Sophia Scriptura

Commentary on Ezekiel 16.60–17.24

Theodoret of Cyrus · Commentary on Ezekiel · probably 430s (before ca. 446) · Cyrrhus · 10 passages

Greek text: PG 81.English: Claude (claude-opus-5-5), public domain (CC0).

Chapter 16

16.60PG 81

ξ΄, Καὶ μνησθήσομαι ἐγὼ τῆς διαθήκης μου τῆς μετὰ σοῦ ἐν ἡμέραις γηπιότητός σου " καὶ εἴσω στήσω σοι τὴν διαθήκην μου αἰώνιον 3". Σὺ μὲν Ὁ γὰρ, φησὶ, τὰς πρὸς ἐμὲ συνθήῆχας ἐπάτησας, ἐμὲ δὲ οὐδὲ τοῦτο πείσε! παντελῶς σε καταλιπεῖν, ἀλλὰ τῇ παιδείᾳ σε σωφρονίσας, καὶ διδάξας εὐγνωμοσύ γῆν, τῶν συνθηκῶν ἐχείνων ἀναμνησθήσομαι, ἃς πρὸς σὲ πάλαι ἐποιησάμην ἔτι νηπίαν οὖσαν οὕτω δὲ καλεῖ τὸν χρόνον τῆς δ᾽ ἐν τῇ ἐρήμῳ διαγωγῆς. «Καὶ στήσω τὴν διαθήκην μου, διαθήκην αἰώνιον. » Οὐ τὴν τοῦ νόμου, ἀλλὰ τὴν τῆς χάριτος " οὐ τὴν διὰ τοῦ δ Μωσέως, ἀλλὰ τὴν διὰ τῶν ἀποστόλων " ἡ μὲν γὰρ ἔχει τὸ πρόσκαιρον, ἣ δὲ τὸ αἰώνιον. Τοῦτο δὲ καὶ διὰ Ἱερεμίου τοῦ προφήτου ποιήσειν ὑπέσχετο. Διαθήσομαι "5 γὰρ, φησὶ, τῷ οἴκῳ Ἰσραὴλ καὶ Ἰούδα διαθήκην καινὴν, οὐ κατὰ τὴν διαθήκην, ἣν διεθέμην τοῖς πατράσιν αὐτῶν, ἐν ἡμέρᾳ ἐπιλαθομένου μου τῆς χειρὸς αὐτῶν ἐξαγαγεῖν αὐτοὺς ἐκ γῆς Αἰγύπτου, ὅτι αὐτοὶ οὐκ ἐνέμειναν ἐν τῇ δια. θήχῃ μου, καὶ ἐγὼ ἀπωσάμην αὑτούς “ ἀλλὰ διαθήσομαι αὐτοῖς διαθήκην καινὴν, διδοὺς νόμους μου εἰς διάνοιαν αὐτῶν, καὶ ἐπὶ τὰς καρδίας αὑτῶν γρόψω αὐτούς. » Ταύτην κἀνταῦθα ὑπισχνεῖται τὴν διαθήκην. ξά. Καὶ μγησθήσῃ, φησὶ, τῶν ὁδῶν "' σου, καὶ ἐξατιμωθήσῃ ἐν τῷ ἀνα.ϊἰἀμδάγειν σε τὰς Β ἀδεῖφάς σον, τὰς πρεσδυτέρας σου, σὺν ταῖς γεωτέραις σου. Διὰ γὰρ τῆς τιμωρίας εἰς αἴσθησιν ἐρχομένη τῶν οἰκείων ὁδῶν, καὶ τὴν περικειμένὴν σοι ἀτιμίαν ὁρῶσα, τὸν οἰκεῖον ἐπιγνώσῃ δεσπότην " ὄψῃ δὲ καὶ͵ ταύτας τὰς ἀδελφάς σον, σὺν σοὶ ταύτης ἀπολαυούσας τῆς διαθήκης, μᾶλλον δὲ σαυτὴν μετ᾽ ἐχείνων τυγχάνουσαν. ε Δώσω γὰρ, φησὶν, αὐτάς σοι εἰς οἰκοδομὴν "5, καὶ οὐκ ἐκ διαθήκης σου. » Οὐ γὰρ ἐκεῖναι διὰ σοῦ, ἀλλὰ σὺ ἐξ αὑτῶν καρπώσῃ τὴν ὠφέλειαν, οὐ ταύτης τῆς διαθήκης, καθ᾽ ἣν νῦν πολιτεύῃ, τὴν κοινωνίαν ταύτὴν ἐργαζομένης, ἀλλὰ τῆς αἰωνίου τῆς ὕστερον δοθησομένης ᾿ αἰνίττεται διὰ τῶν Συδόμων, καὶ τῆς Σαμαρείας, τὴν τῶν ἐθνῶν ἁπάντων καὶ τῶν Ἶουδαίων κατὰ ταυτὸν ἐσομένην εὐσέδειαν, καὶ τὴν εἰς ἕνα Θεὸν πίστιν ἐκ τῆς Νέας πρυτανενομένην Διαθήκης. ξβ΄. Καὶ ἀναστήσω, φησὶν, ἐγὼ τὴν διαθήκην μου μετὰ σοῦ, καὶ ἐπιγγώσῃ, ὅτι ἐγὼ Βύριος. Βρῶτον μὲν γὰρ Ἰουδαίοις ἐκηρύχθη τὸ Εὐαγγέλιον, εἶτα πᾶσι τοῖς ἔθνεσιν" ἀλλὰ καὶ αὖθις κηρυχθήσεται διὰ τοῦ μεγάλου Ἠλία πρὸ τῆς τοῦ χότμου συντελείας. Ἐγὼ οὖν, φησὶ, πάντᾳ παιήσω τὴν σὴν πραγματευόμενος ὠφέλειαν - γνώσῃ γὰρ ἐκ τούτων, οἷα μὲν τὰ παρὰ σοῦ εἰς ἐμὲ γεγενημένα, ὁποῖα δὲ τὰ παρ᾽ ἐμοῦ ὑπαρχθέντα φοι ἀγαθά. Διὰ τοῦτο ἐπἤγαγεν " ξγ. Ὅπως μνησθῇς, καὶ αἰσχυνθῇς, καὶ μὴ ἧ σοι ἔτι ἀνοῖξαι στόμα ἀπὸ προσώπου τῆς ἀτιμίας σου, ἐν τῷ ἐξιλάσκεσθαί σε" κατὰ πᾶντα ὅσα ἐποίησας, 2έγει ᾿Αδωναῖ Κύριος. Τούτοις ἐν τῇ καμίνῳ καὶ οἱ τρεῖς παῖδες τοῖς λόγοις ἐχρήσαντο. Οἰκειούμενοι γὰρ τὰς τοῦ λαοῦ παρανομίας ἔλεγον προσευχόμενοι" « Καὶ νῦν οὐκ ἔστιν ἡμῖν ἀνοῖξαι στόμα᾽ αἰσχύνη καὶ ὄνειδος ἐγενήθημεν τοῖς δούλοις σον, καὶ τοῖς σεδομένοις σε. » Καὶ ὁ θεσπέσιος δανιὴλ ὡσαύτως ἐν τῇ αἰχμάλωσίᾳ ἐδόα ἜΣοὶ “9 Κύριε, ἡ δικαιοσύνη, καὶ ἡμῖν ἡ αἰσχύνη τοῦ προσώπου, ὡς ἡ ἡμέρα αὕτη, καὶ τοῖς 5"' βασιλεῦσιν ἡμῶν, κκαὶ τοῖς ἄρχουσιν ἡμῶν͵, καὶ τοῖς πατράσιν ἡμῶν. » Καὶ τὴν αἰτίαν δεικνύντες ἐπἤγαγον εἰκότως " «ε Διότι ἡμάρτομέν σοι. » Πέρας τοίνυν καὶ αὕτη εἴληφεν ἡ προφητεία " ἀψευδὴς γὰρ ὁ τοῖς προφήταις ἐμπνέων. Δεξ τοίνυν καὶ ἡμᾶς τὰ χαϑ᾽ ἡμᾶς αὐτοὺς ἐξετάζοντας, καὶ βάσανον ἀχριθῆ ποιουμένους τῶν πεπολιτευμένων, παρεξετάζοντας δὲ ταῖς ἡμετέραις πλημμελείαις τὰς θείας εὐεργεσίας, τούτοις κεχρῆσθαι προσευχομένους τοῖς λόγοις, καὶ τῇ αἰσχύνῃ τῶν προειργασμένων ἁμαρτημάτων φεύγειν τὴν τῆς αἰσχύνης ποιητικὴν ἐργασίαν, καὶ τῇ θείᾳ μνήμῃ τὴν ψνχὴν χαταυγάζειν. Οὕτω γὰρ δυνησόμεθα πόῤῥω μὲν τῶν τῆς ἁμαρτίας γενέσθαι μηχανημάτων, τῷ δὲ Θεῷ προσεδρεύειν, καὶ τῆς παρ᾽ αὐτοῦ χάριτος ἀπολαύειν, ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, μεθ᾽ οὗ τῷ Πατρὶ ἡ δόξα πρέπει “5, σὺν τῷ ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας τῶν αἰώνων.

x΄, Kai mnēsthēsomai egō tēs diathēkēs mou tēs meta sou en hēmerais gēpiotētos sou " kai eisō stēsō soi tēn diathēkēn mou aiōnion 3". Sy men Ho gar, phēsi, tas pros eme synthēēchas epatēsas, eme de oude touto peise! pantelōs se katalipein, alla tę̄ paideią se sōphronisas, kai didaxas eugnōmosy gēn, tōn synthēkōn echeinōn anamnēsthēsomai, has pros se palai epoiēsamēn eti nēpian ousan houtō de kalei ton chronon tēs d᾽ en tę̄ erēmǭ diagōgēs. «Kai stēsō tēn diathēkēn mou, diathēkēn aiōnion. » Ou tēn tou nomou, alla tēn tēs charitos " ou tēn dia tou d Mōseōs, alla tēn dia tōn apostolōn " hē men gar echei to proskairon, hē de to aiōnion. Touto de kai dia Hieremiou tou prophētou poiēsein hypescheto. Diathēsomai "5 gar, phēsi, tǭ oikǭ Israēl kai Iouda diathēkēn kainēn, ou kata tēn diathēkēn, hēn diethemēn tois patrasin autōn, en hēmerą epilathomenou mou tēs cheiros autōn exagagein autous ek gēs Aigyptou, hoti autoi ouk enemeinan en tę̄ dia. thēchę̄ mou, kai egō apōsamēn hautous “ alla diathēsomai autois diathēkēn kainēn, didous nomous mou eis dianoian autōn, kai epi tas kardias hautōn gropsō autous. » Tautēn kantautha hypischneitai tēn diathēkēn. xa. Kai mgēsthēsę̄, phēsi, tōn hodōn "' sou, kai exatimōthēsę̄ en tǭ ana.ïiamdagein se tas B adeiphas son, tas presdyteras sou, syn tais geōterais sou. Dia gar tēs timōrias eis aisthēsin erchomenē tōn oikeiōn hodōn, kai tēn perikeimenēn soi atimian horōsa, ton oikeion epignōsę̄ despotēn " opsę̄ de kai͵ tautas tas adelphas son, syn soi tautēs apolauousas tēs diathēkēs, mallon de sautēn met᾽ echeinōn tynchanousan. e Dōsō gar, phēsin, autas soi eis oikodomēn "5, kai ouk ek diathēkēs sou. » Ou gar ekeinai dia sou, alla sy ex hautōn karpōsę̄ tēn ōpheleian, ou tautēs tēs diathēkēs, kath᾽ hēn nyn politeuę̄, tēn koinōnian tautēn ergazomenēs, alla tēs aiōniou tēs hysteron dothēsomenēs ᾿ ainittetai dia tōn Sydomōn, kai tēs Samareias, tēn tōn ethnōn hapantōn kai tōn Ioudaiōn kata tauton esomenēn eusedeian, kai tēn eis hena Theon pistin ek tēs Neas prytanenomenēn Diathēkēs. xb΄. Kai anastēsō, phēsin, egō tēn diathēkēn mou meta sou, kai epingōsę̄, hoti egō Byrios. Brōton men gar Ioudaiois ekērychthē to Euangelion, eita pasi tois ethnesin" alla kai authis kērychthēsetai dia tou megalou Ēlia pro tēs tou chotmou synteleias. Egō oun, phēsi, pantą paiēsō tēn sēn pragmateuomenos ōpheleian - gnōsę̄ gar ek toutōn, hoia men ta para sou eis eme gegenēmena, hopoia de ta par᾽ emou hyparchthenta phoi agatha. Dia touto epēgagen " xg. Hopōs mnēsthę̄s, kai aischynthę̄s, kai mē hē soi eti anoixai stoma apo prosōpou tēs atimias sou, en tǭ exilaskesthai se" kata panta hosa epoiēsas, 2egei ᾿Adōnai Kyrios. Toutois en tę̄ kaminǭ kai hoi treis paides tois logois echrēsanto. Oikeioumenoi gar tas tou laou paranomias elegon proseuchomenoi" « Kai nyn ouk estin hēmin anoixai stoma᾽ aischynē kai oneidos egenēthēmen tois doulois son, kai tois sedomenois se. » Kai ho thespesios daniēl hōsautōs en tę̄ aichmalōsią edoa ESoi “9 Kyrie, hē dikaiosynē, kai hēmin hē aischynē tou prosōpou, hōs hē hēmera hautē, kai tois 5"' basileusin hēmōn, kkai tois archousin hēmōn͵, kai tois patrasin hēmōn. » Kai tēn aitian deiknyntes epēgagon eikotōs " «e Dioti hēmartomen soi. » Peras toinyn kai hautē eilēphen hē prophēteia " apseudēs gar ho tois prophētais empneōn. Dex toinyn kai hēmas ta chaϑ᾽ hēmas autous exetazontas, kai basanon achrithē poioumenous tōn pepoliteumenōn, parexetazontas de tais hēmeterais plēmmeleiais tas theias euergesias, toutois kechrēsthai proseuchomenous tois logois, kai tę̄ aischynę̄ tōn proeirgasmenōn hamartēmatōn pheugein tēn tēs aischynēs poiētikēn ergasian, kai tę̄ theią mnēmę̄ tēn psnchēn chataugazein. Houtō gar dynēsometha porrhō men tōn tēs hamartias genesthai mēchanēmatōn, tǭ de Theǭ prosedreuein, kai tēs par᾽ autou charitos apolauein, en Christǭ Iēsou tǭ Kyriǭ hēmōn, meth᾽ hou tǭ Patri hē doxa prepei “5, syn tǭ hagiǭ Pneumati, eis tous aiōnas tōn aiōnōn.

