Commentary on Ezekiel 2.1–3.27
Greek text: PG 81.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 2
2.1PG 81
α'. Αὕτη “ ἡ ὄρασις ὁμοιώματος δόξης Κυρίου. Καὶ οὐκ εἶπεν, Αὕτη ἡ φύσις Κυρίου, οὐδὲ ἡ δόξα Κυρίου, ἀλλ᾽ «ὅρασις ὁμοιώματος δόξης Κυρίου.» Ὡς γὰρ ἠθέλησε, φησὶ, σχηματίσας τὴν ὄψιν, ἡξίεσ μὲ τῆς θεωρίας, ε Καὶ ἴδον, καὶ πίπτω ἐπὶ πρόσιν»πόν μου. » Καὶ μάλα εἰκότως - εἰ γὰρ τὰ Σεραξὶμ τὰ πρόσωπα, τί οὐκ ἂν ἔπανεν ἄνθρωπος σῶμα θνητὸν περικείμενος, καὶ ὀπτατία; χοῦ ἀληθοῦς ἐν θεωρίᾳ γενόμενος; ᾿Αλλ᾽ ἐχδάλλε: τὸ δέος δὰ 6 ὁ φιλάνθρωπος Δεσπότης. « "ἤκουσα γὰρ, φησὶ, λαλοῦντος πρός με, καὶ εἶπε πρὸς με" Υἱὲ ἀνθρώπου, στῆθι ἐπὶ τοὺς πόδας σον, καὶ λαλήσω πρὸς σέ. » Υιὸν δὲ ἀνθρώπου προσαγορεύει, μονονουχὶ λέγων, Μὴ ἐπιλάθου τῆς φύσεως τῆς ὑπὲρ τὴν σὴν φύσιν θεωρίας ἀξιωθεὶς, ἀλλὰ γνῶθι σαυτόν " μήτε μὲν ἐπιμείνῃς τῇ ἀμετρίᾳ τοῦ δέους, ἐμοῦ σοι πάρεγγυῶντος θαῤῥεῖν, ἀλλ᾽ ἑστὼς ἄκους τῶν παρ᾽ ἐμοῦ λεγομένων, μὴ περιτρεπόμενος, ἀλλὰ τῇ στάσει σημαίνων τὸ βέδαιον. Καὶ οὐ μόνον ταῦτα ὁ ἀγαθὸς ἕλεγε Δεσπότης, ἀλλὰ καὶ δι’ αὐτῶν τῶν πραγμάτων
a'. Hautē “ hē orasis homoiōmatos doxēs Kyriou. Kai ouk eipen, Hautē hē physis Kyriou, oude hē doxa Kyriou, all᾽ «horasis homoiōmatos doxēs Kyriou.» Hōs gar ēthelēse, phēsi, schēmatisas tēn opsin, hēxies me tēs theōrias, e Kai idon, kai piptō epi prosin»pon mou. » Kai mala eikotōs - ei gar ta Seraxim ta prosōpa, ti ouk an epanen anthrōpos sōma thnēton perikeimenos, kai optatia? chou alēthous en theōrią genomenos? ᾿All᾽ echdalle: to deos da 6 ho philanthrōpos Despotēs. « "ēkousa gar, phēsi, lalountos pros me, kai eipe pros me" Huie anthrōpou, stēthi epi tous podas son, kai lalēsō pros se. » Uion de anthrōpou prosagoreuei, mononouchi legōn, Mē epilathou tēs physeōs tēs hyper tēn sēn physin theōrias axiōtheis, alla gnōthi sauton " mēte men epimeinę̄s tę̄ ametrią tou deous, emou soi parengyōntos tharrhein, all᾽ hestōs akous tōn par᾽ emou legomenōn, mē peritrepomenos, alla tę̄ stasei sēmainōn to bedaion. Kai ou monon tauta ho agathos helege Despotēs, alla kai di’ autōn tōn pragmatōn
"This was the appearance of the likeness of the glory of the Lord." He did not say, "This was the nature of the Lord," nor even "the glory of the Lord," but "the appearance of the likeness of the glory of the Lord." For he shaped the sight as he willed, he means, and counted me worthy of the vision. "And I saw, and I fall upon my face." And very fittingly: for if the Seraphim [cover] their faces, what would a man not suffer who is clothed in a mortal body and has come to the vision of … ? But the loving Master drives out the fear. "For I heard," he says, "the voice of one speaking to me, and he said to me: Son of man, stand on your feet, and I will speak to you." He calls him "son of man," all but saying: Do not forget your nature now that you have been counted worthy of a vision above your nature, but know yourself; and do not remain in excessive fear, since I bid you take courage, but stand and hear what I say, not turning this way and that, but showing steadfastness by your stance. And the good Master not only said these things but also through the deeds themselves
Textual problem in this passage: see the notes.
Ezek 1:28 (quotation, high confidence) · Ezek 2:1 (quotation, high confidence) · Isa 6:2 (allusion, high confidence)
Notes and citation
Summary: On Ezek 1:28–2:1 Theodoret notes that the prophet saw only the likeness of God's glory, fell down in fear as even the seraphim veil their faces, and was called 'son of man' to remind him of his nature while being told to stand and take courage.
- Lemmas: Ezek 1:28; 2:1. The Seraphim covering their faces: Isa 6:2 (the verb is lost in the scan, supplied in brackets). The object of "the vision of …" is garbled in the scan. Latin debris and Migne's footnotes in the middle of the lemma are removed by logged corrections. The last sentence continues in the next section.
Notes on the original text
- Digital text corrected (Latin debris; Migne's footnotes and Latin debris inside a word): ε Εἰ υἱαϊ, εἰ θα → ; οἱ νο- → ; απ τηθί απ → ; λα- 5 Βς, ἀνθρώπειον. ὅ5 ἡ φύσ. Ἐκ Β 5ρρ]. 57 Β κατὰ ταυτόν. 58 ἀνθρώπειον. 3᾽ ἕως κάτω, θερυπὶ Ρ. 00], ἐπάνω-- ὀσφύος, καὶ ἕως. 599 ὡς. Πδαδι ἢ. Ι. εἶδον, ἀι ϑιργα, ἴῃ Β. ΥἹά. 560]. 90. 5 Β ὅρασις. Αὕτη-- Κυρίου, οἱ 415 Ὀγοχί πη Βυπΐ γογθ ἰδ! }}5, δ λαλοῦντος πρός με, λοῦντος 53 → λαλοῦντος ; Α Ἰοᾳφηοηίαπ), οἱ ἀἰχὶι δὰ πιὸ, → .
Cite (SBL): Theodoret, Comm. Ezech. 2.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/2-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/2-1
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.2PG 81
β΄. ΓΠ.1θε γὰρ, φησὶν, ἐπ᾿ ἐμὲ πνεῦμα“, καὶ ἀνἐϊαδέ με, καὶ ἐξῆρέ με, καὶ ἔστησέ με ἐπὶ τοὺς αόδας μον, καὶ ἤκουον αὐτοῦ «.1αλοῦντος πρός με. θεία γάρ τις ἐνέργεια ἀψαμένη μου συνέσφιγξέ με τῷ φόδῳ διαλυθέντα, καὶ στῆναι, καὶ ἀχοῦται τῶν φερομένων παρεσκεύασε λόγων.
b΄. GP.1the gar, phēsin, ep᾿ eme pneuma“, kai aneïade me, kai exēre me, kai estēse me epi tous aodas mon, kai ēkouon autou «.1alountos pros me. theia gar tis energeia apsamenē mou synesphinxe me tǭ phodǭ dialythenta, kai stēnai, kai achoutai tōn pheromenōn pareskeuase logōn.
"For a spirit came upon me, and took me up, and lifted me, and set me on my feet, and I heard him speaking to me." For a divine activity took hold of me and braced me when I had been undone by fear, and made me able to stand and to hear the words that were spoken.
Ezek 2:2 (quotation, high confidence)
Notes and citation
Summary: On Ezek 2:2 Theodoret explains that God's power steadied the terrified prophet so that he could stand and listen.
Cite (SBL): Theodoret, Comm. Ezech. 2.2 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/2-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/2-2
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.3PG 81
γ΄. Καὶ εἶπε πρός με' Υἱὲ ἀνθρώπου, ἐξαποστε.1ῶ ἐγώ σε πρὸς τὸν οἶκον τοῦ Ἰσραὴ1, τοὺς με αὐτοὶ, καὶ οἱ πατέρες αὑτῶν, καὶ ἠθέτησων ἐν ἐμοὶ "' ἕως τῆς σήμερον ἡμέρας. Τί: ἂν λόγῳ μετρήσειε τὴν θείαν φιλανθρωπίαν; ποῖος δ᾽ ἂν ἐξίχοιτο νοῦς τοῦ πελάγους τῆς ἀγαθότητος; Μετὰ τὰς μυρίας ἀπεθδείας καὶ παρανομίας οὐκ ἀπαγορεύει τὴν σωτηρίαν, ἀλλὰ κατηγορεῖ μὲν καὶ αὐτῶν, καὶ τῶν πατέρων, ὡς ἀθετησάντων, καὶ παραδεδηχότων τὰς ουγχειμένα; συνθήχαξ, καὶ μέχρι καὶ τήμερον τῇ πονηρίᾳ προσμεινάντων " ἀνακαλεῖται δὲ, καὶ πρὸς ὑγίειαν τοὺς ἀνήκεστα νοσοῦντας καλεῖ, καὶ ταῦτα ( εἰδὼς αὑτῶν τὸ δυσπειθὲς καὶ δυσήχοον " διὸ καὶ
g΄. Kai eipe pros me' Huie anthrōpou, exaposte.1ō egō se pros ton oikon tou Israē1, tous me autoi, kai hoi pateres hautōn, kai ēthetēsōn en emoi "' heōs tēs sēmeron hēmeras. Ti: an logǭ metrēseie tēn theian philanthrōpian? poios d᾽ an exichoito nous tou pelagous tēs agathotētos? Meta tas myrias apethdeias kai paranomias ouk apagoreuei tēn sōtērian, alla katēgorei men kai autōn, kai tōn paterōn, hōs athetēsantōn, kai paradedēchotōn tas ouncheimena? synthēchax, kai mechri kai tēmeron tę̄ ponērią prosmeinantōn " anakaleitai de, kai pros hygieian tous anēkesta nosountas kalei, kai tauta ( eidōs hautōn to dyspeithes kai dysēchoon " dio kai
"And he said to me: Son of man, I am sending you to the house of Israel, … they and their fathers, and they have rebelled against me to this very day." Who could measure the divine love for humankind in words? What mind could reach the ocean of his goodness? After countless acts of disobedience and lawlessness he does not give up on their salvation; he accuses both them and their fathers of having rebelled and transgressed the covenants that had been made and of having persisted in wickedness to this very day; yet he calls them back and summons to health those who are incurably sick, and this although he knows how disobedient and unwilling to listen they are. Therefore also
Textual problem in this passage: see the notes.
Ezek 2:3 (quotation, high confidence)
Notes and citation
Summary: On Ezek 2:3 Theodoret marvels that God, after Israel's long rebellion, still calls them back to health though he knows their obstinacy.
- Lemma: Ezek 2:3; a few words of the lemma ("the provoking ones who provoked me") are lost in the scan (marked …). The last sentence continues in the next section.
Cite (SBL): Theodoret, Comm. Ezech. 2.3 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/2-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/2-3
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.4PG 81
δ΄. Καὶ 5" υἱοὶ σκ:ληροπρόσωποι, καὶ θρασυκάρδιοι, “' πρὸς “3. οὖς ἀποστειϊῶ σε ἐγὼ πρὸς αὖτούς. Τουτέστιν ἱταμοὶ, ἐρυθριᾷν οὐκ εἰδότες, μακειθόμενοι λόγοις, οὔτε τῇ τῶν τιμωριῶν ἀνάγκῃ μεταδαλλόμενοι. ε 15 Καὶ ἐρεῖς πρὸς αὐτούς " Τάδε λέγει ᾿Αδωναῖ 7' Κύριος. » Τὸ δὲ ᾿Αδωναἴ καὶ αὐτὸ τὸ Κύριος σημαίνει" ἔχει δὲ καὶ σμιχράν τινα ἑτέραν ἔμφασιν" Τάδε λέγει, φησὶ, Κύριος, ὁ Κύβίος μου.
d΄. Kai 5" huioi sk:lēroprosōpoi, kai thrasykardioi, “' pros “3. ous aposteiïō se egō pros autous. Toutestin hitamoi, erythriąn ouk eidotes, makeithomenoi logois, oute tę̄ tōn timōriōn anankę̄ metadallomenoi. e 15 Kai ereis pros autous " Tade legei ᾿Adōnai 7' Kyrios. » To de ᾿Adōnai kai auto to Kyrios sēmainei" echei de kai smichran tina heteran emphasin" Tade legei, phēsi, Kyrios, ho Kybios mou.
"And they are sons hard of face and bold of heart, to whom I am sending you." That is, brazen, not knowing how to blush, neither persuaded by words nor changed by the compulsion of punishments. "And you shall say to them: Thus says Adonai the Lord." "Adonai" itself also means "Lord"; but it carries a small further nuance as well: "Thus says the Lord," he means, "my Lord."
Ezek 2:4 (quotation, high confidence)
Notes and citation
Summary: On Ezek 2:4 Theodoret describes the people's shamelessness and explains the word 'Adonai.'
- Lemma: Ezek 2:4. Adonai is the LXX's transliteration of the Hebrew; Theodoret takes it as "my Lord."
