Commentary on Ezekiel 20.5–20.49 (Commentary on Ezekiel)

Theodoret of Cyrus

Commentary on Ezekiel 20.5–20.49

Theodoret of Cyrus · Commentary on Ezekiel · probably 430s (before ca. 446) · Cyrrhus · 20 passages

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

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Chapter 20

20.5PG 81

α’-δ'. Καὶ ἐγένετο ἐν τῷ ἔτει τῷ ἑδδόμῳ, ὃν" τῷ πέμπτῳ μηνὶ, δεκάτῃ τοῦ μηνὸς, ἤλθον ἄνὄρες ἐκ τῶν πρεσθυτέρων τοῦ οἴκου ἐπερωτῆσαι τὸν Κύριον, καὶ ἐκάθισαν πρὸ προσὠποὺυ μου. Καὶ ἐγένετο λόγος Κυρίου πρός με, λέγων" ΥἹὲ ἀνθρώπου, λάλησον πρὸς τοὺς πρε- σδυτέρους τοῦ ᾿Ισραὴλ"", καὶ ἐρεῖς πρὸς αὑτοὺς, Τάδε λέγει Ἀδωναῖ Κύριος" Εἰ ἐπερωτῆσαί μὲ εἰ “έγει Κύριος. Εἰ" ἐκδικήσεις αὑτοὺς ἐκδικήσει, υἱὲ ἀγθρώπου, εἰ ἐκδικήσεις "" αὐτούς. Λίαν ἀρμόττει τουτοισὶ τοῖς λόγοις τὸ ὑπὸ τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν εἰρημένον " « Οὐ πᾶς ὁ λέγων μοι, Κύριε, Κύριε, εἰσελεύσεται εἰς τὴν βασιλείαν τοῦ" Θεοῦ " ἀλλ᾽ ὁ ποιῶν τὸ θέλημα τοῦ Πατρός μου, τοῦ ἐν οὐρανοῖς, εἰσελεύσεται "7 εἰς τὴν βασιλείαν τοῦ Θεοῦ. ν Καὶ οὗτοι γὰρ πονηρίᾳ συζῶντες, καὶ τοῖς πἧς μεταμελείας φαρμάκοις ἰαθῆναι μὴ βουληθέντες, ἐρωτᾷν ἐπειράθησαν τὸν Δεσπότην, οὐκ ἵνα πάντως τὰ χεχελευσμένα πράξωσιν, ἀλλ᾽ ἵνα μάθωσιν εἰ συμθαίνουσι τοῖς οἰκείοις λογισμοῖς οἱ θεῖοι χρησμοί. Τοῦτο καὶ ὁ Σεδεκίας πολλάκις πεποίηκε, καὶ ὁὀρχώσας τὸν Ἱερεμίαν τὰ τῷ Θεῷ δοκοῦντα σαφῶς αὐτῷ προμηνύσαι, μαθὼν τὰ χελευσθέντα, τἀναντία τούτων εἰργάσατο " καὶ οἱ εἰς Αἴγυπτον δὲ μετὰ τὴν αἶχμαλωσίαν εἰσελθόντες ταυτὸ τοῦτο τετολμήκασι. Τούτου χάριν ὃ τῶν ὅλων Θεὸς ἀποκρίνασθαι τούτοις οὐ βούλεται" αὐτὸς γὰρ οἷδε, κατὰ τὴν τῶν ἱερῶν Εὐαγγελίων διδασκαλίαν, τί ἐστιν ἐν τῷ ἀνθρώπῳ. Διὸ καὶ τῷ προφήτῃ παρακελεύεται καταφρονῆσαι αὐτῶν, καὶ μηδεμίαν ὑπὲρ αὐτῶν προσενεγκεῖν ἱκετείαν. Τοῦτο γὰρ ἐσήμανεν εἰρηκώς " « Εἰ ἐκδικήσεις αὐτοὺς ἐκδικήσει, υἱὲ ἀνθρώπον, εἰ ἐκδικήσεις αὐτούς " » ἀντὶ τοῦ, Μὴ φροντίσῃς αὐτῶν, οἷα δὴ κηδεμὼν αὖτῶν ὑπάρχων, μὴ δέξῃ αὐτῶν τὴν ἐρώτησιν. ε΄, ς΄. Τὰς δὲ ἀνομίας, φησὶ, τῶν πατέρων αὐὖτῶν διαμάρτυραι αὐτοῖς. Καὶ ἐρεῖς πρὸς αὑτούς "- Τάδε «έγει ᾿Αδωναῖ Κύριος, ᾿Αφ᾽ ἧς ἡμέρως ἠρέτισα τὸν οἶκον Ἰσραὴ.1, καὶ ἐγγώσθην "" τῷ σπέρματι οἴκου ᾿Ιαχὼδ, καὶ ἐγγώσθην αὑτοῖς ἐν γῇ Αἰγύπτου, καὶ ἀντελαδόμην τῆς χειρὸς " αὖτῶν, έγων, ᾿Εγὼ Κύριος ὁ Θεὸς ὑμῶν. Ἐν τῇ ἡμέρᾳ ἐκείνῃ ἀντευ:λαδόμην αὐτῶν τῇ χειρί μου, τοῦ ἐξάγειν ' αὑτοὺς ἐκ γῆς Αἰγύπτου, εἰς τὴν» ς γῆν, ἣν ἡτοίμασα αὐτοῖς, γὴν ῥέουσαν γάνα καὶ μέλι, κηρίον" ἐστὶ παρὰ πᾶσαν τὴν γῆν. Τούτοις, φησὶν, ὦ προφῆτα, τοῖς πρὸς σὲ παραγενομένοις, καὶ τὰς ἐμὰς ὑπόδειξον εὐεργεσίας, καὶ τὰς τῶν πατέρων. αὐτῶν ἀπαρίθμησαι παρανομίας " διήγησαι δὲ, ὅπως ἔτι, καὶ τὰ τῶν Αἰγυπτίων εἴδωλα θεραπεύουσι, καὶ ἐδίδαξα αὐτοὺς, ὅτι ἐγὼ καὶ Θεός εἰμι, καὶ Δεσπότης" καὶ τούτοις ἐχρώμην τοῖς λόγο:ς, ἐκείνους ὃ ἀπα)λάξαι τῆς δουλείας βουλόμενο:ξ, τὰς δὲ ὑποσχέσεις πληρῶσαι, καὶ τὴν ἐπηγγελμένην ἀποδοῦναι γῆν, μυρίων ἀγαθῶν οὖσαν μητέρα, καὶ παντοδαποὺς καρποὺς τοῖς ἐνοιχοῦσι τίκτουσαν " καὶ" οὐκ ἄν τις ἁμάρτοι πάσης μὲν τῆς γῆς ἀποφαίνων κρείττονα, μελιττῶν δὲ αὐτὴν ἐργασίαν ἀποκαλῶν " τοῦτο γὰρ. ἐδήλωσεν εἰρηκώς " « Κηρίον ἐστὶ παρὰ πᾶσαν τὴν γῆν. » Οὕτω" προσηγόρευσε τὰ τοῦ μέλιτος πεπλη- ζ΄. Καὶ εἶπε 5, φησὶ, πρὸς αὑτούς - Ἕκαστος τὰ βδελύγματα τῶν ὀφθαλμῶν αὑτοῦ ἀποῤῥίψατε, καὶ ἐν τοῖς ἐπιτηδεύμασιν ᾿ Αἰγύπτου μὴ μιαίνεσθε, ἐγὼ Κύριος ὅ Θεὸς ὑμῶν. δὲ αὐτοὺς " φησὶ, τῆς μὲν τῶν Αἰγυπτίων ἀσεθείας͵ τὴν κοινωνίαν φυγεῖν, τὴν δὲ ἐμὴν ἐπιγνῶναι δεσποτείαν, ταύτην αὐτοὺς διὰ σημείων καὶ θαυμάτων. διδάξας - οἱ δὲ οὐδαμῶς προσέχειν ἠθέλησαν ταῖς Α ἐμαῖς εἰσηγήσεσι. Καὶ τοῦτο σημαίνων ἐπήγαγε" ηἰ. Καὶ ἀπέστησαν ἀπ᾽ ἐμοῦ, καὶ οὐκ ἠθέλησαν ὑπακοῦσαί μου" ἕκαστος τὰ βδελύγματα τῶν ματα Αἰγύπτου οὐ κατέλιπον. Εἶτα διδάσκει τῆς ὀργῆς τὸ δίκαιον. « Καὶ εἶπον τοῦ ἐκχέαι τὸν θυμόν μου ἐπ᾽ αὐτοὺς, τοῦ συντελέσαι τὴν ὀργήν μου ἐν αὑτοῖς ἐν μέσῳ τῆς " Αἰγύπτου, » "Ἔπειτα τὴν φιλανθρωπίαν καὶ τὴν μακροθυμίαν διδάσκει, ἧ κεχρημένος οἰκονομεῖ τῶν ἀνθρώπων τὴν φύσιν. 0΄. Καὶ ἐποίησα, ὅπως τὸ ὄγομά μου τὸ παρἀπαν μὴ βεδηϊωθῇ ἐνώπιον τῶν ἐθνῶν, ὧν αὑτοί εἰσιν ἐγ μέσῳ αὐτῶν, ἐφ᾽ ὧν ἐγγνώσθην πρὸς αὖτοὺς ἐνώπιον αὑτῶν ", τοῦ ἐξαγαγεῖν αὐτοὺς ἐκ παραυτίχαᾳ κολάσαι " ἐπειδὴ δὲ λαὸς ἐμὸς ἐχρημάαἰζε, δίκας αὐτοὺς ἐπὶ τῶν δυσμενῶν οὐκ ἐπραξάμὴν, ἵνα τὸ παράπαν τὸ ὄνομά μου μὴ βεδηλωθῇ ἐνώπιον τῶν ἐθνῶν, οἷς οὗτοι συνῴχουν " ἵνα μὴ πρότασις, φησὶ, τῆς κατ᾽ ἐμοῦ βλασφημίας ἡ τούτῶν γένηται τιμωρία " ἤθελον γὰρ διὰ τῆς περὶ τούτους εὐεργεσίας κἀκείνων μεταθαλεῖν τὰ φρονήματα" ταῦτα δὲ ἡμᾶς ἐναργέστερον διδάσκει τὸ τῆς Ἐξόδου βιδλίον. Διηγεῖτας γὰρ ὁ μακάριος Μωσῆς, ὅπως αὐτῷ πᾶς ὁ λαὸς ἀπένεμε ᾽5 τοὺς θείους λόγους δια-. πορθμεύοντι τῷ Φαραῷ - ταύτῃ τοίνυν, φησὶ, τῇ μακροθυμίᾳ χρησάμενος " ν-ῶ, Τοῦτον ἐξήγαγον ἐκ γῆς Αἰγύπτου. Καὶ ἐξήγαγον αὐτοὺς ἐκ "' γῆς Αἰγύπτου. Καὶ ἤγαγον αὐτοὺς εἰς τὴν ἔρημον. Καὶ ᾽. ἔδωκα αὑτοῖς τὰ προστάγματά μου, καὶ τὰ δικαιώματά μου ἐγνώρισα αὐτοῖς, ὃς ἐὰν ποιήσῃ αὐτὰ ἄνθρωπος, καὶ ζήσεται ἐγ αὑτοῖς. Καὶ Σάδδατά "5 μου ἔδωκα αὐτοῖς, τοῦ εἶναι εἰς σημεῖον ἀναμέσον ἐμοῦ καὶ ἀναμέσον αὐτῶν, τοῦ γνῶναι ὅτι ἐγὼ Κύριος ὁ ἁγιάζων. αὑτούς. ᾿Βλευθερώσας αὖποὺς, φησὶ, τῆς πικρᾶς ἐκείνης δουλείας, ὡς ἐν παλαίστρᾳ τινὶ, ἐν “δ τῇ ἐρήμῳ τοῖς ἀγαθοῖς καὶ ὠφελίμοις νόμοις ἐπαιδοτρίδουν, ζωὴν ᾽" αὐτοῖς διὰ τῆς τούτων φυλακῆς μηχανώμενος " ζωῆς γὰρ ὑπῆρχον οἱ νόμοι παρεχτικοί. Προστάγματα δὲ αὑτὰ καὶ δικαιώματα προσηγόρευσεν. Οὐ γὰρ ἕτερα τὰ προστάγματα, γαὶ ἄλλα τὰ δικαιώματα, ἀλλὰ τὰ αὐτὰ Ὁ διαφόροις ὀνόμασι κέκληται. Προστάγματα " μὲν γάρ ἔστιν, ὡς παρὰ Θεοῦ καὶ Δεσπότου γραφέντα, καὶ φυλάττεσθαι χελευσθέντα " δικαιώματα ὃὲ, οὐ μόνον ὡς ἐνδίκως γραφέντα, καὶ τὸ δίκαιον ἔχοντα, ἀλλὰ καὶ ὡς δικαιοῦν τὸν κατορθοῦντα δυνάμενα. ᾿Αναγκαῖον δὲ ἐπιστῇσαι, ὅτι τῶν προσταγμάτων πούτων, καὶ τῶν δικαιωμάτων τῶν ζωὴν τοῖς φυσεν. Εἰρηκὼς γὰρ, εἜδωχα αὐτοῖς τὰ προστάγματά μου, καὶ τὰ δικαιώματά μου ἐγνώρισα αὑτοῖς, » καὶ τὸ ἐκ τούτων δηλώσας κέρδος " ε Ὃς ἂν ποιήσῃ αὐτὰ ἄνθρωπος. καὶ ζήσεται ἐν αὑτοῖς " » τότε ἐπήγαγε" « Καὶ τὰ Σάθθατά μην δέδωκα ᾽" αὐτοῖς. » Καὶ οὐκ εἶπεν, Ἵνα φυλάξαντες ζήσωτιν ἐν αὐτοῖς " ἀλλ᾽ ε Ἵνα ἢ εἰς σημεῖον ἀναμέσον ξμοῦ καὶ ἀνχμέσον αὐτῶν, καὶ "" γνῶναι αὐτοὺς, ὅτι ἐγὼ Κύριος ὁ ἁγιάζων αὖτούς. ν» Τὴν ᾽“ γὰρ τῶν Σαῤδάτων αὐτοῖς ἀργίαν ἐνομοθέτησα, οὐκ ὡς ζωὴν αὐτοῖς παρέχειν δυναμένην, ἀλλ᾽ ἵνα τὸ ἰδιάζον τῆς πολιτείας χωρίζῃ μὲν αὐτοὺς τῶν ἐθνικῶν ἐπιτηδϑυμάτων, τῶν δὲ ἐμῶν εὐεργεσιῶν εἰς μνήμην ἄγῃ τῇ γὰρ ἀργίᾳ τῶν σαρκικῶν, καὶ τῇ τοῦ Θεοῦ προσεδρίᾳ καὶ τῇ τῶν θείων λογίων ἀκροάσει, τὸ κέρδος ἐλάμθανον, μανθάνοντες ἐκ τῶν θείων λογίων, καὶ ποιητὴν εἶνα! τὸν Θεὸν, καὶ εὐεργέτην " οὐ τοένυν ἁπλῶς ἣ ἀργία ζωοποιός" ἀλλ᾽ ἢ τοῦ Θεοῦ προσεδρία. « Καὶ εἶπον", φησὶ, πρὸς τὸν οἶκον τοῦ Ἰσραὴλ ἐν τῇ ἐρήμῳ’ Ἐν τοῖς προστάγμασί μου πορεύεσθε.»

