią syzōntas, tois hiodolois thēriois apeichasen, houtō kantautha ho Despotēs Theos dia tou prophētou Chananaian autōn tēn rhizan kalei, ton de patera ᾿Amorrhaion, kai tēn mētera Chettaian, kai apaxaplōs tēn genesin allophylon" hōn gar ezēlōsan tēn asedeian, toutōn eikotōs edexanto tēn syngeneian, B apo tou tropou tǭ genei toutǭ synchlērōthentes. Hikanon de hēn lian autous plēxai, ou monon dia tēn tēnikauta paranomian toutōn autōn tōn ethnōn, alla kai dia tēn anōthen dysgeneian. ᾿Arais gar ho Chanaan hypedlēthē, kai douleian hypo tou propatoros Nōe katedikasthē. Toutou, phēsin, hyparcheis apogonos, kai oudemian echeis pros ton ᾿Adraam kai ton Sēm syngeneian" hōn gar ērnēthēs tēn eusethdeian, toutōn apōlesas kai autēn tēn syngeneian, kai tēs eugeneias ekeinēs pantelōs egymnōthēs. Houtō plēxas autous tę̄ tou Chanaan dysgeneią, kata meros kai tēn autōn paranomian, kai ton oikeian diēgeitai euergesian 83. s d'. Ouk etmēthē, phēsin, ho omphailos " sou ". Toutestin "", Eti tēn Aigyptiachēn helcheis trophēn. « Gennēsin de autēs n» kalei tēn ex Aigypton exodon. Phasi de iatrōn paides to emoryon en tę̄ mētrą hoion tina rhizan echein ton omphalon, kai di᾽ echeïnou trephesthai te kai auxanesthai epeidē toenyn hai maiai koptein eiōthasi tou brephous to prochypton tou emphalou, tropikōs ek metaphoras phēsin" e« Ho omphalos son ou perietmēthē ". anti tou, “ti kai sēmeron xlcheis apo tēs mētrǭas mētras, toutesti tēs Aigyptou, tēn tēs asedeias trophēn. « Kai en hydati ouk elousthēs eis sōtērian "5, » Kai touto isōs "", "' ek metaphoras tōn brephōn, tōn meta ton tokon louomenōn, kai aporrhyptomenōn, kai tou mētrǭou haimatos apallattomenōn. Sy oun, phēsi, toutōn ouk Ho apēllagēs, all᾽ eti kai sēmeron phereis tēs mētrǭas nēdyos ta sēmeia, e Oude ali hēlesthēs, kai phēl, tēs didaskalias tous halas, ou ta prosenechthenta soi dia tou nomou spargana, ha tois brephesi on prospheretai, hina, ei ti an tōn melōn en tais ōdisi «tou eutheos paratrapę̄, dieuthynētai, kai to pros-
“And you shall say: Thus says Adonai the Lord to Jerusalem.” Everywhere the doubling teaches the reality of the lordship. “Your root and your birth are from the land of Canaan; your father was an Amorite, and your mother a Hittite.” The Jews thought highly of themselves because of their kinship with Abraham; that is why in the holy Gospels they said to the Lord: “We are Abraham's seed.” … [“Who] warned you to flee from the wrath to come? Bear, then, fruits worthy of repentance, and do not presume to say among yourselves, ‘We have Abraham as father’; for truly I say to you, God is able from these stones to raise up children to Abraham.” Just as this inspired man likened them to venomous beasts because they were beastly and lived with wickedness, so here too the Master, God, through the prophet calls their root Canaanite, their father an Amorite and their mother a Hittite, and, in short, their birth foreign. For they rightly received kinship with those whose impiety they emulated, being assigned to this race by their way of life. This was enough to strike them hard, not only because of the lawlessness of these very nations at that time, but also because of their low birth from the beginning. For Canaan was put under curses and condemned to slavery by the forefather Noah. You are his descendant, he says, and you have no kinship with Abraham and Shem; for you lost even kinship with those whose piety you denied, and you were stripped entirely of that noble birth. Having struck them in this way with Canaan's low birth, he recounts in detail both their lawlessness and his own kindness. “Your navel,” he says, “was not cut”; that is, you still draw Egyptian nourishment. He calls “her birth” the departure from Egypt. Physicians say that the embryo in the womb has the navel as a kind of root and is nourished and grows through it; and since midwives usually cut the part of the navel that protrudes from the infant, he speaks figuratively, by a metaphor: “Your navel was not cut,” meaning: even today you draw from your mother's womb, that is, from Egypt, the nourishment of impiety. “And you were not washed in water for salvation.” This too is perhaps a metaphor from infants, who after birth are washed and cleansed and freed from the mother's blood. You, then, he says, were not freed from these, but even today you bear the marks of your mother's womb. “Nor were you salted with salt” … the salt of teaching, nor the swaddling clothes offered to you through the law, which are given to infants so that if any of the limbs has been bent out of straight in the pains of birth, it may be straightened, and …
Textual problem in this passage: see the notes.
Ezek 16:3 (quotation, high confidence) · Ezek 16:4 (quotation, high confidence) · John 8:33 (quotation, high confidence) · Matt 3:7 (quotation, high confidence) · Matt 3:8 (quotation, high confidence) · Matt 3:9 (quotation, high confidence) · Luke 3:8 (allusion, medium confidence) · Gen 9:25 (allusion, high confidence)
Notes and citation
Summary: Jerusalem's Canaanite “ancestry” means that she copied Canaan's impiety, and the uncut navel and unwashed infant picture Israel still drawing nourishment from Egypt's idolatry.