Cite (SBL): Theodoret, Comm. Ezech. 2.4 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/2-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/2-4
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.5PG 81
ε΄. Ἐὰν 12 ἄρα ἀκούσωσιν, ἢ πτοηθῶσι, ἵν διότι οἶκος παραπικραίνων ἐστὶ, καὶ γνώσονται ὅτι προφήτης εἶ σὺ ἐν μέσῳ αὑτῶν. Τὸ, ἐὰν ἄρα, οὐκ ἀγνοίας ὑπάρχει σημαντικόν. Οὐδὲν γὰρ ἀγνοεῖ τῶν μελλόντων ὁ γινώσκων τὰ πάντα πρὶν γενέσεως αὐτῶν" διὸ καὶ ὁ μακάριος Δαθδὶδ βοᾷ πρὸς αὐτὸν, Σὺ ἔγνως τὴν καθέδραν μου, καὶ τὴν ἔγερσέν μου, σὺ συνῆκας τοὺς διαλογισμούς μου ἀπὸ μαχρόθεν. τὴν τρίθον μου, καὶ τὴν σχοῖνόν μου σὺ ἐξιχνίασας, καὶ πάσας τὰς ὁδούς μου προῖδες " ἰδοὺ, Κύριε, σὺ ἔγνω; πάντα τὰ ἔσχατα καὶ ἀρχαῖα.» Εἰδὼ: τοίνυν ἀχριθῶς: αὑτῶν τὸ ἀνένδοτον, τίθησι τὸ ἐὰν ἄρα, τὸ τῆς γνώμης αὐθαίρετον διὰ τούτων διδάσκων, ὅτι ἐνἔχεται αὐτοὺς μεταθληθῆναι ἐὰν ἐθελήσωσι " τοιοῦτὸν ἐστι καὶ τὸ ἐν τῷ Εὐαγγελίῳ εἰρημένον ἔχ προτὦπου τοῦ πατρός " ᾿Αποστελῶ 15 τὸν υἱόν μου πρὸς τοὺς γεωργοὺς, ἴτω: ἐντραπήσονται τοῦτον" ν οὐδὲ Ὑὰρ ἐκεῖ ἀμφιθολίχς τὸ ἴσως " ἤδει γὰρ ὡς οὖχκ ἐντραπήσονται τὰ δὲ ἁρμόττοντα τῇ ἑαυτοῦ δικαιοσύνῃ ποιεῖ. Ἵνα γὰρ μὴ τις αὑτοῦ τὴν πρόγνωτιν αἰτίαν ὑπολάδθῃ τῆς τῶν πραγμάτων ἐχύάσεως, ἀναγκαίως τὰ τῆς ὀμφιθολίας τίθησι ῥήματα, δεικνὺς τῆ; γνώμης τὸ αὐτεξούσιον, καὶ ἀπολογίαν ἑαυτῷ φυλάττων ἐν τῇ τῆς χρίσεως ἡμέρ. Τούτου χάριν καὶ προειδὼς τὸ δυσπειθὲς καὶ ἀνήχογν, πᾶσαν ἴδ κινεῖ μηχανὴν εἰς τὴν ἐκ ποντρίας λήν. Διὸ καὶ διὰ Ἡσαῖου τοῦ προφήτου βοᾷ " «Τί ἔτι ποιήσω τῷ ἀμπελῶνί μου τούτῳ, καὶ οὐκ ἐποίησα"; ν» καὶ διὰ Ὠσηὲ πάλιν’ ε Τί σο: Ἐφραῖμ; τί σοι ποιήσω, Ἰούδα: ν» ᾿Αλλ᾽ ὅμως καὶ ἀνήκεστα νοσοῦντας εἰδὼς προσφέρει τὰ φάρμακα, ἵνα ἐν τῇ τῆς χρίσεως ἡμέρᾳ ἀνα,τιῤῥήτως τὴν ἐχφερομένην κατ᾽ αὐτῶν οἱ ἀπειθοῦντες δέξωντα: φον, τῶν θείων εὐεργεσιῶν εἰς μέσον προσφερομένων. Οὗ χάριν καὶ ὁ μακάριος Δαδὶδ βοᾷ " « Ὅπω; ἂν δικαιωθῇς ἐν τοῖς λόγοις σου, καὶ νικήσῃ; ἐν τῷ κρίνεσθαί σε᾽ » παρεξεταζομένη γὰρ ἡ ἡμετέρα παρανομία ταῖς θείαις εὐεργεσίαις ἑἐνδίχως ἡμᾶς ὑποβάλλει ταῖς τιμωρίαις " αὐτὸς δὲ ὁ δίκαιος κριτὴ, καὶ παρ᾽ αὐτῶν τῶν κολαζομένων 715 δέχεται τὴν νιχῶσαυ, ὡς πᾶν εἶδος φιλανθρωπίας παραστήσας, 7" καὶ μηδένα πόρον ἀκίνητον εὐεργεσίας καταλιπών. Τὸ τοίνυν, « Ἐὰν ἄρα ἀκούσωσιν ἣ πτοηθῶαιν, » οὐ Θεοῦ "᾽ σημαίνει τὴν ἄγνοιαν, ἀλλ᾽ ἐκείνοις χώραν δίδωσι μεταμελείας " ἐπεὶ καὶ τοῦ Φαρχὼ τὴν ἀπείθειαν εἰδὼς ὁ Θεὸς, « Οἶδα γὰρ, φησὶν, ἐγὼ, ὅτι οὐ προήσεται ὑμᾶς Φαραὼ 5', εἰ μὴ ἐν χειρὶ κραταιᾷ, καὶ ἐν βραχίονι ὑψηλῷ, » μακροθυμῶν διετέλεσεν. Εἰ γὰρ ἀπὸ τῆς προγνώσεως τὰς τιμωρίας ἐπῆγεν ὁ Δεσπότης, πόθεν ἂν ἐγνώσθη τοῦ Θεοὺ τὸ δίκαιον τοῖς οὐκ ὁρῶσι τὸ τῆς προγνώσεως πέλος; διὰ τοῦτο ἀναμένει τὸ τέλος, καὶ τηνικαῦτα τὴν τιμωρίαν ἐπάγε:. Κἀμὲ τοίνυν, φησὶν, ὦ προ φῆτα, καὶ τὰ παρ᾽ ἐμοῦ τοῖς ὁμοφυέσι σον, ἵνα αὐτοῖς γένῃ πρόξενος ὠφελείας, καὶ μάθωσιν ὅτι προφήτης εἶ σὺ ἐν μέσῳ αὐτῶν τῶν θείων λόγων διάκονος.
e΄. Ean 12 ara akousōsin, ē ptoēthōsi, hin dioti oikos parapikrainōn esti, kai gnōsontai hoti prophētēs ei sy en mesǭ hautōn. To, ean ara, ouk agnoias hyparchei sēmantikon. Ouden gar agnoei tōn mellontōn ho ginōskōn ta panta prin geneseōs autōn" dio kai ho makarios Dathdid boą pros auton, Sy egnōs tēn kathedran mou, kai tēn egersen mou, sy synēkas tous dialogismous mou apo machrothen. tēn trithon mou, kai tēn schoinon mou sy exichniasas, kai pasas tas hodous mou proides " idou, Kyrie, sy egnō? panta ta eschata kai archaia.» Eidō: toinyn achrithōs: hautōn to anendoton, tithēsi to ean ara, to tēs gnōmēs authaireton dia toutōn didaskōn, hoti enechetai autous metathlēthēnai ean ethelēsōsi " toiouton esti kai to en tǭ Euangeliǭ eirēmenon ech protōpou tou patros " ᾿Apostelō 15 ton huion mou pros tous geōrgous, itō: entrapēsontai touton" n oude Hyar ekei amphitholichs to isōs " ēdei gar hōs ouchk entrapēsontai ta de harmottonta tę̄ heautou dikaiosynę̄ poiei. Hina gar mē tis hautou tēn prognōtin aitian hypoladthę̄ tēs tōn pragmatōn echyaseōs, anankaiōs ta tēs omphitholias tithēsi rhēmata, deiknys tē? gnōmēs to autexousion, kai apologian heautǭ phylattōn en tę̄ tēs chriseōs hēmer. Toutou charin kai proeidōs to dyspeithes kai anēchogn, pasan id kinei mēchanēn eis tēn ek pontrias lēn. Dio kai dia Hēsaiou tou prophētou boą " «Ti eti poiēsō tǭ ampelōni mou toutǭ, kai ouk epoiēsa"? n» kai dia Ōsēe palin’ e Ti so: Ephraim? ti soi poiēsō, Iouda: n» ᾿All᾽ homōs kai anēkesta nosountas eidōs prospherei ta pharmaka, hina en tę̄ tēs chriseōs hēmerą ana,tirrhētōs tēn echpheromenēn kat᾽ autōn hoi apeithountes dexōnta: phon, tōn theiōn euergesiōn eis meson prospheromenōn. Hou charin kai ho makarios Dadid boą " « Hopō? an dikaiōthę̄s en tois logois sou, kai nikēsę̄? en tǭ krinesthai se᾽ » parexetazomenē gar hē hēmetera paranomia tais theiais euergesiais heendichōs hēmas hypoballei tais timōriais " autos de ho dikaios kritē, kai par᾽ autōn tōn kolazomenōn 715 dechetai tēn nichōsau, hōs pan eidos philanthrōpias parastēsas, 7" kai mēdena poron akinēton euergesias katalipōn. To toinyn, « Ean ara akousōsin hē ptoēthōain, » ou Theou "᾽ sēmainei tēn agnoian, all᾽ ekeinois chōran didōsi metameleias " epei kai tou Pharchō tēn apeitheian eidōs ho Theos, « Oida gar, phēsin, egō, hoti ou proēsetai hymas Pharaō 5', ei mē en cheiri krataią, kai en brachioni hypsēlǭ, » makrothymōn dietelesen. Ei gar apo tēs prognōseōs tas timōrias epēgen ho Despotēs, pothen an egnōsthē tou Theou to dikaion tois ouk horōsi to tēs prognōseōs pelos? dia touto anamenei to telos, kai tēnikauta tēn timōrian epage:. Kame toinyn, phēsin, ō pro phēta, kai ta par᾽ emou tois homophyesi son, hina autois genę̄ proxenos ōpheleias, kai mathōsin hoti prophētēs ei sy en mesǭ autōn tōn theiōn logōn diakonos.
"If perhaps they will hear or be afraid, for it is a provoking house, then they shall know that you are a prophet in their midst." The words "if perhaps" do not signify ignorance. For he who knows all things before they come to be is ignorant of nothing in the future; that is why the blessed David cries out to him: "You knew my sitting down and my rising up; you understood my thoughts from afar; my path and my measured lot you traced out, and you foresaw all my ways; behold, O Lord, you knew all things, the last and the ancient." Knowing their obstinacy exactly, then, he puts "if perhaps," teaching by these words the freedom of the will: that it is possible for them to be changed if they are willing. Of the same kind is what is said in the Gospel in the person of the Father: "I will send my son to the tenants; perhaps they will respect him." There too the "perhaps" expresses no doubt, for he knew that they would not respect him; but he does what befits his own justice. So that no one may suppose his foreknowledge to be the cause of the way events turn out, he necessarily uses words of doubt, showing the self-determination of the will and keeping a defence for himself on the day of judgment. For this reason, though he foreknew their disobedience and refusal to listen, he sets every means in motion for their release from wickedness. So he cries out through Isaiah the prophet: "What more shall I do for this vineyard of mine that I have not done?" and again through Hosea: "What shall I do to you, Ephraim? What shall I do to you, Judah?" Even though he knows that they are incurably sick, he still applies the remedies, so that on the day of judgment the disobedient may receive the sentence pronounced against them without being able to answer, when the divine benefits are brought forward. This is why the blessed David cries out: "That you may be justified in your words and prevail when you are judged." For our lawlessness, set beside the divine benefits, justly subjects us to punishments; but he, the just judge, receives the victory even from those who are punished, since he has displayed every form of love for humankind and left no path of benefaction untried. "If perhaps they will hear or be afraid," then, does not signify ignorance in God, but gives them room for repentance; for God, though he knew Pharaoh's disobedience ("For I know," he says, "that Pharaoh will not let you go except with a mighty hand and a high arm"), went on being patient. For if the Master brought punishments on the basis of his foreknowledge, how would God's justice be known to those who do not see the end that he foreknows? Therefore he waits for the end and only then brings the punishment. "Me, then," he says, "O prophet, and my words [proclaim] to those of your race, so that you may become a source of benefit to them, and they may learn that you are a prophet in their midst," a minister of the divine words.
Ezek 2:5 (quotation, high confidence) · Ps 139:2–5 (138:2-Ps LXX) (quotation, high confidence) · Luke 20:13 (quotation, high confidence) · Isa 5:4 (quotation, high confidence) · Hos 6:4 (quotation, high confidence) · Ps 51:4 (50:6 LXX) (quotation, high confidence) · Exod 3:19 (quotation, high confidence)
Notes and citation
Summary: On Ezek 2:5 Theodoret explains that God's 'if perhaps' does not imply ignorance but upholds human free will: God foreknows the outcome, yet offers every remedy so that his justice is vindicated at the judgment.
- Lemma: Ezek 2:5. Quotations: Ps 139:2–5 (LXX 138:2–5); Luke 20:13 ("perhaps," ἴσως; cf. Mark 12:6); Isa 5:4; Hos 6:4; Ps 51:4 (LXX 50:6); Exod 3:19. Long Latin debris inside the quotation of Ps 139 is removed by logged corrections. In the last sentence a verb (probably "proclaim") is lost and supplied in brackets. Theodoret's treatment of foreknowledge and free will is translated as written.