a’-d'. Kai egeneto en tǭ etei tǭ heddomǭ, hon" tǭ pemptǭ mēni, dekatę̄ tou mēnos, ēlthon anores ek tōn presthyterōn tou oikou eperōtēsai ton Kyrion, kai ekathisan pro prosōpouy mou. Kai egeneto logos Kyriou pros me, legōn" HuIe anthrōpou, lalēson pros tous pre- sdyterous tou ᾿Israēl"", kai ereis pros hautous, Tade legei Adōnai Kyrios" Ei eperōtēsai me ei “egei Kyrios. Ei" ekdikēseis hautous ekdikēsei, huie agthrōpou, ei ekdikēseis "" autous. Lian armottei toutoisi tois logois to hypo tou Theou kai Sōtēros hēmōn eirēmenon " « Ou pas ho legōn moi, Kyrie, Kyrie, eiseleusetai eis tēn basileian tou" Theou " all᾽ ho poiōn to thelēma tou Patros mou, tou en ouranois, eiseleusetai "7 eis tēn basileian tou Theou. n Kai houtoi gar ponērią syzōntes, kai tois pēs metameleias pharmakois iathēnai mē boulēthentes, erōtąn epeirathēsan ton Despotēn, ouk hina pantōs ta checheleusmena praxōsin, all᾽ hina mathōsin ei symthainousi tois oikeiois logismois hoi theioi chrēsmoi. Touto kai ho Sedekias pollakis pepoiēke, kai hoorchōsas ton Hieremian ta tǭ Theǭ dokounta saphōs autǭ promēnysai, mathōn ta cheleusthenta, tanantia toutōn eirgasato " kai hoi eis Aigypton de meta tēn aichmalōsian eiselthontes tauto touto tetolmēkasi. Toutou charin ho tōn holōn Theos apokrinasthai toutois ou bouletai" autos gar hoide, kata tēn tōn hierōn Euangeliōn didaskalian, ti estin en tǭ anthrōpǭ. Dio kai tǭ prophētę̄ parakeleuetai kataphronēsai autōn, kai mēdemian hyper autōn prosenenkein hiketeian. Touto gar esēmanen eirēkōs " « Ei ekdikēseis autous ekdikēsei, huie anthrōpon, ei ekdikēseis autous " » anti tou, Mē phrontisę̄s autōn, hoia dē kēdemōn autōn hyparchōn, mē dexę̄ autōn tēn erōtēsin. e΄, s΄. Tas de anomias, phēsi, tōn paterōn auytōn diamartyrai autois. Kai ereis pros hautous "- Tade «egei ᾿Adōnai Kyrios, ᾿Aph᾽ hēs hēmerōs ēretisa ton oikon Israē.1, kai engōsthēn "" tǭ spermati oikou ᾿Iachōd, kai engōsthēn hautois en gę̄ Aigyptou, kai anteladomēn tēs cheiros " autōn, egōn, ᾿Egō Kyrios ho Theos hymōn. En tę̄ hēmerą ekeinę̄ anteu:ladomēn autōn tę̄ cheiri mou, tou exagein ' hautous ek gēs Aigyptou, eis tēn» s gēn, hēn hētoimasa autois, gēn rheousan gana kai meli, kērion" esti para pasan tēn gēn. Toutois, phēsin, ō prophēta, tois pros se paragenomenois, kai tas emas hypodeixon euergesias, kai tas tōn paterōn. autōn aparithmēsai paranomias " diēgēsai de, hopōs eti, kai ta tōn Aigyptiōn eidōla therapeuousi, kai edidaxa autous, hoti egō kai Theos eimi, kai Despotēs" kai toutois echrōmēn tois logo:s, ekeinous ho apa)laxai tēs douleias boulomeno:x, tas de hyposcheseis plērōsai, kai tēn epēngelmenēn apodounai gēn, myriōn agathōn ousan mētera, kai pantodapous karpous tois enoichousi tiktousan " kai" ouk an tis hamartoi pasēs men tēs gēs apophainōn kreittona, melittōn de autēn ergasian apokalōn " touto gar. edēlōsen eirēkōs " « Kērion esti para pasan tēn gēn. » Houtō" prosēgoreuse ta tou melitos peplē- z΄. Kai eipe 5, phēsi, pros hautous - Hekastos ta bdelygmata tōn ophthalmōn hautou aporrhipsate, kai en tois epitēdeumasin ᾿ Aigyptou mē miainesthe, egō Kyrios ho Theos hymōn. de autous " phēsi, tēs men tōn Aigyptiōn asetheias͵ tēn koinōnian phygein, tēn de emēn epignōnai despoteian, tautēn autous dia sēmeiōn kai thaumatōn. didaxas - hoi de oudamōs prosechein ēthelēsan tais A emais eisēgēsesi. Kai touto sēmainōn epēgage" ēi. Kai apestēsan ap᾽ emou, kai ouk ēthelēsan hypakousai mou" hekastos ta bdelygmata tōn mata Aigyptou ou katelipon. Eita didaskei tēs orgēs to dikaion. « Kai eipon tou ekcheai ton thymon mou ep᾽ autous, tou syntelesai tēn orgēn mou en hautois en mesǭ tēs " Aigyptou, » "Epeita tēn philanthrōpian kai tēn makrothymian didaskei, hē kechrēmenos oikonomei tōn anthrōpōn tēn physin. 0΄. Kai epoiēsa, hopōs to ogoma mou to parapan mē bedēïōthę̄ enōpion tōn ethnōn, hōn hautoi eisin eg mesǭ autōn, eph᾽ hōn engnōsthēn pros autous enōpion hautōn ", tou exagagein autous ek parautichaą kolasai " epeidē de laos emos echrēmaaize, dikas autous epi tōn dysmenōn ouk epraxamēn, hina to parapan to onoma mou mē bedēlōthę̄ enōpion tōn ethnōn, hois houtoi synǭchoun " hina mē protasis, phēsi, tēs kat᾽ emou blasphēmias hē toutōn genētai timōria " ēthelon gar dia tēs peri toutous euergesias kakeinōn metathalein ta phronēmata" tauta de hēmas enargesteron didaskei to tēs Exodou bidlion. Diēgeitas gar ho makarios Mōsēs, hopōs autǭ pas ho laos apeneme ᾽5 tous theious logous dia-. porthmeuonti tǭ Pharaǭ - tautę̄ toinyn, phēsi, tę̄ makrothymią chrēsamenos " n-ō, Touton exēgagon ek gēs Aigyptou. Kai exēgagon autous ek "' gēs Aigyptou. Kai ēgagon autous eis tēn erēmon. Kai ᾽. edōka hautois ta prostagmata mou, kai ta dikaiōmata mou egnōrisa autois, hos ean poiēsę̄ auta anthrōpos, kai zēsetai eg hautois. Kai Saddata "5 mou edōka autois, tou einai eis sēmeion anameson emou kai anameson autōn, tou gnōnai hoti egō Kyrios ho hagiazōn. hautous. ᾿Bleutherōsas aupous, phēsi, tēs pikras ekeinēs douleias, hōs en palaistrą tini, en “d tę̄ erēmǭ tois agathois kai ōphelimois nomois epaidotridoun, zōēn ᾽" autois dia tēs toutōn phylakēs mēchanōmenos " zōēs gar hypērchon hoi nomoi parechtikoi. Prostagmata de hauta kai dikaiōmata prosēgoreusen. Ou gar hetera ta prostagmata, gai alla ta dikaiōmata, alla ta auta Ho diaphorois onomasi keklētai. Prostagmata " men gar estin, hōs para Theou kai Despotou graphenta, kai phylattesthai cheleusthenta " dikaiōmata hoe, ou monon hōs endikōs graphenta, kai to dikaion echonta, alla kai hōs dikaioun ton katorthounta dynamena. ᾿Anankaion de epistę̄sai, hoti tōn prostagmatōn poutōn, kai tōn dikaiōmatōn tōn zōēn tois physen. Eirēkōs gar, eEdōcha autois ta prostagmata mou, kai ta dikaiōmata mou egnōrisa hautois, » kai to ek toutōn dēlōsas kerdos " e Hos an poiēsę̄ auta anthrōpos. kai zēsetai en hautois " » tote epēgage" « Kai ta Saththata mēn dedōka ᾽" autois. » Kai ouk eipen, Hina phylaxantes zēsōtin en autois " all᾽ e Hina ē eis sēmeion anameson xmou kai anchmeson autōn, kai "" gnōnai autous, hoti egō Kyrios ho hagiazōn autous. n» Tēn ᾽“ gar tōn Sardatōn autois argian enomothetēsa, ouk hōs zōēn autois parechein dynamenēn, all᾽ hina to idiazon tēs politeias chōrizę̄ men autous tōn ethnikōn epitēdϑymatōn, tōn de emōn euergesiōn eis mnēmēn agę̄ tę̄ gar argią tōn sarkikōn, kai tę̄ tou Theou prosedrią kai tę̄ tōn theiōn logiōn akroasei, to kerdos elamthanon, manthanontes ek tōn theiōn logiōn, kai poiētēn eina! ton Theon, kai euergetēn " ou toenyn haplōs hē argia zōopoios" all᾽ ē tou Theou prosedria. « Kai eipon", phēsi, pros ton oikon tou Israēl en tę̄ erēmǭ’ En tois prostagmasi mou poreuesthe.»