- The Jews' boast and John the Baptist's reply: John 8:33 and Matt 3:7–9 (Luke 3:7–8); the opening of the Baptist's words is lost in Latin debris, marked “…”.
- Canaan cursed by Noah: Gen 9:25–27.
- A new lemma (Ezek 16:4) begins at “Your navel”; its text is damaged in the OCR, and the comment on “nor were you salted … nor swaddled” is garbled and partly lost; translated by sense, gaps marked “…”. The section breaks off mid-sentence.
Notes on the original text
- Digital text corrected (OCR debris: Migne's Latin column read as Greek; OCR debris: apparatus and Latin read as Greek): οἱ οδί οἷαι οἱ δάιποάυπι πιοδετοἱπ → ; Εἰ γα νθ]εἰ ῬῸΓ ἰγδηβ] Δι! 0 Π 6 πὶ δἷϊ : ε πη!!! Νοη ἰη-. νι, → ; 3. ἀμήν. γένεσίς σου ἐν ἧ ἡμέρᾳ ι ἴῃ ἐν. υἱὲ βαιργα, μᾶς. 11 οἱ 12, ΠδΩΠΟη (οπι. ΝΑ Τουτέστι, χ. τ᾿ Δ. λιπύριη → ; Α (Δμιἴ 88, αἱ 8] Δἰφυοά εκ τηοιηθ θεῖς ἰη ἶρ90 ρϑιῖι ἃ → .
Cite (SBL): Theodoret, Comm. Ezech. 16.3 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-3
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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.
16.5PG 81
ε΄. Οὐδὲ ἐφείσαξο ἐπὶ" σοὶ ὁ ὀφθαιῖμός μου τοῦ ποιῆταἱ σοι ἕν ἐκ πάντων τούτων, τοῦ "" παθεῖν τι ἐπὶ σοί" καὶ ἀπεῤῥίφης ἀπὸ " προσώπου τοῦ πεδίου τῇ σκομιότητι τῆς ἡυχῆς σου, ἐν ἦ ἡμέρᾳ ἐτέχθης. Εὐθὺς γὰρ, φησὶ, καὶ παραχρῆμα τεχθεῖσα, καὶ τῆς Αἰγύπτου ἀπαλλαγεῖσα, καὶ τὴν ἰσότητα τοῦ νόμου παιδευθεῖσα παρ᾽ ἐμοῦ 55, παρετράπης, τὰ σκολιὰ καὶ διεστραμμένα ἀεὶ ἀγαπήσασα. Πεδίον γὰρ ἐνταῦθα τὴν ἰσότητα προηγόρευσεν. Ἐγὼ δὲ, φησὶν, ἐν μὲν τῇ Αἰγύπτῳ, οὐδένα 5' σοι προῖἤνεγχα νόμον, οὐδὲ τῶν ἐντολῶν τοὺς ἅλας, οὐδὲ τὴν τοῦ ὀμφαλοῦ περιτομὴν, οὐδὲ τὴν διὰ τῶν σπαργάνων διάρθρωσιν τῶν μελῶν " μετὰ δὲ τὴν ἐκεῖθεν Β ἀπαλλαγὴν, παντοδαπῆς σε ἐπιμελείας ἠξίωσα. Διὸ ἐπάγει"
e΄. Oude epheisaxo epi" soi ho ophthaiimos mou tou poiētai soi hen ek pantōn toutōn, tou "" pathein ti epi soi" kai aperrhiphēs apo " prosōpou tou pediou tę̄ skomiotēti tēs hēuchēs sou, en ē hēmerą etechthēs. Euthys gar, phēsi, kai parachrēma techtheisa, kai tēs Aigyptou apallageisa, kai tēn isotēta tou nomou paideutheisa par᾽ emou 55, paretrapēs, ta skolia kai diestrammena aei agapēsasa. Pedion gar entautha tēn isotēta proēgoreusen. Egō de, phēsin, en men tę̄ Aigyptǭ, oudena 5' soi proiēnencha nomon, oude tōn entolōn tous halas, oude tēn tou omphalou peritomēn, oude tēn dia tōn sparganōn diarthrōsin tōn melōn " meta de tēn ekeithen B apallagēn, pantodapēs se epimeleias ēxiōsa. Dio epagei"
“Nor did my eye spare you, to do for you one of all these things, to feel anything for you; and you were cast out on the face of the plain in the crookedness of your soul, on the day you were born.” For immediately, he says, at once, as soon as you were born and freed from Egypt and taught by me the levelness of the law, you turned aside, always loving what is crooked and perverse. For here he has called levelness a “plain.” In Egypt, he says, I gave you no law, neither the salt of the commandments, nor the cutting of the navel, nor the setting of the limbs by swaddling clothes; but after your deliverance from there I counted you worthy of every kind of care. So he adds:
Ezek 16:5 (quotation, high confidence)
Notes and citation
Summary: As soon as Israel left Egypt and received the level way of the law, she turned aside to crooked ways, though God then gave her every care.
Cite (SBL): Theodoret, Comm. Ezech. 16.5 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-5
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ezechielem-16-5) · Report an error
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.