Notes on the original text
- Digital text corrected (Latin debris and Migne's footnotes inside a word; Latin debris from Migne's facing column): Οἱ} ας δἰ σι οὐαὶ τοι 5861 πιὸ, νὸ]- ὝΕΒβ. ὅ. Εἰ ἀϊχὶ! αὐ πιὸ: ἐπ αἰ ν᾽ πϑιῃ 566 οἱ 0805 δἱ ποὺς πόα ἀο- 6886 ἴῃ δῦ ἐπι !ακ δι σοί ιϊοηοβ. πιδὴβ 6 Ἰοπρίπηυο, βθη)- Α → ; ἀλη πιθ8π), οἱ {πη εἴην ἴῃ 4} Πα πν πθαπὶ κι συ ϊοο1 5, βίηϊ, Νὰ 45 ὁ ΐη δά ἀΐειν }υ ἀ εἰ! τὸοἱ Αν ἱπιρτγοθί αἷς ἀο οἰ δμ 08 γοϑὶ ρίϑοδηι, “ Γαοΐϊαπι νἱποβ πιθοῦ ᾿αἷς, οἱ πο [οεἱ 57.» Εἰ ἀεὶ πὶ « ὕι 7υδβιΠποονὶϑ ἴθ Βογπι 118 18, Εἰ νἱ 6 οἱ υἱ αἱ φαΐ πα απὶ υπηδηὶπὶ σου! θη δι, 408 δὰϊ εἰς {τὶ ἰπαυῖ!, ὁ ῥτορ)ιοῖα, δἱ χιϑ ἃ πὸ ἀϊουηθαγ, υ ἱπί6 Γ- 4 ἴἘΔ2]. οχχχνμι, 2, ὃ. τ υς. χχ, δ. σ 6 [56. Υὶ, 4. → .
Cite (SBL): Theodoret, Comm. Ezech. 2.5 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/2-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/2-5
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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.
2.6PG 81
ς΄. Καὶ σὺ, υἱὲ ἀνθρώπου, μὴ φοδηθῇς αὑτοὺς, μηδὲ ἐκστῇς ἀπὸ προσώπου αὐτῶν, διότι
s΄. Kai sy, huie anthrōpou, mē phodēthę̄s hautous, mēde ekstę̄s apo prosōpou autōn, dioti
"And you, son of man, do not fear them, nor be dismayed before their face, because …"
Textual problem in this passage: see the notes.
Ezek 2:6 (quotation, high confidence)
Notes and citation
Summary: The opening of Ezek 2:6, telling the prophet not to fear the people; the rest is lost in the scan.
- Lemma: Ezek 2:6. The rest of the lemma and Theodoret's comment are lost in the scan (marked …); only Migne's footnotes (to Hos 6:4 and Exod 3:19) follow, removed by a logged correction.
Notes on the original text
- Digital text corrected (Migne's footnotes and marginal letter): Δ Ὅ5εο, νι, ὅ. υΡρ8].1., 4. Τ Εχοά. πιι, 19. → .
Cite (SBL): Theodoret, Comm. Ezech. 2.6 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/2-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/2-6
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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.
2.10PG 81
τ΄. Καὶ σὺ, υἱὲ ἀνθρώπου, ἄκουε τοῦ «αιϊοῦνζηλώσῃς τοὺς ἀντιλέγοντας, ἀλλὰ τὰ προσταττόμενα Καὶ ἴδον, παὶ ἰδοὺ χεὶρ ἐκτεταμένη πρός αὐτὴν ἐνώπιόν μου, καὶ ἐν αὑτῇ ἦν γεγραμμένα: τὰ ὄπισθεν δ' καὶ τὰ ἔμπροσθεν, καὶ ἐγέγραπτο εἰς αὐτὴν θρῆνος, καὶ μένος, καὶ οὐαΐ.
t΄. Kai sy, huie anthrōpou, akoue tou «aiïounzēlōsę̄s tous antilegontas, alla ta prostattomena Kai idon, pai idou cheir ektetamenē pros autēn enōpion mou, kai en hautę̄ ēn gegrammena: ta opisthen d' kai ta emprosthen, kai egegrapto eis autēn thrēnos, kai menos, kai ouaï.
"And you, son of man, hear the one speaking …" … do not imitate those who speak against [me], but [do] what is commanded. … "And I saw, and behold, a hand stretched out toward me, and in it … written on the back and on the front, and there was written in it lamentation, and song, and woe."
Ezek 2:8–10 (quotation, high confidence)
Notes and citation
Summary: Fragments of Ezek 2:8–10: the prophet is told to obey rather than imitate the rebels, and sees a hand holding a scroll written on both sides with lamentation, song and woe.
- Lemmas: Ezek 2:8–10. The scan has lost several lines here (marked …): the end of the lemma of 2:8 ("... to you; do not be provoking like the provoking house"), most of Theodoret's comment on it, and part of 2:9 ("a scroll of a book; and he unrolled it before me, and it was").
Notes on the original text
- Digital text corrected (stray letters): θ', ὑς → .
Cite (SBL): Theodoret, Comm. Ezech. 2.10 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/2-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/2-10
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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 3
3.1PG 81
α΄. Καὶ εἶπθ πρός μὲ" Υἱὲ ἀγθρώπου, κατά: ΘΟΤΕΜ τὴν κχεφαλίδα ταύτην, καὶ πορεύθητι, καὶ λάλησον τοῖς υἱοῖς Ἰσραή.1. Εἰκότως ἔφη ἄνω, « ξξαν ἄρα ἀκούσωσιν ἣ πτοηθῶσι “ν» φρίκης γὰρ μεστὰ τὰ τῷ προφήτῃ προσφερόμενα, « θρῆνος, καὶ μέλος, καὶ οὐαὶ, ν ὅλῃ τῇ κεφαλίδι ἐγγεγραμ- ὃ μένα, ἔνδοθέν τε καὶ ἔξωθεν. Κεραλίδα δὲ καλεῖ τὰ εἰλετὰ βιδλία. Οὕτω γὰρ οἱ πάλαι τὴν τῶν συγγραμμάτων ἐφύλαττον ἀνήμην. Ἰουδαῖοι δὲ κκαὶ μέχρι τοῦ παρόντος ἐν τοιούτοις εἰλήμασι τὰς θείας ἔχουσι Γραφάς. β, Υ΄. Καὶ διήνοιξε 5 τὸ στόμα μου, καὶ ἐψώμισὲ με τὴν κεφαλίδα ταύτην. Καὶ εἶπε πρός με, Υἱὲ ἀνθρώπου, τὸ") στόμα σου φάγεται, καὶ ἡ
a΄. Kai eipth pros me" Huie agthrōpou, kata: ThOTEM tēn kchephalida tautēn, kai poreuthēti, kai lalēson tois huiois Israē.1. Eikotōs ephē anō, « xxan ara akousōsin hē ptoēthōsi “n» phrikēs gar mesta ta tǭ prophētę̄ prospheromena, « thrēnos, kai melos, kai ouai, n holę̄ tę̄ kephalidi engegram- ho mena, endothen te kai exōthen. Keralida de kalei ta eileta bidlia. Houtō gar hoi palai tēn tōn syngrammatōn ephylatton anēmēn. Ioudaioi de kkai mechri tou parontos en toioutois eilēmasi tas theias echousi Graphas. b, Y΄. Kai diēnoixe 5 to stoma mou, kai epsōmise me tēn kephalida tautēn. Kai eipe pros me, Huie anthrōpou, to") stoma sou phagetai, kai hē
"And he said to me: Son of man, eat this scroll, and go and speak to the sons of Israel." Fittingly he said above, "if perhaps they will hear or be afraid"; for what is offered to the prophet is full of dread: "lamentation, and song, and woe," written on the whole scroll, inside and outside. He calls rolled books "scrolls"; for so the ancients preserved the memory of their writings, and the Jews even to the present have the divine Scriptures in such rolls. "And he opened my mouth and fed me this scroll. And he said to me: Son of man, your mouth shall eat, and your
Ezek 3:1–3 (quotation, high confidence) · Ezek 2:10 (allusion, high confidence)
Notes and citation
Summary: On Ezek 3:1–3 Theodoret explains that the scroll of lamentation shows why God spoke of 'if perhaps they hear,' and notes that 'scrolls' are rolled books such as the Jews still use for Scripture.
- Lemmas: Ezek 3:1–3; the lemma breaks off in Latin debris and Migne's footnotes, removed by a logged correction, and continues in the next section.
Notes on the original text
- Digital text corrected (Latin debris and Migne's footnotes): χ ὕδρ. τι, ὅ, ἢ. (αν 651. δον γοῦν "νὰ Ῥτοίδιδηϊ:, φυιδηννὶϑ πιῆ τα δία μλυϊαη6 ἴποἱ πιὶαὐ ἰἐ, εἰ πε εἷς ὁπ δι να’. ος, εἰ αὑῖ, οι ἰοιμιεγα βι 5 μι οἱ δι, οἱ λυϊιὶ δὐἱ "ος ἀβᾷυς ἰσιιφι5 ἐπ μα} 5οοιμθ νὸ- Εἰ εθἃρι ΧΧ, εὐ τὰ ΠῚ ῦτ. δὲ καί, Εχείαι ἰῃ Δ, 506 465. ἀρὰ “1 χατάφ. [ν Οοπιρ]. βοκαίειν ὅ, τι ἐὰν εὕρῃς, καὶ φάγε. [τ Ἠφρθν. 86 ὅπισθ, [114 οἱ Β. Ξοὐ τοῦ. Ἰοοῖο χε ὁπίσιυ. δ: αν α, ἃ,» ὁδὶ ἴγ δὰ ἀοιμτη ᾿πεῖυ5, αιϑῖ γα δὶ ἀοηνῃ λὰὶ αὐ ἐπα τὰ ηνἰεγὶδ, 564 αὐ οἱ ρον], ε Επη 6 5 ὁ, ν αὐ πὴ δι οἵ θὸ- Εἰ εἷ αὐ ο)ιδπιοάὶ πιϊδίσδοηι [6. ἰὶ ἀπά ϊκδσηι (6, “εἶα γλ. 115 Ἄοομ"πὐ ποίη. Εἰ Ἰῃ δ ργοίδιι5. δὲ διΐδ. ἡ πὶ : → .