“And it came to pass in the seventh year, in the fifth month, on the tenth of the month, that men from the elders of the house of Israel came to inquire of the Lord, and they sat before me. And the word of the Lord came to me, saying: Son of man, speak to the elders of Israel and say to them: Thus says Adonai the Lord: Is it to inquire of me … says the Lord. Will you punish them with punishment, son of man, will you punish them?” The saying of our God and Savior fits these words very well: “Not everyone who says to me, Lord, Lord, will enter into the kingdom of God; but the one who does the will of my Father who is in heaven will enter into the kingdom of God.” For these men too, living with wickedness and unwilling to be healed by the medicines of repentance, tried to question the Master, not intending at all to do what was commanded, but to learn whether the divine oracles agreed with their own reasonings. Zedekiah also did this often: he put Jeremiah under oath to tell him plainly beforehand what seemed good to God, and when he had learned the commands, he did the opposite. And those who went into Egypt after the captivity dared the very same thing. For this reason the God of all is unwilling to answer them; for he himself knows, as the holy Gospels teach, what is in man. That is why he also commands the prophet to disregard them and to offer no supplication for them. This is what he signified by saying: “Will you avenge them with vengeance, son of man, will you avenge them?” meaning: Do not concern yourself with them as though you were their guardian; do not accept their inquiry. “But testify to them,” he says, “the lawless deeds of their fathers. And you will say to them: Thus says Adonai the Lord: From the day when I chose the house of Israel, and became known to the seed of the house of Jacob, and became known to them in the land of Egypt, and took hold of their hand, saying, I am the Lord your God; on that day I took hold of them with my hand to bring them out of the land of Egypt into the land that I prepared for them, a land flowing with milk and honey; it is a honeycomb beyond all the earth.” To these men who have come to you, prophet, he says, both point out my benefits and count up the lawless deeds of their fathers. Relate how, when they were still … and were even serving the idols of the Egyptians, I taught them that I am both God and Master; and I used these words because I wished to free them from slavery, to fulfill the promises, and to give them the promised land, mother of countless good things, bearing every kind of fruit for its inhabitants. And one would not be wrong to declare it better than all the earth and to call it the work of bees; for this is what he showed by saying: “It is a honeycomb beyond all the earth.” So he called what is full of honey …. “And I said,” he says, “to them: Let each of you cast away the abominations of his eyes, and do not defile yourselves with the practices of Egypt; I am the Lord your God.” … urging them, he says, to flee fellowship with the impiety of the Egyptians and to recognize my lordship, and teaching them this through signs and wonders; but they were in no way willing to heed my instructions. And to signify this he added: “And they revolted from me and were not willing to listen to me; each … the abominations of … they did not abandon … of Egypt.” Then he teaches the justice of the wrath: “And I said that I would pour out my wrath on them, to accomplish my anger on them in the midst of Egypt.” Then he teaches the love for humanity and the long-suffering with which he governs human nature: “And I acted so that my name should not be profaned at all before the nations in whose midst they are, among whom I made myself known to them before their eyes, to bring them out of …” … to punish them at once; but since they were called my people, I did not exact penalties from them in the sight of their enemies, so that my name might not be profaned at all before the nations among whom they lived; so that their punishment, he says, might not become an occasion for blasphemy against me. For I wanted to change the minds of those nations too through my kindness toward these. The book of Exodus teaches us this more clearly. For the blessed Moses relates how all the people found fault with him while he carried the divine words across to Pharaoh. Using this long-suffering, then, he says: “I brought them out of the land of Egypt, and I led them into the wilderness. And I gave them my ordinances and made known to them my statutes, which, if a person does them, he will live by them. And I gave them my Sabbaths, to be a sign between me and them, that they might know that I am the Lord who sanctifies them.” Having freed them, he says, from that bitter slavery, I trained them in the wilderness, as in a wrestling school, with good and beneficial laws, contriving life for them through keeping them; for the laws provided life. He called them ordinances and statutes. For the ordinances are not one thing and the statutes another; the same things are called by different names. They are ordinances as written by God and Master and commanded to be kept; and statutes, not only as justly written and containing what is just, but also as able to justify the one who fulfills them. It is necessary to note, concerning these ordinances and statutes that give life to …. For having said, “I gave them my ordinances and made known to them my statutes,” and having shown the gain from them, “which, if a person does them, he will live by them,” he then added: “And I have given them my Sabbaths.” And he did not say, “so that by keeping them they may live by them,” but “so that it may be a sign between me and them, and that they may know that I am the Lord who sanctifies them.” For I legislated the rest of the Sabbaths for them, not as able to provide them with life, but so that the distinctiveness of their way of life might separate them from the practices of the nations and bring my benefits to their memory. For by resting from bodily things, by attending on God, and by hearing the divine oracles they received the gain, learning from the divine oracles that God is both Maker and Benefactor. So it is not the rest by itself that gives life, but attending on God. “And I said,” he says, “to the house of Israel in the wilderness: Walk in my ordinances.” …

Textual problem in this passage: see the notes.

