Commentary on Ezekiel 18.5–19.13
Greek text: PG 81.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 18
18.5PG 81
Κυρίου πρός με, Β αὕτη ἐπὶ "5 τῆς γῆς τοῦ Ἰσραὴλ «λεγόντων "', Οἱ πατέρες ἔφαγον ὄμφακα, καὶ οἱ ὀδόντες τῶν τὲἀγὼν ἡμωδίασαν '; Ζῶ ἐγὼ, «“έγει ᾿Αδωναῖ Κύἐὰν 33 γένηται ἔτι ᾽" ἡ παραθδοιλὴ αὕτη ἐν τῷ Ὅτι πᾶσαι αἱ ψυκαὶ ἐμαί εἰσιν" ὃν τρόπον ἡ Ψυχὴ τοῦ πατρὸς, οὕτω καὶ ἡ ψυχὴ τοῦ υἱοῦ - πᾶσαι" αἱ ψυκαὶ ἐμαί εἰσι, καὶ ἡ ὅὰ ψυχὴ ἡ ἁμαρτάνουσα, αὕτη ἀποθανεῖται. χεῖ ἐπ᾽ ἄλλο κεφάλαιον μεταθῆναι τὴν προφητείαν" νόντα. Ἐπειδὴ γὰρ τῆς τοῦ Σεδεκίου παρανομίας μνημονεύσας, τὴν ἐκ τοῦ βασιλικοῦ σπέρματος προ εθέσπισεν ἐσομένην τῆς οἰκουμένης ἡγεμονίαν, χίαν τοῦ Θεοῦ χατηγορούσῃ παροιμίᾳ, ὅτι τῶν πατέρὼν φαγόντων ὄμφακα " οἱ ὁδόντες τῶν τέχνων ἢ, κατὰ τὸν Σύμμαχον, ἐγομφίασαν. Ἰδοὺ γὰρ, φησὶ, παρανόμων ὄντων τῶν τηνικαῦτὰ αι βασιλέων τὸ ἐξ αὐτῶν σπέρμα τῆς οἰκουμένης χρα- Οὔτε γὰρ ἀνέξομαι, ὧν οἱ πατέρες ἐπλημμέτὰς εὐθύνας ἀπαιτῆσαι τοὺς παῖδας" καὶ τούτων γὰρ χκἀχείνων Δεσπότης εἰμὶ, καὶ τὴν αὐτὴν ἁπάντων τὴν " ἐπιμέλειαν ποιοῦμαι" πᾶσαι γὰρ αἱ ψυκαὶ ἐμαί εἰσιν, ἡ δὲ ἁμαρτάνουσα ψυχὴ, αὕτη τίσει τὰς δίκας. Εἶτα διδάσκει ἡμᾶς τίνα τῆς διχλιο- σύνης τὰ εἴδη, καὶ πῶς δυνατὸν, καὶ ζωῆς ἀπολαῦ- ᾿ σαι, καὶ τιμωρίας ἀπαλλαγῆναι. ε΄. Ὁ δὲ ἄνθρωπος ὅς ἐστι "9 δίκαιος, ὁ ποιῶν κρίμα καὶ δικαιοσύνην, Τουτέστιν, ὁ ἶσα κατέχων Ὁ τὰ τῆς δίκης ζυγά. : 'δ- ἠς’, Ἐπὶ τῶν ὀρέων οὐ φάγεται. Ὃ τῆς τῶν εἰ- τοῖς ὄρεσι τὰ τούτων ἵδρυτο τεμένη. « Καὶ τοὺ; ὀφθαλμοὺς αὑτοῦ οὐ μὴ ἐπάρῃ πρὸς τὰ ἐπιθυμή- ματα τοῦ "' οἴχου Ἰσραήλ. ν ᾿Αντὶ τοῦ, Ἐὰν μὴ
Kyriou pros me, B hautē epi "5 tēs gēs tou Israēl «legontōn "', Hoi pateres ephagon omphaka, kai hoi odontes tōn teagōn hēmōdiasan '? Zō egō, «“egei ᾿Adōnai Kyean 33 genētai eti ᾽" hē parathdoilē hautē en tǭ Hoti pasai hai psykai emai eisin" hon tropon hē Psychē tou patros, houtō kai hē psychē tou huiou - pasai" hai psykai emai eisi, kai hē hoa psychē hē hamartanousa, hautē apothaneitai. chei ep᾽ allo kephalaion metathēnai tēn prophēteian" nonta. Epeidē gar tēs tou Sedekiou paranomias mnēmoneusas, tēn ek tou basilikou spermatos pro ethespisen esomenēn tēs oikoumenēs hēgemonian, chian tou Theou chatēgorousę̄ paroimią, hoti tōn paterōn phagontōn omphaka " hoi hodontes tōn technōn ē, kata ton Symmachon, egomphiasan. Idou gar, phēsi, paranomōn ontōn tōn tēnikauta ai basileōn to ex autōn sperma tēs oikoumenēs chra- Oute gar anexomai, hōn hoi pateres eplēmmetas euthynas apaitēsai tous paidas" kai toutōn gar chkacheinōn Despotēs eimi, kai tēn autēn hapantōn tēn " epimeleian poioumai" pasai gar hai psykai emai eisin, hē de hamartanousa psychē, hautē tisei tas dikas. Eita didaskei hēmas tina tēs dichlio- synēs ta eidē, kai pōs dynaton, kai zōēs apolau- ᾿ sai, kai timōrias apallagēnai. e΄. Ho de anthrōpos hos esti "9 dikaios, ho poiōn krima kai dikaiosynēn, Toutestin, ho isa katechōn Ho ta tēs dikēs zyga. : 'd- ēs’, Epi tōn oreōn ou phagetai. Ho tēs tōn ei- tois oresi ta toutōn hidryto temenē. « Kai tou? ophthalmous hautou ou mē eparę̄ pros ta epithymē- mata tou "' oichou Israēl. n ᾿Anti tou, Ean mē
“… [And the word of the] Lord [came] to me … concerning the land of Israel, saying: The fathers ate sour grapes, and the children's teeth were set on edge? As I live, says Adonai the Lord, … this parable will no longer be … For all souls are mine: as the soul of the father, so also the soul of the son; all souls are mine, and the soul that sins, it shall die.” … the prophecy passes over to another topic. For since, after mentioning Zedekiah's lawlessness, he foretold that the rule over the world would come from the royal seed, … [the people] accusing the providence of God with a proverb, that when the fathers ate sour grapes, the children's teeth were set on edge, or, as Symmachus has it, “were blunted.” For behold, he says, although the kings of that time were lawless, the seed descended from them [will] rule the world …. For I will not put up with demanding of the children an account for what their fathers did wrong; for I am Master of both the one and the other, and I take the same care of all. For all souls are mine, and the soul that sins, it will pay the penalty. Then he teaches us what the forms of righteousness are, and how it is possible both to enjoy life and to be freed from punishment. “But the man who is righteous, who does judgment and righteousness,” that is, who holds the scales of justice even. “He will not eat on the mountains”: [he means the worship] of idols, for their sacred precincts were set up on the mountains. “And he will not lift up his eyes to the desires of the house of Israel,” that is, if he does not …
Textual problem in this passage: see the notes.
Ezek 18:1 (quotation, high confidence) · Ezek 18:2 (quotation, high confidence) · Ezek 18:3 (quotation, high confidence) · Ezek 18:4 (quotation, high confidence) · Ezek 18:5 (quotation, high confidence) · Ezek 18:6 (quotation, high confidence)
Notes and citation
Summary: God rejects the proverb about sour grapes: each soul belongs to him and answers only for its own sins, and he begins to describe the righteous man.
- The opening of Ezek 18 is scrambled in the OCR: the lemmas of 18:1–4 are partly lost, and the comment is broken by Latin debris (gaps marked “…”, words in brackets supplied by sense). The section contains the lemmas of 18:1–4, 18:5 and 18:6 and breaks off mid-sentence.
- Symmachus's rendering of 18:2 (ἐγόμφιασαν) is cited.
Notes on the original text
- Digital text corrected (OCR debris; OCR debris inside a word: Migne's Latin column read as Greek; OCR debris: Migne's Latin column read as Greek): Τιδὶ δοσοί. πη → ; νοὶ, βοθαηδαπ) ΑΥΠΠΔΟΠ πὶ, ϑιυρ 1105 6586 ἴΔοίο5θ. → ; ἰνοηλῖμ05. οἱ νἱ(ἃ ἔγυΐ, οἱ ἃ ΒῈΡΡΙ οἷο 5οἹτι δος Πνοιὶ → ; Ορ50, → ; Ἰόγαιν, ἔπη πα, σα] ῬΓΟΟᾺ] Δ θη → ; ος εβῖ, → ; Εἰ ρὸγ → .
Topics: Ethics
Cite (SBL): Theodoret, Comm. Ezech. 18.5 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/18-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/18-5
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ezechielem-18-5) · 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.
18.7PG 81
ζ΄. Καὶ ἄνθρωπον οὐ μὴ καταδυναστεύσῃ, καὶ
z΄. Kai anthrōpon ou mē katadynasteusę̄, kai
“And he will not oppress a man, and …”
Ezek 18:7 (quotation, high confidence)
Notes and citation
Summary: Only the opening words of the lemma survive in the scan.
- Lemma Ezek 18:7. The rest of the lemma and any comment are lost in the OCR.
Cite (SBL): Theodoret, Comm. Ezech. 18.7 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/18-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/18-7
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ezechielem-18-7) · 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.
18.8PG 81
η΄. Τὸ ἀργύριον αὑτοῦ ἐπὶ τύχῳ οὐ δώσει, καὶ
ē΄. To argyrion hautou epi tychǭ ou dōsei, kai
“He will not lend his silver at interest, and …”
Ezek 18:8 (quotation, high confidence)
Notes and citation
Summary: Only the opening words of the lemma survive in the scan.
- Lemma Ezek 18:8. The rest of the lemma and any comment are lost in the OCR.
Cite (SBL): Theodoret, Comm. Ezech. 18.8 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/18-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/18-8
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ezechielem-18-8) · 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.
18.9PG 81
θ΄. Καὶ ἐν τοῖς προστάγμασί μου πεπόρευται, καὶ τῇ τοῦ δικαίου προσηγορίᾳ τιμηθήσεται, καὶ χοὺς τῆς ζωῆς τρυγήσει καρπούς. τ“. Καὶ ἐὰν γεγγήσῃ υἱὸν «λοιμὸν, ἐκχέογτα αἷμα, καὶ ποιοῦντα ἁμαρτήματα. Εἶτα συντόμως " « Ἐν τῇ ὁδῷ τοῦ πατρὸς αὑτοῦ τοῦ δικαίου οὐ πορεύεται δ". » ᾿Αλλ᾽ ἕχαστον τῶν ἤδη ἀπηγορευμένων εἰργάσατο, καὶ τὴν ἐναντίαν ὁδὸν ὥδευσεν " ἀνομίαν, φησὶ, πεποίηκεν οὗτος.
th΄. Kai en tois prostagmasi mou peporeutai, kai tę̄ tou dikaiou prosēgorią timēthēsetai, kai chous tēs zōēs trygēsei karpous. t“. Kai ean gengēsę̄ huion «loimon, ekcheogta haima, kai poiounta hamartēmata. Eita syntomōs " « En tę̄ hodǭ tou patros hautou tou dikaiou ou poreuetai d". » ᾿All᾽ hechaston tōn ēdē apēgoreumenōn eirgasato, kai tēn enantian hodon hōdeusen " anomian, phēsi, pepoiēken houtos.