Cite (SBL): Theodoret, Comm. Ezech. 3.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/3-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/3-1
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
3.2PG 81
κοιλία σου πλησθήσεται τῆς κεραιλίδος ταύτης τῆς δεδομένης εἰς σέ" καὶ ἔξαγο»" αὑτὴν, καὶ ἐγένετο ἐν τῷ στόματί μου. ὡς μέλι γιυχάζονν, « Ὡς γλυκέα, ν φησὶν "' ὁ θεῖος Δαζιδ, ε τῷ λάρυγγί βου τὰ λόγιά σου " ὑπὲρ μέλι τῷ στόματί μου. ν Γλυκὺς δὲ, καὶ λίαν ἠδὺς, καὶ τῶν ἁμαρτημάτων ὁ θρῆνος " «᾿Αθυμία γὰρ, φησὶ, κατέσχε με ἀπὸ ἁμαρ. τωλῶν τῶν ἐγχαταλιμπανόντων τὸν νόμον σου» καὶ, σου οὐκ ἐφυλάξαντο.» Καὶ ὁ τούτου δὲ υἱὸς παραινεῖ λέγων " « ᾿Αγαθὸν πορευθῆναι εἰς οἶκον πένθους, ἢ") πορευθῆναι: εἰς οἶκον γέλωτος. » Οὕτως ἐγένετο τῷ προφήτῃ μέλιτι ἐμφερὴς τῆς χεφαλίδος ἡ βρῶσις, οὐδὲν μὲν ἐχούσης τερπνὸν ἣ θυμῆρες, θρῆνον δὲ, καὶ μέλος, καὶ οὐαί. Μηδεὶς δὲ αἰσθητὴν καὶ σωματικὴν ὑπολάδῃ τῆς χεφαλίδος τὴν βρῶσιν. Ὥσπερ γὰρ ἐχείνην τὴν θεωρίαν πνευματικῶς ἐθεάσατο, οὕτως καὶ ταύτης πνενματιχῶς μεταλαμβάνει τῆς γεύσεως. δ-ς΄. Καὶ εἶπε πρός με" Υἱὲ ἀνθρώπον, βάδιζε, εἴσε,θε εἷς τὸν οἶκον τοῦ ᾿Ισραὴ.1, καὶ λάλησον τοὺς λόγους μου πρὸς αὐτούς. Διότι οὐ πρὲς στέλλῃ, ἀ.1.1ὰ 8 πρὸς τὸν οἶκον τοῦ ᾿Ισραὴ. Οὐδὲ πρὸς λαοὺς πολλοὺς ἀ.1:]οφώγνους ἣ" ἀ.ὧν οὐκὶ ἀκούσῃ τοὺς «16γους 57. Ἐνταῦθα σαφῶς δείκνυσι τῶν ἀποστολικῶν πόνων" καὶ προφητικῶν τὸ διάφορον. Οἱ μὲν γὰρ ἑνὸς ἔθνους τὴν ἐπιμέλειαν 4 ἐπιστεύθησαν, ἐξ αὐτῶν ὁρμώμενοι, καὶ τὴν αὐτὴν φωνὴν ἔχοντες " οἱ δὲ τὴν οἰκουμένην ἐνεχειρίσθησαν, καὶ ἅπαντα τὰ ἔθνη, χωτὰ τὴν τοῦ Κυρίον φωνὴν ε Πορευθέντες γὰρ, φησὶ, μαθητεύσατε πάντα τὰ ἔθνη, οὗ μυρίας εἶχον "" καὶ διαφόρους γλώττας, ἤθη δὲ ποικίλα, καὶ νόμους ἐναντίους " ἀλλ᾽ ὅμως οἱ τὰ πολλὰ ἔθνη, καὶ τὰς διαφόρους γλώττας, καὶ τοὺς ποικίλους τρόπους, καὶ τοὺς παντοδαποὺς ἐγχειρισθέντες νόμους, τὴν οἱκουμένην ἐπὶ τὸ κρεῖττον μετέθαλον " οἱ δὲ τὸν δυσήνιον ἐκεῖνον ἐγχειρισθέντες λαὸν, πολὺν μὲν ὑπέμειναν τὸν πόνον, οὐκ ἀξίους δὲ τῶν πόνων ἐδρέψαντο τοὺς καρπούς " αἰτία δὲ οὐκ ἡ τῶν γεωργῶν ῥᾳθυμία, ἀλλὰ τῶν γεωργουμένων ἡ δυστροπία. Οὗ χάριν καὶ αὐτὸς ὁ Δεσπότης φησίν" ᾿ Εἰ} καὶ πρὸς τοιούτους ἐξαπέστειλά σεν εὗτοι ἂν εἰσήκουσάν σου. (ζ'.) Ὃ δὲ οἶκος ραὴϊ οὐ μὴ θελήσουσιν '" ἀκοῦσαί σου, διότι οὗ βούλονται εἰσακούειν μου " ὅτι πᾶς οἶκος Ἰσραὶιὶ φιλόνεικοί εἰσι", καὶ σκιηροχάρδιοι. Διὰ δὲ τοῦς τῶν ἔδειξε, τῶν μὲν ἐθνῶν τὸ εὐπειθὲς, τοῦ δὲ 15βαὴλ τὸ δυσήχοον “ ἡρμήνευσε ὃξ καὶ τὸ, « Ἐὰν ἄρα ἀκούσωσι, » σαφῶς διδάξας, ὡς οὐκ ἀγνοεῖ, ἀλλ᾽ ἀχριδῶς οἶδεν αὐτῶν τὴν ἀπείθειαν" σημαίνει δὲ κατὰ ταυτὸν, ὡς ἀπὸ γνώμης, ἀλλ᾽ οὐκ ἐκ φύσεως αὕτη « Ὁ γὰρ οἶνος, φησὶν, Ἰσραὴλ οὐ μὴ θελήσουσιν ἀκοῦσαί σου, διότι οὐ βούλονται εἰσπαχούειν δου " » ἀντὶ τοῦ, Μὴ ἀλγήσῃς παραχουόμενος " ἐμοὶ γὰρ ἀντιλέγοντές τοῖς ὑπὸ σοῦ προσφερομένοις ἀντιπίπτουσε λόγοις " αἰτία δὲ τῆς ἀντιλογίας ἡ φιλόγειχος γνώμη, καὶ ἡ τῆς καρδίας ἀντιτυπία, καὶ τοῦ φρονήματος ἢ θρασύτης" ἀλλὰ μὴ δείστῃς πρὸς
koilia sou plēsthēsetai tēs kerailidos tautēs tēs dedomenēs eis se" kai exago»" hautēn, kai egeneto en tǭ stomati mou. hōs meli giychazonn, « Hōs glykea, n phēsin "' ho theios Dazid, e tǭ laryngi bou ta logia sou " hyper meli tǭ stomati mou. n Glykys de, kai lian ēdys, kai tōn hamartēmatōn ho thrēnos " «᾿Athymia gar, phēsi, katesche me apo hamar. tōlōn tōn enchatalimpanontōn ton nomon sou» kai, sou ouk ephylaxanto.» Kai ho toutou de huios parainei legōn " « ᾿Agathon poreuthēnai eis oikon penthous, ē") poreuthēnai: eis oikon gelōtos. » Houtōs egeneto tǭ prophētę̄ meliti empherēs tēs chephalidos hē brōsis, ouden men echousēs terpnon hē thymēres, thrēnon de, kai melos, kai ouai. Mēdeis de aisthētēn kai sōmatikēn hypoladę̄ tēs chephalidos tēn brōsin. Hōsper gar echeinēn tēn theōrian pneumatikōs etheasato, houtōs kai tautēs pnenmatichōs metalambanei tēs geuseōs. d-s΄. Kai eipe pros me" Huie anthrōpon, badize, eise,the heis ton oikon tou ᾿Israē.1, kai lalēson tous logous mou pros autous. Dioti ou pres stellę̄, a.1.1a 8 pros ton oikon tou ᾿Israē. Oude pros laous pollous a.1:]ophōgnous hē" a.hōn ouki akousę̄ tous «16gous 57. Entautha saphōs deiknysi tōn apostolikōn ponōn" kai prophētikōn to diaphoron. Hoi men gar henos ethnous tēn epimeleian 4 episteuthēsan, ex autōn hormōmenoi, kai tēn autēn phōnēn echontes " hoi de tēn oikoumenēn enecheiristhēsan, kai hapanta ta ethnē, chōta tēn tou Kyrion phōnēn e Poreuthentes gar, phēsi, mathēteusate panta ta ethnē, hou myrias eichon "" kai diaphorous glōttas, ēthē de poikila, kai nomous enantious " all᾽ homōs hoi ta polla ethnē, kai tas diaphorous glōttas, kai tous poikilous tropous, kai tous pantodapous encheiristhentes nomous, tēn hoikoumenēn epi to kreitton metethalon " hoi de ton dysēnion ekeinon encheiristhentes laon, polyn men hypemeinan ton ponon, ouk axious de tōn ponōn edrepsanto tous karpous " aitia de ouk hē tōn geōrgōn rhąthymia, alla tōn geōrgoumenōn hē dystropia. Hou charin kai autos ho Despotēs phēsin" ᾿ Ei} kai pros toioutous exapesteila sen heutoi an eisēkousan sou. (z'.) Ho de oikos raēï ou mē thelēsousin '" akousai sou, dioti hou boulontai eisakouein mou " hoti pas oikos Israiii philoneikoi eisi", kai skiērochardioi. Dia de tous tōn edeixe, tōn men ethnōn to eupeithes, tou de 15baēl to dysēchoon “ hērmēneuse hox kai to, « Ean ara akousōsi, » saphōs didaxas, hōs ouk agnoei, all᾽ achridōs oiden autōn tēn apeitheian" sēmainei de kata tauton, hōs apo gnōmēs, all᾽ ouk ek physeōs hautē « Ho gar oinos, phēsin, Israēl ou mē thelēsousin akousai sou, dioti ou boulontai eispachouein dou " » anti tou, Mē algēsę̄s parachouomenos " emoi gar antilegontes tois hypo sou prospheromenois antipiptouse logois " aitia de tēs antilogias hē philogeichos gnōmē, kai hē tēs kardias antitypia, kai tou phronēmatos ē thrasytēs" alla mē deistę̄s pros
belly shall be filled with this scroll that is given to you. And I ate it, and it became in my mouth as sweet honey." "How sweet," says the divine David, "are your words to my throat, above honey to my mouth." Sweet and very pleasant also is lamentation over sins: "Despondency took hold of me," he says, "because of sinners who forsake your law"; and, "… [because] they did not keep your [law]." And his son too gives counsel, saying: "It is better to go into a house of mourning than to go into a house of laughter." So the eating of the scroll became like honey to the prophet, though it held nothing delightful or pleasing, but lamentation, and song, and woe. But let no one suppose that the eating of the scroll was perceptible and bodily: just as he saw that vision spiritually, so he also partakes of this taste spiritually. "And he said to me: Son of man, go, enter the house of Israel, and speak my words to them. For you are not sent to [a people of deep lips and heavy tongue], but to the house of Israel; nor to many peoples of other tongues …, whose words you will not understand." Here he clearly shows the difference between the labors of the apostles and those of the prophets. The prophets were entrusted with the care of one nation, coming from among them and speaking the same language; the apostles were entrusted with the world and all the nations, according to the Lord's word, "Go, make disciples of all the nations," nations that had countless different languages, varied customs, and contrary laws. Nevertheless, those who were entrusted with the many nations, the different languages, the varied ways and laws of every kind changed the world for the better; while those entrusted with that unruly people endured much toil but did not reap fruits worthy of their toil. The cause was not the negligence of the farmers but the perversity of those they farmed. For this reason the Master himself says: "Even if I had sent you to such, they would have listened to you. But the house of Israel will not be willing to hear you, because they do not wish to listen to me; for the whole house of Israel are contentious and hard-hearted." By these words he showed the ready obedience of the nations and Israel's unwillingness to listen; and he also explained "if perhaps they will hear," teaching clearly that he is not ignorant but knows their disobedience exactly, and signifying at the same time that this disobedience comes from the will and not from nature. "For the house of Israel," he says, "will not be willing to hear you, because they do not wish to listen to me"; that is: Do not be grieved at being disregarded; for it is me they contradict when they oppose the words you bring them; and the cause of the contradiction is their contentious will, the hardness of their heart, and the boldness of their mind. But do not fear before
Ezek 3:3–7 (quotation, high confidence) · Ps 119:103 (118:103 LXX) (quotation, high confidence) · Ps 119:53 (118:53 LXX) (quotation, high confidence) · Ps 119:136 (118:136 LXX) (quotation, medium confidence) · Eccl 7:2 (quotation, high confidence) · Matt 28:19 (quotation, high confidence)
Notes and citation
Summary: On Ezek 3:3–7 Theodoret says lamentation over sin is sweet like honey and the scroll was eaten spiritually; he contrasts the prophets, sent to one unresponsive nation, with the apostles, who changed the whole world, and stresses that Israel's refusal came from will, not nature.
- Lemmas: Ezek 3:3, 4–6, 7. The section opens with Latin debris, removed by a logged correction. Quotations: Ps 119:103 (LXX 118:103); Ps 119:53 (LXX 118:53); the next quotation is damaged in the scan and seems to be Ps 119:136 (LXX 118:136); Eccl 7:2 (Solomon, David's son); Matt 28:19. Words of the lemma of 3:5–6 are lost (supplied in brackets or marked …). Theodoret's contrast between the nations and Israel is translated as written; it is his reading of Ezek 3:6–7.
Notes on the original text
- Digital text corrected (Latin debris; Latin debris and Migne's footnotes; Migne's footnotes and Latin debris): « Β΄ [οατίς δυιΐϊαπὶ,,»,. ὥροῦία ἀροοὺπβ 86. πὸῃ τ ἰδ]. ὅσ. ἃ 1014. 108. Δ → ; Ἰω60 οἷ(. 651, ἢ ὅτι πορ. εἰς οἶκον πότου. 95» οὐδ δρηόβειηι Α οἱ 8. Ὁ χόγ, Α δ. αὐτῶν. εἶδον, 53 "5 ἀλλά,0ς. ἴῃ Β. δ εἶχ, Β ραθιῃ, μέν, 933 ρος, ἰοοι 0 καὶ εἰ, 1 Εἰ. φίλ. εἰσί. ποῦν. ον! Γιμαΐδαη Πα οτ ἐγομίοηι, δ → ; Α ἰβηογαγα, 56 → .
Cite (SBL): Theodoret, Comm. Ezech. 3.2 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/3-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/3-2
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
3.8PG 81
η΄, θ΄. Ἰδοὺ γὰρ δέδωκα τὸ πρόσωπόν σου δυνατὸν κατέναντι τῶν ὃ προσώπων αὐτῶν, καὶ τὸ" νεῖκός σου κατισχύσω κατέναντι τοῦ νείκους αὐτῶν. Καὶ" ἔσται διαπαντὸς, κρατιμότερον πέτρας δέδωκα τὸ πρύσωπόν" σου, μὴ φοξηθῇς ἀπ᾿ αὑτῶν, μηδὲ πτοηθῇς ἀπὸ προσώπου αὐτῶν, διότε οἶκος παραπιχραίνρων ἐστί. Εἰδὼς, φησὶν, αὐτῶν τὴν πονηρίαν τῆς γνώμης, πάντα φόθον ἐκ τὴς διανοίας ἐξόρισον " δώσω γάρ σοι ἰσχὺν ἀναλογοῦσαν τῇ ἐχείνων ἀντιλογία, καὶἿ σύμμετρον τῷ «-όνῳ παρέξω τὴν δύναμιν, καὶ πάσης πέτρας χρα-, παιότερόν σὸν καταστήσω τὸ μέτωπον, ἵνα μήτε παροινούμενος, μήτε τυπτόμενος, μήτε ἄλλο τι τῶν δεινῶν ὑπομένων, φύγης τὴν τοῦ λόγου διακονίαν, καὶ τὴν τούτων ἐπιμέλειαν καταλίπῃ τ. (,, τα΄. Καὶ εἶπε πρός με, ΥἹὰ ἀνθρώπου, πάντας εοὺς 1όγους, οὖς 1ε16}ῆηχὰ μετὰ σοῦ,.146ε εἰς τεὴν καρδίαν σου, καὶ τοῖς ὡσί σου ἄκουε. Καὶ υἱοὺς τοῦ 1αοῦ σοῦ, καὶ" ἐρεῖς πρὸς αὐτούς" Κύριος" Ἐὰν ἄρω ἀκούσωσιν, ἐὰν ἄρα ἐγδῶσιν". Μηδὲν, φησὶν, οἰκεῖον φθέγξῃ διαλεγόμενος πρὸς αὐτοὺς, ἀλλὰ τοῖς ἐμοῖς διαχόνηφον λόγοις, καὶ τὰ παρ᾽ ἐμοῦ σοι κελευόμενα πρόσφερε" εἰκὸς γὰρ αὐτοὺς τοὺς σοὺς αἰδεσθῆναι πόνους, καὶ τὰς ἐμὰς ἀπειλὰς φοδηθῆναι. Ἡ δὲ ἀμφιδολία πάλιν, ὡς ἔφην, οὐ τὴν ἄγνοιαν σημαίνει, ἀλλὰ τοῦ αὐτεξηυσίου τὴν ὁρμὴν διἐγείρει.