Ezek 20:1 (quotation, high confidence) · Ezek 20:2 (quotation, high confidence) · Ezek 20:3 (quotation, high confidence) · Ezek 20:4 (quotation, high confidence) · Ezek 20:5 (quotation, high confidence) · Ezek 20:6 (quotation, high confidence) · Ezek 20:7 (quotation, high confidence) · Ezek 20:8 (quotation, high confidence) · Ezek 20:9 (quotation, high confidence) · Ezek 20:10 (quotation, high confidence) · Ezek 20:11 (quotation, high confidence) · Ezek 20:12 (quotation, high confidence) · Ezek 20:13 (quotation, medium confidence) · Matt 7:21 (quotation, high confidence) · John 2:25 (allusion, high confidence) · Jer 38:14 (allusion, medium confidence) · Jer 42:20 (allusion, low confidence) · Exod 5:21 (allusion, medium confidence) · Lev 18:5 (echo, medium confidence) · Exod 31:13 (allusion, medium confidence)

Notes and citation

Summary: God refuses to answer elders who inquire without intending to obey, and he recounts how he brought Israel from Egypt, spared them for his name's sake, gave them life-giving laws, and gave the Sabbath not as a source of life but as a sign that set them apart and kept them attending on God.

Several verse numerals are lost in the OCR, so this section holds the lemmas of Ezek 20:1–4, 20:5–6, 20:7, 20:8, 20:9, 20:10–12 and the start of 20:13 (new lemmas begin at “But testify to them”, “And I said, he says, to them”, “And they revolted”, “And I acted”, “I brought them out”, and “And I said, he says, to the house of Israel”). The Greek is interleaved with Migne's Latin column; gaps are marked “…”, and the section ends in Latin debris.
Quotations and allusions: Matt 7:21; John 2:25; Zedekiah and Jeremiah, Jer 38:14–28; the flight to Egypt, Jer 42–43; the people blaming Moses, Exod 5:20–21; Lev 18:5; the Sabbath as a sign, Exod 31:13.
Theodoret's view that the Sabbath rest did not itself give life is translated as written.

Notes on the original text

Digital text corrected (OCR debris; OCR debris: Latin read as Greek; Τάδε misread; OCR debris: Migne's Latin column and apparatus read as Greek; OCR debris: Migne's Latin column read as Greek; OCR debris: apparatus read as text): γεββ. 1 - ἅ. Εἰ [αοἰπην → ; οπιϊπὶ αὐ πιθ, ἀΐοεπε; → ; εεπίοτοε 1ἐταείϊα, εἰ ἀἶοες αά 905 : Πα ἀϊε → ; παὶ : δὶ αα πιε γάδε → Τάδε; ἀατι → ; ἧἴρδδ ἐπιταδῖς ἴα τόρηυπι θεὶ (, » Εἰομΐπι ἰδὲὶ φιοαῦθ → ; δοοίετίθυβ δἀάίειῖ, ἃς ρΡαιἰοηιία τοπιοὰ 8 διατὶ νιν, 21. τοῦ. 518Β τῶν, "8 σκ. εἰς τὸ ἑξουσ, -τ μηνός. [ἃ φιοηυς Α εἰ Β [υχία ποῦ ἢ Α.. " τοῦ Θ. }μοοο εἰϊ. [ο6. τῶν οὐρανῶν. - Α → ; τ ὁἃ αἱ ᾿οα ἴῃ τ. 605 αἰεῖ ἐΐδ, οἱ γᾶ οἱ υϑ]] πη, → ; Υεμβ. 7. Εἰ αἰαῖι, ἰβαυΐι, σα 608: {Ππιδφιΐδημε Ὁ → ; ἰϊην᾽ οὐ παι] ομ 6 πὶ ἀβποβεδγοινᾷ, 408} 'ρ505 οἱ βἰβηὶβ οἱ → ; 57 εἶσελ, εἰς «. β. τ. Θ. θ65. [000 εἰϊ. οἱἴη Β. " Ποα. τι χειρ, Πού δεῖ. τῇ χειρί μου. 6781. ὃ ΜΒ. ἐκείνοις μέν. " καί. Β ἦν. Ι". ἐξαγαγεῖν. " κηρ. Ποῦν. ἄἀδειιθ 4 Ἐα᾿ Ἵν πᾶν. εἰπέ, Βδο, ἰδοῖ. οϑὰ → ; αἴ δου ἴα} δἱ Ἰοηρδι! ιο πὶ ἀογεκϑ. 9. Εἰ [{ἐοἱ μι ροαιὶαι υἱ ἰμϑὶ ρορυ]ι8. δι γ ’οι}- Εἰ ποίας [ἐοὶ {{{}8, εἰἴαηι ἱπ οἷς. Εἰ ἰηαν. βοὰ ᾳυα γόγο, πο βοϊ δι υἱ 06 βου ρίῃ, εἰ αιοά δία οϑὲ οομιἰποπῖοδ, δὰ ΘΔ οἰΐϑιη, υἱ αυῶ θείς ἐ θεὲ] ποίη 5 (πῆς 518} ὁ «ἧς. Β γῆς. ᾿ αὖτ. Εἀ. ργίοῦ 1.80. μου. 65. ἰη Β. τἰ δικαίωμα, Ἰ προστάγματα, χ. τ. Ἅ. 11} αἀ πιαγρίποπι ἀβογίρίιην ἐδ: : τ’ προπτάγυσια, 43 καὶ "1 ἐκ-- αὐτούς. ἢ 65. ἢ Β. 18 ὲ ἐν. ἀν ὅτι, Βὶ γῶν. αὐτούς. ἴῃ ἃ τίιαπι. Νὴ ἰρίιιγ δἰ πη ρ! → ; εἰ {ερογὶξ ἤοπιο, υἱοί ἷπ εἷς, εἰ ξαδϑαία πιο υἱ ἴυδἰ Π 1} ἐ βοϊ τὐΐπα, οἱ ὧἱ ἐεἰ εἰ ᾿υδίδπι δυδη) ἰγϑ, οἱ ἐμ → .

Cite (SBL): Theodoret, Comm. Ezech. 20.5 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/20-5). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/20-5

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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.

20.13PG 81

ιγ΄. Καὶ παρεπίκρανάν μὲ ὃ οἶκος τοῦ Ἱσραϊῖ ἐν τῇ ἐρήμῳ " ἐν τοῖς προστάγμασί μου οὐκ ἐπορεύθησαν, καὶ τὰ δικαιώματά μοι" ἀπώσαντο, ἅ ποιήσει αὑτὰ ἄνθρωπος, καὶ ζήσεται ἐν αὑτοῖς, καὶ τὰ Σάδδατά μου ἐδεδήιλωσαν σφόδρα. Πάλιν κἀνταῦθα χεχωυριτμένως ἐμνήσθη τῶν Σαδδάτων, οὐ συνάψας αὐτὰ τοῖς ἄλλου: διχα:ώμασιν " οὔτε γὰρ ζωοποιὰ ταῦτα ὡς ἐκεῖνα, ἀλλὰ πολιτείας ἰδιάτοντά τινα περιέχοντα χαρακτῆρα. Τὸ μὲν γὰρ, « θὺ μοιχεύσεις, οὐ φονεύσεις, οὐ κλέψεις,, ν καὶ τὰ τὰ τούτοις συνημμένα, καὶ τοὺς ἄλλους ἀνθρώπους ὁ τῆς φύσεως ἐδίδασκε νόμος " τῆς δὲ τοῦ Σαββάτου φυλαχῆῇς οὐκ ἧ φύσις διδάσκαλος, ἀλλ᾽ ἡ θέσις τοῦ νόμου " κατὰ τὰ ἄλλα τοίνυν τοῖς ἄλλοις κοινωνοῦντες, κατὰ τὴν τοῦ Σαῤδάτου φυλακὴν, ἰδίαν τινὰ πολιτείαν ἔχειν ἐδόκουν. Οὐδὲν γὰρ τῶν ἄν λων ἐθνῶν ταύτην ἐφύλαττε τὴν ἀργείαν. Οὐδὲ ἡ περιτομὴ, οὗπως αὐτοὺς τῶν ἄλλων ἐχώριζεν, ὡς τὸ Σάδδατον" τὴν γὰρ περιτομὴν καὶ Ἰδουμαῖοι πάντε: εἶχον, ἀπὸ τοῦ Ἡσαῦ τὸ γένος γχατάγοντες - καὶ Ἰσμαηἴτει ὡσαύτως, καὶ Αἰγύπτιοι ὃὲΣ παρὰ Ἰουδαίων ταύττν μαθόντες φυλάττειν ἐσπούδαζον. Καὶ τοῦτο ὁ θεὸς διὰ τοῦ προφήτου Ἱερεμίου δεδήλωκεν, εἰπὼν "ε Καὶ ἐπισκέψομαι ἐπὶ πάντα: περιτετμημένους στίαν αὐτῶν, ἐπ᾽ Αἴγυπτον, καὶ ἐπὶ Ἐδὼμ, ν καὶ τὰ ἑξῆς. Τὴν δὲ τοῦ Σαδδάτου φυλακὴν μόνον τὸ Ἴουδαίων ἐφύλαττεν ἔθνος. Διὸ ἔφη ὁ Θεὺς ὅτι" « Σάδδατά μου ἔδωκα αὐτοῖς, τοῦ εἶνχι εἰς σημεῖον ἀναμέσον ἐμοῦ καὶ ἀναμέσον αὐτῶν, τοῦ γνῶνο: ὅτι " ἐγὼ Κύριος ὁ ἁγιάζων αὑτούς. : Διηγησάμενο; τοίνυν τὴν ἐν Αἰγύπτῳ γενομένην ἐχείνων μὲν ἀπείθειαν, αὐτοῦ δὲ μακροθυμίαν, πάλιν τῶν κατὰ τὴν τῆς ἐχείνων ἀντιλογίας καὶ παραδάσεως. Εἶτα διδάσκεῖ μὲν τὴν δικαίαν ὀργὴν, διδάσκει δὲ καὶ τὴν ἀπ ῥητον ἀγαθότητα.