“And I will remember my covenant with you in the days of your infancy, and I will establish for you my eternal covenant.” You, he says, trampled on your agreement with me; but not even this will persuade me to abandon you entirely. Rather, when I have brought you to your senses by discipline and taught you gratitude, I will remember that agreement which I made with you long ago, when you were still an infant; this is what he calls the time of the sojourn in the wilderness. “And I will establish my covenant, an eternal covenant”: not that of the law, but that of grace; not the one through Moses, but the one through the apostles; for the one is temporary, the other eternal. He also promised through Jeremiah the prophet to do this: “For I will make,” he says, “a new covenant with the house of Israel and Judah, not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; for they did not remain in my covenant, and I rejected them; but I will make a new covenant with them, putting my laws into their mind, and I will write them on their hearts.” This is the covenant he promises here too. “And you will remember,” he says, “your ways, and be dishonored when you receive your sisters, your elder ones together with your younger.” For coming to recognize your own ways through the punishment, and seeing the dishonor that surrounds you, you will recognize your own Master; and you will see these sisters of yours sharing this covenant with you, or rather yourself obtaining it together with them. “For I will give them to you for building up, and not from your covenant.” For it is not they who will reap the benefit through you, but you from them; and it is not this covenant, under which you now live, that brings about this fellowship, but the eternal one that will be given later. Through Sodom and Samaria he hints at the piety that will come to all the nations and to the Jews together, and at faith in one God brought about by the New Covenant. “And I will raise up,” he says, “my covenant with you, and you will know that I am the Lord.” For the gospel was preached first to the Jews, then to all the nations; but it will be preached again through the great Elijah before the end of the world. I, then, he says, will do everything to bring about your benefit; for from these things you will know what you did to me, and what good things I provided for you. That is why he added: “So that you may remember and be ashamed, and it may no longer be yours to open your mouth because of your dishonor, when I make atonement for you for all that you have done, says Adonai the Lord.” The three young men in the furnace also used these words. For, taking the people's transgressions as their own, they said in prayer: “And now it is not ours to open our mouth; we have become a shame and a reproach to your servants and to those who worship you.” And the inspired Daniel likewise cried out in the captivity: “To you, Lord, righteousness, and to us shame of face, as on this day, and to our kings, and to our rulers, and to our fathers.” And showing the cause, they fittingly added: “Because we sinned against you.” This prophecy too, then, has reached its fulfillment; for the one who inspires the prophets does not lie. We too, then, must examine our own lives, test our conduct exactly, and set the divine benefits beside our offenses; we must use these words in prayer, and, through shame at sins already committed, flee the conduct that produces shame, and light up the soul with the remembrance of God. For so we shall be able to stay far from the devices of sin, to wait upon God, and to enjoy his grace, in Christ Jesus our Lord, with whom glory befits the Father, with the Holy Spirit, to the ages of ages.

Ezek 16:60 (quotation, high confidence) · Ezek 16:61 (quotation, high confidence) · Ezek 16:62 (quotation, high confidence) · Ezek 16:63 (quotation, high confidence) · Jer 31:31 (38:31 LXX) (quotation, high confidence) · Jer 31:32 (38:32 LXX) (quotation, high confidence) · Jer 31:33 (38:33 LXX) (quotation, high confidence) · Dan 9:7 (quotation, high confidence) · Dan 9:8 (quotation, high confidence) · Mal 4:5 (allusion, medium confidence)

Notes and citation

Summary: After punishment God will remember his covenant and give an eternal new covenant of grace through the apostles, in which Jews and nations share; the chapter ends with a call to self-examination and prayer.

  • Lemmas Ezek 16:60, 16:61, 16:62 and 16:63.
  • Quotations: Jer 31:31–33 (LXX 38:31–33); the Prayer of Azariah (Greek Dan 3:33); Dan 9:7–8. Elijah's coming before the end: Mal 4:5–6.
  • Theodoret contrasts the covenant of the law, which he calls temporary, with the eternal covenant of grace, and expects a future preaching to the Jews through Elijah; translated as written.

Notes on the original text

  • Digital text corrected (OCR debris; OCR debris: Migne's Latin column read as Greek; OCR debris: apparatus and Latin read as Greek): ἰπ πὶ εἰδὲ → ; [ὃ ἀϊδοί ρα ϑυῦ δὰ ἰεπιρὰβ ἀυγαῦθαί, Α → ; ἑιος δϑὶ δι ᾿μϑὶ 608 : δε δον βου θαηὶ ἂς ἃ, ) Ἰάθιη ἰδδβιδιηθηίιηι ᾿ς πᾶ οὐ βϑὰ ἰὰ δκ ἐς οἱ → ; μα μα, ομπὶ {μι Ῥίαραθοτὶθ νι ἐθοιινάμης οπιπία Ὁ) → ; ἰδὲ δὶ εἰ νῦξ ἰ6 τ,» Εἰ → ; δὲ Β Μωύσέως. “ οἱκ, Α δηκιμήν, ὧἱ ἵ σε. Βοος. Ἰεοῖ. 65, με σοί, μενος → ; Α )υϑιείιἴα, εἰ → ; μὲς [ὰοἱ αἰ, δὲ θεὺυ δἀβιαγθιῖδ5 εὐ → .

Extrabiblical texts: Pr Azar 10 (Prayer of Azariah and Song of the Three Young Men [in RC, EO, ETH canons]; quotation)

Topics: Prayer, Eschatology

Cite (SBL): Theodoret, Comm. Ezech. 16.60 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-60). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-60

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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 17

17.5PG 81

γειν ἐπιχειροῦντας. « Ὅς ἔχει, φησὶ, τὸ ἔγημα ἢ εἰσελθεῖν εἰς τὸν Λίδανον. » Ἐνταῦθα σαφῶς ἐδίδαξεν, ὅτι οὐκ αὐτομάτως εἰς τὴν Ἱερουσαλὴμ ἐλήλυθεν, ἀλλ᾽ ἀοράτως τοῦ θεοῦ τῶν ὅλων παρακχινήσαντός πε καὶ ἀγαγόντος " Αἰδαγον γὰρ τὴν Ἱερουσαλὴμ προσηγόρευσεν, οὐκ ὡς ἐπίσημον μόνον, ἀλλὰ καὶ ὡς κομῶσαν τηνικαῦτα,, καὶ οἰκητόρων πλήθε:, καὶ τῶν κατὰ νόμον ἱερέων, καὶ προφητῶν τὰ θεῖα. Καὶ" εἰσῆλθε, φησὶ, καὶ ἔλαδε τὰ ἐπίλεχτα τῆς κέδρου. (δ΄.) Τὸ 5 ἄκρον τῆς ἀπαιλότητος"“" ἀπέχνισε. Τὸν Ἰεχονίαν διὰ τούτων ἡνίξατο " ἐπί- «ἴεκτα δὲ ἔφη τῆς κέδρου διὰ τὴν βασιλείαν, ε ἄκρον δὲ τῆς ἀπαλότητος, » οὐ" μόνον διὰ τὸ ὑψηλὸν, ἀλλὰ Β καὶ διὰ τὸ νέον τῆς ἡλικίας “ νέος γὰρ ὧν ἔτι, καὶ τὴν βασιλείαν ἐδέξατο, καὶ τὴν αἰχμαλωσίαν ὑπέμεινεν " ἁρμοδίως δὲ καὶ τὸ ἀπέχνισε τέθεικεν, ἐπειδὴ ἀετὸν προσηγόρευσε πλείστοις ὄνυξι κεχρη μένον. « Καὶ εἰσήγαγεν "᾽ αὐτὰ, φησὶν, εἰς πόλιν Χαναὰν, εἰς πόλιν τετειχισμένην δ΄ ἔθετο αὐτά. » Τὴν Βαδυλῶνα διὰ τούτων ἐσήμανε" « πόλιν δὲ αὐτὴν Χαναὰν» ὠνόμασε, διὰ τὴν τῶν τρόπων συγγένειαν. ε΄. Καὶ ἔλαθεν ἀπὸ τοῦ σπέρματος τῆς γῆς. καὶ ἔδωκεν αὐτὸ εἰς πεδίον σπόριμον 5, «λαθεῖν ῥίζωσιν φυτῶν" ἐν ὕδατι πολλῷ ἐπιθιλεπόμενον ἔταξεν αὑτό. Τὸν Σεδεκίαν διὰ τούτου παρεδήλωσε " τοῦτον γὰρ ἀντὶ Ἰεχονίου χειροτονήσας 7 βασιλέα, ἀπῆλθεν ’ οὐκέτι δὲ τὴν Ἱερουσαλὴμ Αἰδανον ὄνομάζει, ἀλλὰ ε πεδίον σπόριμον, » διὰ τὸ ταπεινοτέραν γενέσθαι τὴν βασιλείαν. Τὸ δὲ, «ε ἐν ὕδατι πολλῷ ἐπιθλεπύμενον. ἔταξεν αὐτὸ, » τὴν ὑποταγὴν σημαίνει, καὶ τὸν ἐπιτεθέντα αὑτῷ δασμόν.

gein epicheirountas. « Hos echei, phēsi, to egēma ē eiselthein eis ton Lidanon. » Entautha saphōs edidaxen, hoti ouk automatōs eis tēn Hierousalēm elēlythen, all᾽ aoratōs tou theou tōn holōn parakchinēsantos pe kai agagontos " Aidagon gar tēn Hierousalēm prosēgoreusen, ouk hōs episēmon monon, alla kai hōs komōsan tēnikauta,, kai oikētorōn plēthe:, kai tōn kata nomon hiereōn, kai prophētōn ta theia. Kai" eisēlthe, phēsi, kai elade ta epilechta tēs kedrou. (d΄.) To 5 akron tēs apailotētos"“" apechnise. Ton Iechonian dia toutōn hēnixato " epi- «iekta de ephē tēs kedrou dia tēn basileian, e akron de tēs apalotētos, » ou" monon dia to hypsēlon, alla B kai dia to neon tēs hēlikias “ neos gar hōn eti, kai tēn basileian edexato, kai tēn aichmalōsian hypemeinen " harmodiōs de kai to apechnise tetheiken, epeidē aeton prosēgoreuse pleistois onyxi kechrē menon. « Kai eisēgagen "᾽ auta, phēsin, eis polin Chanaan, eis polin teteichismenēn d΄ etheto auta. » Tēn Badylōna dia toutōn esēmane" « polin de autēn Chanaan» ōnomase, dia tēn tōn tropōn syngeneian. e΄. Kai elathen apo tou spermatos tēs gēs. kai edōken auto eis pedion sporimon 5, «lathein rhizōsin phytōn" en hydati pollǭ epithilepomenon etaxen hauto. Ton Sedekian dia toutou paredēlōse " touton gar anti Iechoniou cheirotonēsas 7 basilea, apēlthen ’ ouketi de tēn Hierousalēm Aidanon onomazei, alla e pedion sporimon, » dia to tapeinoteran genesthai tēn basileian. To de, «e en hydati pollǭ epithlepymenon. etaxen auto, » tēn hypotagēn sēmainei, kai ton epitethenta hautǭ dasmon.