ē΄, th΄. Idou gar dedōka to prosōpon sou dynaton katenanti tōn ho prosōpōn autōn, kai to" neikos sou katischysō katenanti tou neikous autōn. Kai" estai diapantos, kratimoteron petras dedōka to prysōpon" sou, mē phoxēthę̄s ap᾿ hautōn, mēde ptoēthę̄s apo prosōpou autōn, diote oikos parapichrainrōn esti. Eidōs, phēsin, autōn tēn ponērian tēs gnōmēs, panta phothon ek tēs dianoias exorison " dōsō gar soi ischyn analogousan tę̄ echeinōn antilogia, kaiI symmetron tǭ «-onǭ parexō tēn dynamin, kai pasēs petras chra-, paioteron son katastēsō to metōpon, hina mēte paroinoumenos, mēte typtomenos, mēte allo ti tōn deinōn hypomenōn, phygēs tēn tou logou diakonian, kai tēn toutōn epimeleian katalipę̄ t. (,, ta΄. Kai eipe pros me, HuIa anthrōpou, pantas eous 1ogous, ous 1e16}ēēcha meta sou,.146e eis teēn kardian sou, kai tois hōsi sou akoue. Kai huious tou 1aou sou, kai" ereis pros autous" Kyrios" Ean arō akousōsin, ean ara egdōsin". Mēden, phēsin, oikeion phthenxę̄ dialegomenos pros autous, alla tois emois diachonēphon logois, kai ta par᾽ emou soi keleuomena prosphere" eikos gar autous tous sous aidesthēnai ponous, kai tas emas apeilas phodēthēnai. Hē de amphidolia palin, hōs ephēn, ou tēn agnoian sēmainei, alla tou autexēusiou tēn hormēn diegeirei.
"For behold, I have made your face strong against their faces, and I will make your contention strong against their contention. And it shall be so continually; stronger than rock I have made your face. Do not fear them, nor be dismayed before their face, for it is a provoking house." Knowing the wickedness of their will, he says, banish all fear from your mind; for I will give you strength to match their contradiction, and supply power in proportion to the toil, and I will make your forehead stronger than any rock, so that neither when you are insulted, nor when you are beaten, nor when you suffer any other hardship, you may flee the ministry of the word and abandon your care for them. "And he said to me: Son of man, all the words that I have spoken with you, take into your heart and hear with your ears. And … the sons of your people, and you shall say to them: … the Lord: if perhaps they will hear, if perhaps they will yield." Say nothing of your own, he says, when you speak with them, but minister my words and bring them what I command you; for they are likely to respect your toils and to fear my threats. And the expression of doubt, again, as I said, does not signify ignorance, but rouses the impulse of free will.
Textual problem in this passage: see the notes.
Ezek 3:8–11 (quotation, high confidence)
Notes and citation
Summary: On Ezek 3:8–11 Theodoret explains that God makes the prophet's forehead hard so that he will persevere through insult and violence, and must speak only God's words; the 'if perhaps' again appeals to free will.
- Lemmas: Ezek 3:8–9, 10–11. Some words of the lemma of 3:11 are lost in the scan ("go into the captivity, to"; "Thus says Adonai"; marked …).
Cite (SBL): Theodoret, Comm. Ezech. 3.8 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/3-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/3-8
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
3.12PG 81
ιβ΄. Καὶ ξλωδά με Πνεῦμα, καὶ ἤκουσα κατὄπισθέν μου τωνγὴν' σεισμοῦ μεγάλου, Εὐλογημένη" ἡ δόξα Κυρίου ἐκ τοῦ τόπου αὑτοῦ. Ταύτας γὰρ, φησὶ, δεξάμενος τὰς ἐντολὰς, χατηπειγόμην τὴν διακονίαν πληροῦν, καὶ οὐδὲ τοῖς ποσὶ γείας "3 πρὸς οὖ; ἀπεστάλην μετεφερόμην. ᾿Αναγκαίως δὲ καὶ τοῦ ὁξισμοῦ τὴν αἴσθησιν δέχεται, ἵνα δὲ καὲ τὴν ὑμνῳδίαν, ἣν ἀνέπεμψεν αἰσθόμενος τοῦ σεισμοῦ - « Εὐλογημένη ἡ δόξα Κυρίου ἐκ τοῦ τόπου αὐτοῦ. » Τοῦτο δὲ ὑπ᾽ αὐτοῦ τοῦ Θ:οῦ διδαχθεὶς ἔφη " τῷ γὰρ μακαρίῳ γνωστῶς ἰδεῖν αἰτήσαντι τὸν Θεὸν, ἔφη, « Οὐδεὶς ὄψεται τὸ πρόσωπόν μου, καὶ ζήσεται. » Εἶτα ἐπάγει" « Ἰδοὺ τόπος παρ᾽ ἐμοὶ, καὶ θήσω σε εἰς ὀπὴν τῆς πέτρας, καὶ σχεπάσω σε τῇ χειρί μου, καὶ ὄψῃ τὰ ὀπίσθιά μου, τὸ δὲ πρόσωπόν μου οὐ μὴ ἴδῃς, » Οὐκ ἐπειδὴ εἰς πρόσ. ὠπὸν καὶ ὀπίσθια τὸ Θεῖον διήρηται " ἀλλὰ διὰ μὲν τοῦ προσώπου τῆς θείας νοουμένης οὐσίας, διὰ δὲ τῶν ὀπισθίων, τῶν οἰκονομιῶν καὶ εὐεργεσιῶν, αἵ περὶ ἡμᾶς πολλαὶ γίνονται, καὶ παντοδαπαί. Τόπον τοίνυν αὑτοῦ καλεῖ τὴν ἀγαθότητα, δι᾿ ἣν ἀχώρητος ὧν τῇ φύσει, ὡς δυνατὸν τοῖς ἀξίοις, γίνεται χω-
ib΄. Kai xlōda me Pneuma, kai ēkousa katopisthen mou tōngēn' seismou megalou, Eulogēmenē" hē doxa Kyriou ek tou topou hautou. Tautas gar, phēsi, dexamenos tas entolas, chatēpeigomēn tēn diakonian plēroun, kai oude tois posi geias "3 pros ou? apestalēn metepheromēn. ᾿Anankaiōs de kai tou hoxismou tēn aisthēsin dechetai, hina de kae tēn hymnǭdian, hēn anepempsen aisthomenos tou seismou - « Eulogēmenē hē doxa Kyriou ek tou topou autou. » Touto de hyp᾽ autou tou Th:ou didachtheis ephē " tǭ gar makariǭ gnōstōs idein aitēsanti ton Theon, ephē, « Oudeis opsetai to prosōpon mou, kai zēsetai. » Eita epagei" « Idou topos par᾽ emoi, kai thēsō se eis opēn tēs petras, kai schepasō se tę̄ cheiri mou, kai opsę̄ ta opisthia mou, to de prosōpon mou ou mē idę̄s, » Ouk epeidē eis pros. ōpon kai opisthia to Theion diērētai " alla dia men tou prosōpou tēs theias nooumenēs ousias, dia de tōn opisthiōn, tōn oikonomiōn kai euergesiōn, hai peri hēmas pollai ginontai, kai pantodapai. Topon toinyn hautou kalei tēn agathotēta, di᾿ hēn achōrētos hōn tę̄ physei, hōs dynaton tois axiois, ginetai chō-
"And the Spirit took me up, and I heard behind me the sound of a great earthquake: Blessed be the glory of the Lord from his place." Having received these commands, he says, I hastened to fulfil the ministry, and I was carried to those to whom I was sent, not even [walking] with my feet but [by the divine] activity. He necessarily receives the perception of the earthquake as well, so that [he might also hear] the hymn that was sent up, when he perceived the earthquake: "Blessed be the glory of the Lord from his place." Having been taught this by God himself … he said; for to the blessed Moses, who asked to see God plainly, he said: "No one shall see my face and live." Then he adds: "Behold, a place beside me, and I will put you in a cleft of the rock, and cover you with my hand, and you shall see my back parts, but my face you shall not see." Not because the Divine is divided into face and back; rather, by the face the divine being is meant, and by the back parts the dispensations and benefits, which are many and of every kind toward us. He calls his goodness, then, "his place," the goodness through which, though uncontainable by nature, he becomes containable, as far as possible, by the worthy.
Ezek 3:12 (quotation, high confidence) · Exod 33:18 (allusion, high confidence) · Exod 33:20–23 (quotation, high confidence)
Notes and citation
Summary: On Ezek 3:12 Theodoret explains the prophet's journey by the Spirit and the angels' hymn, and, comparing Moses who saw only God's 'back,' interprets God's 'place' as his goodness, through which the uncontainable God lets the worthy receive him.
- Lemma: Ezek 3:12. Latin debris and Migne's footnotes in the comment are removed by logged corrections; a few Greek words are lost with them (supplied in brackets or marked …). Moses: Exod 33:18–23. "Back parts" renders τὰ ὀπίσθια.
Notes on the original text
- Digital text corrected (Latin debris (some Greek words are lost with it); Latin debris inside a word; Migne's footnotes and Latin debris; stray footnote number): δια] πεϊοοὐδ δὰ οβ εν [οὶ Εὶ δεῖς πὰ "ον 18 δοηγθϑιΐοηῖοδ Β πη εἰ βίγῦο, εὐ οπιπέ ἀνὰ γεκβ. 1θ, 11. δὲ Δα «ὦ κε; ἱπ δϑὶ τ πιθοῦ θα → ; Ὁ Οὐἶγα, μεφᾷῃ6 704 ροάππι οἴοῖο [πρὶ δέπουδγ, → ; [υἱ, βιῳ- 8 τῶν -- κατέναντι. 65. ἰ Β.. καὶ λαλήσεις πρὺς αὐτούς. “' Εὐλογ. Α ρῥγῴιηῃ. λεγόντων, "7 Β ἐνεργείας ὁ τὴ -α αὐτῶν. 11687. 4 πρόπωπ. Β μέτωπον. Ἰυχῖα ΠΟΙ. Α νῖκος. ΑΠῚ γϑοι 5, νεῖκος. Τ καί. 65. ἰῃ Β. 8 καὶ. ἴῃ εἴδη, υἱ τοίαουμϊαη 8, οἱ τοίϑὲ ἐπ Θ Π 6 οἱ αὐ λπὶ νου θοῦ ᾽αι 8 Βοοᾶγϑι. ἐ Εἰ πιλυὺβ )0φαὐ ὶ- ΘρΆμι ἰδ], εἰ βϑάϊ ἴδ] ὑμῖν δον πὶ αὐ πηι ἀἴσοις : Εἰ τὰ δἰ πο ἀπηπη νον Α → ; Μωσῇ 8 → .
Cite (SBL): Theodoret, Comm. Ezech. 3.12 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/3-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/3-12
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
3.13PG 81
ιγ΄. Καὶ ἴδον" φωνὴν τῶν πτερύγων τῶν ζώων πτερυσσομένων ἑκατέραν πρὸς τὴν ἑκατέραν", καὶ φωνὴ τῶν τροχῶν ἐχομένη αὐτῶν, καὶ φωγὴ τοῦ σεισμοῦ μεγάλη"5. Τούτων γὰρ πρός μὲ εἰρημένων, ἐκινεῖτο μὲν τὰ ζῶα ταῖς πτέρυξι χρώμενα, ἐπηχολούθουν δὲ οἱ τροχοί" σεισμὸς δὲ μέγιστος τούτων κινουμένων ἀπετελεῖτο " πολὺς γὰρ ἦν ὁ κτύπος ὁ πανταχόθεν φερόμενος.
ig΄. Kai idon" phōnēn tōn pterygōn tōn zōōn pteryssomenōn hekateran pros tēn hekateran", kai phōnē tōn trochōn echomenē autōn, kai phōgē tou seismou megalē"5. Toutōn gar pros me eirēmenōn, ekineito men ta zōa tais pteryxi chrōmena, epēcholouthoun de hoi trochoi" seismos de megistos toutōn kinoumenōn apeteleito " polys gar ēn ho ktypos ho pantachothen pheromenos.
"And I saw the sound of the wings of the living creatures beating against one another, and the sound of the wheels beside them, and the sound of the great earthquake." When these words had been spoken to me, the living creatures moved, using their wings, and the wheels followed; and a very great earthquake was produced by their movement; for great was the din that came from every side.
Ezek 3:13 (quotation, high confidence)
Notes and citation
Summary: On Ezek 3:13 Theodoret explains the noise of the moving cherubim and wheels.
- Lemma: Ezek 3:13; "I saw the sound" follows the wording given.
Cite (SBL): Theodoret, Comm. Ezech. 3.13 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/3-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/3-13
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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.