ig΄. Kai parepikranan me ho oikos tou Hisraïi en tę̄ erēmǭ " en tois prostagmasi mou ouk eporeuthēsan, kai ta dikaiōmata moi" apōsanto, ha poiēsei hauta anthrōpos, kai zēsetai en hautois, kai ta Saddata mou ededēilōsan sphodra. Palin kantautha chechōyritmenōs emnēsthē tōn Saddatōn, ou synapsas auta tois allou: dicha:ōmasin " oute gar zōopoia tauta hōs ekeina, alla politeias idiatonta tina periechonta charaktēra. To men gar, « thy moicheuseis, ou phoneuseis, ou klepseis,, n kai ta ta toutois synēmmena, kai tous allous anthrōpous ho tēs physeōs edidaske nomos " tēs de tou Sabbatou phylachēę̄s ouk hē physis didaskalos, all᾽ hē thesis tou nomou " kata ta alla toinyn tois allois koinōnountes, kata tēn tou Sardatou phylakēn, idian tina politeian echein edokoun. Ouden gar tōn an lōn ethnōn tautēn ephylatte tēn argeian. Oude hē peritomē, houpōs autous tōn allōn echōrizen, hōs to Saddaton" tēn gar peritomēn kai Idoumaioi pante: eichon, apo tou Hēsau to genos nchatagontes - kai Ismaēitei hōsautōs, kai Aigyptioi hoeS para Ioudaiōn tauttn mathontes phylattein espoudazon. Kai touto ho theos dia tou prophētou Hieremiou dedēlōken, eipōn "e Kai episkepsomai epi panta: peritetmēmenous stian autōn, ep᾽ Aigypton, kai epi Edōm, n kai ta hexēs. Tēn de tou Saddatou phylakēn monon to Ioudaiōn ephylatten ethnos. Dio ephē ho Theus hoti" « Saddata mou edōka autois, tou einchi eis sēmeion anameson emou kai anameson autōn, tou gnōno: hoti " egō Kyrios ho hagiazōn hautous. : Diēgēsameno? toinyn tēn en Aigyptǭ genomenēn echeinōn men apeitheian, autou de makrothymian, palin tōn kata tēn tēs echeinōn antilogias kai paradaseōs. Eita didaskei men tēn dikaian orgēn, didaskei de kai tēn ap rhēton agathotēta.

“And the house of Israel provoked me in the wilderness: they did not walk in my ordinances, and they rejected my statutes, which a person shall do and live by them; and they greatly profaned my Sabbaths.” Here again he mentioned the Sabbaths separately, not joining them to the other statutes; for these are not life-giving as those are, but carry a certain mark that sets apart a way of life. For “You shall not commit adultery, you shall not murder, you shall not steal,” and the things joined to these, the law of nature taught other people too; but of keeping the Sabbath, nature is not the teacher, but the enactment of the law. So, sharing with others in everything else, they were seen to have a way of life of their own in keeping the Sabbath; for none of the other nations kept this rest. Nor did circumcision set them apart from the others as the Sabbath did. For all the Idumeans also had circumcision, tracing their descent from Esau, and the Ishmaelites likewise; and the Egyptians, having learned it from the Jews, were eager to keep it. And God made this plain through the prophet Jeremiah, saying: “And I will visit all the circumcised … their foreskin: Egypt and Edom,” and the rest. But the keeping of the Sabbath only the nation of the Jews observed. That is why God said: “I gave them my Sabbaths, to be a sign between me and them, that they might know that I am the Lord who sanctifies them.” Having narrated, then, their disobedience in Egypt and his own long-suffering, he again [recounts] the events in [the wilderness]: their contradiction and transgression. Then he teaches the just wrath, and teaches also his unspeakable goodness.

Ezek 20:13 (quotation, high confidence) · Exod 20:14 (quotation, high confidence) · Exod 20:13 (quotation, high confidence) · Exod 20:15 (quotation, high confidence) · Jer 9:25 (quotation, high confidence) · Jer 9:26 (quotation, high confidence) · Ezek 20:12 (quotation, high confidence) · Gen 17:20 (echo, low confidence)

Notes and citation

Summary: The Sabbath, unlike the moral commandments taught by nature and unlike circumcision, which other nations shared, was a law given to set Israel apart as a sign between God and them.

Lemma Ezek 20:13. Quotations: Exod 20:13–15; Jer 9:25–26; Ezek 20:12. A few words are lost in the OCR (marked “…”; brackets supply the sense).
Theodoret's distinction between the natural moral law and the Sabbath is translated as written.

Notes on the original text

Digital text corrected (OCR debris: apparatus read as text): "4 Β ἔδωκα. "" καί. Β τοῦ, 5 τὴν γὰρ, χ. τι λ. ἴὼ Β δβογίρίιιπι δβί ἴῃ τηΔΓΕἾΠ6., περὶ βέρόοῦμο δ" καὶ -- πορεύεσθε. Πε6. ἴῃ Ηδονν. 1.) εὐἴν πα Δ, 35 ὅτι, αὶ ργῶηι. αὐτούς. → .

Cite (SBL): Theodoret, Comm. Ezech. 20.13 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/20-13). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/20-13

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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.

20.14PG 81

ιδ’, Καὶ εἶπον τοῦ ἐκχχέαι τὸν θυμόν μου ἐπὶ αὐτοὺς ἐν τῇ ἐρήμῳ, τοῦ ἐξαναλῶσαι αὐτούς. Καὶ ἐποίησα ὅπως τὸ ὄγομά μου " τὸ παράπαν μὴ βεθδηλωθῇ ἐνώπιον τῶν ἐθνῶν, ὧν ἐξήγαγον αὐτοὺς κατ' ὀρθαλμοὺς αὐτῶν. Καὶ ταῦτα δὲ ὁ ϑεσπέσιος διδάσκει Μωσή:, λέγων εἰρηκέναι τὸν Θεόν" ε Καὶ νῦν ἕασόν με, καὶ θυμωθεὶς ὀργῇ ᾽" ἐκτρίψω αὐτοὺς, καὶ ποιήσω σε εἰς ἔθνος μέγα. » Εἴτα τὴν οἰκείαν ἱκετείαν διέξεισι, καὶ τῷ τέλει προστίθησιν, ὅτι "« Ἐὰν ᾽ πατάξῃς αὐτοὺς, ἀκ ὕὑται Αἴγυπτος, καὶ ἐρεῖ " Παρὰ τὸ μὴ δυνηθῆναι Κύριον εἰσαγαγεῖν αὐτοὺς εἰς τὴν γῆν, ἣν ἐπηγγεΐλατο τοῖς πατράσιν αὐτῶν, κατηνάλωσεν "5 αὖ- «τοὺς ἐν τῇ ἐρήμῳ. » Τοῦτο καὶ ἐνταῦθα παρεδήλωσεν εἰπών " ε Καὶ ἐποίησα ὅπως τὸ ὄνομά μου τὸ παράπαν μὴ βεδηλωθῇ ἐνώπιον τῶν ἐθνῶν, ὧν ἐξ- ἤγαγον αὐτοὺς κατ᾽ ὀφθαλμοὺς αὐτῶν. » Εἶτα διἡγεῖται πλατύτερην, ὅτι βουληθεὶς πανωλεθρίᾳ πάντας αὐτοὺς ὑποθδαλεῖν ἐν τῇ ἐρήμῳ, ὡς καὶ τὰ ζωῆς βεθηλώσαντας. Καὶ πάλιν τῶν Σαδδάτων χωρὶς μνη»

id’, Kai eipon tou ekchcheai ton thymon mou epi autous en tę̄ erēmǭ, tou exanalōsai autous. Kai epoiēsa hopōs to ogoma mou " to parapan mē bethdēlōthę̄ enōpion tōn ethnōn, hōn exēgagon autous kat' orthalmous autōn. Kai tauta de ho ϑespesios didaskei Mōsē:, legōn eirēkenai ton Theon" e Kai nyn heason me, kai thymōtheis orgę̄ ᾽" ektripsō autous, kai poiēsō se eis ethnos mega. » Eita tēn oikeian hiketeian diexeisi, kai tǭ telei prostithēsin, hoti "« Ean ᾽ pataxę̄s autous, ak hyytai Aigyptos, kai erei " Para to mē dynēthēnai Kyrion eisagagein autous eis tēn gēn, hēn epēngeïlato tois patrasin autōn, katēnalōsen "5 au- «tous en tę̄ erēmǭ. » Touto kai entautha paredēlōsen eipōn " e Kai epoiēsa hopōs to onoma mou to parapan mē bedēlōthę̄ enōpion tōn ethnōn, hōn ex- ēgagon autous kat᾽ ophthalmous autōn. » Eita diēgeitai platyterēn, hoti boulētheis panōlethrią pantas autous hypothdalein en tę̄ erēmǭ, hōs kai ta zōēs bethēlōsantas. Kai palin tōn Saddatōn chōris mnē»