… attempting to …. “Which has,” he says, “the leading to enter into Lebanon.” Here he taught clearly that he did not come to Jerusalem of his own accord, but because the God of all invisibly stirred him up and led him. For he called Jerusalem Lebanon, not only as illustrious, but also as flourishing at that time with a multitude of inhabitants, with priests according to the law, and with prophets of divine things. “And he entered,” he says, “and took the choice parts of the cedar; he nipped off the top of the tender shoots.” By these words he hinted at Jeconiah. He said “the choice parts of the cedar” because of the kingship, and “the top of the tender shoots” not only because of the height, but also because of his youth; for while still young he both received the kingdom and endured the captivity. And he fittingly put “nipped off,” since he had called him an eagle with many talons. “And he brought them,” he says, “into a city of Canaan; he set them in a walled city.” By these words he signified Babylon; and he named it “a city of Canaan” because of the kinship of their ways. “And he took of the seed of the land and put it in a sown plain, to take root as plants; by much water, watched over, he set it.” By this he indicated Zedekiah; for having appointed him king in place of Jeconiah, he departed. He no longer calls Jerusalem Lebanon, but “a sown plain,” because the kingdom had become humbler. And “by much water, watched over, he set it” signifies the subjection and the tribute imposed on him.

Ezek 17:3 (quotation, high confidence) · Ezek 17:4 (quotation, high confidence) · Ezek 17:5 (quotation, high confidence) · 2 Kgs 24:12 (allusion, medium confidence) · 2 Kgs 24:17 (allusion, medium confidence)

Notes and citation

Summary: The great eagle of the parable is Nebuchadnezzar, led by God to Jerusalem, who carried the young king Jeconiah to Babylon and set up Zedekiah as a humbled, tribute-paying king.

  • This is the first section of chapter 17 in the scan: the lemmas of Ezek 17:1–2 and the start of the comment are lost, and the section opens with Latin debris and a broken phrase (marked “…”). It contains the lemmas of 17:3, 17:4 and 17:5.
  • Jeconiah's deportation and Zedekiah's appointment: 2 Kgs 24:8–17.

Notes on the original text

  • Digital text corrected (OCR debris: Migne's Latin column read as Greek): Ὁ}}} προ ὁ ἱπηρυ ϑιπὶ οἱ νὰ, πον ἰδηί πὶ τ ἀπὴ 15. ΒιΘ γἀ οι} Επ εἴδη! ρον ἢ ο ὁδὶ ἐπ δι οἵ ἰπ 86δὲ ὁ ᾿ :ς. → .

Cite (SBL): Theodoret, Comm. Ezech. 17.5 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/17-5). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/17-5

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

17.6PG 81

- ς΄, ᾿Αγότβιῖε, φησὶ, καὶ ἐγένετο δὶς ἄμπελον ᾿ἀσθενοῦσαν 1", καὶ μικρὰν τῷ μεγέθει, τοῦ ἐπι- “φαίνεσθαι τὰ κλήματα" αὐτῆς ἐπ’ αὐτὴν, καὶ αἱ ῥίζαι αὑτῆς ὑποκάτω αὐτῆς "5 ἦσαν" καὶ ἐγέγετο εἰς ἄμπελον μεγάλην 15, καὶ ἐποίησεν ἀπ- ᾿Ασθενεστέρα λίαν ἐγένετο ἡ τελευταία τῶν Ἰουδαίων βασιλεία" τρὶς γὰρ ἤδη πολιοῤκίάν καὶ ἀνδραποδισμὸν ὑπομείναντες, καὶ εἰς πενίαν ἤλασαν, καὶ τοῦ πλήθους ἀπεστερήθησαν. Διὰ τοῦτο λέγεϊ, ὅτι « “Ἐγένεῖο εἰς ἄμπελον ἀσθενοῦσαν, καὶ μικρὰν τῷ μεγέ- Ὁ θει, καὶ τὰ κλήματα αὐτῆς ἐπ᾽ αὐτήν. » Οὐκέτι; φησὶν, ἐξετείνετο, κατὰ τὴν τοῦ Δαδὶδ προφητείαν, ἕως θαλάσσης καὶ ἕως ποταμῶν, οὐδὲ ἐκάλυψεν ὄρη ἣ σκιὰ αὐτῆς, καὶ αἱ ἀναδενδράδες αὐτῆς τὰς κέδρους τοῦ Θεοῦ τὸ δὲ, ε« Ἐξέτεινε τὴν ἀναδενδράδα αὑτῆς,» οὐ τὸ μέγεθος σημαίνει; ἀλλὰ τὴν πρὸς τὸν Αἰγύπτιον φιλίαν. Διὸ ἐπήγαγεν "

- s΄, ᾿Agotbiie, phēsi, kai egeneto dis ampelon ᾿asthenousan 1", kai mikran tǭ megethei, tou epi- “phainesthai ta klēmata" autēs ep’ autēn, kai hai rhizai hautēs hypokatō autēs "5 ēsan" kai egegeto eis ampelon megalēn 15, kai epoiēsen ap- ᾿Asthenestera lian egeneto hē teleutaia tōn Ioudaiōn basileia" tris gar ēdē poliorkian kai andrapodismon hypomeinantes, kai eis penian ēlasan, kai tou plēthous apesterēthēsan. Dia touto legeï, hoti « “Egeneio eis ampelon asthenousan, kai mikran tǭ mege- Ho thei, kai ta klēmata autēs ep᾽ autēn. » Ouketi? phēsin, exeteineto, kata tēn tou Dadid prophēteian, heōs thalassēs kai heōs potamōn, oude ekalypsen orē hē skia autēs, kai hai anadendrades autēs tas kedrous tou Theou to de, e« Exeteine tēn anadendrada hautēs,» ou to megethos sēmainei? alla tēn pros ton Aigyption philian. Dio epēgagen "

“It sprouted,” he says, “and became a weak vine, small in size, so that its branches appeared upon it, and its roots were under it; and it became a great vine and made …” The last kingdom of the Jews became very weak; for having already endured siege and enslavement three times, they were driven into poverty and robbed of their numbers. That is why he says: “It became a weak vine, small in size, and its branches upon it.” No longer, he says, did it stretch out, as David prophesied, to the sea and to the rivers; nor did its shadow cover the mountains, nor its tendrils the cedars of God. And “it stretched out its tendril” does not signify its greatness, but its friendship with the Egyptian. That is why he added:

Ezek 17:6 (quotation, high confidence) · Ps 80:10 (79:11 LXX) (allusion, high confidence) · Ps 80:11 (79:12 LXX) (allusion, high confidence)

Notes and citation

Summary: Zedekiah's kingdom was a weak, shrunken vine, no longer the vine of the psalm that filled the land, and its reaching out meant its alliance with Egypt.

  • Lemma Ezek 17:6, cut short in the OCR (marked “…”).
  • David's prophecy: Ps 80:10–11 (LXX 79:11–12).

Cite (SBL): Theodoret, Comm. Ezech. 17.6 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/17-6). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/17-6

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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.

17.7PG 81

ζ΄, η΄. Καὶ ἐγένετο ἀετὸς ἕτερος μέγας, μεγα- «Ἰοπτέρυγος, καὶ πολὺς ὄγυξι, καὶ ἰδοὺ ἡ ἄμπεἴος αὕτη περιπλεχομένη 1 ἐπ᾽ αὐτὸν, καὶ αἱ ῥίζαι αὑτῆς πρὸς αὐτὸν, καὶ τὰ κλήματα αὐτῆς ἐξἀπέστειλεν αὐτῷ, τοῦ ποτίσαι αὐτὴν σὺν τῷ βώμλῳ "5 ἀπὸ 1" τοῦ πρέμνγου τῆς φυτείας αὑτῆς. Εἰς πεδίον καιλὸν, ἐφ᾽ ὕδατι ποιλλῷ αὕτη πίεται", τοῦ ποιῆσαι βλαστοὺς, καὶ φέρειν καρπὸν, τοῦ εἶναι" εἰς ἄμπειιον μεγάλην. ᾿Αετοὺς καλεῖ τοὺς βασιλέας διὰ τὴν ἡγεμονίαν - βασιλικὸν γὰρ τὸ ζῶον, καὶ τὴν κατὰ τῶν ὀρνέων ἡγεμονίαν λαχόν " διὰ δὲ τούτων δ᾽ τὸν τῶν Αἰγυπτίων ἡνίξατο βασιλέα. Οὐάφρης δὲ οὗτος ἦν. καὶ μέμνηται αὐτοῦ Ἱερεμίας ὁ προφήτης ᾿ πρὸς γὰρ τοῦτον ὁ Σεδεκίας ἐσπείσατο ποὺς ὄρκους παραδὰς, καὶ τὰς συνθήκας, ἃς πρὸς τὸν Ναδουχοδονόσορ ἐποιήσατο. Τὸ δὲ, « Ἐξαπέστειλεν αὐτῷ τὰ κλήματα αὑτῆς, » τὰ χρήματα σημαίνει τὰ παρὰ τοῦ Σεδεκίου τῷ βασιλεῖ τῶν Αἰγυπτίων πεμφθέντα. Ἔπεμφς δὲ, φησὶ, ε τοῦ ποτίσαι αὐτὴν σὺν τῷ βώλῳ, » ἵνα, φησὶ, καὶ τοῦ βασιλέως καὶ τῶν ὑπηκόων ὑπερμαχήσῃ βῶλον γὰρ προσηγόρευσε τὸν λαὸν, ἐπιμείνας τῇ τροπῇ, ἐπειδὴ καὶ τὸν βασιλέα ἄμπειον ὠνόμασεν. Ἡ δὲ ἄμπελος ἐν τῇ γῇ πεφυ- «ευμένη, καὶ τὰς οἰκείας αὐτῇ δίδωσι ῥίζας, καὶ τὴν νοτίδα παρὰ ταύτης ἀρύεται. “Ἔπεμφς τοίνυν, φησὶ, χρήματα τῶν Αἰγυπτίων τῷ βασιλεῖ ὁ Σεδεκίας, ὥστε διὰ τῆς ἐχείνου βοηϑείας, καὶ αὐτὸν καὶ τὸν λαὸν ἀπολαῦσαι κηδεμονίας, « ἵνα ποιήσῃ βλαστοὺς, καὶ φέρῃ καρπόν" » ἄμπελος δὲ μείνασα "5, ἀντι τοῦ, μὴ ἀποδαλοῦσα τὴν ἀξίαν, ἣν ἔλαθε.

z΄, ē΄. Kai egeneto aetos heteros megas, mega- «Iopterygos, kai polys ogyxi, kai idou hē ampeios hautē periplechomenē 1 ep᾽ auton, kai hai rhizai hautēs pros auton, kai ta klēmata autēs exapesteilen autǭ, tou potisai autēn syn tǭ bōmlǭ "5 apo 1" tou premngou tēs phyteias hautēs. Eis pedion kailon, eph᾽ hydati poillǭ hautē pietai", tou poiēsai blastous, kai pherein karpon, tou einai" eis ampeiion megalēn. ᾿Aetous kalei tous basileas dia tēn hēgemonian - basilikon gar to zōon, kai tēn kata tōn orneōn hēgemonian lachon " dia de toutōn d᾽ ton tōn Aigyptiōn hēnixato basilea. Ouaphrēs de houtos ēn. kai memnētai autou Hieremias ho prophētēs ᾿ pros gar touton ho Sedekias espeisato pous orkous paradas, kai tas synthēkas, has pros ton Nadouchodonosor epoiēsato. To de, « Exapesteilen autǭ ta klēmata hautēs, » ta chrēmata sēmainei ta para tou Sedekiou tǭ basilei tōn Aigyptiōn pemphthenta. Epemphs de, phēsi, e tou potisai autēn syn tǭ bōlǭ, » hina, phēsi, kai tou basileōs kai tōn hypēkoōn hypermachēsę̄ bōlon gar prosēgoreuse ton laon, epimeinas tę̄ tropę̄, epeidē kai ton basilea ampeion ōnomasen. Hē de ampelos en tę̄ gę̄ pephy- «eumenē, kai tas oikeias autę̄ didōsi rhizas, kai tēn notida para tautēs aryetai. “Epemphs toinyn, phēsi, chrēmata tōn Aigyptiōn tǭ basilei ho Sedekias, hōste dia tēs echeinou boēϑeias, kai auton kai ton laon apolausai kēdemonias, « hina poiēsę̄ blastous, kai pherę̄ karpon" » ampelos de meinasa "5, anti tou, mē apodalousa tēn axian, hēn elathe.