3.14PG 81
ιδ΄. Καὶ τὸ Πνεῦμα ἐξῆρέ με, καὶ ξιλαξέ"" καὶ ἐπορεύθην μετέωρος" ἐν ὁρμῇ τοῦ Πνεύματός μου. Ἡ γὰρ τοῦ θείου Πνεύματος χάρις ἐν ἐμοὶ γενομένη μέσον οὐρανοῦ καὶ γῆς, οἷόν τινα τὸν ἀέρα. « Καὶ χεὶρ Κυρίου ἐγένετο ἐπ᾽ ἐμὲ κραταιά. ν Πάλιν αὐτὴν σημαίνει τὴν χάριν τοῦ Πνεύματος.
id΄. Kai to Pneuma exēre me, kai xilaxe"" kai eporeuthēn meteōros" en hormę̄ tou Pneumatos mou. Hē gar tou theiou Pneumatos charis en emoi genomenē meson ouranou kai gēs, hoion tina ton aera. « Kai cheir Kyriou egeneto ep᾽ eme krataia. n Palin autēn sēmainei tēn charin tou Pneumatos.
"And the Spirit lifted me up and took me, and I went aloft in the impulse of my spirit." For the grace of the divine Spirit, coming upon me, [carried me] between heaven and earth, as through the air. "And the hand of the Lord came upon me, strong." Again he signifies the grace of the Spirit itself.
Ezek 3:14 (quotation, high confidence)
Notes and citation
Summary: On Ezek 3:14 Theodoret says the Spirit's grace carried the prophet through the air and that 'the hand of the Lord' again means the Spirit.
- Lemma: Ezek 3:14. A verb is lost in the comment (supplied in brackets).
Cite (SBL): Theodoret, Comm. Ezech. 3.14 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/3-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/3-14
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
3.15PG 81
ιε΄. Καὶ εἰσῆλθον εἰς τὴν αἰχμαλωσίαν μετέὡρος " " τουτέστιν, οὐ βαδίζων, ἀλλὰ δι᾽ ἀέρος φερόμενος. « Καὶ περιῆλθον τοὺς κατοικοῦντας ἐπὶ τοῦ ποταμοῦ Χοδὰρ, τοὺς ὄντας ἐκεῖ, καὶ ἐκάθισα ἐκεῖ ἑπτὰ ἡμέρας ἀναστρεφόμενος 9 ἐν μέσῳ αὐτῶν.» Καταλαδὼν γὰρ, φησὶν, οὗς προσετάχθην, ἡμέρας ἑπτὰ σιγῶν διετέλεσα, ἀναμένων τὴν θείαν ἐνέρ-
ie΄. Kai eisēlthon eis tēn aichmalōsian meteōros " " toutestin, ou badizōn, alla di᾽ aeros pheromenos. « Kai periēlthon tous katoikountas epi tou potamou Chodar, tous ontas ekei, kai ekathisa ekei hepta hēmeras anastrephomenos 9 en mesǭ autōn.» Kataladōn gar, phēsin, hous prosetachthēn, hēmeras hepta sigōn dietelesa, anamenōn tēn theian ener-
"And I entered the captivity aloft," that is, not walking but carried through the air. "And I went around those who dwelt by the river Chobar, who were there, and I sat there seven days, living in their midst." Having reached those to whom I had been sent, he says, I remained silent for seven days, awaiting the divine activity.
Ezek 3:15 (quotation, high confidence)
Notes and citation
Summary: On Ezek 3:15 Theodoret says the prophet was carried to the exiles at the Chobar and waited silently seven days for God's word.
- Lemma: Ezek 3:15. The last word is broken off in the scan (ἐνέρ-) and completed by sense.
Cite (SBL): Theodoret, Comm. Ezech. 3.15 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/3-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/3-15
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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.
3.16PG 81
ις΄, ιζ΄, Καὶ ἐγένετο μετὰ τὰς ἑπτὰ ἡμέρας “᾿όγος Κυρίου πρός μὲ έγων, Υἱὲ ἀνθρώπου, σκοπὸν δέδωκά σε ἐν" τῷ οἴκῳ ἡΙσραΐμ, καὶ ἀκούσῃ ἐκ τοῦ στόματός μου «1όγον, καὶ διαπδιἰήσῃ" αὐτοῖς παρ' ἐμοῦ. Τύπον ἔπεχε, φησὶ, χατασχόπου, ὃν ἐπὶ γεωλόφου 3 τινὸς ἱστᾶσιν οἱ ἄνθρωποι, προμηνύειν αὐτοῖς τὰς ἐσομένας τῶν Ὁ βαρθάρων ἐφόδους κελεύοντες "". Καὶ σὺ τοίνυν οἷον ἐπί τινος σκοπιᾶς καὶ περιωπῆς τῆς προφητείας ἑστὼς, ἃ προορᾷς τῷ λαῷ προαγόρευε, καὶ τοὺς ἐμοὺς
is΄, iz΄, Kai egeneto meta tas hepta hēmeras “᾿ogos Kyriou pros me egōn, Huie anthrōpou, skopon dedōka se en" tǭ oikǭ hēIsraïm, kai akousę̄ ek tou stomatos mou «1ogon, kai diapdiiēsę̄" autois par' emou. Typon epeche, phēsi, chataschopou, hon epi geōlophou 3 tinos histasin hoi anthrōpoi, promēnyein autois tas esomenas tōn Ho bartharōn ephodous keleuontes "". Kai sy toinyn hoion epi tinos skopias kai periōpēs tēs prophēteias hestōs, ha proorąs tǭ laǭ proagoreue, kai tous emous
"And it came to pass after the seven days, the word of the Lord came to me saying: Son of man, I have made you a watchman for the house of Israel, and you shall hear a word from my mouth and warn them from me." Take the part, he says, of a lookout, whom people station on a hilltop, ordering him to give them advance notice of the attacks of barbarians. You too, then, standing as it were on the watchtower and lookout point of prophecy, foretell to the people what you foresee, and my
Ezek 3:16–17 (quotation, high confidence)
Notes and citation
Summary: On Ezek 3:16–17 Theodoret compares the prophet to a lookout posted on a hill to warn of enemy raids.
- Lemmas: Ezek 3:16–17. The sentence continues in the next section.
Cite (SBL): Theodoret, Comm. Ezech. 3.16 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/3-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/3-16
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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.
3.18PG 81
ιη΄. Ἔν τῷ Ἁέγειν μὲ τῷ ἀγόμῳ, θανάτῳ θανατωθήσῃ, καὶ ἐὰν μὴ διαστείλῃ "" αὐτῷ, μηδὲ “ατήσης τοῦ διαστείλασθαι τῷ ἀγόμῳ, τοῦ ἀποστρέψαι αὑτὸν ἀπὸ τῶν ὁδῶν αὑτοῦ, τοῦ ζῆσαι αὑτὸν, ὁ ἄνομος ἐκεῖνος ἐν" τῇ ἀγομίᾳ αὐτοῦ ἀποθανεῖται, καὶ τὸ αἷμα αὑτοῦ ἐκ χειρός σου ἐκξητήσω. Φοδερὰ καὶ φρίκης γέμουσα ἡ ἀπειλὴ, καὶ ἱκανὴ δεδίξασθαι καὶ τοὺς ἄγαν λιθίνους " ἄῤῥητος δὲ καὶ ἡ διὰ τῆς ἀπειλῆς προφαινομένη τῆς “ἀπειλεῖ γὰρ τῷ δικαίῳ τῶν εὐθυνῶν τὴν εἴσπραξιν, εἰ μὴ σημήνειςε τῷ ἀνόμῳ τοῦ θανάτου τὴν ἀπειλὴν, καὶ διδάξειε, τί μὲν ζωῆς αἴτιον, τί δὲ θανάτου πρόξενον; Οὕτω ποθεῖ τῶν ἁπάντων ὁ ποιητὴς καὶ Δεσπότης τὴν τῶν ἁμαρτωλῶν μεταμέλειᾶν, ὅτι κἂν ἄἅπαστάν τις συλλέξῃ τὴν ἀρετὴν, ἀμελεῖ δὲ τῶν ἐγκεχειρισμένων ψυχῶν, οὐδὲν ἐκ τῶν οἰκείων κατορθωμάτων ὠφεληθήσεται, δίκας δὲ "7 ὑπὲρ τῆς πεοὶ ἐκείνας εἰσπραττόμενος ἀμελείας. Ἕπειδὴ, ὃὲ εἰκὸς τὸν μὲν πᾶν εἶδος θεραπείας προσφέρειν, τοὺς δὲ ἀνηχέστω: νοσεῖν, καὶ τὴν φερομένην μὴ προσδέχεσθαι ἰατρείαν, ἀναγκαίως
iē΄. En tǭ Haegein me tǭ agomǭ, thanatǭ thanatōthēsę̄, kai ean mē diasteilę̄ "" autǭ, mēde “atēsēs tou diasteilasthai tǭ agomǭ, tou apostrepsai hauton apo tōn hodōn hautou, tou zēsai hauton, ho anomos ekeinos en" tę̄ agomią autou apothaneitai, kai to haima hautou ek cheiros sou ekxētēsō. Phodera kai phrikēs gemousa hē apeilē, kai hikanē dedixasthai kai tous agan lithinous " arrhētos de kai hē dia tēs apeilēs prophainomenē tēs “apeilei gar tǭ dikaiǭ tōn euthynōn tēn eispraxin, ei mē sēmēneise tǭ anomǭ tou thanatou tēn apeilēn, kai didaxeie, ti men zōēs aition, ti de thanatou proxenon? Houtō pothei tōn hapantōn ho poiētēs kai Despotēs tēn tōn hamartōlōn metameleian, hoti kan haapastan tis syllexę̄ tēn aretēn, amelei de tōn enkecheirismenōn psychōn, ouden ek tōn oikeiōn katorthōmatōn ōphelēthēsetai, dikas de "7 hyper tēs peoi ekeinas eisprattomenos ameleias. Hepeidē, hoe eikos ton men pan eidos therapeias prospherein, tous de anēchestō: nosein, kai tēn pheromenēn mē prosdechesthai iatreian, anankaiōs
"When I say to the lawless man, You shall surely die, and you do not warn him nor speak to warn the lawless man to turn him from his ways so that he may live, that lawless man shall die in his lawlessness, and his blood I will require from your hand." The threat is fearful and full of dread, able to frighten even those who are very stony; but ineffable too is the [love for humankind] that shows itself through the threat. For he threatens to exact an account from the righteous man if he does not make known to the lawless man the threat of death and teach him what is the cause of life and what brings about death. So greatly does the Maker and Master of all long for the repentance of sinners that, even if someone gathers every virtue but neglects the souls entrusted to him, he will gain no benefit from his own good deeds, but will pay the penalty for his neglect of them. But since it may happen that the one applies every kind of treatment while the others are incurably sick and do not accept the cure that is offered, he necessarily
Ezek 3:18 (quotation, high confidence)
Notes and citation
Summary: On Ezek 3:18 Theodoret stresses that God holds the watchman accountable for the wicked he fails to warn, so much does God desire sinners' repentance; personal virtue does not excuse neglect of souls in one's care.
- Lemma: Ezek 3:18. Migne's footnotes and Latin debris inside the lemma are removed by logged corrections. A noun is lost after "ineffable too is the" and is supplied in brackets by sense. The sentence continues in the next section.
Notes on the original text
- Digital text corrected (Migne's footnotes inside a hyphenated word; Migne's marginal letter): - 1. Β Μωῦσῇ. τὴν ἑτέραν. μη φοιὐἰ. γι, Ποῦν. ἰΐνα, δι 806 ᾿χ, 8, 8. ἤεν. [αὐ. 111». γ. α. 93. νοῦς, 18. "ὁ μεν, θ 65, ἀρ ΟΥ̓Χ, 501 ἴῃ Οοιμρ]. Ἰορ. μεγάλου. "Ὁ μετ, [)ὲ Ἰοζὸ ἤκουσα. 15 ἢ ς, Ἰροιίο ἑτέρα πρὸς τοῦ "5, αἱ ν δον, Ἔχ μ! οδαε ἴῃ Β. δοῦ → ; ζῆσαι Α → ζῆσαι .
Cite (SBL): Theodoret, Comm. Ezech. 3.18 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/3-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/3-18
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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.
3.19PG 81
ιθ΄, Καὶ σὺ ἐὰν διαστείλῃ τῷ ἀνόμῳ, καὶ μὴ ἀποστρέψῃ ἀπὸ τῆς ὁδοῦ αὑτοῦ καὶ ἀπὸ τῆς ἀνομίας αὑτοῦ, ὁ ἄνομος ἐκεῖνος ἐν τῇ ἀνομίᾳ αὑτοῦ ἀποθανεῖται, καὶ σὺ τὴν ψυχήν σου ῥύσῃ. ᾿Αθῶος, φησὶν, ἔσῃ τὰ προσήκοντα ποιῶν, καὶ τὰ παρὰ παυτοῦ συνεισφέρων " δλν γὰρ ἡ ἐχείνου νόσος ἀνέατος διαμείνῃ, αὐτὸς μόνος τίσει τῆς ἀπειθείας τὴν τιμωρίαν. Προσήκει δὲ συνιδεῖν, ὅτι τὸν ἄνομον καὶ ἀνωτέρω κἀνταῦθα τιμωρηθήσεσθαι ἔφη τῇ παρανομίᾳ προσμένοντα - ἐάν τε ἔχῃ τὸν “οντα,, τουτέστι τὸν διδάσκοντα, ἐάν τε καὶ μή " ἀρκεΐ γὰρ ἣ φύσις εἰς τὴν τοῦ πρακτέου διάκρισιν ’ ἐκ περιουσίας δὲ ἡ διδασκαλία προσφέρεται, τῆς θείας ἀγαθότητος πάντα πόρον εἰς τὴν τῶν ἀνθρώπων
ith΄, Kai sy ean diasteilę̄ tǭ anomǭ, kai mē apostrepsę̄ apo tēs hodou hautou kai apo tēs anomias hautou, ho anomos ekeinos en tę̄ anomią hautou apothaneitai, kai sy tēn psychēn sou rhysę̄. ᾿Athōos, phēsin, esę̄ ta prosēkonta poiōn, kai ta para pautou syneispherōn " dln gar hē echeinou nosos aneatos diameinę̄, autos monos tisei tēs apeitheias tēn timōrian. Prosēkei de synidein, hoti ton anomon kai anōterō kantautha timōrēthēsesthai ephē tę̄ paranomią prosmenonta - ean te echę̄ ton “onta,, toutesti ton didaskonta, ean te kai mē " arkeï gar hē physis eis tēn tou prakteou diakrisin ’ ek periousias de hē didaskalia prospheretai, tēs theias agathotētos panta poron eis tēn tōn anthrōpōn
"And if you warn the lawless man, and he does not turn from his way and from his lawlessness, that lawless man shall die in his lawlessness, and you will deliver your soul." You will be guiltless, he says, if you do what is fitting and contribute your own part; for if his disease remains incurable, he alone will pay the penalty for his disobedience. One should note that both above and here he said that the lawless man who persists in his lawlessness will be punished, whether he has the one who warns, that is, the teacher, or not; for nature suffices for discerning what must be done, and teaching is offered as something over and above, since the divine goodness [opens] every path toward [the salvation] of human beings.