“And he has walked in my ordinances …” … and he will be honored with the name of righteous, and will harvest the fruits of life. “And if he fathers a son who is a pest, who sheds blood and commits sins.” Then briefly: “He does not walk in the way of his righteous father,” but did each of the things already forbidden and traveled the opposite road. “He has done lawlessness,” he says.
Ezek 18:9 (quotation, high confidence) · Ezek 18:10 (quotation, high confidence) · Ezek 18:11 (allusion, medium confidence) · Ezek 18:12 (allusion, medium confidence)
Notes and citation
Summary: The righteous man will live, but a wicked son of a righteous father who walks the opposite road has done lawlessness.
- Lemmas Ezek 18:9 and 18:10–12. The rest of 18:9 and the start of the comment are lost in Latin debris (marked “…”).
Notes on the original text
- Digital text corrected (OCR debris; OCR debris: Migne's Latin column read as Greek): [εϊϊ. ᾿ (αὐ ϊι, οἱ Εἰ για} δα: (υἱ οἱ [υϑι] 60 → ; (ς Βποιροηίο → .
Topics: Ethics
Cite (SBL): Theodoret, Comm. Ezech. 18.9 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/18-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/18-9
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ezechielem-18-9) · 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.
18.13PG 81
ιΥ΄. Ζωῇ οὐ ζήσεται, πάσας τὰς ἀνομίας ταὐτας ἐποίησε, θαγάτῳ θανατωθήσεται, τὸ αἷμα εὑτοῦ ἐπ' αὐτὸν ἕσται. Οὐδὲν, φησὶν, ὁ παράνομος ἔχ τῆς πατρῴας ἀρετῆς ὠφεληθήσεται, ἐναντίον ἐκείνῷ προαιργύμενος βίον, ἀλλὰ τῶν οἰκείων σπερμάτῶν δῥέψεται τοὺς καρπούς.
iY΄. Zōę̄ ou zēsetai, pasas tas anomias tautas epoiēse, thagatǭ thanatōthēsetai, to haima heutou ep' auton hestai. Ouden, phēsin, ho paranomos ech tēs patrǭas aretēs ōphelēthēsetai, enantion ekeinǭ proairgymenos bion, alla tōn oikeiōn spermatōn drhepsetai tous karpous.
“He shall surely not live; he has done all these lawless deeds; he shall surely be put to death; his blood shall be on him.” The lawless man, he says, will gain no benefit from his father's virtue, since he has chosen a life opposite to his; he will reap the fruits of his own sowing.
Ezek 18:13 (quotation, high confidence)
Notes and citation
Summary: A wicked son cannot be saved by his father's virtue, but reaps what he himself has sown.
Topics: Ethics
Cite (SBL): Theodoret, Comm. Ezech. 18.13 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/18-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/18-13
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ezechielem-18-13) · 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.
18.14PG 81
ιδ'. οταν δὲ, φὴσὶ, γεγγήσῃ υἱὸν, καὶ ἴδῃ πάσας τὰς ἁμαρτίας τοῦ πατρὸς αὑτοῦ ἃς ἐποίησε, καὶ φοδηθῇ, καὶ μὴ ποιήσῃ κατὰ ταύτας “Ἵ. Εἶτα ἐφεξῆς λέγει" Ὅτι τῆς τῶν εἰδώλων ἑχυτὸν λατρείας ἀπήλλαξε, καὶ τῆς τοῦ οἴχου Ἰσραὴλ παρανομίας οὐ κεκοινώνηκε, γάμοις τΞ ἀλλοτρίοις οὐκ ἐπεθούλευσε, “πᾶν Ν᾽ εἶδος πλεονεξίας ἐμίσησε, τὴν δὲ δυνατὴν θεραπείαν τοῖς δεομένοις προσήνεγκεν, τῶν μὲν λιμὸν ἀπαλλάττων, καὶ πάσας ὁμοῦ τᾶς ἐντολὰς διεφύλαξέν.
id'. otan de, phēsi, gengēsę̄ huion, kai idę̄ pasas tas hamartias tou patros hautou has epoiēse, kai phodēthę̄, kai mē poiēsę̄ kata tautas “Hi. Eita ephexēs legei" Hoti tēs tōn eidōlōn hechyton latreias apēllaxe, kai tēs tou oichou Israēl paranomias ou kekoinōnēke, gamois tX allotriois ouk epethouleuse, “pan N᾽ eidos pleonexias emisēse, tēn de dynatēn therapeian tois deomenois prosēnenken, tōn men limon apallattōn, kai pasas homou tas entolas diephylaxen.
“But if,” he says, “he fathers a son, and the son sees all the sins of his father that he did, and fears, and does not act like them.” Then he lists them in order: that he freed himself from the worship of idols, and did not share in the lawlessness of the house of Israel; he did not scheme against other men's marriages; he hated every kind of greed, and gave what care he could to those in need, freeing some from hunger …; and he kept all the commandments together.
Ezek 18:14 (quotation, high confidence) · Ezek 18:15 (allusion, high confidence) · Ezek 18:16 (allusion, high confidence)
Notes and citation
Summary: A righteous son of a wicked father is described: he shuns idols, respects others' marriages, hates greed, and helps the needy.
- Lemma Ezek 18:14, with a summary of 18:15–16. The comment is cut short in the OCR (marked “…”); the apparatus and Latin debris that follow are removed.
Notes on the original text
- Digital text corrected (OCR debris: apparatus and Migne's Latin column read as Greek): δά 1, οἱ ἃ ηὰἀΐδια 81 πλέον. ἢεύτ, [οπυ5. δ᾽ Β χεῖρας. δ᾽ χρ. Αρπὰ δῖ οὐκ ἐπορεύθη. ὅ7|τοος Ἰροιῖο, κατ᾿ αὐτά:. πᾶν.}} 4. τε. εἶδες ἐπι ἰπὶεἶα υἷα ραι γί 8 Β δίῃ, νοὶ ἴῃ 81 3 δυδ. εοπιμιοηιοταθιπίιν οἱ ἰπ δ ἶα δια, φιαπὶ ἐπὶ φαὶ, αὶ νὶα μι αυ}!, υἱ δὰ αἱ οὐτα δ δ Αὶ → .
Topics: Ethics
Cite (SBL): Theodoret, Comm. Ezech. 18.14 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/18-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/18-14
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ezechielem-18-14) · 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.
18.17PG 81
ιζ΄, Οὐ τελευτήσει οὗτος, φησὶν, ἐν ταῖς ἀδικίαις τοῦ πατρὸς αὑτοῦ, ἀλλὰ ζωῇ ζήσεται. Οὔτε γὰρ δίκαιον, τοῦτον ὑπὲρ τῆς ἐχείνου παρανομίας ιη,, ιθ΄, Ὁ 3 δὲ πατὴρ αὐτοῦ, φησὶν, ἐπειδὴ ψϑει ἔθλιψε, καὶ ἅρπαγμα ἥρπασε, καὶ ἐναντία ἐποίησεν ἐν μέσῳ τοῦ «ἰαοῦ, καὶ ἀπέθανεν ἐν τῇ ἀδικίᾳ αὑτοῦ. Καὶ εἴπατε, Τί οὐκ ξλαδεν ὁ" υἱὸς τὴν ἀδικίαν τοῦ πατρὸς αὑτοῦ; Ὑμεῖς δέ φησιν ἀδίκως κρίνοντες βούλεσθε τοῦ παρανόμου τὸν υἱὸν τιμωρίαν ὑπὲρ τοῦ πατρὸς ὑπομεῖναι, καὶ ἀλλήλων πυνθάνεσθε, Τί δήποτε τὰς τοῦ πατρὸς παρανομίας οὐκ ἔτισεν; Ἐγὼ δὲ ὑμῖν φημι, ε« Ὅτι ὁ υἱὸς κρίμα "), καὶ δικαιοσύνην, καὶ ἕλεον ἐποίησε, πάντα τὰ νόμιμά μου συνετήρητε, καὶ ἐποίησεν αὐτὰ, ζωῇ ζήσεται.» Ἐπειδὴ οὐ τὴν αὐτὴν ὥδευσε τῷ πατρὶ, ἀλλὰ τὴν ἐμὴν ὁδὸν τῆς τοῦ πατρὸς προετίμῃ σεν, ἄξιον εὕρατο τῆς ὁδοῦ τὸ τέλος.
iz΄, Ou teleutēsei houtos, phēsin, en tais adikiais tou patros hautou, alla zōę̄ zēsetai. Oute gar dikaion, touton hyper tēs echeinou paranomias iē,, ith΄, Ho 3 de patēr autou, phēsin, epeidē psϑei ethlipse, kai harpagma hērpase, kai enantia epoiēsen en mesǭ tou «iaou, kai apethanen en tę̄ adikią hautou. Kai eipate, Ti ouk xladen ho" huios tēn adikian tou patros hautou? Hymeis de phēsin adikōs krinontes boulesthe tou paranomou ton huion timōrian hyper tou patros hypomeinai, kai allēlōn pynthanesthe, Ti dēpote tas tou patros paranomias ouk etisen? Egō de hymin phēmi, e« Hoti ho huios krima "), kai dikaiosynēn, kai heleon epoiēse, panta ta nomima mou synetērēte, kai epoiēsen auta, zōę̄ zēsetai.» Epeidē ou tēn autēn hōdeuse tǭ patri, alla tēn emēn hodon tēs tou patros proetimę̄ sen, axion heurato tēs hodou to telos.
“This one will not die,” he says, “in the injustices of his father, but will surely live.” For it is not just that this one, for the other's lawlessness … “But his father,” he says, “since he oppressed with affliction and seized plunder and did what was contrary in the midst of the people, also died in his injustice. And you said: Why did the son not bear the injustice of his father?” You, he says, judging unjustly, want the son of the lawless man to undergo punishment for the father, and you ask one another: Why ever did he not pay for his father's transgressions? But I say to you: “Because the son did judgment and righteousness and mercy, kept all my ordinances and did them, he shall surely live.” Since he did not travel the same road as his father, but preferred my road to his father's, he has found an end worthy of the road.
Ezek 18:17 (quotation, high confidence) · Ezek 18:18 (quotation, high confidence) · Ezek 18:19 (quotation, high confidence)
Notes and citation
Summary: The righteous son will live, though his father died for his own injustice, because he chose God's road rather than his father's.
- Lemmas Ezek 18:17 and 18:18–19. A line of the comment on 18:17 is lost in the OCR (marked “…”).
Topics: Ethics
Cite (SBL): Theodoret, Comm. Ezech. 18.17 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/18-17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/18-17
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ezechielem-18-17) · 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.
18.20PG 81
χ'. Ἡ δὲ ψυχὴ ἡ ἁμαρτάνουσα αὕτη " ἀποθαγεῖται, ὃ υἱὸς οὐ λήψεται τὴν ἀδικίαν τοῦ πατρὸς αὑτοῦ, οὐδὲ ὁ πατὴρ «λήψεται τὴν ἀδικίαν τοῦ υἱοῦ αὑτοῦ, Τὰ αὐτὰ πάλιν σαφέστερον καὶ συντόμως παρεδήλωσε᾽ « Δικαιοσύνη δικαίου ἐπ᾽ αὐτὸν ἔσται, καὶ ἀνομία ἀνόμου ἐπ᾽ αὐτὸν ἔσται. » Πολλάκις τὰ αὐτὰ λέγει, βεθαίαν αὑτῶν τὴν μνήμην ἐν τοῖς ἀκούουσι γενέσθαι βουλόμενος.
ch'. Hē de psychē hē hamartanousa hautē " apothageitai, ho huios ou lēpsetai tēn adikian tou patros hautou, oude ho patēr «lēpsetai tēn adikian tou huiou hautou, Ta auta palin saphesteron kai syntomōs paredēlōse᾽ « Dikaiosynē dikaiou ep᾽ auton estai, kai anomia anomou ep᾽ auton estai. » Pollakis ta auta legei, bethaian hautōn tēn mnēmēn en tois akouousi genesthai boulomenos.