“And there was another great eagle, with great wings and many talons; and behold, this vine was twining toward him, and its roots toward him, and it sent out its branches to him, so that he might water it with the clod from the stock of its planting. In a good plain, by much water, it drinks, so as to make shoots and bear fruit, so as to be a great vine.” He calls the kings eagles because of their rule; for it is a royal creature, which has been allotted rule over the birds. By these words he hinted at the king of the Egyptians. This was Hophra, and Jeremiah the prophet mentions him; for Zedekiah made a treaty with him, transgressing the oaths and the agreements that he had made with Nebuchadnezzar. And “it sent out its branches to him” signifies the money sent by Zedekiah to the king of the Egyptians. He sent it, he says, “so that he might water it with the clod,” that is, so that he might fight for both the king and the subjects; for he called the people the clod, keeping to the figure, since he had named the king a vine. A vine planted in the earth gives its own roots to it and draws moisture from it. Zedekiah, then, he says, sent money to the king of the Egyptians, so that through his help both he and the people might enjoy protection, “so that it might make shoots and bear fruit”; and “remaining a vine” means: not losing the dignity it had received.

Ezek 17:7 (quotation, high confidence) · Ezek 17:8 (quotation, high confidence) · Jer 44:30 (51:30 LXX) (allusion, high confidence)

Notes and citation

Summary: The second eagle is Pharaoh Hophra, to whom Zedekiah sent money, breaking his oath to Nebuchadnezzar, in hope of protection for himself and his people.

  • Lemmas Ezek 17:7–8. Hophra (Οὐάφρης): Jer 44:30 (LXX 51:30).

Notes on the original text

  • Digital text corrected (OCR debris; OCR debris: Migne's Latin column read as Greek): Α Υεκβ. Ἴ, 8. Εἰ → ; α πα πο ὀΐϑεῖ,, αἱ [αοἰαι φοτπιῖπα., 6! [εται [{τὰεἰμ, μι δ! ἱπ δὲ ἰῃ εἶδ → ; Βὶ ἰπφιδ!, « υἱ ροίῶγοι δἂπι οἰ φ|60Ά,,» υἱ οἱ ργὸ → ; πρὶ: ν ξ → .

Cite (SBL): Theodoret, Comm. Ezech. 17.7 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/17-7). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/17-7

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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.

17.9PG 81

θ΄. Διὰ τοῦτο εἰπὲ Τάδε,.1έἐγει ᾿Αδωγαῖ Κύριος, Εἰ κατευθυνεῖ; Οὐκὶ αἱ ῥίζμι τῆς ἁπαλότητος, φησὶ, τῆς ἐλπίδος, καὶ οὐ τεύξεται ὧν προσδοκᾷ" ἢ γὰρ τοῦ Αἰγυπτίου ἀρδεία, οὐ μόνον οὐδεμίαν ὠφέλειαν αὐτῇ προσοίσει... ἀλλὰ καὶ “σηπεδόνα ταῖς ῥίζαις ἐργάσεται, καὶ τοὺς ἐκεῖθεν φυομένους ξηρανεῖ βλαστούς " τοῦτο δὲ καὶ δι’ αὐτῶν συνέδη τῶν πρα- Ὑμάτων. θαῤῥήσας γὰρ ὁ Σεδεκίας τῇ τοῦ -Αἰγυαἰχμάλωτον ἔλαός, καὶ τὸν λαὸν ἐξηνδραπόδισε, καὶ τὴν πόλιῦ ἐνέπρησε. ε Καὶ οὐκ ἐν βραχίονι μεγάλῳ, οὐδὲ ἐν λαῷ πολλῷ, τοῦ ἐχσπάσαι αὑτὴν ἐκ ῥιζῶν αὐτῆς. », Οὐδὲ γὰρ πολλὴν, φησὶν, ὁ Αἰγύπτιος πέμψει αὐτῷ στρατείαν, καὶ αὐτὴ δὲ αὕτη οὐ μόνον αὐτὸν οὐδὲν ὀνήσει, ἀλλὰ καὶ ἐκ ῥιζῶν ἀνατ, Καὶ ἰδοὺ πίεται, μὴ κατευθυγεῖ; Καὶ τέως, φησὶ, θαῤῥεῖ τῇ βοηθείᾳ, ἀλλ' οὐκ εἰς τέλος ἀπολαύσεται. « Οὐκ ἅμα τῷ ἅψασθαι αὐτῆς ἄνεμον καύσωνα ξηρανθήσεται ξηρασίᾳ, σὺν τῷ βώλῳ τῆς ἀνατολῆς αὑτῆς ξηρανθήσεται; » Παραχρῆμα γὰρ, φησίν, Βαλεὺς, καὶ τὸ ὑπήκοον ἅπαν ἐξανδραποδισθήσεται. Πάλιν γὰρ ἐνταῦθα βῶλον τὸν λαὸν προσηγόρευτεν" ἄνεμον δὲ καύσωνα τοῦ Βαδυλωνίου τὴν στρατείαν" ὥσπερ γὰρ ἄμπειῖον τὸν βασιλέα, καὶ βῶϊεν τὸν λαον (ἐν αὐτῷ δ' γὰρ ἐπεφύτευτο) " οὕτω τρ᾿πιχῶς ἁρδείαν, ποῦ Αἰγυπτίου τὴν βοήθειαν " ἄνεμον δὲ καύσωνα, τοῦ Βαδυλωνίου τὴν ἔφοδον λέγει.

th΄. Dia touto eipe Tade,.1eegei ᾿Adōgai Kyrios, Ei kateuthynei? Ouki hai rhizmi tēs hapalotētos, phēsi, tēs elpidos, kai ou teuxetai hōn prosdoką" ē gar tou Aigyptiou ardeia, ou monon oudemian ōpheleian autę̄ prosoisei... alla kai “sēpedona tais rhizais ergasetai, kai tous ekeithen phyomenous xēranei blastous " touto de kai di’ autōn synedē tōn pra- Hymatōn. tharrhēsas gar ho Sedekias tę̄ tou -Aigyaichmalōton elaos, kai ton laon exēndrapodise, kai tēn poliy eneprēse. e Kai ouk en brachioni megalǭ, oude en laǭ pollǭ, tou echspasai hautēn ek rhizōn autēs. », Oude gar pollēn, phēsin, ho Aigyptios pempsei autǭ strateian, kai autē de hautē ou monon auton ouden onēsei, alla kai ek rhizōn anat, Kai idou pietai, mē kateuthygei? Kai teōs, phēsi, tharrhei tę̄ boētheią, all' ouk eis telos apolausetai. « Ouk hama tǭ hapsasthai autēs anemon kausōna xēranthēsetai xērasią, syn tǭ bōlǭ tēs anatolēs hautēs xēranthēsetai? » Parachrēma gar, phēsin, Baleus, kai to hypēkoon hapan exandrapodisthēsetai. Palin gar entautha bōlon ton laon prosēgoreuten" anemon de kausōna tou Badylōniou tēn strateian" hōsper gar ampeiion ton basilea, kai bōïen ton laon (en autǭ d' gar epephyteuto) " houtō tr᾿pichōs hardeian, pou Aigyptiou tēn boētheian " anemon de kausōna, tou Badylōniou tēn ephodon legei.

“Therefore say: Thus says Adonai the Lord: Will it prosper? Will not the roots of its tender growth …” … of the hope, he says, and it will not obtain what it expects. For the Egyptian's watering not only will bring it no benefit, but will even cause rot in the roots and dry up the shoots that grow from them. And this happened in the events themselves: for Zedekiah, trusting in the Egyptian's [help] … took him captive, enslaved the people, and burned the city. “And not with a great arm, nor with many people, to pull it up from its roots.” For the Egyptian, he says, will not send him a large army; and this very army not only will not help him, but will even [see him] uprooted. “And behold, it drinks; will it prosper?” For a while, he says, he trusts in the help, but he will not enjoy it to the end. “Will it not, as soon as the burning wind touches it, dry up with drought? Will it not dry up with the clod of its sprouting?” For at once, he says, … the king, and all the subjects will be enslaved. For here again he has called the people the clod, and the army of the Babylonian a burning wind. For as he named the king a vine and the people the clod (since it was planted in it), so figuratively he calls the help of the Egyptian watering, and the onslaught of the Babylonian a burning wind.

Ezek 17:9 (quotation, high confidence) · Ezek 17:10 (quotation, high confidence) · 2 Kgs 25:7 (allusion, medium confidence) · 2 Kgs 25:9 (allusion, medium confidence) · Jer 37:7 (allusion, low confidence)

Notes and citation

Summary: Egypt's help would not save Zedekiah but hasten his ruin; Babylon's army, the burning wind, took the king captive, enslaved the people, and burned the city.

  • Lemmas Ezek 17:9 and 17:10. Several words are lost in the OCR (marked “…”); words in brackets are supplied by sense.
  • The fall of Jerusalem under Zedekiah: 2 Kgs 25:1–9; Jer 37:5–10.

Notes on the original text

  • Digital text corrected (OCR debris: Migne's Latin column read as Greek): ᾿ο-: ποι, εἰ πὶ αν. [θά γα 4885 οὐ πὶ οἱ ὦ εἰ ἰάθη 16 βοη 58011πὶ ἱρϑὶ "οὴ ἃ τὐϊεϊ θυ Θγυθ! οὶ οὐ). τες → .

Cite (SBL): Theodoret, Comm. Ezech. 17.9 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/17-9). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/17-9

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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.

17.11PG 81

ια΄, εβ', Καὶ ἐγένετο 2όγος Κυρίου πρὸς μὲ, «᾿έγων " ΥἹὲ ἀνθρώπον, εοἰκὲ πρὸς τὸν οἶκον τὸν Βαδυλῶνος ἐπὶ Ἱερουσαϊὴμ, καὶ λήψεται τὸν βασιλέα αὑτῆς, καὶ τοὺς ἄρχοντας αὐτῆς. καὶ Β ἄξει αὑτοὺς πρὸς ἑαυτὸν εἰς Βαδυλῶνα. Τὸ ε Ἰδιὼ ἔρχεται, » ἀντὶ τοῦ, Ἰδοὺ ἦλθεν" τέως γὰρ τὰ ἤδη γενόμενα διηγεῖται καὶ περὶ τοῦ Ἰεχονίον ταῦτα διεξελήλυθε, κατὰ τὸ οἰκεῖον ἰδίωμα" τὰ παρεληλυθότα, ὡς μηδέπω γενόμενα λέγει" ὅτι δὲ ἐκεῖνα περὶ τοῦ Ἰεχονίου ἔφη, ὃς ἔκτον ἤδη λοιπὸν ἔτος εἶχεν ἐν τῇ αἰχμαλωσίᾳ, κατὰ τὴν αὐτοῦ τοῦ προφήτου διδασκαλίαν, τὰ ἐπαγόμενα διδάσκει. ι΄, ιτδ᾽, Καὶ λήγεται, φησὶν, ἐκ τοῦ σπάρματος τῆς βασιδείας, καὶ διαθήσεται πρὸς αὐτὸν δια: θήχην, καὶ εἰσάξει αὑτὸν ἐν ἀρᾷ" καὶ τοὺς ἦγονμένους τῆς γῆς λήψδοται, τοῦ γενέσθαι δὶς βασι- «ἰέα 5 ἀσθενῆ, τὸ καθόλου μὴ ἐπαίρεσθαι, φυλάσσειν τὴν διαθήκην αὐτοῦ, καὶ ἱστᾷν αὖτήν. Ταῦτα περὶ τοῦ Σεδεχίον ἔφη, καὶ αὐτὰ δὲ πρὸ ἕξ ἐτῶν ἐγεγόνει, Τὸ τοίνυν ε λήψεται, καὶ διαθήσεται, καὶ εἰσάξει ν» ἀντὶ τοῦ ἔλαδεν, καὶ ὃιἔθετο, καὶ εἰσήγαγε. Τὰς γὰρ συνθήκας πρὸς τὸν Σεδεκίαν ποιούμενος ὄρκους αὑτὸν φριχωδεστάτους ἀπήτησε, μὴ παραθδῆναι τὰ σνγκείμενα " ὁ δὲ παραυτίκα. τοὺς ὄρκους ἐπάτησε. Χειροτονῶν δὲ, φησὶν, αὐτὸν βασιλέα πάντας τοὺς πλούτῳ χομῶντας αλώτους λήψεται. Τοῦτο δὲ ἡμᾶς καὶ τῶν Βασιλειῶν ἡ τετάρτη, καὶ ἡ δευτέρα τῶν Παραλειπομένων ἐδίδαξεν" ὡσαύτως δὲ καὶ ὁ μακάριος Ἱερεμίας ὁ προφήτης πάντα δὲ,φησὶ, ταῦτα πραγματεύεται ὁ Βαδυλώνιος, ἀσθενῆ τὴν βασιλείαν ποιῶν, ἵν᾽ ὑπαχούῃ διηνεκῶς, καὶ στάσεως πρόφασιν μηδεμίαν ἔχῃ.