“And I said that I would pour out my wrath on them in the wilderness, to consume them. And I acted so that my name should not be profaned at all before the nations from which I brought them out before their eyes.” The inspired Moses teaches this too, saying that God said: “And now let me alone, and in my anger I will wipe them out, and I will make you into a great nation.” Then he relates his own supplication and adds at the end: “If you strike them, Egypt will hear and say: Because the Lord was not able to bring them into the land that he promised to their fathers, he destroyed them in the wilderness.” This is what he indicated here too by saying: “And I acted so that my name should not be profaned at all before the nations from which I brought them out before their eyes.” Then he relates more fully that he wished to subject them all to utter destruction in the wilderness, since they had profaned even the [statutes] of life. And again he mentions the Sabbaths separately …

Ezek 20:14 (quotation, high confidence) · Ezek 20:15 (allusion, high confidence) · Ezek 20:16 (allusion, high confidence) · Exod 32:10 (quotation, high confidence) · Num 14:16 (quotation, high confidence) · Deut 9:28 (allusion, medium confidence)

Notes and citation

Summary: God spared Israel in the wilderness for the sake of his name among the nations, as Moses' intercession after the golden calf shows.

Lemma Ezek 20:14, with a summary of 20:15–16; the section breaks off mid-word.
Moses' intercession: Exod 32:10–12; Num 14:13–16; Deut 9:28.

Notes on the original text

Digital text corrected (OCR debris: Migne's Latin column read as Greek): Α᾿ Ὕεκβ. 11. Εἰ αἰϊχὶ, [αγὸ μὶ εἤμιίενοπι → ; [ἐοἰ πὶ για. ἤδο ἀϊχίβες δου :ε Εἰ μυης ἀἰωμίίς μι, οἱ ἰγαςυϑ [τοῦτ ἱ. » εἱ ἰος ἃ Τ θην → ; Β ἰυβίυβ παΡΓΑΙ, 86 γοΟ]υἾ 586 → .

Cite (SBL): Theodoret, Comm. Ezech. 20.14 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/20-14). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/20-14

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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.

20.17PG 81

ιζ΄. Καὶ ἐφείσατο αὑτῶν ὁ ὀφθαλμός μου, τοῦ μὴ " ἐξαλεῖψαι αὐτοὺς, καὶ οὐκ ἐποίησα αὐτοὺς εἰς συντέλειαν ἐν τῇ ἐρήμῳ. Τοὺς γὰρ παρανόμους ἐκείνους διαφόροις παραδοὺς τιμωρίαις, τὰ πέχνα αὑτῶν οὐδὲν ἄμεινον ἐχείνων διατεθήσεσθαι μέλλοντα διεφύλαξε, καὶ εἰς τὴν ἐπηγγελμένην τοῖς προγόνοις εἰσήγαγε γῆν. ιη΄-γχ΄. Καὶ εἶπον, φησὶ, πρὸς τὰ τέχνα αὐτῶν ἐν τῇ ἐρήμῳ" Ἐν τοῖς νομίμοις τῶν" πατέρων ὑμῶν μὴ πορεύεσθε, καὶ τὰ δικαιώματα αὐτῶν μὴ φυλάττεσθε, καὶ ἐν τοῖς ἐπιτηδεύμασιν αὐτῶν μὴ συναγαμίγγυσθε. ᾿Εγὼ Κύριος ὁ Θεὸς ὑμῶγ" ἐν τοῖς προστάγμασί μου πορεύεσθε, καὶ τὰ δικαιώματά μου φυλάττεσθε, καὶ ποιεῖτε αὐτά. Καὶ τὰ Σάδϑατά μου ἀγιάζετε αὐτὰ, καὶ ἔσται εἰς σημεῖο» ἐμοῦ καὶ ἀναμέσον ὑμῶν, τοῦ γε γώσκειν ὅτι ἐγὼ Κύριος ὁ Θεὸς ὑμῶν. Καὶ τοῖς πέχνοις δὲ αὐτῶν, φησὶ, τῆς τῶν πατέρων χωρισθεῖσι διδασκαλίας, παρήνουν ἐν τῇ ἐρήμῳ, καὶ συνεθδούλευον ἀπαλλαγῆναι μὲν τῶν πατρῴων ἠθῶν, τὴν δὲ ἐμὴν δεσποτείαν "5 ἐπιγνῶναι, καὶ τοῖς ἐμοῖς προστάγμασιν ἕπεσθαι, καὶ τὰ δοθέντα πληροῦν δικαιώματα, καὶ τῇ τῶγ Σαδθάτων φυλακῇ τὸ τῆς πολιτείας ἰδιάξον γνωρίζειν, καὶ ποδηγεῖσθαι πρὸς τὸν νομοθέτην διὰ τὸν ᾽ νόμον " ἀλλὰ καὶ οὗτοι, φησὶ, ᾿ τοῦτο δηλῶν ἐπήγαγε "

iz΄. Kai epheisato hautōn ho ophthalmos mou, tou mē " exaleipsai autous, kai ouk epoiēsa autous eis synteleian en tę̄ erēmǭ. Tous gar paranomous ekeinous diaphorois paradous timōriais, ta pechna hautōn ouden ameinon echeinōn diatethēsesthai mellonta diephylaxe, kai eis tēn epēngelmenēn tois progonois eisēgage gēn. iē΄-nch΄. Kai eipon, phēsi, pros ta techna autōn en tę̄ erēmǭ" En tois nomimois tōn" paterōn hymōn mē poreuesthe, kai ta dikaiōmata autōn mē phylattesthe, kai en tois epitēdeumasin autōn mē synagamingysthe. ᾿Egō Kyrios ho Theos hymōg" en tois prostagmasi mou poreuesthe, kai ta dikaiōmata mou phylattesthe, kai poieite auta. Kai ta Sadϑata mou agiazete auta, kai estai eis sēmeio» emou kai anameson hymōn, tou ge gōskein hoti egō Kyrios ho Theos hymōn. Kai tois pechnois de autōn, phēsi, tēs tōn paterōn chōristheisi didaskalias, parēnoun en tę̄ erēmǭ, kai synethdouleuon apallagēnai men tōn patrǭōn ēthōn, tēn de emēn despoteian "5 epignōnai, kai tois emois prostagmasin hepesthai, kai ta dothenta plēroun dikaiōmata, kai tę̄ tōg Sadthatōn phylakę̄ to tēs politeias idiaxon gnōrizein, kai podēgeisthai pros ton nomothetēn dia ton ᾽ nomon " alla kai houtoi, phēsi, ᾿ touto dēlōn epēgage "

“And my eye spared them, so as not to wipe them out, and I did not make an end of them in the wilderness.” For having handed those lawless men over to various punishments, he preserved their children, though they were going to behave no better than their fathers, and brought them into the land promised to their forefathers. “And I said,” he says, “to their children in the wilderness: Do not walk in the customs of your fathers, and do not keep their statutes, and do not mingle in their practices. I am the Lord your God: walk in my ordinances, and keep my statutes, and do them. And sanctify my Sabbaths, and it will be a sign between me and you, that you may know that I am the Lord your God.” To their children too, he says, separated from their fathers' teaching, I gave exhortation in the wilderness, and advised them to be rid of their ancestral habits, to recognize my lordship, to follow my ordinances, to fulfill the statutes given them, to make known the distinctiveness of their way of life by keeping the Sabbaths, and to be led by the hand to the Lawgiver through the law. But these too, he says, …. To show this he added:

Textual problem in this passage: see the notes.

Ezek 20:17 (quotation, high confidence) · Ezek 20:18 (quotation, high confidence) · Ezek 20:19 (quotation, high confidence) · Ezek 20:20 (quotation, high confidence)

Notes and citation

Summary: God spared the wilderness generation's children and urged them to forsake their fathers' ways and keep his laws and Sabbaths.

Lemmas Ezek 20:17 and 20:18–20. A line is lost in the OCR before the last sentence (marked “…”).

Notes on the original text

Digital text corrected (OCR debris): δ} οἷ! : ἐνᾶἱπ → ; αὶ ἀεδετίο : → .