“But the soul that sins, it shall die; the son shall not bear the injustice of his father, nor shall the father bear the injustice of his son.” He again indicated the same things more clearly and briefly: “The righteousness of the righteous shall be on him, and the lawlessness of the lawless shall be on him.” He says the same things often, wanting them to be firmly remembered by his hearers.
Ezek 18:20 (quotation, high confidence)
Notes and citation
Summary: Each person bears his own righteousness or lawlessness, and the prophet repeats it so that it is remembered.
Topics: Ethics
Cite (SBL): Theodoret, Comm. Ezech. 18.20 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/18-20). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/18-20
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ezechielem-18-20) · 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.
18.21PG 81
χα’, κβ'. Καὶ ὁ ἄνομος ἐὰν ἐπιστρέψῃ "" ἐκ πασῶν τῶν ἀνομιῶν αὑτοῦ ὧν ἐποίησε, καὶ φυκλάξηταὶ πάσας τὰς ἐντολάς μου, καὶ ποιήσῃ κρίο μα, καὶ δικαιοσύνην, καὶ ἔλεον, ζωῇ ζήσεται, καὶ οὐ μὴ ἀποθάνῃ. Πάγτα δὲ παραπτώματα αὐτοῦ ὅσα ἐποίησεν, οὐ μνησθήσεται αὑτῷ" ἐν τῇ δικαιοσύνῃ αὑτοῦ, ἢ ἐποίησε, ζήσεται. Τοσοῦτον δὲ, φησὶν, ἀπέχω τοῦ δίκας ἕτερον ὑπὲρ ἑτέρου εἰσπράξαι, ὅτι καὶ αὐτὸν τὸν παραδάτην τοῦ νόμου, κᾶν μυρίας παρανομίας ἐργάσηται, μεταθαλλόμενον, καὶ μεταμελείᾳ χρώμενον, καὶ τὴν τῆς διχαιοτύνης ὁδὸν προαιρούμενον, καὶ δέξομαι, καὶ ζωῆῇς ἀξιώσω " εἶτα τὴν οἰκείαν ἀγαθότητα παραδηλοξ,
cha’, kb'. Kai ho anomos ean epistrepsę̄ "" ek pasōn tōn anomiōn hautou hōn epoiēse, kai phyklaxētai pasas tas entolas mou, kai poiēsę̄ krio ma, kai dikaiosynēn, kai eleon, zōę̄ zēsetai, kai ou mē apothanę̄. Pagta de paraptōmata autou hosa epoiēsen, ou mnēsthēsetai hautǭ" en tę̄ dikaiosynę̄ hautou, ē epoiēse, zēsetai. Tosouton de, phēsin, apechō tou dikas heteron hyper heterou eispraxai, hoti kai auton ton paradatēn tou nomou, kan myrias paranomias ergasētai, metathallomenon, kai metameleią chrōmenon, kai tēn tēs dichaiotynēs hodon proairoumenon, kai dexomai, kai zōēę̄s axiōsō " eita tēn oikeian agathotēta paradēlox,
“And the lawless man, if he turns from all his lawless deeds that he did, and keeps all my commandments, and does judgment and righteousness and mercy, he shall surely live and shall not die. All his transgressions that he did shall not be remembered against him; in his righteousness that he did he shall live.” I am so far, he says, from exacting punishment from one for another, that even the transgressor of the law himself, though he does countless lawless things, if he changes and repents and chooses the road of righteousness, I will receive and count worthy of life. Then he indicates his own goodness:
Ezek 18:21 (quotation, high confidence) · Ezek 18:22 (quotation, high confidence)
Notes and citation
Summary: God punishes no one for another, and he receives and gives life even to the worst transgressor who repents and chooses righteousness.
- Lemma Ezek 18:21–22.
Topics: Ethics
Cite (SBL): Theodoret, Comm. Ezech. 18.21 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/18-21). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/18-21
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ezechielem-18-21) · 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.
18.23PG 81
κγ'. Οὐ "" μὴ θελήσει θελήσω τὸν θάνατον τοῦ ψαι αὐτὸν ἐκ "Ἴ τῆς ὁδοῦ αὑτοῦ τῆς πονηρᾶς, καὶ ὅσαι αὐτόν; Οὐ τὸν θάνατον, φησὶ, τοῦ ἀνόμου ἀλλὰ τὴν μετάνοιαν ποθῶ οὐδὲ γὰρ ἵνα χολάσω, Ὦ τῶν ἀνθρώπων τὴν φύσιν ἐδημιούργησα, ἀλλ᾽ ἵνα ζωῆς μεταδῶ - μαρτυρεῖ δὲ τοῖς λόγοις τὰ πράγματα" οὐ γὰρ ἂν προφήταις ἐνέπνευσε, καὶ ἀποστόλους ἀπέστειλε, καὶ ἐγγράφους ἔδωκε νόμους, καὶ ἀγαθὰ ὑπισχνεῖται, καὶ γέενναν ἀπειλεῖ, κολάζειν " βουλόμενος " ἀλλ᾽ εἴασεν ἂν τοὺς ἀνθρώπους, ὡς ἂν θέλωσι, φέρεσθαι" νῦν δὲ ταῦτα πάντα διατελεῖ ποιῶν, ἵνα τῶν ἡἠπειλημένων ἐλευθερώσῃ δεινῶν " ὅτι δὲ οὐ λόγοι μόνον τὰ εἰρημένα, ἀλλὰ τὰ " πράγματα, " τά ὅτι γενόμενα, καὶ γιγνόμενα, μάρτυς ἡ θεία Γραφή. Ὁ α γὰρ Ἐζεκίας ἐκ δυσσεθοῦς πατρὸς τοῦ “Αχαζ φὺς, οὐ μόνον οὐκ ἔτισεν ὑπὲρ τοῦ πατρὸς δίκας, ἀλλὰ καὶ περιφανέστατος ἐκ τῆς οἰκείας εὐσεδείας ἐγένετο. Ὃ δέ γε πανόλθιο; Μανασσῇς, ἐκ διαμέτρου ἐναντίαν ἀπώνατο" μεταμελείᾳ δὲ χρησάμενος τῆς σωτηρίας ἀπήλαυσεν. ᾿Αμὼν "5 δὲ ὁ τούτου υἱὸς, τὴν μὲν παπτρῴαν πονηρίαν ζηλώσας, τὴν δὲ μετάνοιαν οὐκέτι, χαχῶὼς τὸν βίον κατέλυσεν" ὁ δὲ τούτου παῖς ἴωπᾶτι τοῖς τῆς ἀρετῆς εἴδεσι τὴν ψυχὴν κατακοσμήσας, τῷ τῶν ἁγίων συνηρίθμηται καταλόγῳ, οὐδεμἰα) ἐλ τῆς τοῦ πατρὸς παρανομίας λώδην ἑλκύσας" οἱ δὲ τούτου παῖδες, τοῦτον μὲν οὐ ζηλώσαντες, δυσσεδείᾳ δὲ πάσῃ συζήσαντες, δίκας τῶν οἰκείων πλημμελημάτων ἐξέτισαν, ἐκ τῆς τοῦ πατρὸς φιλοθεῖας οὐδὲν ὄφελος καρπωσάμενοι. Καὶ ἐξ αὐτῆς τοίνυν τῆς τῶν ἁγίων Γραφῶν ἱστορίας, ἀληθῇ πέφηνε τοῦ Δεσπότου τὰ λόγια. Φέρε τοῖνυν ἐπὶ τὴν ἀγκολουθίαν τῆς ἑρμηνείας ἐπανέλθωμεν. κδ, Καὶ ἐν τῷ ἀποστρέψαι δίκαιον ἀπὸ τῆς δικαιοσύνης αὐτοῦ, καὶ ποιῆσαι ἀδικίαν, κατὰ πάσας τὰς ἀδικίας "" ἃς ἐποίησεν ὁ ἄγομος, ἐὰν "Ὲ ποιήσῃ, οὐ μὴ ζήσεται" πᾶσαι αἱ δικαιοσύναι αὐτοῦ, ἃς ἐποίησεν, οὐ μὴ μνησθῶσιν" ἐν τῷ παραπτώματι, ᾧ παρέπεσε, καὶ ἐν ταῖς ἁμαρτίαις αὑτοῦ, αἷς ἥμαρτεν, ἐν αὐταῖς ἀποθανεῖται. "Ὥσπερ, φησὶν, εἴ τις τῶν παρανόμων, τὸν πρότερον βδελυξάμενος βίον, τὸν ἐναντίον προἕλοιτο, δέξομαι τὴν μετάνοιαν, καὶ ζωῆς αὐτὸν ἀξιώσω᾿ οὕτως,. εἴ τις τῶν δικαίων, παντελῶς τὴν τῆς δικαιοσύνης καταλιπὼν ὁδὸν, εἰς τὴν ἑτέραν τράπηται, πάντα μὲν τὸν πρότερον ἀπολέσει δρόμον, πρόσφορον δὲ τῇ ὁδῷ εὑρήσει τὸ τέλος" ἐν γὰρ ταῖς ἁμαρτίαις αὑτοῦ ἀποθανεῖται. Ἑπιστῆσαι δὲ χρὴ, ὡς οὐκ ἁπλῶς εἶπεν, Ἐὰν ἁμάρτῃ, ἀλλ᾽ « Ἐὰν ἀποστραφῇ ἀπὸ τῆς δικαιοσύνης αὑτοῦ, καὶ ποιήσῃ ἀδικίαν "5 κατὰ πάσας τὰς ἀδικίας, ἃς ἐποίησεν ὁ ἄνομος" » ἐπεὶ προσπταίουσι καὶ τῶν εὐσεδῶν τινες, ἀλλ’ ἀνιστάμενοι πάλιν αὐτὴν ὁδεύουσι τὴν ὁδὸν, καὶ τῇ μετανοίᾳ χρώμενοι, τῆς σωτηρίας τυγχάνουσιν " «ἱ ὃξ παντελῶς ταύτης ἀφιστάμενοι, τοὺς τῆς ἐναντίας ὁδοῦ τρυγῶπι καρπούς.