ia΄, eb', Kai egeneto 2ogos Kyriou pros me, «᾿egōn " HuIe anthrōpon, eoike pros ton oikon ton Badylōnos epi Hierousaïēm, kai lēpsetai ton basilea hautēs, kai tous archontas autēs. kai B axei hautous pros heauton eis Badylōna. To e Idiō erchetai, » anti tou, Idou ēlthen" teōs gar ta ēdē genomena diēgeitai kai peri tou Iechonion tauta diexelēlythe, kata to oikeion idiōma" ta parelēlythota, hōs mēdepō genomena legei" hoti de ekeina peri tou Iechoniou ephē, hos ekton ēdē loipon etos eichen en tę̄ aichmalōsią, kata tēn autou tou prophētou didaskalian, ta epagomena didaskei. i΄, itd᾽, Kai lēgetai, phēsin, ek tou sparmatos tēs basideias, kai diathēsetai pros auton dia: thēchēn, kai eisaxei hauton en arą" kai tous ēgonmenous tēs gēs lēpsdotai, tou genesthai dis basi- «iea 5 asthenē, to katholou mē epairesthai, phylassein tēn diathēkēn autou, kai histąn autēn. Tauta peri tou Sedechion ephē, kai auta de pro hex etōn egegonei, To toinyn e lēpsetai, kai diathēsetai, kai eisaxei n» anti tou eladen, kai hoietheto, kai eisēgage. Tas gar synthēkas pros ton Sedekian poioumenos orkous hauton phrichōdestatous apētēse, mē parathdēnai ta snnkeimena " ho de parautika. tous orkous epatēse. Cheirotonōn de, phēsin, auton basilea pantas tous ploutǭ chomōntas alōtous lēpsetai. Touto de hēmas kai tōn Basileiōn hē tetartē, kai hē deutera tōn Paraleipomenōn edidaxen" hōsautōs de kai ho makarios Hieremias ho prophētēs panta de,phēsi, tauta pragmateuetai ho Badylōnios, asthenē tēn basileian poiōn, hin᾽ hypachouę̄ diēnekōs, kai staseōs prophasin mēdemian echę̄.

“And the word of the Lord came to me, saying: Son of man, say to the [rebellious] house … Babylon against Jerusalem, and he will take her king and her rulers, and bring them to himself into Babylon.” “Behold, he comes” stands for “Behold, he came”; for so far he is narrating things that had already happened, and he has gone through these things concerning Jeconiah according to Scripture's own idiom, which speaks of past things as if they had not yet happened. What follows teaches that he said those things about Jeconiah, who, according to the prophet's own teaching, was already in his sixth year in captivity. “And he will take,” he says, “of the seed of the kingdom, and make a covenant with him, and bring him under a curse; and he will take the leaders of the land, so that it may become a weak kingdom, not lifting itself up at all, to keep his covenant and to stand by it.” He said these things about Zedekiah, and they too had happened six years before. So “he will take, and make a covenant, and bring” stands for “he took, made a covenant, and brought.” For when he made the agreement with Zedekiah, he demanded of him the most dreadful oaths not to transgress the terms; but Zedekiah immediately trampled on the oaths. And when he appointed him king, he says, he will take as captives all who abound in wealth. This the fourth book of Kingdoms and the second of Chronicles have taught us, and likewise the blessed prophet Jeremiah. All these things, he says, the Babylonian does, making the kingdom weak, so that it may obey continually and have no pretext for revolt.

Ezek 17:11 (quotation, high confidence) · Ezek 17:12 (quotation, high confidence) · Ezek 17:13 (quotation, high confidence) · Ezek 17:14 (quotation, high confidence) · Ezek 8:1 (allusion, low confidence) · 2 Kgs 24:17 (allusion, high confidence) · 2 Chr 36:13 (allusion, high confidence) · Jer 52:1 (allusion, low confidence)

Notes and citation

Summary: Nebuchadnezzar took the young king to Babylon and made Zedekiah king under a sworn covenant, keeping his kingdom weak; Zedekiah broke the oath at once.

  • Lemmas Ezek 17:11–12 and 17:13–14. The lemma of 17:12 is damaged in the OCR (marked “…”).
  • Ezekiel's dating in the sixth year of the captivity: Ezek 8:1. Sources named: 2 Kgs 24:17–20; 2 Chr 36:10–13; Jeremiah (e.g. Jer 37; 52).

Notes on the original text

  • Digital text corrected (OCR debris; OCR debris: Migne's Latin column read as Greek): ᾿ιἃ αἱ τὸς νἱοἡ ο] ταν, υἱ ἰπσπλαπν τοῦ αι γορηυι,, αἴ μεγροίυο → ; ταὶ, Ὠἰ 1} τὸ- → .

Topics: Scripture and canon

Cite (SBL): Theodoret, Comm. Ezech. 17.11 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/17-11). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/17-11

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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.

17.15PG 81

ιε΄, Καὶ ἀποστήσεται ἀπ᾿ αὑτοῦ, τοῦ ἑξαποστέλλειν ἀνθρώπους "᾽ εἰς Αἴγυπτον, τοῦ δοῦναι αὐτῷ ἴππους, καὶ λαὸν πολύν. Ἄπερ ἄνω συνἐδίδαξεν. Εἶτα κατ᾽ ἐρώτησιν 3 ἐπάγει " ε ΕἸ κατευθυνεΐ, εἰ διασωθήσεται ὁ ποιῶν ἐναντία "", καὶ παρᾶ» θαίνων διαθήκην; εἰ ἐκφεύξεται; ν» Ὑμῖν, φησὶ, καὶ συνθηκῶν γενόμενον τὴν δίκην ἐκφυγεῖν, καὶ σωτηρίας τυχεῖν " ἐπειδὴ δὲ οὐδὲν ἀποχρίνεσθε, ἐγὼ

ie΄, Kai apostēsetai ap᾿ hautou, tou hexapostellein anthrōpous "᾽ eis Aigypton, tou dounai autǭ ippous, kai laon polyn. Aper anō synedidaxen. Eita kat᾽ erōtēsin 3 epagei " e EI kateuthyneï, ei diasōthēsetai ho poiōn enantia "", kai para» thainōn diathēkēn? ei ekpheuxetai? n» Hymin, phēsi, kai synthēkōn genomenon tēn dikēn ekphygein, kai sōtērias tychein " epeidē de ouden apochrinesthe, egō

“And he will revolt against him by sending men to Egypt to give him horses and many people.” He taught this above as well. Then he adds by way of a question: “Will he prosper? Will the one who does such things be kept safe, and the one who transgresses a covenant? Will he escape?” [Judge] for yourselves, he says, [whether one who has become a transgressor of oaths] and agreements [can] escape the penalty and obtain safety; but since you give no answer, I …

Ezek 17:15 (quotation, high confidence)

Notes and citation

Summary: Zedekiah's revolt and appeal to Egypt break his sworn covenant, and God asks whether a covenant-breaker can escape.

  • Lemma Ezek 17:15. The comment is garbled and breaks off in the OCR; words in brackets are supplied by sense, and the end is lost (marked “…”).

Notes on the original text

  • Digital text corrected (OCR debris: apparatus read as text): 8. αὐτῷ. [1 Β, ϑεὰ την. αὐτῇ. 86 ἰδ, Β ρτβπ). δέ, ἀγγέλους ἑαυτοῦ. βασιλείαν. → .

Cite (SBL): Theodoret, Comm. Ezech. 17.15 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/17-15). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/17-15

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

17.16PG 81

ις΄, ιζ΄. Ζῶ ἐγὼ, «1έγει ᾿Αδωναῖ Κύριος " ἐὰν" ἐν"τῷ τόπῳ τοῦ βασιλέως τοῦ βασιλεύσαντος αὐτὸν, ὃς" ἠτίμωσε τὴν ἀράν μου, καὶ σααρέδη τὴν διαθήκην μου μετ᾽ αὐτοῦ, ἐν μέσῳ Βαδυιῶνος τελευτήσει’ καὶ οὐκ ἐν δυνάμει μεγάλῃ, οὐδὲ ἐν ὄχλῳ πολλῷ. ὋὋ ἀγνοῶν με, φησὶ τῶν Βαδυλωνίων ὅ βασιλεὺς, κατ᾽ ἐμὲ τοὺς ὄρκους τοῦτον ἀπήτησεν “ οὗτος δὲ ὑπὸ τοὺς ἐμοὺς πολιτευόμενος νόμους παραδάτης τῶν ὄρκων ἐγένετο. Διὸ τῷ χειροτονήσαντι αὐτὸν βασιλεῖ παραδοθήσεται, καὶ ἐν Βαδυλῶνι δέξεται τοῦ βίου τὸ τέλος. « Ποιήσει ὃὲ Φαραὼ "" πόλεμον ἐν χαραχοθολίᾳ, καὶ ἐν οἰκοδομῇ βελοστάσεων τοῦ ἐξᾶραι πολλὰς "6 ψυχάς. ν Καὶ τοῦτο δὲ πάλιν ὁ μακάριος ἡμᾷς Ἵερεμίας ὁ προφήτης διδάσκει - τῶν γὰρ Χαλδαίων τὴν Ἱερουσαλὴμ πολιορχούντων, ὁ Αἰγυπτίων βασιλεὺς εἰς ἐπικουρίαν τῶν Ἰουδαίων ἀφίκετο " δείσαντες δὲ ταύτην οἱ Χαλδαῖοι τὴν ἔφοδον, ἀνεχώρησαν᾽ ἀλλὰ τῷ Σεδεχία διὰ Ἱερεμίου τοῦ προφήτου παρκινεῖ ὁ τῶν ὅλων θεὸς, μὴ θαῤῥήσῃ "7 τῇ τοῦ Αἰγυπτίου βοηθείᾳ. « Παραυτίκα γὰρ, φησὶν, ἥξει βασιλεὺς Βαδυλῶνος, καὶ λήψεται τὴν κόλιν. ν» Ταῦτα δὲ κἀνταῦθα διὰ τοῦ Ἰεζεχιήλ φησιν ὁ Θεός.

is΄, iz΄. Zō egō, «1egei ᾿Adōnai Kyrios " ean" en"tǭ topǭ tou basileōs tou basileusantos auton, hos" ētimōse tēn aran mou, kai saaredē tēn diathēkēn mou met᾽ autou, en mesǭ Baduiōnos teleutēsei’ kai ouk en dynamei megalę̄, oude en ochlǭ pollǭ. HoO agnoōn me, phēsi tōn Badylōniōn ho basileus, kat᾽ eme tous orkous touton apētēsen “ houtos de hypo tous emous politeuomenos nomous paradatēs tōn orkōn egeneto. Dio tǭ cheirotonēsanti auton basilei paradothēsetai, kai en Badylōni dexetai tou biou to telos. « Poiēsei hoe Pharaō "" polemon en charachotholią, kai en oikodomę̄ belostaseōn tou exarai pollas "6 psychas. n Kai touto de palin ho makarios hēmąs Hieremias ho prophētēs didaskei - tōn gar Chaldaiōn tēn Hierousalēm poliorchountōn, ho Aigyptiōn basileus eis epikourian tōn Ioudaiōn aphiketo " deisantes de tautēn hoi Chaldaioi tēn ephodon, anechōrēsan᾽ alla tǭ Sedechia dia Hieremiou tou prophētou parkinei ho tōn holōn theos, mē tharrhēsę̄ "7 tę̄ tou Aigyptiou boētheią. « Parautika gar, phēsin, hēxei basileus Badylōnos, kai lēpsetai tēn kolin. n» Tauta de kantautha dia tou Iezechiēl phēsin ho Theos.

“As I live, says Adonai the Lord, in the place of the king who made him king, who dishonored my curse and transgressed my covenant with him, in the midst of Babylon he will die; and not with great power, nor with a great crowd …” The king of the Babylonians, he says, who does not know me, required these oaths of him in my name; but this man, who lived under my laws, became a transgressor of the oaths. Therefore he will be handed over to the king who appointed him, and in Babylon he will meet the end of his life. “And Pharaoh will make war with the throwing up of mounds and the building of siege towers, to cut off many souls.” This too the blessed prophet Jeremiah teaches us. For while the Chaldeans were besieging Jerusalem, the king of the Egyptians came to the help of the Jews; and the Chaldeans, fearing his approach, withdrew. But the God of all, through Jeremiah the prophet, urges Zedekiah not to trust in the Egyptian's help: “For immediately,” he says, “the king of Babylon will come and take the city.” This is what God says here too through Ezekiel.