Cite (SBL): Theodoret, Comm. Ezech. 20.17 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/20-17). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/20-17

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

20.21PG 81

χα'. Καὶ παρεπίκρανάν μὲ καὶ τὰ τέχγα αὐτῶν " ἐν τοῖς προστάγμασί μου οὐκ ἐπορεύθησαν, καὶ τὰ δικαιώματά μου οὐκ ἐφυλάξαντο τοῦ ποιῆσαι αὐτὰ, ἃ ποιήσει ἄνθρωπος αὐτὰ, καὶ ζήσεται ἐν αὐτοῖς, καὶ τὰ Σάδδατά μου ἐδεδήι τῶν νόμων τούτων καταφρονοῦντες διετέλεσαν. Καὶ ἐπ Εἶτα προστίθησιν, ὅτι καὶ τούτοις πάλιν ποὺς μὲν αἰχμαλωσίᾳ, τοὺς ὃὲ σφαγῇ παραδοῦναι. Τοῦτο γὰρ ἐσήμανεν εἰρηκώς "

cha'. Kai parepikranan me kai ta techga autōn " en tois prostagmasi mou ouk eporeuthēsan, kai ta dikaiōmata mou ouk ephylaxanto tou poiēsai auta, ha poiēsei anthrōpos auta, kai zēsetai en autois, kai ta Saddata mou ededēi tōn nomōn toutōn kataphronountes dietelesan. Kai ep Eita prostithēsin, hoti kai toutois palin pous men aichmalōsią, tous hoe sphagę̄ paradounai. Touto gar esēmanen eirēkōs "

“And their children too provoked me: they did not walk in my ordinances, and they did not keep my statutes so as to do them, which a person shall do and live by them; and they profaned my Sabbaths …” … they went on despising these laws. Then he adds that he again [intended] to hand these too over, some to captivity and some to slaughter. For this is what he signified by saying:

Ezek 20:21 (quotation, high confidence) · Ezek 20:22 (allusion, medium confidence)

Notes and citation

Summary: The second wilderness generation also rejected God's laws and Sabbaths.

Lemma Ezek 20:21. The end of the lemma and part of the comment are lost among margin references and Latin debris in the OCR (marked “…”).

Notes on the original text

Digital text corrected (OCR debris inside a word: Migne's Latin column read as Greek; OCR debris: apparatus read as text; OCR debris: margin references and Latin read as Greek): Εχοά. χχχιι, 10. ͵ Νυηι. κιν, 15, 16. εἶ, εἰ ἐπ αἱ ἃ → ; εἰ 32 μου. 69. ἰῃ οὐ. τ αὶ τῶν. νόμων. μή. εἰς αὐτούς. 315 ἐὰν, χ. τ. λ. ΑἸϊιον Ιοῦο 35 δεσπ. ἴη Β ρομίίυγ ροϑι ἐπιγνῶναι. οἱ 1105 'ῃ Α ωσαν 3. → ; Ηρο Θη ἢ ἱπ }ἶπὸ εἰ ᾿ομο, δὲ γΥἶναί ἴῃ οἷβ.» (ἐϊ μοῦ δῷς [16 }Π|6}1 ἀδόση) νἱ απ πυ 141 ᾿ρ515 τ ἢ νἱο το. Ῥδγ [δα δία πὶ ἰῃοἱ πον νἱ γ αἰ θη ἢ πὶ αι «1αυΐ → .

Cite (SBL): Theodoret, Comm. Ezech. 20.21 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/20-21). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/20-21

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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.

20.23PG 81

χΥ΄. Καὶ ἐξῆρα τὴν χεῖρά μου ἐπ᾿ αὐτοὺς ἐν τῇ ἐρήμῳ, τοῦ διασκορπίσαι αὑτοὺς ἐν τοῖς ἔθνεσι, καὶ διασπεῖραι αὐτοὺς ἐν ταῖς χώραις. “ἵνα δὲ μὴ τις ἐντεῦθεν βλάθη καὶ Αἰγυπτίοις γένηται, καὶ Χαναναίοις, τοῦτο μὲν, ττσὶν, οὐκ ἐποίησα, ἀλλὰ,

chY΄. Kai exēra tēn cheira mou ep᾿ autous en tę̄ erēmǭ, tou diaskorpisai hautous en tois ethnesi, kai diaspeirai autous en tais chōrais. “hina de mē tis enteuthen blathē kai Aigyptiois genētai, kai Chananaiois, touto men, ttsin, ouk epoiēsa, alla,

“And I lifted up my hand against them in the wilderness, to scatter them among the nations and disperse them in the countries.” But so that no one might take harm from this, and [my name be blasphemed] among the Egyptians and Canaanites, this, he says, I did not do, but:

Ezek 20:23 (quotation, high confidence)

Notes and citation

Summary: God swore to scatter Israel but held back for the sake of his name among the nations.

Lemma Ezek 20:23; a few words of the comment are lost in the OCR, supplied in brackets by sense.

Cite (SBL): Theodoret, Comm. Ezech. 20.23 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/20-23). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/20-23

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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.

20.25PG 81

χε΄, Καὶ 5" δέδωκα 3 αὐτοῖς προστάγματα οὐ καὰ, καὶ δικαιώματα ἐν οἷς οὗ ζήσονται ἐν αὖτοῖς. Τινὲς οὖν 85 ταῦτα εἰς τὴν τῶν εἰδώλων ἕλαῦον θεραπείαν, τὸ ἔδωκα ἀντὶ τοῦ συνεχώρησα κότες " ὅϊιλο! δέ εἰσιν οὐδαμῶς τὴν τῶν εἰρημένων χατειλητφότες διάνοιαν, Τὴν γὰρ ἀσεόῃ τῶν εἰδώλων θρησκείαν οὐδεὶς ἂν εὖ φρονῶν εἴποι οὐ καλὴν, ἀλλὰ λίαν κακήν. Οὐ τοίνυν ἡ τῆς σοφίας πηγὴ, τῆς εὖ. σεδείας ὁ νομοθέτης, ὁ τῆς ἀσεδείας κατήγορος, τὴν γὰρ αὐτὴν ὀνομάζει κακίας. Ἄλλα τοιγαροῦν ὁ λόγος αἰνίττεται. Ἐπειδὴ γὰρ, φησὶν, ἔδωκα αὐτοῖς δικαιώματα «ε ἃ ποιήσει αὐτὰ ἄνθρωπος, καὶ ζήσετα: ἐν αὐτοῖς " ν λέγει δὲ διὰ τούτων τοὺς δέκα λόγους τοῦ νόμου " παρέδησαν δὲ ταῦτα, καὶ πατοῦντες ἀδεῶς διετέλεσαν, ἑτέροις αὑτοὺς προστάγμασι προσέδησα καὶ προσήλωσα, ζωὴν μὲν αὐτοῖς οὐδειικίαν νοις παρέχειν, τῇ δὲ περὶ αὑτὰ φυλαχῇ τε καὶ ἀσχι» λίᾳ τὴν τῶν ἀναγκαίων νόμων ἐκείνων παράδασιν παύονται. Αἰνίττεται δὲ διὰ τούτων τὰς περὶ λέπρας, καὶ τῶν ἄλλων τῶν τοιούτων ἐντολὰς, καὶ τὰ συχνὰ διὰ ταῦτα περιῤῥαντήρια, καὶ τὰς ὑπὲρ τούτων προσφερομένας θυσίας " περὶ γὰρ τῶν τοιούτων εἱλούμενοι 3" φυλακὴν, οὐκ ἔθ᾽ ὁμοίω; τῶν ἀνα:καίων ἐχείνων καὶ ὠφελίμων καταφρονεῖν ἠδύναντο νόμων " διὰ τοῦτο οὐκ ἔφη δεδωκέναι αὑτοῖς προστά- Ὑμαάτα κακὰ, ἀλλ᾽ οὐ χαλά. Οὔτε γὰρ κακίαν ἐδίδασκεν, οὔτε ἀρετῆς αὐτὰ καθ᾽ ἑαυτὰ ποιητικὰ ὄντα ἐτύγχανεν, ἀλλὰ συχνῶς φοιτᾷν εἰς τὸν θεῖον νεὼν, καὶ τῷ Θεῷ προσεδρεύειν ἠνάγχαζεν. Ὁ γὰρ μειχνούμενος δὲ μνήμην ἐλάμθανε τοῦ Θεοῦ. Αὕτη δὲ ἡ μνήμη τὴν δυσσεδῆ γνώμην ἐξώριξζε, καὶ τοὺς θείους νόμους φυλάττειν ἀνέπειθεν - αὐτὰ τοίνυν καθ' ἑαυτὰ, οὐ καλά " οὐ γὰρ τῷ θείῳ συνέδαινε σκοπῷ, ἀλλὰ τῇ τῶν νομοθετουμένων ἥρμοττεν νείᾳ " οὐ χαλὰ δὲ ὅμως αὐτὰ, οὐδὲ ἀναγκαῖα, ἦγεν δὲ ἐπὶ τὰ καλὰ καὶ ἀναγκαῖα. Τούτοις ἐπάγει "