kg'. Ou "" mē thelēsei thelēsō ton thanaton tou psai auton ek "I tēs hodou hautou tēs ponēras, kai hosai auton? Ou ton thanaton, phēsi, tou anomou alla tēn metanoian pothō oude gar hina cholasō, Ō tōn anthrōpōn tēn physin edēmiourgēsa, all᾽ hina zōēs metadō - martyrei de tois logois ta pragmata" ou gar an prophētais enepneuse, kai apostolous apesteile, kai engraphous edōke nomous, kai agatha hypischneitai, kai geennan apeilei, kolazein " boulomenos " all᾽ eiasen an tous anthrōpous, hōs an thelōsi, pheresthai" nyn de tauta panta diatelei poiōn, hina tōn hēēpeilēmenōn eleutherōsę̄ deinōn " hoti de ou logoi monon ta eirēmena, alla ta " pragmata, " ta hoti genomena, kai gignomena, martys hē theia Graphē. Ho a gar Ezekias ek dyssethous patros tou “Achaz phys, ou monon ouk etisen hyper tou patros dikas, alla kai periphanestatos ek tēs oikeias eusedeias egeneto. Ho de ge panolthio? Manassę̄s, ek diametrou enantian apōnato" metameleią de chrēsamenos tēs sōtērias apēlausen. ᾿Amōn "5 de ho toutou huios, tēn men paptrǭan ponērian zēlōsas, tēn de metanoian ouketi, chachōōs ton bion katelysen" ho de toutou pais iōpati tois tēs aretēs eidesi tēn psychēn katakosmēsas, tǭ tōn hagiōn synērithmētai katalogǭ, oudemia) el tēs tou patros paranomias lōdēn helkysas" hoi de toutou paides, touton men ou zēlōsantes, dyssedeią de pasę̄ syzēsantes, dikas tōn oikeiōn plēmmelēmatōn exetisan, ek tēs tou patros philotheias ouden ophelos karpōsamenoi. Kai ex autēs toinyn tēs tōn hagiōn Graphōn historias, alēthę̄ pephēne tou Despotou ta logia. Phere toinyn epi tēn ankolouthian tēs hermēneias epanelthōmen. kd, Kai en tǭ apostrepsai dikaion apo tēs dikaiosynēs autou, kai poiēsai adikian, kata pasas tas adikias "" has epoiēsen ho agomos, ean "E poiēsę̄, ou mē zēsetai" pasai hai dikaiosynai autou, has epoiēsen, ou mē mnēsthōsin" en tǭ paraptōmati, hǭ parepese, kai en tais hamartiais hautou, hais hēmarten, en autais apothaneitai. "Hōsper, phēsin, ei tis tōn paranomōn, ton proteron bdelyxamenos bion, ton enantion proeloito, dexomai tēn metanoian, kai zōēs auton axiōsō᾿ houtōs,. ei tis tōn dikaiōn, pantelōs tēn tēs dikaiosynēs katalipōn hodon, eis tēn heteran trapētai, panta men ton proteron apolesei dromon, prosphoron de tę̄ hodǭ heurēsei to telos" en gar tais hamartiais hautou apothaneitai. Hepistēsai de chrē, hōs ouk haplōs eipen, Ean hamartę̄, all᾽ « Ean apostraphę̄ apo tēs dikaiosynēs hautou, kai poiēsę̄ adikian "5 kata pasas tas adikias, has epoiēsen ho anomos" » epei prosptaiousi kai tōn eusedōn tines, all’ anistamenoi palin autēn hodeuousi tēn hodon, kai tę̄ metanoią chrōmenoi, tēs sōtērias tynchanousin " «hi hox pantelōs tautēs aphistamenoi, tous tēs enantias hodou trygōpi karpous.
“Shall I indeed will the death of the [sinner] … rather than that he turn from his evil way and live?” I desire not the death of the lawless, he says, but his repentance. For I did not create human nature in order to punish it, but in order to give it a share of life. And the facts bear witness to the words. For he would not have inspired prophets, sent apostles, given written laws, promised good things and threatened Gehenna, if he wanted to punish; he would have let people be carried along as they wished. But in fact he keeps doing all these things in order to free them from the terrors he has threatened. And that what has been said is not words only, but facts that have happened and are happening, the divine Scripture is witness. For Hezekiah, born of an impious father, Ahaz, not only did not pay the penalty for his father, but became most illustrious through his own piety. The utterly wretched Manasseh had a career diametrically opposite; yet by repenting he obtained salvation. Amon his son copied his father's wickedness but no longer his repentance, and ended his life badly. But his son Josiah adorned his soul with every form of virtue and has been numbered in the roll of the saints, drawing no harm from his father's lawlessness. And Josiah's sons did not copy him but lived in every impiety; they paid the penalty for their own offenses, reaping no benefit from their father's love of God. So from the very history of the holy Scriptures the Master's oracles have shown themselves true. Come, then, let us return to the sequence of the interpretation. “And when the righteous man turns away from his righteousness and does injustice according to all the injustices that the lawless man did, if he does so, he shall not live; all his righteous deeds that he did shall not be remembered; in the transgression in which he fell and in his sins that he sinned, in them he shall die.” Just as, he says, if one of the lawless loathes his former life and chooses the opposite, I will accept his repentance and count him worthy of life, so if one of the righteous entirely leaves the road of righteousness and turns to the other, he will lose all his former course and will find an end that suits the road; for he will die in his sins. One should note that he did not say simply, “If he sins,” but “If he turns away from his righteousness and does injustice according to all the injustices that the lawless man did”; for some of the pious also stumble, but rising again they travel the same road and, by repenting, obtain salvation, whereas those who wholly depart from it harvest the fruits of the opposite road.
Ezek 18:23 (quotation, high confidence) · Ezek 18:24 (quotation, high confidence) · 2 Kgs 18:3 (allusion, medium confidence) · 2 Chr 33:12 (allusion, high confidence) · 2 Chr 33:13 (allusion, high confidence) · 2 Kgs 21:20 (allusion, medium confidence) · 2 Kgs 22:2 (allusion, medium confidence) · 2 Kgs 23:32 (allusion, medium confidence) · 2 Kgs 24:19 (allusion, medium confidence)
Notes and citation
Summary: God wills repentance, not death, as his prophets, laws, promises, and threats show, and as the kings from Hezekiah to Josiah's sons prove; a righteous man who wholly abandons righteousness dies in his sins, but one who stumbles and repents is saved.
- Lemmas Ezek 18:23 (damaged in the OCR, marked “…”) and 18:24.
- The kings: Ahaz and Hezekiah (2 Kgs 16; 18:1–7); Manasseh's repentance (2 Chr 33:12–13); Amon (2 Kgs 21:19–23); Josiah (2 Kgs 22–23); Josiah's sons (2 Kgs 23:31–37; 24:18–19).
Notes on the original text
- Digital text corrected (OCR debris: Migne's Latin column read as Greek; OCR debris: apparatus read as text): καὶ πόας Α. οἱ Β. λ κρίμα καί. ἢὲβ, δρυὰ ΧΧ, εὐ ἴῃ Α, " αὔτη. [τἃ ἀμθηνς Α.; 56 Β αὐτή, υἱ. ἰηΐνα, ἴῃ Εγαμ. αἰλ]. 2. 23 Πες. ἰδεῖ, ς. ἁμαρτωλοῦ.. δ Οὐ ἢ. ον. 0] Ιοσ. ἐπιστρ. αὐτὸν καὶ ζῆν. 19} κολάσαι. → ; ᾽ν]! ἃ ραι γα εἶα δια, οἰ [ἐρετὶς ἐπ᾿ δι )κει ας φιας [ὁοἱς ἱπίφωιδ, οἱ ὁ] δι 18 πιοτίείυτγ,.Εἰ δοίεπύυμη δϑὲ οἴη ὩΟῊ δἰ πιρ}}- (πο γῖ ἃ υδι1118 508, εἰ (δοογὶϊ ἐμ δε ἰαιη., 56 οι 8δἰ]. νἱὰ, οἱ → .
Topics: Ethics, Eschatology
Cite (SBL): Theodoret, Comm. Ezech. 18.23 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/18-23). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/18-23
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ezechielem-18-23) · 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.
18.25PG 81
κε΄. Καὶ εἴπατε, φησὶν, Οὐ κατευθύνει ἡ ὁδὸς Κυρίου" ἀκούσατε δὴ οἶκος ἸΙσραὴ.1, Μὴ ἡ ὁδός μου οὗ κατευθύνει; οὐκὶ ἡ ὁδὸς ὑμῶν οὐ κατευθύνει; Ταύτην μου, φησὶ, τὴν δικαίαν ψῆφον ὁρῶντες ἀδικίαν τολμᾶτε κατηγορεῖν; καὶ μὴν ἔδει ὑμᾶς καθ᾽ ὑμῶν αὐτῶν τὴν κατηγορίαν ποιεῖσθαι, ὅτι τοιαύτην ὁρῶντες παρὰ τῷ κριτῇ δικαιοσύνην προαιρεῖσθε τὴν ἀδικίαν. εἶτα τὰ αὐτὰ πάλιν συντόμως διέξεισι δ" καὶ ὁ δίκαιος εἰς τὴν ἐναντίαν τρεπόμενος τῷ τῆς ἁμαρτίας θανάτῳ παραδοθήσεται, καὶ ὁ ἁμαρτωλὸς πάλιν μετανοίᾳ γρώμενος, καὶ διὰ πάσης ὁδεύειν τῆς ἀρετῆς προαιρούμενος, ζωὴν ἐκ τῆς με-
ke΄. Kai eipate, phēsin, Ou kateuthynei hē hodos Kyriou" akousate dē oikos IIsraē.1, Mē hē hodos mou hou kateuthynei? ouki hē hodos hymōn ou kateuthynei? Tautēn mou, phēsi, tēn dikaian psēphon horōntes adikian tolmate katēgorein? kai mēn edei hymas kath᾽ hymōn autōn tēn katēgorian poieisthai, hoti toiautēn horōntes para tǭ kritę̄ dikaiosynēn proaireisthe tēn adikian. eita ta auta palin syntomōs diexeisi d" kai ho dikaios eis tēn enantian trepomenos tǭ tēs hamartias thanatǭ paradothēsetai, kai ho hamartōlos palin metanoią grōmenos, kai dia pasēs hodeuein tēs aretēs proairoumenos, zōēn ek tēs me-
“And you said,” he says, “The way of the Lord is not right. Hear now, house of Israel: Is my way not right? Is it not your way that is not right?” Seeing this just verdict of mine, he says, do you dare to accuse me of injustice? Yet you ought to have brought the accusation against yourselves, because, seeing such righteousness in the judge, you choose injustice. Then he again goes briefly through the same things: the righteous man who turns to the opposite will be handed over to the death of sin, and the sinner, in turn, who repents and chooses to walk through every virtue, [will reap] life from repentance …
Ezek 18:25 (quotation, high confidence) · Ezek 18:26 (allusion, high confidence) · Ezek 18:27 (allusion, high confidence)
Notes and citation
Summary: Israel accuses God's way of being unjust, though their own choice of injustice is what deserves accusation.
- Lemma Ezek 18:25, with a summary of 18:26–28. Latin debris removed; the section breaks off mid-word.
Notes on the original text
- Digital text corrected (OCR debris: Migne's Latin column and margin references read as Greek; OCR debris: Migne's Latin column read as Greek): Ὁ Ὑεκβ. 25. Εἰ ἀϊαϊειΐδ, " ἰπᾳυΐϊ! : Νοπ δι τέεία → ; υἱα υἱὲ δι ϊ εἶ 8 γα- Α → ; }ιαὶ ἰπδι] τυΐαπν μη ρ ΓΟ (4115 μ᾽ δι πὶ 6556. αἰεῖ! πιορον οἷδὰ εἰ αι Ραιγὶ ρίοτία σοι ροι δ ἀ" Βοιη. μι, 99, 50; χ, 12. → .
Topics: Ethics
Cite (SBL): Theodoret, Comm. Ezech. 18.25 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/18-25). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/18-25
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ezechielem-18-25) · 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.
18.29PG 81
κθ', Ταῦτα δ δὲ, φησὶν, ὁρῶν ὁ οἶκος "Ισραὴ 1 έγει" Οὐ κατορθοῖ, ἡ ὁδὸς Κυρίου: μὴ ἡ ὁδὸς Κυρίου οὐ κατορθοῖ, οἶκος Ἰσραήιϊ; οὐκὶ ἡ ὁδὸς ὑμῶν οὐ κατορθοῖ; Αὑτὰ, φησὶ, βοᾷ τὰ πράγματα, ὅτι αἱ μὲν ἐμαὶ κρίσεις ὀρθαὶ καὶ δίκαια:, ἡ δὲ ὑμετέρα προαίρεσις παρανομίας μεστή. χ΄. Διὰ τοῦτο ἕκαστον κατὰ τὴν ὁδὸν αὐτοῦ Οὕτως ἀπειλήσας, καὶ τὴν δικαίαν ψῆφον ἐξενεγχὼν ἐπὶ παραίνεσιν τρέπει τὸν λόγον.
kth', Tauta d de, phēsin, horōn ho oikos "Israē 1 egei" Ou katorthoi, hē hodos Kyriou: mē hē hodos Kyriou ou katorthoi, oikos Israēiï? ouki hē hodos hymōn ou katorthoi? Hauta, phēsi, boą ta pragmata, hoti hai men emai kriseis orthai kai dikaia:, hē de hymetera proairesis paranomias mestē. ch΄. Dia touto hekaston kata tēn hodon autou Houtōs apeilēsas, kai tēn dikaian psēphon exenenchōn epi parainesin trepei ton logon.