Textual problem in this passage: see the notes.
Ezek 3:19 (quotation, high confidence)
Notes and citation
Summary: On Ezek 3:19 Theodoret says the watchman who warns is guiltless, and that the wicked are punished whether warned or not, since nature itself suffices to know what is right and teaching is an added gift.
- Lemma: Ezek 3:19. Latin debris is removed by logged corrections; with it the word for "the one who warns" is damaged. The last words of the section are lost in the scan and supplied in brackets by sense.
Notes on the original text
- Digital text corrected (Latin debris; Latin debris inside a word): Τονσυμ ῖοἷ γαῖ, ἴσοι τευέγδιιδ [ογῖ! α υἱα δια εἰ αὖ ἱπὶ μι αι «εα, ἡΠ| 6 πὶ σαί αἴὁ ἐμα πιοτὶοίμν, 6 τ απὶνιαπι {μαι → ; (. ἐσὐμίο!η, βῖνα → .
Cite (SBL): Theodoret, Comm. Ezech. 3.19 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/3-19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/3-19
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
3.20PG 81
χ΄. Καὶ ἐν τῷ ἀποστρέφειν δίκαιον ἀπὸ τῶν δικαιοσυγῶν αὑτοῦ, καὶ ποιήσει παράπτωμα, καὶ 3 δώσω τὴν βάσανον εἷς πρόσωπον αὑτοῦ" αὐτὸς ἀποθανεῖται, ὅτι οὐ διεστείζω αὐτῷ" ἐν ταῖς ἁμαρτίαις αὑτοῦ ἀποθανεῖται, διότι οὐ μὴ μνησθῶσιν αὐτῷ αἱ διχαιοσύνωι αὐτοῦ, ἅς ἐποίησεν, καὶ τὲ αἷμα αὑτοῦ ἐκ τῆς χειρός σου ἐκζητήσω. Οὐκ ἁπλῶς εἶπεν, Ἑὰν ἁμάρτῃ ὁ δίκαιος, ἀλλ᾽, Ἐὰν ἀποστρέψῃ ἀπὸ τῶν δικαιοσυνῶν αὑτοῦ, καὶ ποιήσῃ ᾿ παράπτωμα,, τουτέστιν, ἐὰν τὴν εὖὐθεῖαν ὁδὸν ἣν ὥδευσεν᾽9 καταλίπῃ. καὶ ἐπὶ τὴν ἑτέραν τραπῇ. Ἐπεὶ καὶ ὁ μακάριος Δαβὶδ ἥμαρτε, καὶ μέγιστα ἁμαρτήματα ἐπλημμέλησεν “ ἀλλ᾽ οὐ κατέλιπεν ἣν ὥδευεν ὁδὸν, ἀλλὰ προσπταίσας καὶ πεσὼν ἀνέστη, καὶ τῆς αὐτῆς ἐχόμενος διετέλεσε πορείας. Ἐὰν τοίνυν, φησὶ, καταλιπὼν δίκαιος τὴν οἰκείαν ὁδὸν, τὴν ἐναντίαν ἀσπάσηται, σὺ δὲ τοῦτο γνοὺς μὴ διελέγξῃς τὴν ἀτοπίαν, μηδὲ εἰς τὴν προπέραν σπουδάσῃς ἐπαναγαγεῖν ὁδὸν, ἐκεῖνος μὲν ἄξιον εὑρήσει τῆς δευτέρας ὁδοῦ τὸ τέλος, πάντα τὸν πρότερον ἀπολέσας πόνον " εἰς ἑτέραν γὰρ ἦλθεν ὁδὸν, ἐναντία δὲ τὰ τέλη, καὶ ταῖς ὁδοῖς πρόσφορα τῆς μὲν γὰρ τέλος ζωὴ, τῆς ὃὲ θάνατος " οὐκοῦν ἀναγκαίως ἀπολέτει τῶν προτέρων πόνων τὸ κέρδος, πεσὼν εἰς τὸ τῆς πονηρᾶς ὁδοῦ τέλος " τὴν δὲ ἀπολωλυΐαν ἐχείνου ζωὴν ἐκ τῆς σῆς ἐκζητήσω χειρὸς, καὶ δίκας 3 σὲ εἰσπράξομαι τῆς ἀμελείας.
ch΄. Kai en tǭ apostrephein dikaion apo tōn dikaiosygōn hautou, kai poiēsei paraptōma, kai 3 dōsō tēn basanon heis prosōpon hautou" autos apothaneitai, hoti ou diesteizō autǭ" en tais hamartiais hautou apothaneitai, dioti ou mē mnēsthōsin autǭ hai dichaiosynōi autou, has epoiēsen, kai te haima hautou ek tēs cheiros sou ekzētēsō. Ouk haplōs eipen, Hean hamartę̄ ho dikaios, all᾽, Ean apostrepsę̄ apo tōn dikaiosynōn hautou, kai poiēsę̄ ᾿ paraptōma,, toutestin, ean tēn euytheian hodon hēn hōdeusen᾽9 katalipę̄. kai epi tēn heteran trapę̄. Epei kai ho makarios Dabid hēmarte, kai megista hamartēmata eplēmmelēsen “ all᾽ ou katelipen hēn hōdeuen hodon, alla prosptaisas kai pesōn anestē, kai tēs autēs echomenos dietelese poreias. Ean toinyn, phēsi, katalipōn dikaios tēn oikeian hodon, tēn enantian aspasētai, sy de touto gnous mē dielenxę̄s tēn atopian, mēde eis tēn properan spoudasę̄s epanagagein hodon, ekeinos men axion heurēsei tēs deuteras hodou to telos, panta ton proteron apolesas ponon " eis heteran gar ēlthen hodon, enantia de ta telē, kai tais hodois prosphora tēs men gar telos zōē, tēs hoe thanatos " oukoun anankaiōs apoletei tōn proterōn ponōn to kerdos, pesōn eis to tēs ponēras hodou telos " tēn de apolōlyïan echeinou zōēn ek tēs sēs ekzētēsō cheiros, kai dikas 3 se eispraxomai tēs ameleias.
"And when a righteous man turns from his righteous deeds and commits a transgression, and I put the torment before his face, he shall die, because you did not warn him; he shall die in his sins, because his righteous deeds that he did shall not be remembered, and his blood I will require from your hand." He did not simply say, "If the righteous man sins," but, "If he turns from his righteous deeds and commits a transgression," that is, if he abandons the straight road on which he was traveling and turns to the other. For the blessed David too sinned, and committed very great sins; but he did not abandon the road he was traveling: having stumbled and fallen, he rose again and continued to hold to the same course. If, then, he says, a righteous man abandons his own road and embraces the opposite one, and you, knowing this, neither rebuke his wrongdoing nor strive to bring him back to his former road, he will find an end worthy of the second road, having lost all his former toil. For he has gone onto another road, and the ends are opposite, each suited to its road: the end of the one is life, of the other death. So he will necessarily lose the gain of his former toils, having fallen into the end of the wicked road; but his lost life I will require from your hand, and I will exact from you the penalty for your neglect.
Ezek 3:20 (quotation, high confidence) · 2 Sam 11:1–12:13 (allusion, medium confidence)
Notes and citation
Summary: On Ezek 3:20 Theodoret distinguishes a righteous man who stumbles and rises, like David, from one who abandons the right road altogether, and says the watchman who fails to warn such a man shares the guilt.
- Lemma: Ezek 3:20. Latin debris inside the comment and at the end is removed by logged corrections. David's sin: 2 Sam 11–12.
Notes on the original text
- Digital text corrected (Latin debris; Latin debris inside a word): δά δἰ δαῖς, οἱ [ἐοοτῖϊ ἀοἰϊσίμπι, 6. ἀαϑο (οΥιη θη μι ἐπ εἰ: {πὰ τεημίταμι. ΝΟα δἰ πη ρ] οἰ 6 Ὁ ἀϊχὶ!, 5] ραςοόλνον ἃ 7058 5118, οἱ [ὁ δἰς → ; Ὦ [λεΐπογᾶ; πο τ 4} (ἀπηοη νΐδηι, 48} ᾿ποθά θαι : → ; ἐπὶ γα νι, [ἃνα Ἰαρϑαβ ὀχὶ- Α → ; π115 Δ πιο οπἰ μη} : πὶ Δ - ἃ γράἀομῃάϊβ γα οηΐ θυ 8. 0 6115, δ υ → .
Cite (SBL): Theodoret, Comm. Ezech. 3.20 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/3-20). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/3-20
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
3.21PG 81
χα’. ᾿Εὰν δὲ σὺ διαστείλῃ τῷ δικαίῳ τοῦ μὴ ἁμαρτεῖν, καὶ αὐτὸς μὴ ἁμάρτῃ, ὁ δίκαιος ζωῇ ζήσεται, ὅτι διεστείλω αὐτῷ, καὶ σὺ τὴν σεαυτοῦ ψυχὴ» ῥύσῃ. Διπλὴν γὰρ ἐργάζῃ ζωὴν, καὶ σαυτῷ, καὶ ἐκείνῳ. Ὁ μὲν γὰρ διὰ τῶν σῶν εἰσηγίσεων τῆς ἀπωλείας διαφεύγει τὸ βάραθρον, καὶ τῆς ὁδοῦ τῆς δικαίας ἄξιον εὑρίσκει τὸ τέλος σὺ ἃ τῶν εὐθυνῶν ἀπαλλαγήσῃ,, καὶ τὸν μέγιστον δωφεύξῃ κίνδυνον, τῆς τοῦ πέλας ἐπιμελούμενος σωτν ρίας. ᾿Απόχρη δ δὲ ταῦτα καὶ ἡμᾶς εἰς σπουδὴν διεγεῖραι, καὶ παρασκευάσαι πᾶσαν ποιήσασθαι τῶν ἀδελφῶν ἐπιμέλειαν, καὶ μὴ λῆξαι πάντα καὶ λέγοντας πρὺς τὴν τούτων ὠφέλειαν καὶ πράττοντας, ἵν καὶ τὴν ἠπειλημένην φύγωμεν τεμωρίαν, καὶ τῆς ἐπηγγελμένης τύχωμεν σωτηρίας, ἐν Χριστῷ Ἱτσοῦ τῷ Κυρίῳ ἡμῶν, μεθ᾽ οὗ τῷ Πατρὶ ἡ δόξει, σὺν τῷ ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.
cha’. ᾿Ean de sy diasteilę̄ tǭ dikaiǭ tou mē hamartein, kai autos mē hamartę̄, ho dikaios zōę̄ zēsetai, hoti diesteilō autǭ, kai sy tēn seautou psychē» rhysę̄. Diplēn gar ergazę̄ zōēn, kai sautǭ, kai ekeinǭ. Ho men gar dia tōn sōn eisēgiseōn tēs apōleias diapheugei to barathron, kai tēs hodou tēs dikaias axion heuriskei to telos sy ha tōn euthynōn apallagēsę̄,, kai ton megiston dōpheuxę̄ kindynon, tēs tou pelas epimeloumenos sōtn rias. ᾿Apochrē d de tauta kai hēmas eis spoudēn diegeirai, kai paraskeuasai pasan poiēsasthai tōn adelphōn epimeleian, kai mē lēxai panta kai legontas prys tēn toutōn ōpheleian kai prattontas, hin kai tēn ēpeilēmenēn phygōmen temōrian, kai tēs epēngelmenēs tychōmen sōtērias, en Christǭ Hitsou tǭ Kyriǭ hēmōn, meth᾽ hou tǭ Patri hē doxei, syn tǭ hagiǭ Pneumati, eis tous aiōnas tōn aiōnōn. Amēn.
"But if you warn the righteous man not to sin, and he does not sin, the righteous man shall surely live, because you warned him, and you will deliver your own soul." For you bring about a double life, for yourself and for him. He, through your counsel, escapes the pit of destruction and finds the end worthy of the righteous road; and you will be released from the reckoning and escape the greatest danger, because you took care for your neighbor's salvation. These words are enough to rouse us too to zeal and to make us take every care for our brothers, never ceasing to say and to do everything for their benefit, so that we may both escape the punishment that has been threatened and obtain the salvation that has been promised, in Christ Jesus our Lord, with whom be glory to the Father, with the Holy Spirit, to the ages of ages. Amen.