Ezek 17:16 (quotation, high confidence) · Ezek 17:17 (quotation, high confidence) · Jer 37:5 (44:5 LXX) (allusion, high confidence) · Jer 37:8 (44:8 LXX) (allusion, high confidence)

Notes and citation

Summary: Zedekiah, who swore by the true God, broke the oath that a pagan king had required of him, so he will die in Babylon, and Egypt's help will fail.

  • Lemmas Ezek 17:16–17; the lemma as printed runs the two verses together and is partly lost (marked “…”).
  • Egypt's march and the Chaldeans' withdrawal: Jer 37:5–10 (LXX 44:5–10).

Notes on the original text

  • Digital text corrected (OCR debris: Migne's Latin column read as Greek): Υεκθ, 46, 41. ΝΌΝ υἱναηι 660, ἀϊοῖ! Αἀοπαὶ Βομὴ → .

Cite (SBL): Theodoret, Comm. Ezech. 17.16 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/17-16). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/17-16

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

17.18PG 81

ιη΄. Καὶ ἠτίμωσε τὴν ὀρχωμοσίαν τοῦ παραδῆγαι διαθήκην», καὶ ἰδοὺ δέδωκε" τὴν χεῖρα αὑτοῦ, καὶ πάντα ταῦτα ἐποίησεν αὐτῷ, μὴ σωθήσεται; Οὐδεμίαν, φησὶν, ὄνησιν ἐκ τῆς τοῦ Αἰγυπτίου συμμαχίας χαρπώσεται, ἀλλὰ τῆς παρα- ιθ’-κα΄. Διὰ τοῦτο εἰπὲ, Τάδε “1έγει ᾿Αδωναῖ Ὁ Κύριος, Τὴν" ὁρχωμοσίαν μου, ἣν ἠτίμωσε, καὶ τὴν διαθήκην μου, ἣν παρέδη, καὶ δώσω αὐτὴν ἐπὶ κεραλὴν αὐτοῦ. Καὶ ἐκπετάσω ἐπ᾽ αὐτὸν τὸ δίχευόν μου, καὶ ἀλώσετωι ἐν τῇ περιοχῇ αὐτοῦ, μαι μετ᾽ αὐτοῦ ἐκεῖ περὶ τῆς ἀδικίας αὑτοῦ, ἧς ἠδίκησεν ἐν ἐμοὶ ἐν" πάσαις ταῖς φυγαδείαις αὑτοῦ. Καὶ πάντες οἱ ἐκλεκτοὶ αὐτοῦ σὺν πώσαις ταῖς παρατάξεσιν αὐτοῦ ἐν ῥομφαίᾳ πεσοῦνται, καὶ πάντας τοὺς καταλοίπους αὐτῶν εἰς πάντα ἄνεμον διασπερῶ, καὶ ἐπιγνώσεσθε, διότε ἐγὼ Κύριος.ελάληκα. Τῇ Αἰγυπτίων, φησὶ, βοηθείᾳ θαῤῥήσας τοὺς ἐμοὺς ὄρκους ἐπάτησεν " ἀλλ᾽ ἐγὼ οἷόν τινι διχτύῳ τῇ τῶν Χαλδαίων χρησάμενος στρατείας ζωγρήσω αὐτὸν, καὶ ἐν τῇ αδυλῶνι παραπέμψω, καὶ τοὺς λογάδας αὐτοῦ, καὶ τῆς στρατείας τοὺς ἀρίστους παραδώσω σφαγῇ " τοὺς " δὲ ἐκ τοῦ πολέμου διαφυγόντας θάνατον παραδώσω Ἰορυαλώτους, καὶ δι᾽ αὐτῆς μαθήσεσθε τῆς πείρας, εἰρηκώς " Καὶ ἐπιγγώσεσθε, διότι ἐγὼ Κύριος ὡς ἀψευδῆ μου τὰ ῥήματα. Τοῦτο γὰρ ἐσήμανεν (κβ’, κγ΄.)}" Τάδε «λέγει Αδωναῖ Κύριος" Αήγψομαι ὁγὼ ἐκ τῶν ἐπιλέχτων 1 τῆς κέδρου τῆς ὑφηιϊῆς 5 ἐκ κορυφῆς, καὶ " δώσω ἀπὸ χεφρα.ϊῆς παραξυά δων αὐτῆς, ἐκ καρδίας κορυφῇς αὐτῆς ἀποκνιῶ, καὶ καταφυτεύσω ἐπ᾽ ὄρους ὑψηοῦ ἐγώ. Καὶ χρεμάσω αὐτὸν ἐν ὄρει μετεώρῳ Ἱσραὴ.2, καὶ καταφυτεύσω αὐτὸν, καὶ ἐξοίσει βιαστὸν, καὶ ποιήσει καρπὸν, καὶ ἔσται εἰς κέδρον καὶ ἀναπαύσεται ὑποχάτω αὐτοῦ πᾶν ὄρνεον, καὶ ἅπαν πϑτειγὸν ὑπὸ τὴν σκιὰν αὐτοῦ ἀνασεται. ᾿Αληθῶς οἶκος παραπιχραίνων ὁ, Ἰσραὴλ, καὶ ὀφθαλμοὺς ἔχουσι, καὶ οὐ βλέπουσι, καὶ." ὦτα ἔχουσι, καὶ οὐκ ἀκούουσι. Εἰ δὲ οὐκ οὕτω ταῦτ᾽ ἔχει, δειξάτωσαν ἡμῖν, τίς οὗτος ὁ ληφθεὶς ἐκ τῶν ἐπιλέ- Β κτων τῆς κέδρου τῆς ὑψηλῆς ἐκ καρδίας κορυφῆς, καὶ χαταφυτευθεὶς μὲν πρότερον ἐν ὄρει ὑψηλῷ, εἶτα χρεμασθεὶς ἐν ὄρει μετεώρῳ Ἰσραὴλ, καὶ μετὰ τὸ κρεμασθῆναι ἐξοίσας βλαστὸν, καὶ ποιήσας καρπὸν, καὶ γενόμενος εἰς χέδρον μεγάλην, ὥστε πᾶν ὄρνεον καὶ πᾶν πτηνὸν, οὐ τετράποδον, οὔτε ἐρπετὸν, ἀλλὰ πᾶν ὕρνεον καὶ πετεινὸν ὑπὸ τὴν σκιὰν αὐτοῦ ἀναπαύεσθαι. Εἰ γὰρ περὶ τοῦ Ζοροθάθελ ταῦτα εἰρῖ,σθαι φήσαιεν, δειξάτωσαν ἐν ποίῳ ὄρει ὁ Ζοροθάθελ ἐκρεμάσθη, ἣ ὅτι πάντα τὰ ὄρνεα καὶ πετεινὰ "' ὑπὸ τὴν σκιὰν αὐτοῦ ἀνεπαύσατο μόνον γὰρ ὁ Ζοροδάδελ τηῦ ἀπὸ τῆς αἰχμαλωσίας συνανελθόντος λαοῦ ἄρξας διετέλεσε, τὰ δὲ ἄλλα ἔθνη οὐ μόνον αὐτοῦ οὐκ ὑπήκουσεν, ἀλλὰ καὶ διηνεκῶς ἐπολέμει. Οὗ χάριν οὐδὲ ἡ οἰκοδομὴ τοῦ θείου νεὼ σύντομον ἐδέξατο πέρας. Εἰ δὲ οὐδαμῶς ἁρμόττει τῷ Ζοροθάθελ τὰ εἰρημένα, σχολῇ γ᾽ ἂν ἑτέρῳ τοὶ ἁρμόσειεν. Εἰ δὲ εἰς τοὺς Μαχχαδαίους τὴν προφγτείαν ἑλκύσαι ἐπιχειρήσαιεν, ῥᾳδίως αὐτῶν τὸ ψεῦδος διελεγχθήσεται. Οὐδὲ γὰρ ἐκ τῆς βασιλιχζ,ς, ἀλλ᾽ ἐκ τῆς: ἱερατικῆς ὑπῆρχον ἐκεῖνοι φυλῆς " ἐνταῦθ δὲ χέδρον τὸ βασιλικὸν προσαγορεύει γένος. Καὶ γὰρ περὶ τοῦ Ἰεχονίου οὕτως ἔφη" « Ὁ ἀετὸς ὁ μέγας, ὁ μεγαλοπτέρυγος, τὰ ἀπαλὰ τῆς κέδρου ἀπἐχνίσεν, καὶ εἰς Βαθυλῶνα ἀπήγαγεν, » ἀντὶ τοῦ, βασιλικὸν γένος. Οὐκοῦν εἰ μῆτε τῷ Ζοροθάδελ, μήτε τοῖς Μαχχαθαίοις ἁρμόττει τὰ εἰρημένα, δῆλον ὅτι περὶ τοῦ Κυρίου καὶ Σωτῆρος ἡμῶν Ἰηποῦ Χριστοῦ ταῦτα προηγόρευται, ὃς ἐκ τοῦ Δαδὶδ τὸ κατὰ σάρκα τὸ γένος, οὐκ ἐκ παραφυάδων τινῶν τῆς βασιλείας τοὺς προπάτορας ἔχων, ἀλλ ἐξ αὐτῆς τῆ; τῶν βασιλέων διαδοχῆς. Καὶ τοῦτο ἀχριδῶς ἡμᾶ; ὁ μακάριος διδάσκει Ματθαῖος - τοῦ γὰρ Δαδὶδ τὸν Σολομῶντα εἰρηκὼς υἱὸν, κἀκείνου τὸν εἶτα ἑξῆς ἁπάσας τὰς γενεαλογίας διεξελθὼν μέχρι «ἴς μετοικεσίας Βαδυλῶνος, ἐπάγει" « Καὶ μετὰ τὴν μετοιχεσίαν Βαδυλῶνο; Ἰεχονίας ἐγέννησε τὸν Σαλαθιήλ’ » οὗτο; αὐτὸς ὁ αἰχμάλωτος γεγονώς ὁ Σαλαθιὴλ δὲ τὸν Ζοροδάδελ " οὗτος δέ ἐττιν ὁ μετὰ τὴν ἐπάνοδον ἡγησάμενος τοῦ λαοῦ" ἐκ τούτων ὁ κα Δεσπότης Χριστὸς κατάγει τὸ γένο; τὸ κατὰ σάρχα᾽ διό φησι" ε Λήψομαι ἐκ τῶν ἐπιλέχτων τῆς κέδρου «ἧς ὑψηλῆς ἐκ κορυφῆς "3, » τουτέδτιν ἐξ αὐτῆς τῆς βασιλικῆς ῥίζης - καὶ πάλιν τὸ αὐτὸ σημαίνων, « Καὶ δώσω ἀπὸ κεφαλῆς παραφυάδων αὐτῆς, ἐκ καρδίας κορυφῆς ἀποχνιῶ. » Τοὺς μὲν οὖν αἰχμαὐτὸς ἀπκέκχνισεν ὁ Δεσπότης, ὡς προειρήκαμεν " ἑαυτῷ γὰρ τὸν ἀνθρώπινον ᾧκοδόμησε ναόν. ε Καὶ καταφυτεύσω ἐπ᾽ ὄρους ὑψηλοῦ ἐγὼ, ν οὐκ ὁ Βαδυλώνιος ᾿ ὄρος δὲ ὑψηλὸν τὸ περιφανὲς τῆς Ἔκκλησίας καλεῖ οὕτω γὰρ καὶ Ἡσαΐας καὶ Μικαίας προεφήτευσαν' ε Καὶ ἔσται, φησὶν, ἐν ταῖς ἐσχάταις ἡμέραις ἐμφανὲς τὸ ὄρος Κυρίου, καὶ ὁ οἶκος τοῦ Θεοῦ ἐπ᾽ ἄκρων." τῶν ὁρέων, » καὶ τὰ ἑξῆς. Οὕτω ἃ δείξας τὸ ἐπίσημον αὐτοῦ διὰ τῶν θαυμάτων, καὶ διὰ τῶν χηρνγμάτων, προλέγει καὶ τὸ πάθος" « Καὶ κρεμάσω αὐτὸν ἐν ὄρει Ἰσραήλ. » Αὐτοῦ γὰρ συγχωρήσαντος, καὶ τὸ πάθος ἀπετελέσθη. Τοῦτο δὲ αὐτὰς ὁ Κύριος δῆλον πεποίηκε τῷ Πιλάτῳ διαλεγόμένος " σεμνυνομένου γὰρ ἐχείνου, ὡς ἐξουσίαν ἔχοντὸς καὶ κολάσαι καὶ ἀπολῦσαι, ἔφησεν "" ὁ Κύριος " « Οὐκ εἶχες ἐξουσίαν, εἰ μὴ ἦν σο: δεδομένον ἄνωθεν. » Ὡς ἐνέργειαν τοίνυν τὴν συγχώρησιν προσηγόρευσε. « Καὶ χρεμάσω αὐτὸν ἐν ὄρει μετεώρῳ Ἰσραήλ. » ὙΨηλὸς δὲ ὁ Γολγοθᾷ, ἔνθα ὁ σωτήριος ἐπάγη σταυρός. Εἶτα τὴν μετὰ τὸ πάθος ἀνάστασιν, καὶ τὴν τοῦ κηρύγματος βλάστησιν. ε« Καὶ χαταφυκεύσω αὐτὸν, καὶ ἐξοίσει βλαστὸν, καὶ ποιήσει χαρ- “τὴν, » ὃν ἡ οἰκουμένη τρυγῶσα καὶ σιτουμένη τὴν αἰώνιον ἐλπίζει ζωήν. « Καὶ ἀναπαύσεται ὑποχάτω αὐτοῦ πᾶν ὄρνεον. » Εἶτα σαφέστερον, « Καὶ πᾶν φτετεινὸν ὑπὸ τὴν σκιὰν αὐτοῦ ἀναπαύσεται. » Οὐδὲν κτηνῶδες, οὐδὲ ἑρπετὸν καὶ χαμαίζηλον, ἀλλ᾽ εἴ τι ὁπόπτερον, καὶ ἀεροπόρον, καὶ ἐπὶ τὰ ἄνω τὴν ὁρμὴν ἔχον. Τοιοῦτοι γὰρ οἱ τῆς πίστεως τρόφιμοι, ἄνω τὴν διάνοιαν πέμποντες, καὶ τὰ οὐράνια φανταζόμενοι, καὶ ὑπὸ τὴν σκιὰν τῆς μεγίστης καθήμενοι. κέδρου. Κέδρον δὲ αὐτὸν προσηγόρευσε κατὰ τὸ ἀνθρώπινον, ἐπειδὴ καὶ τὴν Δαθιτιχὴν"" βασιλείαν χέδρον ὠνόματεν " ἔχει δὲ καὶ ἄσηπτον 'δ ἡ κέδρος, ὥσπερ καὶ ὁ Δεσπότης, καὶ κατὰ τὸ ἀνθρώπειον, τὸ ἀναμάρτητον ἔσχηχε. « Καὶ τὰ κλήματα αὐτοῦ, φησὶν, ἀποχατατταθήσεται, » Τοῦτο διὰ τὴν τηνικαῦτα τῆς Ἱερουσαλὴμ ἐρημίαν ἐπήγαγεν ἀντὶ τοῦ. Μὴ ἀποόλέψητε εἰς τὴν ἐσομένην μετὰ τὴν αἰχμαλωσίαν τῆς πόλεως ἐρημίαν οὗτος γὰρ ὁ αἰώνιος βασιλεὺς ἐκεῖθεν ὁρμώμενος βασιλεύσει, καὶ ἐξ αὐτῆς λήψεται κλήματα " σημαίνει δὲ τὸν ἀποστολικὸν χορόν" ἀποκατασταθήσεται τοίνυν, φησὶ, πῇ Δαδιτιχῇ "7 φυλῇ ἡ βασιλεία, κατὰ τὰς πρὸς τὸν Δχδὶὸ ὑπὸ τοῦ Θεοῦ γενομένα; συνθήκας, Εἶτα ἐπάγει"