“And seeing these things,” he says, “the house of Israel says: The way of the Lord does not go straight. Does the way of the Lord not go straight, house of Israel? Is it not your way that does not go straight?” The facts themselves cry out, he says, that my judgments are right and just, but your choice is full of lawlessness. “Therefore each one according to his way …” Having threatened them in this way and pronounced the just verdict, he turns his speech to exhortation.
Ezek 18:29 (quotation, high confidence) · Ezek 18:30 (quotation, high confidence)
Notes and citation
Summary: The facts show that God's judgments are right and Israel's choices lawless, and the prophet turns to exhortation.
- Lemmas Ezek 18:29 and 18:30 (the latter cut short in the OCR, marked “…”).
Cite (SBL): Theodoret, Comm. Ezech. 18.29 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/18-29). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/18-29
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ezechielem-18-29) · 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.
18.31PG 81
λα’. ᾿Επιστράφητε καὶ ἀποστρέψατε ἐκ πασῶν τῶν ἀσεδειῶν ὑμῶν, καὶ δ᾽ οὖκ ἔσονται ὑμῖν εἰς κόλασιν ἀδικίας. ᾿Αποῤῥίψατε ἀφ᾽ ἑαυτῶν πάσας τὰς ἀσεθείας ὑμῶν, ἃς ἠσεδήσατε εἷς ἐμὲ, καὶ ποιήσατε ἑαυτοῖς καρδίαν καιγὴν, καὶ πνεῦμ καιγὸν, καὶ ἱνατί ἀποθνήσκετε, οἶκος Καταλείψατε, φησὶ, τὴν τῆς ἀσεθείας ὁδὸν, καὶ ᾿ἑτέραν ἀναδέξασθε γνώμην, καὶ εἰς τοὺς ἐμοὺς ῥέ- Ψψατε νόμους, ἵνα μὴ θάνατον ἐκ τὺς πονηρίας χαρπώσησθε. Καρδίαν' γὰρ καινὴν καὶ πγεῦμα καὶγὸν, τὴν ἐπὶ τὰ ἀμείνω τῆς ψυχῆς τροπὴν προῦηγόρευσεν " εἶτα καὶ τὴν οἰκείαν ἀγοθότητα γυμνοῖ. χόν, Διότι"! οὗ βούλομαι τὸν θάνατον τοῦ ἀποθνήσκοντος, “έγει ᾿Αδωγναῖ Κύριος, ὡς " τὸ ἐπιστρέψαι αὑτὸν ἀπὸ τῆς ὁδοῦ αὑτοῦ, καὶ ζῇν τὴν ψυχὴν αὐτοῦ, «“έγει ᾿Αδωγαῖ Κύριος " ἐπιστρέψασθε" καὶ ζήσεσθε. Εἰδότες, φησὶν, ὡς οὐ τὴν κόλασιν, ἀλλὰ τὴν μεταμέλειαν τοῦ ἁμαρτωλοῦ ποθῶ, χρήσασθε τῇ μετανοίᾳ καὶ δέξασθε τῆς ζωΐς τοὺς καρπούς. Τοὐτοκαὶ ὑμῖν ἁρμόττει τὸ φάρμακον. γὰρ ᾿Ιουδαίων μόνον ὁ Θεὸς, ἀλλὰ καὶ ἐθνῶν καὶ αὑτὸς Κύριος πάντων, πλουτῶν εἰς πάντας τοὺς ἐπικαλουμένους αὐτόν. » Καταλίπωμεν τοίνυν τὴν «ἧς κακίας ὁδὸν, ἧς τὸ τέλος δλεθρος καὶ ἀπώλεια, καὶ μεταμάθωμεν τὴν θείαν πορείαν, τὴν εἰς ουρανοὺς ἀνάγουσαν, καὶ τὴν πρὸς Θεὸν ἡμῖν παῤῥησίαν παρέχουσαν " ἧς τύχοιμεν ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, μεθ᾽ οὗ τῷ Πατρὶ ἡ δόξα πρέπει", δὺῦ τῷ ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.
la’. ᾿Epistraphēte kai apostrepsate ek pasōn tōn asedeiōn hymōn, kai d᾽ ouk esontai hymin eis kolasin adikias. ᾿Aporrhipsate aph᾽ heautōn pasas tas asetheias hymōn, has ēsedēsate heis eme, kai poiēsate heautois kardian kaigēn, kai pneum kaigon, kai hinati apothnēskete, oikos Kataleipsate, phēsi, tēn tēs asetheias hodon, kai ᾿heteran anadexasthe gnōmēn, kai eis tous emous rhe- Pspsate nomous, hina mē thanaton ek tys ponērias charpōsēsthe. Kardian' gar kainēn kai pgeuma kaigon, tēn epi ta ameinō tēs psychēs tropēn prouēgoreusen " eita kai tēn oikeian agothotēta gymnoi. chon, Dioti"! hou boulomai ton thanaton tou apothnēskontos, “egei ᾿Adōgnai Kyrios, hōs " to epistrepsai hauton apo tēs hodou hautou, kai zę̄n tēn psychēn autou, «“egei ᾿Adōgai Kyrios " epistrepsasthe" kai zēsesthe. Eidotes, phēsin, hōs ou tēn kolasin, alla tēn metameleian tou hamartōlou pothō, chrēsasthe tę̄ metanoią kai dexasthe tēs zōïs tous karpous. Toutokai hymin harmottei to pharmakon. gar ᾿Ioudaiōn monon ho Theos, alla kai ethnōn kai hautos Kyrios pantōn, ploutōn eis pantas tous epikaloumenous auton. » Katalipōmen toinyn tēn «hēs kakias hodon, hēs to telos dlethros kai apōleia, kai metamathōmen tēn theian poreian, tēn eis ouranous anagousan, kai tēn pros Theon hēmin parrhēsian parechousan " hēs tychoimen en Christǭ Iēsou tǭ Kyriǭ hēmōn, meth᾽ hou tǭ Patri hē doxa prepei", dyy tǭ hagiǭ Pneumati, eis tous aiōnas tōn aiōnōn. ᾿Amēn.
“Turn back and turn away from all your impieties, and they will not be to you a punishment for injustice. Cast away from yourselves all your impieties with which you were impious toward me, and make yourselves a new heart and a new spirit; and why should you die, house …?” Leave the road of impiety, he says, take up another mind, and incline toward my laws, so that you may not reap death from wickedness. For by a new heart and a new spirit he meant the turning of the soul toward better things. Then he lays bare his own goodness as well: “Because I do not desire the death of the one who dies, says Adonai the Lord, so much as that he turn from his way and his soul live, says Adonai the Lord; turn, and you will live.” Knowing, he says, that I long not for the punishment but for the change of heart of the sinner, make use of repentance and receive the fruits of life. This medicine fits you too; for God is [not] of the Jews only, but of the nations too, “and the same is Lord of all, rich toward all who call upon him.” Let us, then, leave the road of evil, whose end is ruin and destruction, and learn instead the divine journey that leads up to heaven and gives us boldness before God. May we obtain it in Christ Jesus our Lord, with whom glory befits the Father, with the Holy Spirit, to the ages of ages. Amen.
Ezek 18:31 (quotation, high confidence) · Ezek 18:32 (quotation, high confidence) · Rom 3:29 (allusion, high confidence) · Rom 10:12 (quotation, high confidence)
Notes and citation
Summary: God calls Israel to a new heart and spirit, since he desires repentance, not death; Theodoret applies this to Jews and nations alike and closes the chapter with prayer.
- Lemmas Ezek 18:31 and 18:32. A negative lost in the OCR is supplied in brackets.
- Rom 3:29 and Rom 10:12.
Notes on the original text
- Digital text corrected (OCR debris: apparatus and Latin read as Greek): ἑ "8 Ταῦτα ὁρῶν. δ Διότι, χ. τ΄. λ, ΑἸΠΟΡ οἱ ΕΧΧΙοι Ηδυν. ποτ πτι τττΠο το τῶ Ξε κεαειδο ες, ς τ τς ι ς οσ τα, δος σις ιν 2 ἘΞ ξεως γεκβ. ᾿, 3. Εἰ ἀπ ἱπ διε ἰαπιομαἰΐοπόηι → .
Topics: Ethics
Cite (SBL): Theodoret, Comm. Ezech. 18.31 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/18-31). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/18-31
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ezechielem-18-31) · 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.
Chapter 19
19.1PG 81
α', β΄. Καὶ σὺ 1άδε θρῆνον ἐπὶ τὸν ἄρχοντα τοῦ ᾿Ισραή,. Καὶ ἐρεῖς " Τί ἡ μήτηρ σου λέαινα": ὁδὶ σκύμνος. Τὰ συμδησόμενα, φησὶ, τῷ τοῦ Ἰσραὴλ βασιλεῖ, δι᾿ ὧν αὑτὸν θρηνεῖς, προαγόρευσον. Βασιλέα δὲ Ἰσραὴλ οὐ τὸν ἐν Σαμαρείᾳ καθήμενον λέγει" πάλαι γὰρ ἐκείνη κατελύθη ἡ βασιλεία - ἀλλὰ τὸν ἐν τῇ Ἱερουσαλήμ. Πάντων γὰρ τῶν τηνικαῦτα ὑπολειφθέντων ὁ τοῦ Ἰούδα βασιλεὺς ἐθαπίλευε - καὶ τοῦτο ἡμᾶς ἡ τετάρτη διδάσκει τῶν Πασιλειῶν, καὶ τῶν Παραλειπομένων ἡ δευτέρα. Μητέρα δὲ τοῦ βασιλέως τὴν Ἱερουσαλὴμ προσηγόρευσεν “ ἐκεῖθεν γὰρ οἱ βασιλεῖς ὡρμῶντο "«16αιναν δὲ αὐτὴν καλεῖ, οὐ διὰ τὸ βασιλικὸν μόνον τῆς πόλεως, ἀλλὰ καὶ διὰ τὴν τοῦ ἤθους θρασύτητα. « Ἐν μέσῳ λεόντων ἐνεμήθη "5. » Τῶν κύκλῳ, φησὶ, βασιλέων ἐξήλωσε τὸν τρόπον. ε« Ἐν μέσῳ λεόντων ἐπλήθυνΞς σχύμνους αὑτοῦ 5.» Σημαίνει δὲ τὰ μετὰ τὸν Ἰουσίαν συμόάντα - τέτταρες γὰρ βασιλεῖς ἐν ὀλίγῳ δ" τῆς Ἱερουσαλὴμ ἡγήσαντο, Β Ἰωάχαξ, Ἰωακεὶμ, ᾿Ιεχονίας, Σεδεκίας..
a', b΄. Kai sy 1ade thrēnon epi ton archonta tou ᾿Israē,. Kai ereis " Ti hē mētēr sou leaina": hodi skymnos. Ta symdēsomena, phēsi, tǭ tou Israēl basilei, di᾿ hōn hauton thrēneis, proagoreuson. Basilea de Israēl ou ton en Samareią kathēmenon legei" palai gar ekeinē katelythē hē basileia - alla ton en tę̄ Hierousalēm. Pantōn gar tōn tēnikauta hypoleiphthentōn ho tou Iouda basileus ethapileue - kai touto hēmas hē tetartē didaskei tōn Pasileiōn, kai tōn Paraleipomenōn hē deutera. Mētera de tou basileōs tēn Hierousalēm prosēgoreusen “ ekeithen gar hoi basileis hōrmōnto "«16ainan de autēn kalei, ou dia to basilikon monon tēs poleōs, alla kai dia tēn tou ēthous thrasytēta. « En mesǭ leontōn enemēthē "5. » Tōn kyklǭ, phēsi, basileōn exēlōse ton tropon. e« En mesǭ leontōn eplēthynXs schymnous hautou 5.» Sēmainei de ta meta ton Iousian symoanta - tettares gar basileis en oligǭ d" tēs Hierousalēm hēgēsanto, B Iōachax, Iōakeim, ᾿Iechonias, Sedekias..