Ezek 3:21 (quotation, high confidence)
Notes and citation
Summary: On Ezek 3:21 Theodoret says that warning a brother brings life to both, and urges his readers to care for one another's salvation, ending with a doxology.
- Lemma: Ezek 3:21. The doxology marks the end of a division of the commentary. Latin debris after it is removed by a logged correction.
Notes on the original text
- Digital text corrected (Latin debris from Migne's facing column): αἰϊκὶϊ αὐ πιὸ; ϑαγρε, οἱ οφγθίθες ἴμ σαμεριιμι, εἰ ἰθὶ (γι 65. ομΐην ἀἰν! παν α το - ᾿ς. οὐ ἱἢπς εἰ β γα ασ, δοὶ ἢ βόίρβα οἱ 6606 ἴῃ [αεἴθην ἠϊδαι, οἱ υθηῖ! ἴθ ἢ ϑρίνγμιιξ, οἱ δι αἰ υἱ → .
Cite (SBL): Theodoret, Comm. Ezech. 3.21 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/3-21). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/3-21
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
3.22PG 81
κβ΄, Καὶ ἐγένετο ἐπ᾿ ἐμὲ χεὶρ Κυρίου, καὶ εἶπε πρός με. Ἀγάστηθε, καὶ ξξελθε εἰς τὸ πεδίον δ, καὶ ἐκεῖ ατηθήσεται3" πρὸς σέ. Ἢ γὰρ ἐσυχία τῇ θεωρίᾳ τῶν θείων ἁρμόδιος" ἀπαλλαττόμενος ὁ νυῦς τῶν ἔξωθεν περισπώντων, καὶ μηκέτι τῇδε χἀχεῖγε μεριζόμενος, ἀλλ᾽ εἰς ἑαυτὸν νεύων, ἀχρι" ὐέατερον δύναται τὰ θεῖα κατανοεῖν.
kb΄, Kai egeneto ep᾿ eme cheir Kyriou, kai eipe pros me. Agastēthe, kai xxelthe eis to pedion d, kai ekei atēthēsetai3" pros se. Ē gar esychia tę̄ theōrią tōn theiōn harmodios" apallattomenos ho nyys tōn exōthen perispōntōn, kai mēketi tę̄de chacheige merizomenos, all᾽ eis heauton neuōn, achri" yeateron dynatai ta theia katanoein.
"And the hand of the Lord came upon me, and he said to me: Arise and go out into the plain, and there it shall be spoken to you." For quiet is fitting for the contemplation of divine things: the mind, freed from what distracts it from without and no longer divided this way and that, but turning in upon itself, can perceive the divine things more exactly.
Ezek 3:22 (quotation, high confidence)
Notes and citation
Summary: On Ezek 3:22 Theodoret says the prophet was sent to the plain because quiet helps the mind contemplate divine things.
- Lemma: Ezek 3:22.
Cite (SBL): Theodoret, Comm. Ezech. 3.22 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/3-22). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/3-22
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
3.23PG 81
κγ', κδ', Καὶ ἀνέστην, καὶ ἐξῆζθον εἰς τὸ δίον "καὶ ἰδοὺ ἐκεῖ δόξα Κυρίου εἱστήκει, καθὼς" ἡ ὅρασις, καὶ καθὼς ἡ δόξα, ἣν ἴδον ἐπὶ τοῦ μου. Ναὶ ἥλθεν ἐπὶ ἐμὲ Πνεῦμα, καὶ ἑστησέ μὲ ἐπὶ τοὺς πόδας μου. Συχνότερῶν ἀπολαύε: τῖς θεωρίας, ἵνα γένηται σπουδαιότερος περὶ τὴν τῷ λόγου διακονίαν. Συνιδεῖν δὲ προσήκει, ὅτ: οὐδὲ τὸς δοῖ συμμέτρους τῇ ἀνθρωπείᾳ φύσει ἀποκαλύψεις οὐδὲ οἱ ἄγαν καθαροὶ τὴν διάνοιαν ἠδύναντο καθορᾷν " ὥσπερ ἀμέλε: καὶ οὗτος ὁ προφήτης, καὶ ἤδη πεῖραν τῆς ὀπτασίας λαδὼν, πίπτει παραυτίκα θεατάμενος, καὶ τῆς ἐγειρούσης χάριτος χρήζει. ε Καὶ ἐλάλησε πρός με, καὶ εἶπέ μοι. Εἴσελθε καὶ ἐγχλείσθητι ἐν μέσῳ τοῦ οἴχου σου. Διὰ τῶν πραγμάτων χελεύεε γενέσθαι τὴν προφητείαν, καὶ προδηλωθῆναι δι᾿ ὧν ὁ προφήτης ποιεῖν ἐχελεύετο τὴν τῆς Ἱερουσαλὴμ
kg', kd', Kai anestēn, kai exēzthon eis to dion "kai idou ekei doxa Kyriou heistēkei, kathōs" hē horasis, kai kathōs hē doxa, hēn idon epi tou mou. Nai hēlthen epi eme Pneuma, kai hestēse me epi tous podas mou. Sychnoterōn apolaue: tis theōrias, hina genētai spoudaioteros peri tēn tǭ logou diakonian. Synidein de prosēkei, hot: oude tos doi symmetrous tę̄ anthrōpeią physei apokalypseis oude hoi agan katharoi tēn dianoian ēdynanto kathorąn " hōsper amele: kai houtos ho prophētēs, kai ēdē peiran tēs optasias ladōn, piptei parautika theatamenos, kai tēs egeirousēs charitos chrēzei. e Kai elalēse pros me, kai eipe moi. Eiselthe kai enchleisthēti en mesǭ tou oichou sou. Dia tōn pragmatōn cheleuee genesthai tēn prophēteian, kai prodēlōthēnai di᾿ hōn ho prophētēs poiein echeleueto tēn tēs Hierousalēm
"And I arose and went out into the plain, and behold, the glory of the Lord stood there, like the appearance and like the glory that I saw by the [river Chobar] … And the Spirit came upon me and set me on my feet." He enjoys the vision more often so that he may become more zealous in the ministry of the word. One should note that not even those very pure in mind could behold even the revelations that were proportioned to human nature; just as this prophet too, though he had already experienced the vision, falls at once when he sees it and needs the grace that raises him up. "And he spoke to me and said to me: Go in and shut yourself in the midst of your house." He commands that the prophecy be made through actions, and that through what the prophet was told to do the [capture] of Jerusalem be shown beforehand
Textual problem in this passage: see the notes.
Ezek 3:23–24 (quotation, high confidence)
Notes and citation
Summary: On Ezek 3:23–24 Theodoret notes that even the pure in heart cannot bear divine visions without falling, and that God now begins to have the prophet act out his prophecy.
- Lemmas: Ezek 3:23–24. Some words of the lemma ("river Chobar, and I fall on my face") are lost in the scan (marked … or supplied in brackets); Theodoret's comment presupposes the fall. Latin debris is removed by a logged correction. The sentence continues in the next section.
Notes on the original text
- Digital text corrected (marginal letter and Latin debris): Α εἴροτο, ἃ} ᾿ϊ5, 41 δάπιούυπι ραγὰ Ὠγομίς → .
Cite (SBL): Theodoret, Comm. Ezech. 3.23 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/3-23). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/3-23
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
3.25PG 81
χε', κς΄. Καὶ σὺ, υἱὲ ἀνθρώπου, ἰδοὺ δέδονται ἐπὶ σὲ δεσμοὶ, καὶ δήσουσί σε ἐν αὐτοῖς, καὶ οὐ μὴ ἐξέλθῃς "5 ἐκ μέσου αὑτῶν. Καὶ τὴν γιῶσσάν σου συγδήσω "᾽ πρὸς τὸν λάρυγγά " σου, καὶ ἀποχωφωθήσῃ, καὶ οὐκ ἔσῃ αὐτοῖς εἰς ἄγδρα ἐλέγχοντα, διότι οἶκος παραπικραίνων ἐστί. Παιδοτρίδου δίκην ὁ Δεσπότης καθάπερ τινὰ ἀθλητὴν τὸν προφήτην ἀλείφει, προλέγων μὲν αὐτῷ τὰ ἐσόμενα λυπηρὰ, καὶ τὰ ἐπαχθτσόμενα παρὰ τοῦ λαοῦ σκυθρωπὰ, ὑπομένειν δὲ καὶ καρτερεῖν παρακελευόμένος, καὶ σιγὴν ἄγειν, ἕως; ἂν αὐτὸς ἐπιτρέψῃ 5" λαλεῖν " πανταχοῦ δὲ προστίθησι, διότι οἶκος παραπιχραίνων ἐστὶ, διδάσκων " μὴ δεδιέναι τοὺς τὸν θεὸν « ἀδεῶς "5 » παροξύνοντας " εὐκαταφρόνητοι γὰρ οἱ παράνομοι.
che', ks΄. Kai sy, huie anthrōpou, idou dedontai epi se desmoi, kai dēsousi se en autois, kai ou mē exelthę̄s "5 ek mesou hautōn. Kai tēn giōssan sou sygdēsō "᾽ pros ton larynga " sou, kai apochōphōthēsę̄, kai ouk esę̄ autois eis agdra elenchonta, dioti oikos parapikrainōn esti. Paidotridou dikēn ho Despotēs kathaper tina athlētēn ton prophētēn aleiphei, prolegōn men autǭ ta esomena lypēra, kai ta epachthtsomena para tou laou skythrōpa, hypomenein de kai karterein parakeleuomenos, kai sigēn agein, heōs? an autos epitrepsę̄ 5" lalein " pantachou de prostithēsi, dioti oikos parapichrainōn esti, didaskōn " mē dedienai tous ton theon « adeōs "5 » paroxynontas " eukataphronētoi gar hoi paranomoi.
"And you, son of man, behold, bonds have been put on you, and they will bind you with them, and you shall not go out from their midst. And I will bind your tongue to your throat, and you shall be dumb, and you shall not be to them a man who reproves, for it is a provoking house." Like a trainer the Master prepares the prophet as an athlete, foretelling to him the painful things to come and the grim treatment he will receive from the people, and urging him to endure and hold out and keep silence until he himself allows him to speak. Everywhere he adds, "for it is a provoking house," teaching him not to fear those who provoke God "without fear"; for the lawless are easily despised.
Ezek 3:25–26 (quotation, high confidence)
Notes and citation
Summary: On Ezek 3:25–26 Theodoret pictures God as a trainer preparing the prophet like an athlete for suffering and silence, and tells him not to fear those who defy God.
- Lemmas: Ezek 3:25–26. "Prepares as an athlete" renders ἀλείφει, "anoints," as a trainer oils a wrestler.
Cite (SBL): Theodoret, Comm. Ezech. 3.25 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/3-25). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/3-25
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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.
3.27PG 81
κζ΄. Καὶ ἐν τῷ αιλεῖν" με πρὸς σὲ, ἀνοίξω τὸ στό. μασου, καὶ ἐρεῖς πρὸς αὐτούς. Τάδε.1έγει ᾿Αδωναῖ Κύριος, Ὁ ἀκούων ἀκουέτω, καὶ ὁ ἀπειθὼν ἀπειθείτω, διότι οἶκος παραπιχραίνων ἐστί. Καὶ ταῦτα σαφῶς δηλοῖ τὸ τῆς γνώμης αὐθαίρετον. Σὺ μὲν γὰρ, φησὶ, κοινὴν πᾶτι πρόσφερε τὴν διδασκαλίαν. Διδάσκων δὲ τὸ τῆς εὐπειθείας ἑκούσιον, πρηστίθησ: τοῖς λόγοις, ὅτι ὁ ϑουλόμενος ὑπαχουέτω, καὶ ὁ ἀπειθῶν ὁ τἀναντία φρονῶν ἀντιλεγέτω " ἕχαστος γὰρ πρὸς τὴν αἴρ:σιν τῆς γνώμης τὰ ἐπίχειρα δέξεται.
kz΄. Kai en tǭ ailein" me pros se, anoixō to sto. masou, kai ereis pros autous. Tade.1egei ᾿Adōnai Kyrios, Ho akouōn akouetō, kai ho apeithōn apeitheitō, dioti oikos parapichrainōn esti. Kai tauta saphōs dēloi to tēs gnōmēs authaireton. Sy men gar, phēsi, koinēn pati prosphere tēn didaskalian. Didaskōn de to tēs eupeitheias hekousion, prēstithēs: tois logois, hoti ho ϑoulomenos hypachouetō, kai ho apeithōn ho tanantia phronōn antilegetō " hechastos gar pros tēn air:sin tēs gnōmēs ta epicheira dexetai.
"And when I speak to you, I will open your mouth, and you shall say to them: Thus says Adonai the Lord: He who hears, let him hear, and he who disobeys, let him disobey, for it is a provoking house." This too clearly shows the freedom of the will. You, he says, offer the teaching to all alike. But teaching that obedience is voluntary, he adds to his words: let him who wishes obey, and let him who disobeys, who thinks the opposite, speak against it; for each will receive the wages that match the choice of his will.
Ezek 3:27 (quotation, high confidence)
Notes and citation
Summary: On Ezek 3:27 Theodoret says the words 'he who hears, let him hear' show that obedience is a free choice, each receiving the reward of his choice.
- Lemma: Ezek 3:27.
Cite (SBL): Theodoret, Comm. Ezech. 3.27 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/3-27). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/3-27
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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.