iē΄. Kai ētimōse tēn orchōmosian tou paradēgai diathēkēn», kai idou dedōke" tēn cheira hautou, kai panta tauta epoiēsen autǭ, mē sōthēsetai? Oudemian, phēsin, onēsin ek tēs tou Aigyptiou symmachias charpōsetai, alla tēs para- ith’-ka΄. Dia touto eipe, Tade “1egei ᾿Adōnai Ho Kyrios, Tēn" horchōmosian mou, hēn ētimōse, kai tēn diathēkēn mou, hēn paredē, kai dōsō autēn epi keralēn autou. Kai ekpetasō ep᾽ auton to dicheuon mou, kai alōsetōi en tę̄ periochę̄ autou, mai met᾽ autou ekei peri tēs adikias hautou, hēs ēdikēsen en emoi en" pasais tais phygadeiais hautou. Kai pantes hoi eklektoi autou syn pōsais tais parataxesin autou en rhomphaią pesountai, kai pantas tous kataloipous autōn eis panta anemon diasperō, kai epignōsesthe, diote egō Kyrios.elalēka. Tę̄ Aigyptiōn, phēsi, boētheią tharrhēsas tous emous orkous epatēsen " all᾽ egō hoion tini dichtyǭ tę̄ tōn Chaldaiōn chrēsamenos strateias zōgrēsō auton, kai en tę̄ adylōni parapempsō, kai tous logadas autou, kai tēs strateias tous aristous paradōsō sphagę̄ " tous " de ek tou polemou diaphygontas thanaton paradōsō Ioryalōtous, kai di᾽ autēs mathēsesthe tēs peiras, eirēkōs " Kai epingōsesthe, dioti egō Kyrios hōs apseudē mou ta rhēmata. Touto gar esēmanen (kb’, kg΄.)}" Tade «legei Adōnai Kyrios" Aēgpsomai hogō ek tōn epilechtōn 1 tēs kedrou tēs hyphēiïēs 5 ek koryphēs, kai " dōsō apo chephra.ïēs paraxya dōn autēs, ek kardias koryphę̄s autēs apokniō, kai kataphyteusō ep᾽ orous hypsēou egō. Kai chremasō auton en orei meteōrǭ Hisraē.2, kai kataphyteusō auton, kai exoisei biaston, kai poiēsei karpon, kai estai eis kedron kai anapausetai hypochatō autou pan orneon, kai hapan pϑteigon hypo tēn skian autou anasetai. ᾿Alēthōs oikos parapichrainōn ho, Israēl, kai ophthalmous echousi, kai ou blepousi, kai." ōta echousi, kai ouk akouousi. Ei de ouk houtō taut᾽ echei, deixatōsan hēmin, tis houtos ho lēphtheis ek tōn epile- B ktōn tēs kedrou tēs hypsēlēs ek kardias koryphēs, kai chataphyteutheis men proteron en orei hypsēlǭ, eita chremastheis en orei meteōrǭ Israēl, kai meta to kremasthēnai exoisas blaston, kai poiēsas karpon, kai genomenos eis chedron megalēn, hōste pan orneon kai pan ptēnon, ou tetrapodon, oute erpeton, alla pan hyrneon kai peteinon hypo tēn skian autou anapauesthai. Ei gar peri tou Zorothathel tauta eiri,sthai phēsaien, deixatōsan en poiǭ orei ho Zorothathel ekremasthē, hē hoti panta ta ornea kai peteina "' hypo tēn skian autou anepausato monon gar ho Zorodadel tēu apo tēs aichmalōsias synanelthontos laou arxas dietelese, ta de alla ethnē ou monon autou ouk hypēkousen, alla kai diēnekōs epolemei. Hou charin oude hē oikodomē tou theiou neō syntomon edexato peras. Ei de oudamōs harmottei tǭ Zorothathel ta eirēmena, scholę̄ g᾽ an heterǭ toi harmoseien. Ei de eis tous Machchadaious tēn prophgteian helkysai epicheirēsaien, rhądiōs autōn to pseudos dielenchthēsetai. Oude gar ek tēs basilichz,s, all᾽ ek tēs: hieratikēs hypērchon ekeinoi phylēs " entauth de chedron to basilikon prosagoreuei genos. Kai gar peri tou Iechoniou houtōs ephē" « Ho aetos ho megas, ho megalopterygos, ta apala tēs kedrou apechnisen, kai eis Bathylōna apēgagen, » anti tou, basilikon genos. Oukoun ei mēte tǭ Zorothadel, mēte tois Machchathaiois harmottei ta eirēmena, dēlon hoti peri tou Kyriou kai Sōtēros hēmōn Iēpou Christou tauta proēgoreutai, hos ek tou Dadid to kata sarka to genos, ouk ek paraphyadōn tinōn tēs basileias tous propatoras echōn, all ex autēs tē? tōn basileōn diadochēs. Kai touto achridōs hēma? ho makarios didaskei Matthaios - tou gar Dadid ton Solomōnta eirēkōs huion, kakeinou ton eita hexēs hapasas tas genealogias diexelthōn mechri «is metoikesias Badylōnos, epagei" « Kai meta tēn metoichesian Badylōno? Iechonias egennēse ton Salathiēl’ » houto? autos ho aichmalōtos gegonōs ho Salathiēl de ton Zorodadel " houtos de ettin ho meta tēn epanodon hēgēsamenos tou laou" ek toutōn ho ka Despotēs Christos katagei to geno? to kata sarcha᾽ dio phēsi" e Lēpsomai ek tōn epilechtōn tēs kedrou «hēs hypsēlēs ek koryphēs "3, » toutedtin ex autēs tēs basilikēs rhizēs - kai palin to auto sēmainōn, « Kai dōsō apo kephalēs paraphyadōn autēs, ek kardias koryphēs apochniō. » Tous men oun aichmautos apkekchnisen ho Despotēs, hōs proeirēkamen " heautǭ gar ton anthrōpinon hǭkodomēse naon. e Kai kataphyteusō ep᾽ orous hypsēlou egō, n ouk ho Badylōnios ᾿ oros de hypsēlon to periphanes tēs Ekklēsias kalei houtō gar kai Hēsaïas kai Mikaias proephēteusan' e Kai estai, phēsin, en tais eschatais hēmerais emphanes to oros Kyriou, kai ho oikos tou Theou ep᾽ akrōn." tōn horeōn, » kai ta hexēs. Houtō ha deixas to episēmon autou dia tōn thaumatōn, kai dia tōn chērngmatōn, prolegei kai to pathos" « Kai kremasō auton en orei Israēl. » Autou gar synchōrēsantos, kai to pathos apetelesthē. Touto de autas ho Kyrios dēlon pepoiēke tǭ Pilatǭ dialegomenos " semnynomenou gar echeinou, hōs exousian echontos kai kolasai kai apolysai, ephēsen "" ho Kyrios " « Ouk eiches exousian, ei mē ēn so: dedomenon anōthen. » Hōs energeian toinyn tēn synchōrēsin prosēgoreuse. « Kai chremasō auton en orei meteōrǭ Israēl. » HyPsēlos de ho Golgothą, entha ho sōtērios epagē stauros. Eita tēn meta to pathos anastasin, kai tēn tou kērygmatos blastēsin. e« Kai chataphykeusō auton, kai exoisei blaston, kai poiēsei char- “tēn, » hon hē oikoumenē trygōsa kai sitoumenē tēn aiōnion elpizei zōēn. « Kai anapausetai hypochatō autou pan orneon. » Eita saphesteron, « Kai pan phteteinon hypo tēn skian autou anapausetai. » Ouden ktēnōdes, oude herpeton kai chamaizēlon, all᾽ ei ti hopopteron, kai aeroporon, kai epi ta anō tēn hormēn echon. Toioutoi gar hoi tēs pisteōs trophimoi, anō tēn dianoian pempontes, kai ta ourania phantazomenoi, kai hypo tēn skian tēs megistēs kathēmenoi. kedrou. Kedron de auton prosēgoreuse kata to anthrōpinon, epeidē kai tēn Dathitichēn"" basileian chedron ōnomaten " echei de kai asēpton 'd hē kedros, hōsper kai ho Despotēs, kai kata to anthrōpeion, to anamartēton eschēche. « Kai ta klēmata autou, phēsin, apochatattathēsetai, » Touto dia tēn tēnikauta tēs Hierousalēm erēmian epēgagen anti tou. Mē apoolepsēte eis tēn esomenēn meta tēn aichmalōsian tēs poleōs erēmian houtos gar ho aiōnios basileus ekeithen hormōmenos basileusei, kai ex autēs lēpsetai klēmata " sēmainei de ton apostolikon choron" apokatastathēsetai toinyn, phēsi, pę̄ Daditichę̄ "7 phylę̄ hē basileia, kata tas pros ton Dchdio hypo tou Theou genomena? synthēkas, Eita epagei"