“And you, take up a lament over the ruler of Israel, and say: Why was your mother a lioness? …” Foretell, he says, what will happen to the king of Israel, for which you lament him. By the king of Israel he does not mean the one who sat in Samaria, for that kingdom had been abolished long before, but the one in Jerusalem. For the king of Judah reigned over all who were left at that time; the fourth book of Kingdoms and the second of Chronicles teach us this. He called Jerusalem the king's mother, for the kings came from there; and he calls her a lioness not only because the city was royal, but also because of the boldness of her character. “She lay down among lions”: she copied, he says, the ways of the surrounding kings. “Among lions she multiplied her cubs.” He signifies what happened after Josiah: for four kings ruled Jerusalem in a short time: Jehoahaz, Jehoiakim, Jeconiah, Zedekiah.
Ezek 19:1 (quotation, high confidence) · Ezek 19:2 (quotation, high confidence) · 2 Kgs 23:31 (allusion, medium confidence) · 2 Chr 36:1 (allusion, medium confidence)
Notes and citation
Summary: The lament is for the kings of Judah: Jerusalem, the lioness, bred four bold kings in quick succession after Josiah.
- Lemma Ezek 19:1–2, partly lost in the OCR (marked “…”).
- The four kings after Josiah: 2 Kgs 23:31–24:20; 2 Chr 36:1–13.
Notes on the original text
- Digital text corrected (OCR debris): Α πα Θὰ → .
Cite (SBL): Theodoret, Comm. Ezech. 19.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/19-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/19-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ezechielem-19-1) · 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.
19.3PG 81
γ΄, δ. Καὶ ἀπεπήδησεν εἷς τῶν σκύμνων αὐτῆς " “λέων ἐγένετο, καὶ ἔμαθεν ἁρπάζειν ἁρπάγπατα, ἀγθρώπους ἔφαγεν. Καὶ ἤκουσε περὶ "5 αὐτοῦ ἔθνη, καὶ συνελήφθη ἐν τῇ διαρθορᾷ αὖτοῦ “", καὶ ἤγαγον αὐτὸν ἐν κημῷ εἰς γῆν Αἰγύατου. Τὸν Ἰωάχαξ λέγει, ὃς Ἰωσίαν τὺν πατέρα διαδεξάμενος, καὶ περὶ τὸ Θεῖον ἐγένετο δυσσεθὴς, καὶ περὶ τοὺς ὑπηκόους παράνομος - ἀλλὰ τοῦτον Φαραὼ Νεχαὼ τῶν Αἰγυπτίων ὁ βασιλεὺς δορυάλωτον λαθὼν, πεπεδημένον εἰσήγαγεν εἰς τὴν Αἴγυπτον, καὶ ἐκεῖ τῆς παρανομίας τὰς δίκας ἐξέτισε" καὶ ποῦτο ἐσήμανεν εἰρηκὼς, εΣυνελήφθη ἐν τῇ διαφθορᾷ ᾽ν αὑτοῦ. ν» Εἶτα ἐπάγει" ε΄-ζ; Καὶ εἶδεν ὅτι ἀπῶσται ἀπ' 5" αὑτῆς, καὶ ἀπώλετο ἡ ὑπόστασις αὑτῆς, καὶ ἔιλαδεν ἐκ τῶν σχύμγνων αὑτῆς " λέοντα ἔταξεν αὐτόν. Καὶ ἀνεστρέξετο ἐν μέσῳ λεόντων " λέων ἐγένετο, καὶ ἔμαθεν ἁρπάζειν ἁρπάγματα, καὶ ἀνθρώπους ἔξαγε. Καὶ ἐνέμετο ἐν τῷ θράσει αὑτοῦ", καὶ τὰς πόλεις αὐτῶν ἐξερήμωσε, καὶ ἡφάνισε γῆν καὶ τὸ πλήρωμα αὑτῆς ἀπὸ φωνῆς ὠρυώματος αὑτοῦ. Τὸν Ἰεχονίαν διὰ τούτων παρεδήλωχε δ᾽, τὸν τοῦ Ἰωακεὶμ υἱόν - περὶ γὰρ τῶν γενομένων αἰχμαλώτων, καὶ ἐν τῇ ξένῃ δεξαμένων τοῦ βίου τὸ πέρας, ποιεῖται τὸν λόγον " διὸ τοῦ Ἰωακεὶμ ἐπὶ τοῦ παρόνπος τὴν μνήμην κατέλιπεν " ἐν τῇ γὰρ Ἱερουσαλὴμ οὗτος ἐδέξατο τὴν σφαγήν. Ἐν συντόμῳ τοίνυν ἢ) στρά διεξῆλθε τὴν τοῦ Ἰεχονίου παρανομίαν, ὃς τρεῖς μῆνας πρὸς ὀλίγαις βασιλεύσας ἡμέραις, φόνων ἀδίκων τὴν πόλιν ἐπλήρωσεν. Ὃτι δὲ οὐ τὸν Ἰωακεὶμ., ἀλλὰ τὸν Ἰεχονίαν διὰ τούτων αἰνίττεται, τὰ ἐπαγόμενα μαρτυρεῖ. Φησὶ γάρ᾿
g΄, d. Kai apepēdēsen heis tōn skymnōn autēs " “leōn egeneto, kai emathen harpazein harpagpata, agthrōpous ephagen. Kai ēkouse peri "5 autou ethnē, kai synelēphthē en tę̄ diarthorą autou “", kai ēgagon auton en kēmǭ eis gēn Aigyatou. Ton Iōachax legei, hos Iōsian tyn patera diadexamenos, kai peri to Theion egeneto dyssethēs, kai peri tous hypēkoous paranomos - alla touton Pharaō Nechaō tōn Aigyptiōn ho basileus doryalōton lathōn, pepedēmenon eisēgagen eis tēn Aigypton, kai ekei tēs paranomias tas dikas exetise" kai pouto esēmanen eirēkōs, eSynelēphthē en tę̄ diaphthorą ᾽n hautou. n» Eita epagei" e΄-z? Kai eiden hoti apōstai ap' 5" hautēs, kai apōleto hē hypostasis hautēs, kai eiladen ek tōn schymgnōn hautēs " leonta etaxen auton. Kai anestrexeto en mesǭ leontōn " leōn egeneto, kai emathen harpazein harpagmata, kai anthrōpous exage. Kai enemeto en tǭ thrasei hautou", kai tas poleis autōn exerēmōse, kai hēphanise gēn kai to plērōma hautēs apo phōnēs ōryōmatos hautou. Ton Iechonian dia toutōn paredēlōche d᾽, ton tou Iōakeim huion - peri gar tōn genomenōn aichmalōtōn, kai en tę̄ xenę̄ dexamenōn tou biou to peras, poieitai ton logon " dio tou Iōakeim epi tou paronpos tēn mnēmēn katelipen " en tę̄ gar Hierousalēm houtos edexato tēn sphagēn. En syntomǭ toinyn ē) stra diexēlthe tēn tou Iechoniou paranomian, hos treis mēnas pros oligais basileusas hēmerais, phonōn adikōn tēn polin eplērōsen. Hoti de ou ton Iōakeim., alla ton Iechonian dia toutōn ainittetai, ta epagomena martyrei. Phēsi gar᾿
“And one of her cubs leaped up; he became a lion and learned to seize prey; he devoured men. And the nations heard of him, and he was caught in their pit, and they brought him with a muzzle into the land of Egypt.” He means Jehoahaz, who succeeded his father Josiah and became impious toward God and lawless toward his subjects. But Pharaoh Neco, the king of the Egyptians, took him prisoner and brought him bound into Egypt, and there he paid the penalty for his lawlessness. This is what he signified by saying: “He was caught in their pit.” Then he adds: “And she saw that he had been thrust away from her, and her hope had perished; and she took another of her cubs and made him a lion. And he went about among lions; he became a lion and learned to seize prey, and devoured men. And he fed in his boldness, and laid waste their cities, and ruined the land and its fullness at the sound of his roaring.” By these words he has indicated Jeconiah, the son of Jehoiakim. For he is speaking of those who became captives and met the end of their life in a foreign land; that is why he has passed over Jehoiakim for the present; for he was slain in Jerusalem …. So he has briefly gone through the lawlessness of Jeconiah, who, having reigned three months and a few days, filled the city with unjust killings. That by these words he hints not at Jehoiakim but at Jeconiah, what follows testifies. For he says:
Ezek 19:3 (quotation, high confidence) · Ezek 19:4 (quotation, high confidence) · Ezek 19:5 (quotation, high confidence) · Ezek 19:6 (quotation, high confidence) · Ezek 19:7 (quotation, high confidence) · 2 Kgs 23:33 (allusion, high confidence) · 2 Kgs 24:8 (allusion, high confidence) · 2 Chr 36:9 (allusion, high confidence)
Notes and citation
Summary: The first captured cub is Jehoahaz, taken to Egypt by Pharaoh Neco; the second is Jeconiah, who in his three-month reign filled Jerusalem with killings.
- Lemmas Ezek 19:3–4 and 19:5–7. A few words are lost in Latin debris in the OCR (marked “…”).
- Jehoahaz: 2 Kgs 23:31–34. Jeconiah's three months: 2 Kgs 24:8–9; 2 Chr 36:9.
Notes on the original text
- Digital text corrected (OCR debris: Migne's Latin column read as Greek): αὐ δου Του ἰπ οἱ ραν]. » αἰϊ, 817 Εἰ αιαϊοταπι ἀδ 60 φοπίδξ, δἰ σοηιρ οἰ ἐπ ἰμιοἱ αὶ πιο ἷο δια, 6. οἵ ἴδ ην [πρυπί, οἱ ἰῃ Θχίθγηἃ γορίοπα δου δα η} Υἱ κα: ἢ (Οὐ!.. Πραν Ὁ ἰρί ιν τοσδηϑυῖ θο → .
Cite (SBL): Theodoret, Comm. Ezech. 19.3 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/19-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/19-3
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ezechielem-19-3) · 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.
19.8PG 81
η΄, θ΄. Καὶ ἐπέθετο. ἐπ᾿ αὐτῷ ἔθνη. κυκλοῦεν! ἐκ τῶν χωρῶν, καὶ 1 ἐξεπέτασαν ἐπ᾽ αὐτὸν δίχευα αὑτῶν, καὶ ἐν τῇ διαρθορᾷ αὑτῶν συν- «ἰήφθη. Καὶ ἔθεντο αὐτὸν ἐν κημῷ, καὶ ἐν γαλεάδυλῶγος, καὶ εἰσήγαγον αὑτὸν εἰς φυκακὴν, ὅπως μὴ ἀκουσθῇ ἡ φωνὴ αὐτοῦ μηκέτι ἐπὶ τὰ ὄρη τοῦ Ἰσραήλ. Ὃ δὲ Ἰωακεὶμ οὐκ αἰχμάλωτος ἀπήχθη, ἀλλ᾽ ἐν τῇ Ἱερουσαλὴμ ἀνῃρέθη " ὁ δὲ Ἶεχονίας τὰ προειρημένα πέπονθεν ἅπαντα " εἰκότως δὲ ὡς ἐπὶ λέοντος τὴν μὲν τῆς στρατείας προσθολὴν ὠνόμασε δίκτυα, κημὸν δὲ καὶ γαλεάγραν τὰ περιτεθέντα αὑτῷ δεσμά" ἐπειδὴ γὰρ τροπιχκῶς αὐτὸν ἐκάλεσε “2έοντα, ἀκολούθως καὶ τὰ συμδάντα αὐτῷ τροποκῶς ὀνομάζει " τῷ γὰρ λέοντι καὶ τὰ δίχτνα καὶ ἡ γαλεάγρα ἁρμόττει" οὕτω ταῦτα διηγησάμενος ἐφ᾽ ἕτερον εἶδος πάλιν μεταδαίνει παραδολῆς καί φησιν" ν᾿, ια 8, Ἡ μήτηρ σου ἄμπελος, ὡς τ" ἄνθος Β ῥοιᾶς "8 ἐν ὕδατι περυτευμένης " ὁ καρπὸς αὖτῆς, καὶ ὁ βλαστὸς αὐτῆς ἐγένετο ἐξ ὕδατος πολλοῦ. Καὶ ἐγένετο ῥάδδος 1 ἰσχύος ἐπὶ ἡγουμένων, καὶ ὑψώθη ἐν τῷ μεγέθει αὑτῆς ἐν μέσῳ στελεχῶν, καὶ εἶδε τὸ μέγεθος αὑτῆς ἐν πλήθει κλημάτων αὐτῆς. ᾿Αμπέλῳ, φησὶν, ἔοικεν ἡ μήτηρ σου, κκαὶ ῥοιᾷ πεφυτευμένῃ παρ᾽ ὄχθην ὕδατος, καὶ διὰ τὴν ἐκεῖθεν ἀρδείαν τεθηλνίᾳ τε καὶ ἄνθεσι κεκοσμημένῃ καὶ πολὺν βρυούσῃ Προσήκει δὲ ἐπισημήνασθαι, ὅτι οὐ χαλὸν τὸν καρπὸν προσηγόρευσε. Διὰ δὲ τοῦ ὕδατος τὰς παντοδαπὰς τοῦ Θεοῦ ἐδήλωσε 15 δωρεὰς, « ῥάδδον δὲ ἰσχύος » αὐτὴν τὴν βασιλείαν ἐχάλεσΞ. Παιδευτικὴ γὰρ ἡ ῥάδδος. Τὸ δὲ «ἐπὶ φυλὴν ἦγου μένων ν προστέθειχεν, ἐπειδὴ οὐ παντὸς ἡγήσατο τοῦ Ἰσραὴλ, ἀλλὰ τῆς ἡγεμονικῆς τοῦ Ἰούδα φυλῆς. Τὸ δὲ « Εἶδε τὸ μέγεθος αὑτῆς ἐν πλήθει χλημάτων αὑτῆς,» τὴν ἐκ τῆς εὐημερίας αὐτῇ προσγενομένην ἀλαζονείαν δηλοῖ. Ὅθεν ἐπάγει"
ē΄, th΄. Kai epetheto. ep᾿ autǭ ethnē. kyklouen! ek tōn chōrōn, kai 1 exepetasan ep᾽ auton dicheua hautōn, kai en tę̄ diarthorą hautōn syn- «iēphthē. Kai ethento auton en kēmǭ, kai en galeadylōgos, kai eisēgagon hauton eis phykakēn, hopōs mē akousthę̄ hē phōnē autou mēketi epi ta orē tou Israēl. Ho de Iōakeim ouk aichmalōtos apēchthē, all᾽ en tę̄ Hierousalēm anę̄rethē " ho de Iechonias ta proeirēmena peponthen hapanta " eikotōs de hōs epi leontos tēn men tēs strateias prostholēn ōnomase diktya, kēmon de kai galeagran ta peritethenta hautǭ desma" epeidē gar tropichkōs auton ekalese “2eonta, akolouthōs kai ta symdanta autǭ tropokōs onomazei " tǭ gar leonti kai ta dichtna kai hē galeagra harmottei" houtō tauta diēgēsamenos eph᾽ heteron eidos palin metadainei paradolēs kai phēsin" n᾿, ia 8, Hē mētēr sou ampelos, hōs t" anthos B rhoias "8 en hydati peryteumenēs " ho karpos autēs, kai ho blastos autēs egeneto ex hydatos pollou. Kai egeneto rhaddos 1 ischyos epi hēgoumenōn, kai hypsōthē en tǭ megethei hautēs en mesǭ stelechōn, kai eide to megethos hautēs en plēthei klēmatōn autēs. ᾿Ampelǭ, phēsin, eoiken hē mētēr sou, kkai rhoią pephyteumenę̄ par᾽ ochthēn hydatos, kai dia tēn ekeithen ardeian tethēlnią te kai anthesi kekosmēmenę̄ kai polyn bryousę̄ Prosēkei de episēmēnasthai, hoti ou chalon ton karpon prosēgoreuse. Dia de tou hydatos tas pantodapas tou Theou edēlōse 15 dōreas, « rhaddon de ischyos » autēn tēn basileian echalesX. Paideutikē gar hē rhaddos. To de «epi phylēn ēgou menōn n prostetheichen, epeidē ou pantos hēgēsato tou Israēl, alla tēs hēgemonikēs tou Iouda phylēs. To de « Eide to megethos hautēs en plēthei chlēmatōn hautēs,» tēn ek tēs euēmerias autę̄ prosgenomenēn alazoneian dēloi. Hothen epagei"
“And the nations set upon him from the regions round about, and spread their nets over him, and he was caught in their pit. And they put him in a muzzle and in a cage … [to the king of] Babylon, and brought him into a prison, so that his voice might no longer be heard on the mountains of Israel.” Jehoiakim was not led away captive, but was killed in Jerusalem; but Jeconiah suffered everything just described. And fittingly, as of a lion, he named the attack of the army nets, and the bonds put on him a muzzle and a cage. For since he called him a lion figuratively, he consistently names what happened to him figuratively too; for both nets and cage suit a lion. Having narrated these things in this way, he passes again to another kind of parable and says: “Your mother is a vine, like the flower of a pomegranate planted by water; its fruit and its shoot came from much water. And it became a rod of strength over a tribe of leaders, and it was lifted up in its greatness among the stems, and it saw its greatness in the multitude of its branches.” Your mother, he says, is like a vine, and like a pomegranate planted on the bank of a stream, flourishing because of the watering from it, adorned with flowers and teeming with much …. One should note that he did not call the fruit good. By the water he indicated the manifold gifts of God, and he called the kingdom itself “a rod of strength”; for the rod serves discipline. He added “over a tribe of leaders” because it did not lead all Israel, but the leading tribe of Judah. And “it saw its greatness in the multitude of its branches” shows the arrogance that came to it from prosperity. Hence he adds:
Ezek 19:8 (quotation, high confidence) · Ezek 19:9 (quotation, high confidence) · Ezek 19:10 (quotation, high confidence) · Ezek 19:11 (quotation, high confidence) · Jer 22:19 (allusion, low confidence)
Notes and citation
Summary: Jeconiah was caught like a lion and taken to Babylon; then the prophet compares Jerusalem to a well-watered vine whose prosperity, God's gift, bred arrogance.
- Lemmas Ezek 19:8–9 and 19:10–11. Some words are lost in the OCR (marked “…”; words in brackets supplied by sense).
- Jehoiakim's death in Jerusalem as Theodoret reads it; cf. 2 Kgs 24:6 and Jer 22:18–19.
Notes on the original text
- Digital text corrected (OCR debris: apparatus and Migne's Latin column read as Greek; the words of the lemma between are lost): τρία ΐ ἔτ. 55} Καὶ --- θρλτ. απ. Ποϑν. Δ σοσπονῖ ([. αεν. "5 ἐπ᾿ ὶ (ομ}}. ος. Ἰαοις ἔδωκαν π᾿ αὐτόν), ὅδ ἐν σι διαφῦ, αὖὑτ. Ποῦν. ἰὼ [0 π58. ολτιπ). [4 {ποθ νοῦς. 8. δι ὁλ, 8. δἰ χρόνῳ. “ᾶπ. τι καί, 65. ἢν δ εἰ ἐρεὶ δυά λὴ του τυάϊηα ρα που πὶ δυογιιην, » βυρογθῖδηι [18 πὶ δυ Ὁ}! εἰϊ : εκ. 18. Εἰ σοπ[ταοσία δε ἐπ [πΥογ6, ὁ ἐμρτα αὐ ἐμ πὶ οἱ αννάπειβ, γι εἰ ἰδ ἐνὶ → .
Cite (SBL): Theodoret, Comm. Ezech. 19.8 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/19-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/19-8
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ezechielem-19-8) · 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.
19.12PG 81
ιβ΄. Καὶ κατεκλάσθη ἐν θυμῷ, ἐπὶ γῆν ἐῤῥέφη, καὶ ἄνεμος καύσων ἐξήρανε τὰ ἐχιλεκτὰ 1" αὐτῆς" τῆς ἰσχύος αὐτῆς " πῦρ ἐξήρανεν αὐτὴν, πῖρ" ἀνάλωσεν αὑτήν. Τροπικῶς ἅπαντα καὶ παραδολιχῶς, ὡς ἐπὶ ἀμπέλου καὶ ῥοιᾶς - ἄνεμον δὲ καύσωνα τὴν τῶν πολεμίων ἐκάλεσεν ἔφοδον, πῦρ δὲ, σὴν ἐκ τῆς θείας ὀργῆς καταλαδοῦσαν αὐτοὺς τιμωρίαν. Ἔφη δὲ ξηρανθῆναι τὰς ῥάδδους τῆς ἰσχύος, διὰ τὸ σδεσθῆναι τὴν βασιλείαν. Εἶτα πάλιν διδάσκει ῬὉ τὰ μετὰ τὴν τοῦ Σεδεκίου αἰχμαλωτίαν κακά.
ib΄. Kai kateklasthē en thymǭ, epi gēn errhephē, kai anemos kausōn exērane ta echilekta 1" autēs" tēs ischyos autēs " pyr exēranen autēn, pir" analōsen hautēn. Tropikōs hapanta kai paradolichōs, hōs epi ampelou kai rhoias - anemon de kausōna tēn tōn polemiōn ekalesen ephodon, pyr de, sēn ek tēs theias orgēs kataladousan autous timōrian. Ephē de xēranthēnai tas rhaddous tēs ischyos, dia to sdesthēnai tēn basileian. Eita palin didaskei RhO ta meta tēn tou Sedekiou aichmalōtian kaka.
“And it was broken in wrath, it was thrown to the ground, and the burning wind dried up its choice parts …; fire dried it up, fire consumed it.” All of this is figurative and in parable, as of a vine and a pomegranate. He called the onslaught of the enemies a burning wind, and fire the punishment that overtook them from the divine wrath. He said that the rods of strength were dried up because the kingdom was extinguished. Then he again teaches the evils that followed the captivity of Zedekiah.
Ezek 19:12 (quotation, high confidence)
Notes and citation
Summary: The broken, burned vine pictures the enemy's onslaught and God's punishment that ended Judah's kingdom.