“And he dishonored the oath so as to transgress the covenant; and behold, he gave his hand, and did all these things to him; will he be kept safe?” He will reap no benefit, he says, from the alliance with the Egyptian, but [the penalty of his] transgression … “Therefore say: Thus says Adonai the Lord: My oath, which he dishonored, and my covenant, which he transgressed, I will bring on his head. And I will spread my net over him, and he will be caught in its encircling, … there with him for the wrong that he did against me in all his flights. And all his picked men with all his battle lines will fall by the sword, and all who are left of them I will scatter to every wind; and you will know that I the Lord have spoken.” Trusting in the help of the Egyptians, he says, he trampled on my oaths; but I will use the army of the Chaldeans like a net and take him alive, and send him off to Babylon; his picked men and the best of the army I will hand over to slaughter; and those who escape death in the war I will hand over as captives; and you will learn by experience itself that my words do not lie. For this is what he signified by saying: “And you will know that I am the Lord.” “Thus says Adonai the Lord: I myself will take from the choice parts of the lofty cedar, from the top, and I will set it; from the head of its shoots, from the heart of its top, I will nip off, and I myself will plant it on a high mountain. And I will hang him on a lofty mountain of Israel, and I will plant him, and he will bring forth a shoot and bear fruit and become a cedar; and every bird will rest beneath him, and every winged creature will rest under his shadow.” Truly Israel is a rebellious house: they have eyes and do not see, and they have ears and do not hear. If this is not so, let them show us who this is that was taken from the choice parts of the lofty cedar, from the heart of the top, and was first planted on a high mountain, then hung on a lofty mountain of Israel, and after being hung brought forth a shoot, bore fruit, and became a great cedar, so that every bird and every winged creature, not a quadruped nor a reptile, but every bird and winged creature, rests under its shadow. If they should say that this was said about Zerubbabel, let them show on what mountain Zerubbabel was hung, or that all the birds and winged creatures rested under his shadow. For Zerubbabel only went on ruling the people who had come back with him from the captivity; the other nations not only did not obey him but were continually at war with him. For this reason even the building of the divine temple was not quickly completed. And if what is said does not fit Zerubbabel at all, it would hardly fit anyone else. If they should try to drag the prophecy over to the Maccabees, their falsehood will easily be exposed. For they were not of the royal tribe but of the priestly one, whereas here he calls the royal family a cedar. For about Jeconiah too he spoke thus: “The great eagle, the great-winged one, nipped off the tender parts of the cedar and carried them off to Babylon,” meaning the royal family. If, then, what is said fits neither Zerubbabel nor the Maccabees, it is clear that these things were foretold of our Lord and Savior Jesus Christ, who has his descent according to the flesh from David, having his forefathers not from some side-shoots of the kingdom, but from the very succession of the kings. And the blessed Matthew teaches us this exactly. For having said that Solomon was the son of David, and that … of him, and then going through all the generations in order down to the deportation to Babylon, he adds: “And after the deportation to Babylon Jeconiah fathered Shealtiel” (this is the very one who became the captive), “and Shealtiel fathered Zerubbabel”; and this is the one who led the people's return. From these the Master Christ traces his descent according to the flesh. That is why he says: “I will take from the choice parts of the lofty cedar, from the top,” that is, from the royal root itself; and again, signifying the same thing: “And I will set it from the head of its shoots; from the heart of the top I will nip off.” The captives, then, … but the Master nipped off himself, as we said before; for he built the human temple for himself. “And I myself will plant it on a high mountain”: I, not the Babylonian. By a high mountain he means the conspicuousness of the church; for so Isaiah and Micah also prophesied: “And it will be,” he says, “in the last days, that the mountain of the Lord will be manifest, and the house of God on the tops of the mountains,” and the rest. Having thus shown how renowned he would be through the miracles and the preaching, he foretells the passion too: “And I will hang him on a mountain of Israel.” For the passion too was accomplished with his permission. The Lord himself made this plain when speaking with Pilate; for when Pilate boasted that he had authority both to punish and to release, the Lord said: “You would have no authority unless it had been given you from above.” So he has called the permission an act. “And I will hang him on a lofty mountain of Israel”: Golgotha is high, where the saving cross was fixed. Then the resurrection after the passion, and the sprouting of the preaching: “And I will plant him, and he will bring forth a shoot, and bear fruit,” the fruit which the world harvests and feeds on, and hopes for eternal life. “And every bird will rest beneath him.” Then, more clearly: “And every winged creature will rest under his shadow”: nothing beastly, nothing reptile and groveling, but whatever is winged and travels through the air and has its impulse toward things above. For such are the nurslings of the faith: they send their minds on high, picture heavenly things, and sit under the shadow of the greatest cedar. He called him a cedar with respect to his humanity, since he had named the Davidic kingdom a cedar; and the cedar does not rot, just as the Master, with respect to his humanity too, was without sin. “And its branches,” he says, “will be restored.” He added this because of the desolation of Jerusalem at that time, meaning: Do not look at the desolation of the city that will follow the captivity; for this eternal king will reign, setting out from there, and from it he will take branches; he means the choir of the apostles. The kingship, then, he says, will be restored to the tribe of David, according to the agreements God made with David. Then he adds:

Ezek 17:18 (quotation, high confidence) · Ezek 17:19 (quotation, high confidence) · Ezek 17:20 (quotation, high confidence) · Ezek 17:21 (quotation, high confidence) · Ezek 17:22 (quotation, high confidence) · Ezek 17:23 (quotation, high confidence) · Ezek 12:2 (allusion, medium confidence) · Ezek 17:3 (quotation, medium confidence) · Matt 1:6 (allusion, high confidence) · Matt 1:12 (quotation, high confidence) · Isa 2:2 (quotation, high confidence) · Mic 4:1 (quotation, high confidence) · John 19:11 (quotation, high confidence) · John 19:17 (allusion, medium confidence) · 2 Sam 7:12 (allusion, medium confidence) · Ezra 4:24 (allusion, low confidence)

Notes and citation

Summary: After foretelling Zedekiah's capture, Theodoret argues that the cedar shoot planted and “hung” on Israel's mountain fits neither Zerubbabel nor the Maccabees, but only Christ, David's heir, crucified on Golgotha, whose church shelters the faithful.

  • Lemmas Ezek 17:18, 17:19–21 and 17:22–23 (the LXX of 17:22–23 as Theodoret reads it: “I will hang him on a lofty mountain”). Some words are lost in the OCR (marked “…”).
  • Theodoret's argument against Jewish readings of 17:22–23 (Zerubbabel, the Maccabees) is translated as written.
  • Quotations and allusions: Ezek 12:2 (eyes that do not see); Ezek 17:3–4; Matt 1:6–7, 11–12; Isa 2:2 and Mic 4:1; John 19:10–11; Golgotha (Matt 27:33; John 19:17); God's covenant with David (2 Sam 7:12–16). The slow building of the temple: Ezra 4–5.

Notes on the original text

  • Digital text corrected (OCR debris: Migne's Latin column read as Greek; OCR debris: apparatus read as text): [αἷϊ. τηι]εἰπε ε ϑιδιΐπι επἷ πὸ [εἷς εἰ, παπὶ εαἰναθίίεν 7 πὶ → ; Βαὑψίοπεπι, εἰ αἰδεθρίαϑο ομηὶ 60 ἰδὶ ἀς ἱπ) με ἰα νὰ εἰ εἴν → ; Εὲ 33 ἐὰν μή. Β ἦ μήν. "6 πολλ, Αὐάϊιν ἐπ (οπρ!. οἱ Β 35 ἐν --- βασιλεύσ. [Δ δϑί. "7 Βὶ θαῤῥῆσαι. ἮΝ ὃς --- μετ΄ αὐτοῦ. "5 δέδ, [{ὰ αυοηι Α εἰ Β )υχία ΑἸ δέδωκα εἰ ἀεἰπε αὐτοῦ. "" Τήν. Β᾽ ργαξπ). ἦ μήν. ' καὶ --- παρατάξ, αὐτοῦ (ν.. ἴτ4 [αγ. οὔτ. [ἀρϑεἶν!. 5 τοὺς --- διαφ. {ἃ Β ρΓῸ τοὺς δὲ τῶν ἐκ τ. πολ. διαφυγόντων. Ξ 5 ἐν --- αὑτ. ἢ65. ἴῃ Οα- Αὶ → ; 5 ἀξ ἰϊᾶ 86 οἱ βοὰ δ᾽ΐ, Γαπαι 6 5. Εἰδη πὶ αὐ οἱ Βα γ] ποι 4}}αι} Ἶρϑα θὰ → ; Κὶ ροϑὶ τ αὐ δηϑιη Γαι ἤθη []ς 68. οην} → ; 1 ἐπιλ. }ὰ φυσι Α εἰ Β. ΑΙ, ἐκλεκτῶν. 19. καὶ --- ἀκχούουσι. ἢ 68. ἰη 1}, δα. ". πετεινά, Β ῥγϑπ). τά. ͵ → ; δὶς Εἰ εἱ φὰς βοαιυηίυν Ρ. Δ ἴῃ οἱ οὐκ τὶ γ- Δι απ πα υἱ γουπδΌϊ,, οἱ δκ θὰ «θα! → .

Topics: Christology

Cite (SBL): Theodoret, Comm. Ezech. 17.18 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/17-18). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/17-18

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

17.24PG 81

κδ΄. Καὶ γγώσονται πάντα τὰ ξύ.1α τοῦ πεδίου, ὅτι ἐγὼ Κύριος, ὁ ταπεινῶν ξύλον ὑψηλὸν, καὶ ν ξύλον ξηρόν. Ἐγὼ Κύκαὶ ποιήσω. Γνώσονται, φησὶ, πάντες ἄνθρωποι, ὅτι ῥᾷδιόν μοι καὶ τὰ ὑψηλὰ ταπεινοῦν, καὶ ἀνυψοῦν τὰ ταπεινὰ, καὶ τὰ ὑγρὰ ξηραίνειν, καὶ τὰ ξηρὰ τεθηλότα δεικνύναι. Ὅταν γὰρ μετὰ τὴν τῆς πόλεως ἐρημίαν βλαστὸν ἐξ αὐτῇ: φύσαντα κατὰ τὴν Ἡ παΐου προφητείαν" ε« Ἐξελεύσεται γὰρ, φησὶ, ῥάῤδος ἐκ τῆς ῥίζης Ἱεσσαὶ, καὶ ἀ, » οἱ ἄνθος ἐκ τῆς ῥίζης ἀναδήσεται" » καὶ τοῦτον πάστς πάντες, ὅτι ἐγὼ Κύριος προλέγων, καὶ τῷ λόγῳ τὸ

kd΄. Kai ngōsontai panta ta xy.1a tou pediou, hoti egō Kyrios, ho tapeinōn xylon hypsēlon, kai n xylon xēron. Egō Kykai poiēsō. Gnōsontai, phēsi, pantes anthrōpoi, hoti rhądion moi kai ta hypsēla tapeinoun, kai anypsoun ta tapeina, kai ta hygra xērainein, kai ta xēra tethēlota deiknynai. Hotan gar meta tēn tēs poleōs erēmian blaston ex autę̄: physanta kata tēn Hē païou prophēteian" e« Exeleusetai gar, phēsi, rhardos ek tēs rhizēs Hiessai, kai a, » hoi anthos ek tēs rhizēs anadēsetai" » kai touton pasts pantes, hoti egō Kyrios prolegōn, kai tǭ logǭ to

“And all the trees of the field will know that I am the Lord, who brings low the high tree and … the dry tree. I the Lord … and I will do it.” All people will know, he says, that it is easy for me both to bring low what is high and to raise up what is low, to dry up what is green and to make what is dry flourish. For when, after the desolation of the city, [they see] a shoot springing up from it, according to Isaiah's prophecy (“For a rod will come forth,” he says, “from the root of Jesse, and a flower will come up from the root”), and [see] him [ruling] all, [they will know] that I am the Lord who foretells and by the word …

Textual problem in this passage: see the notes.

Ezek 17:24 (quotation, high confidence) · Isa 11:1 (quotation, high confidence)

Notes and citation

Summary: God, who lowers the high and raises the low, will make a shoot spring from desolate Jerusalem, as Isaiah foretold of the root of Jesse.

  • Lemma Ezek 17:24, partly lost in the OCR; the comment also breaks off (gaps marked “…”, words in brackets supplied by sense). The margin references to Isa 2:2, Mic 4:1 and John 19:11 printed here belong to the previous section and are removed with the apparatus.
  • Quotation: Isa 11:1.

Notes on the original text

  • Digital text corrected (OCR debris inside a word: Migne's Latin column read as Greek; OCR debris: Migne's Latin column read as Greek; OCR debris: margin references and apparatus read as text): [54. η, 9; Μίο!ν. τν, ὁ. ς 2οδη. χιχ, 11. δὲ οἱ 4. χορ. Ὦ καρδία:. 1" Β ἄκρου. → ; ποιἶμ 8. (Δ0116 πὶ 6556, οἱ 68 αι ἃ]1ἃ δυηῖΐξ → ; τοι δ πη σαγΓηθὴ δκ 88 ργοάιοίαηι βοσιηάμηι δα → .

Topics: Christology

Cite (SBL): Theodoret, Comm. Ezech. 17.24 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/17-24). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/17-24

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ezechielem-17-24) · 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.