- Lemma Ezek 19:12, damaged in the OCR (marked “…”).
Cite (SBL): Theodoret, Comm. Ezech. 19.12 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/19-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/19-12
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ezechielem-19-12) · 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.
19.13PG 81
ιΥ΄. Καὶ νῦν πεφυτεύκασιν αὐτὴν ἐν 5 τῇ ἐρήμῳ, ἐν γῇ ἀνύδρῳ καὶ διψώσῃ. Μετὰ τὸν ἐμπρη-, σμὸν τῆς πόλεως καὶ τοῦ θείου νεὼ, “τῶν ἐν τέλει πάντων τῶν μὲν ἀναιρεθέντων, τῶν δὲ δορυαλώτων ἀπαχθέντων, τοῖς ὑπολειφθεῖσιν ἐκεῖ πένησιν ἑπέστη- σεν ἄρχοντα τὸν Γοδολίαν ὁ Ναδουζαρδάν " ἔρημος δὲ ἦν παντολῶς ἡ πόλις, μᾶλλον δὲ ἄπασα ἡ Ἰουδαία, καὶ τῶν τειχῶν περιῃρημένων, καὶ τῶν οἰκιῶν καὶ αἰχμαλωσίᾳ παραδοθέντων. Διό φησι". Καὶ νῦν πεφυτεύχατιν αὐτὴν ἐν τῇ ἐρήμῳ. » ᾿Αλλ᾽ οὐδὲ οὕτω, φησὶ, διαμενεῖδη, φθορὰν δὲ καὶ τὰ λείψανα δέξεται., δ᾿ιδ', Ἐξελεύσεται γὰρ, φησὶ, πῦρ ἐκ εῶν ῥά- ὅδων τῶν ἐκλεκτῶν αὑτῆς, καὶ καταφάγεται οἷς αὐτήν. Ὁ γὰρ Ἰσμαὴλ βασιλικοῦ "5 γένους ὑπάρχων, 6 καὶ τῷ Γοδολίᾳ φθονήσας, κεχρωσμένῃ πρὸς αὐτὸν φιλίᾳ χρησάμενος, τούτῳ μὲν ἀναιρεῖ δὲ καὶ τοὺς πλείστους τοὺς "΄ σὺν αὐτῷ δείσας δὲ τὸ γεγονὸς δραπετεύει" οἱ δὲ λοιποὶ πες, τὴν τῶν Χαλδαίων φοδηθέντες ὀργὴν, τὴν Αἴ- Β Ὑυπτον σὺν Ἱερεμίᾳ τῷ προφήτῃ χατέλαδον - τοῦτο δὲ ἐδήλωσεν εἰπὼν, « Καὶ ἐξε)εύσεται πῦρ ἐκ τῶν ῥάδδων τῶν ἐκλεκτῶν αὐτῆς καὶ καταφάγεται αὐ τήν. Καὶ οὐκ ἔσται ἐν αὐτῇ ῥάδδος ἰσχύος φυλῆς, σκῆπτρον" εἰς τὸ ἐξουσιάζειν " εἰς παραδολὴν θρήνων καὶ ἔσται εἰς θρῆνον. » Δῆλον δὲ, ὅτι τὰ δ πρὸ τῆς ἐπανόδου λέγει" τηνικαῦτα γὰρ ὑπὸ μὲν τῶν οἰκείων ἐθρηνεῖτο, τοῖς δὲ ἀλλοτρίοις παροιμία ἐγένετο θρήνου εἰώθασι γὰρ οἱ ἄνθρωποι ἐπὶ τῶν μεγίσταις συμφοραῖς περιπιπτόντων λέγειν " Μὴ πάθοιμι οἷα ὁ δεῖνα πέπονθε. Τοῦτο τοίνυν « παραδολὴν » ἐκάλεσε « θρήνου "» προστέθεικε δὲ, ὅτι οὐκ ἔστιν ἐν αὐτῇ οἶς, ῥάδδος ἰσχύος, ἣ φυλὴ, ἢ σκῆπτρον. Οὐδένα γὰρ ἔσχεν ἄρχοντα, ἣ σύστημά τι φυλὴν ποιῆσαι δυνάμενον πρὸ.τῆς ἐπανόδου - μετὰ γὰρ τὴν ἐπάνοδον Ὁ πάλιν ἀπέλαδε τὴν προτέραν λαμπρότητα. Ταῦτα οὕτω προθϑεσπίσας, τίθησι μὲν ἐν μέσῳ τῆς προφητείας μικρόν τι διήγημα, συνάπτει δὲ τῷ διηγήματι παραυτίκα τὴν προφητείαν.
iY΄. Kai nyn pephyteukasin autēn en 5 tę̄ erēmǭ, en gę̄ anydrǭ kai dipsōsę̄. Meta ton emprē-, smon tēs poleōs kai tou theiou neō, “tōn en telei pantōn tōn men anairethentōn, tōn de doryalōtōn apachthentōn, tois hypoleiphtheisin ekei penēsin hepestē- sen archonta ton Godolian ho Nadouzardan " erēmos de ēn pantolōs hē polis, mallon de apasa hē Ioudaia, kai tōn teichōn perię̄rēmenōn, kai tōn oikiōn kai aichmalōsią paradothentōn. Dio phēsi". Kai nyn pephyteuchatin autēn en tę̄ erēmǭ. » ᾿All᾽ oude houtō, phēsi, diameneidē, phthoran de kai ta leipsana dexetai., d᾿id', Exeleusetai gar, phēsi, pyr ek eōn rha- hodōn tōn eklektōn hautēs, kai kataphagetai hois autēn. Ho gar Ismaēl basilikou "5 genous hyparchōn, 6 kai tǭ Godolią phthonēsas, kechrōsmenę̄ pros auton philią chrēsamenos, toutǭ men anairei de kai tous pleistous tous "΄ syn autǭ deisas de to gegonos drapeteuei" hoi de loipoi pes, tēn tōn Chaldaiōn phodēthentes orgēn, tēn Ai- B Hyypton syn Hieremią tǭ prophētę̄ chateladon - touto de edēlōsen eipōn, « Kai exe)eusetai pyr ek tōn rhaddōn tōn eklektōn autēs kai kataphagetai au tēn. Kai ouk estai en autę̄ rhaddos ischyos phylēs, skēptron" eis to exousiazein " eis paradolēn thrēnōn kai estai eis thrēnon. » Dēlon de, hoti ta d pro tēs epanodou legei" tēnikauta gar hypo men tōn oikeiōn ethrēneito, tois de allotriois paroimia egeneto thrēnou eiōthasi gar hoi anthrōpoi epi tōn megistais symphorais peripiptontōn legein " Mē pathoimi hoia ho deina peponthe. Touto toinyn « paradolēn » ekalese « thrēnou "» prostetheike de, hoti ouk estin en autę̄ ois, rhaddos ischyos, hē phylē, ē skēptron. Oudena gar eschen archonta, hē systēma ti phylēn poiēsai dynamenon pro.tēs epanodou - meta gar tēn epanodon Ho palin apelade tēn proteran lamprotēta. Tauta houtō prothϑespisas, tithēsi men en mesǭ tēs prophēteias mikron ti diēgēma, synaptei de tǭ diēgēmati parautika tēn prophēteian.
“And now they have planted it in the wilderness, in a waterless and thirsty land.” After the burning of the city and of the divine temple, when all those in authority had been either killed or led away as prisoners, Nebuzaradan set Gedaliah as ruler over the poor who were left there. And the city was wholly a wilderness, or rather all Judea, since the walls had been torn down and the houses …, and [the people] handed over to captivity. That is why he says: “And now they have planted it in the wilderness.” But not even so, he says, will it remain; even the remnant will meet destruction. “For fire,” he says, “will come out of the rods of its choice ones and devour it.” For Ishmael, who was of royal stock and envied Gedaliah, used a pretended friendship toward him and killed him and most of those with him; then, fearing what had happened, he fled. The rest, fearing the anger of the Chaldeans, went down to Egypt with Jeremiah the prophet. This is what he showed by saying: “And fire will come out of the rods of its choice ones and devour it. And there will be in it no rod of strength of a tribe, no scepter for ruling; it is a parable of laments, and will be for a lament.” It is clear that he is speaking of the time before the return; for at that time it was lamented by its own people, and to strangers it became a proverb of lament. For people usually say of those who fall into the greatest calamities: “May I not suffer what so-and-so has suffered.” This, then, is what he called “a parable of lament.” And he added that there is in it no rod of strength, or tribe, or scepter. For before the return it had no ruler, nor any body able to form a tribe; after the return it recovered its former splendor. Having foretold these things, he places a short narrative in the middle of the prophecy, and joins the prophecy to the narrative at once.
Ezek 19:13 (quotation, high confidence) · Ezek 19:14 (quotation, high confidence) · 2 Kgs 25:22 (allusion, high confidence) · 2 Kgs 25:25 (allusion, high confidence) · Jer 41:2 (allusion, high confidence) · Jer 43:6 (allusion, high confidence)
Notes and citation
Summary: After Jerusalem's fall even the remnant under Gedaliah was destroyed, when Ishmael killed him and the rest fled to Egypt, leaving Judah without a ruler until the return.
- Lemmas Ezek 19:13 and 19:14. Latin debris removed; a few words lost in the OCR are marked “…”.
- Gedaliah, Ishmael, and the flight to Egypt: 2 Kgs 25:22–26; Jer 40:5–43:7.
Notes on the original text
- Digital text corrected (OCR debris; OCR debris inside a word; OCR debris: Migne's Latin column read as Greek; OCR debris: apparatus read as text): Ἷδ αὐτῇ. ἜΝ ὁ -α πολλοῦ. Ηεὗτ. [τυ οὩ}6 γα οἱ ἐδ. [πη Β ροπίψν δηῖὸ τοῦ θεοῦ. ") τὰ ἐχλ. αὐτ. Ἠεὺ ἐξη δὲν -- δι, ΔΙΙΠοΓ οἱ δι πὶ ἀν. αὖτ. → ; Α Ὀυζαγάδη, δἱ → ; 1υάαα, εἰ πιυτὶβ ἀΐγυϊ18, οἱ «ὐἀϊβοῖ!5 ποθ δ᾽8, εἰ → ; ἰη ἀεβεγίο; » κοὰ πᾶ → ; αυΐῖ, γόγαπι το φυΐδ φυοαὺθ Ρουθ. → ; γεββ. 14. → ; ιυγ; ἰπιογβοἰξ : → ; ρίαμι 86 τορέρεγθ. Αἰ ἰοο → ; « Εἰ ορτεάϊοιιν ἱξηΐς ἀξ → ; δομποάοί → ; δυν, δοορίγυπι δὰ ἀοπιίπαράσει : π γον μι → ; Ιλαιοπιδίίοπυπι δαὶ, οἱ 6τὶς ἐῃ μἰδποίαμι. » Ῥεγβρίἐστὶ, → ; (μῃο δρῖῃ ἃ δὲδ ΡΙΘΓΆὈδίΌΓ, οἱ 8165 ἔαϊῖ → ; ἀρ (5 4υὶ ἴῃ πιδχίπνλβ → ; Νφ πῇ! (8118 Ἔνεπίδηί, → ; ἰρίτυν ε Ἰαποεπίαιοπἰ5 φρονευθίαι » → ; ΠΟὴ 6586 ἰῃ 68 γἱγβαιῃ τοϑοτὶβ, δῖ → ; Ηκο δ → .
Cite (SBL): Theodoret, Comm. Ezech. 19.13 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/19-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/19-13
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ezechielem-19-13) · 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.