che΄, Kai 5" dedōka 3 autois prostagmata ou kaa, kai dikaiōmata en hois hou zēsontai en autois. Tines oun 85 tauta eis tēn tōn eidōlōn helauon therapeian, to edōka anti tou synechōrēsa kotes " hoïilo! de eisin oudamōs tēn tōn eirēmenōn chateilētphotes dianoian, Tēn gar aseoę̄ tōn eidōlōn thrēskeian oudeis an eu phronōn eipoi ou kalēn, alla lian kakēn. Ou toinyn hē tēs sophias pēgē, tēs eu. sedeias ho nomothetēs, ho tēs asedeias katēgoros, tēn gar autēn onomazei kakias. Alla toigaroun ho logos ainittetai. Epeidē gar, phēsin, edōka autois dikaiōmata «e ha poiēsei auta anthrōpos, kai zēseta: en autois " n legei de dia toutōn tous deka logous tou nomou " paredēsan de tauta, kai patountes adeōs dietelesan, heterois hautous prostagmasi prosedēsa kai prosēlōsa, zōēn men autois oudeiikian nois parechein, tę̄ de peri hauta phylachę̄ te kai aschi» lią tēn tōn anankaiōn nomōn ekeinōn paradasin pauontai. Ainittetai de dia toutōn tas peri lepras, kai tōn allōn tōn toioutōn entolas, kai ta sychna dia tauta perirrhantēria, kai tas hyper toutōn prospheromenas thysias " peri gar tōn toioutōn heiloumenoi 3" phylakēn, ouk eth᾽ homoiō? tōn ana:kaiōn echeinōn kai ōphelimōn kataphronein ēdynanto nomōn " dia touto ouk ephē dedōkenai hautois prosta- Hymaata kaka, all᾽ ou chala. Oute gar kakian edidasken, oute aretēs auta kath᾽ heauta poiētika onta etynchanen, alla sychnōs phoitąn eis ton theion neōn, kai tǭ Theǭ prosedreuein ēnanchazen. Ho gar meichnoumenos de mnēmēn elamthane tou Theou. Hautē de hē mnēmē tēn dyssedē gnōmēn exōrixze, kai tous theious nomous phylattein anepeithen - auta toinyn kath' heauta, ou kala " ou gar tǭ theiǭ synedaine skopǭ, alla tę̄ tōn nomothetoumenōn hērmotten neią " ou chala de homōs auta, oude anankaia, ēgen de epi ta kala kai anankaia. Toutois epagei "

“And I gave them ordinances that were not good, and statutes by which they will not live.” Some, then, have dragged these words over to the worship of idols, taking “I gave” to mean “I permitted”; but they have plainly not grasped the meaning of the words at all. For no one in his right mind would call the impious worship of idols “not good”; he would call it very evil. So the fountain of wisdom, the Lawgiver of piety, the accuser of impiety, would not [speak of it so]; for he names it [a source] of evil. The saying, therefore, hints at something else. Since I gave them statutes, he says, “which a person shall do and live by them” (by these he means the ten words of the law), and they transgressed them and kept trampling them underfoot without fear, I bound and nailed them to other ordinances, which did not provide them with life, but by keeping them and being busy with them they would stop transgressing those necessary laws. By these he hints at the commandments about leprosy and other such things, the frequent sprinklings because of them, and the sacrifices offered for them. For being taken up with keeping such things, they could no longer so readily despise those necessary and beneficial laws. That is why he did not say that he gave them evil ordinances, but ordinances “not good.” For they did not teach evil, nor were they in themselves productive of virtue; but they compelled them to go often to the divine temple and to attend on God. For one who was defiled … received a reminder of God; and this reminder banished an impious mind and persuaded them to keep the divine laws. In themselves, then, they were not good; for they did not match the divine aim, but suited the … of those to whom the laws were given. Yet, though not good nor necessary, they led to what is good and necessary. To these he adds:

Ezek 20:25 (quotation, high confidence) · Ezek 20:11 (quotation, high confidence) · Lev 13:1 (allusion, medium confidence) · Num 19:18 (allusion, low confidence) · Exod 20:1 (allusion, medium confidence)

Notes and citation

Summary: Theodoret rejects reading the “ordinances not good” as idolatry permitted by God; they are the ritual laws on purity and sacrifice, not evil in themselves, given to keep a law-breaking people busy and near the temple so that they would keep the Ten Commandments.

Lemma Ezek 20:25. The rejected reading (“I gave” = “I permitted”) belongs to unnamed earlier interpreters. One sentence about God naming idolatry is garbled in the OCR and is translated by sense (words in brackets); a few words are lost (marked “…”).
The ten words: Exod 20:1–17; laws on leprosy and purification: Lev 13–14; Num 19.

Topics: Scripture and canon

Cite (SBL): Theodoret, Comm. Ezech. 20.25 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/20-25). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/20-25

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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.

20.26PG 81

κς΄. Καὶ μιαγρῶ αὐτοὺς ἐν τοῖς δόμασεν 5, ἐγ τῷ διαπορεύεσθαί με 5" πᾶν διανοῖγον μήτραν, ὅπως ἀφανίσω αὑτοὺς, ἵνα 88 γνῶσιν ὅτι ἐγὼ Κύριος. Τοῦτο ἔοικε τῷ διὰ τοῦ μακαρίου Δαβὶδ ὑτὼ τοῦ Θεοῦ εἰρημένῳ’ ε Καὶ ἐξαπέστειλα αὐτοὺς κατὰ τὰ ἐπιτηδεύματα τῶν καρδιῶν αὐτῶν " πορεύσονται ἐν τοῖς ἐπιτηδεύμασιν αὑτῶν. » Ἐπειδὴ γὰρ εἶδον αὖτοὺς οὐδεμίαν ὠφέλειαν ἐκ τῶν ἐμῶν παραινέσεων δεχομένους, εἴασα λοιπὸν αὐτοὺς τοῖς οἰκείοις ἀκολουθεῖν λογισμοῖς, κυδερνᾷν αὐτοὺς οὐκ ἀνεχόμενος" τοῦτο καὶ ἐνταῦθα παρεδήλωσεν εἰρηκώς " « Μιανῶ αὑτοὺς ἐν τοῖς δόμασιν αὐτῶν. » Σαφέστερον δὲ τοῦτο ὁ ᾿Ακύλας ἡρμήνευσεν εἰρηκώς" ε Καὶ ἐμίανα αὐτοὺς ἔν τοῖς δόγμασιν 3 αὐτῶν, » ἐν τῷ παραγαγεῖν πᾶν σθαι τοῖς σφῶν ἐπιτηδεύμασιν ἐν τῷ διὰ πυρὸς πᾶρἄγειν τὰ πχιδίχ, καὶ τὰ πρωτότοκα τῶν παίδων προσφέρειν τοῖς δαίμοσι, τὰς ἀξίας αὐτοῖς λοιπὸν προσφέρων " τιμωρίας. χκζ’, χη. Διὰ τοῦτο λάλησον πρὺς τὸν εἶκον Ἰσραὴ1, υἱὲ ἀνθρώπου, καὶ ἐρεῖς πρὸς αὑτούς " Τάδε λέγει Ἀδωναῖ Καὶ ὕύριος " Ἕως καὶ τούτου παρώργισάν μ8 οἱ πατέρες ὑμῶν ἐν τοῖς παραπτώμασιν αὐτῶν, ἐν οἷς παρέπεσον εἰς ἐμέ. Καὶ εἰσήγαγον αὐτοὺς εἰς γῆν εἰς ἣν ἦρα τὴν χεῖρά μου τοῦ δοῦναί μὲ αὑτὴν αὐτοῖς, καὶ εἷδον πάντα βοῦγὸν ὑψηλὸν, καὶ πᾶν ξύιιον κατάσκιον, καὶ ἔθυσαν ἐκεῖ τοῖς θεοῖς αὑτῶν, καὶ ἔταξαν ἐκεῖ θυμὸν 5") δώρων αὑτῶν, καὶ ἔθεντο ἐκεῖ ὀσμὴν εὐωδίας αὑτῶν, καὶ ἔσπεισαν ἐκεῖ σπονδὰς αὑτῶν. Οὐκ ἠρκέσθησαν, φησὶ, τῇ ἐν “Αἰγύπτῳ ἀντιλογίᾳ, καὶ ταῖς ἐν τῇ ἐρήμῳ παρανομίαις, ἀλλὰ καὶ εἰς τὴν ἐπαγγελθεῖσαν αὐτοῖς εἰσελθόντες γῆν πολλῆς αὐτὴν ἀσεθείας ἐνέπλησαν, ἐν ἅπασι τοῖς βουνοῖς καὶ ἐν τοῖς ἄλσεσι βωμοὺς δειμά- ς. μενοι, καὶ εἴδωλα ἱδρυσάμενοι, καὶ σπονδὰς αὐτοῖς καὶ θυσίας διαφόρους προσενεγχόντες. Τὸ δὲ, «ε Ἔταξαν ἐκεῖ θυμὸν δώρων αὑτῶν" ν ἀντὶ τοῦ Τοῖς παρανόμοις αὑτῶν ἐκείνοις δώροις τὸν ἐμὸν διήγειραν θυμόν.

ks΄. Kai miagrō autous en tois domasen 5, eg tǭ diaporeuesthai me 5" pan dianoigon mētran, hopōs aphanisō hautous, hina 88 gnōsin hoti egō Kyrios. Touto eoike tǭ dia tou makariou Dabid hytō tou Theou eirēmenǭ’ e Kai exapesteila autous kata ta epitēdeumata tōn kardiōn autōn " poreusontai en tois epitēdeumasin hautōn. » Epeidē gar eidon autous oudemian ōpheleian ek tōn emōn paraineseōn dechomenous, eiasa loipon autous tois oikeiois akolouthein logismois, kydernąn autous ouk anechomenos" touto kai entautha paredēlōsen eirēkōs " « Mianō hautous en tois domasin autōn. » Saphesteron de touto ho ᾿Akylas hērmēneusen eirēkōs" e Kai emiana autous en tois dogmasin 3 autōn, » en tǭ paragagein pan sthai tois sphōn epitēdeumasin en tǭ dia pyros paragein ta pchidich, kai ta prōtotoka tōn paidōn prospherein tois daimosi, tas axias autois loipon prospherōn " timōrias. chkz’, chē. Dia touto lalēson prys ton eikon Israē1, huie anthrōpou, kai ereis pros hautous " Tade legei Adōnai Kai hyyrios " Heōs kai toutou parōrgisan m8 hoi pateres hymōn en tois paraptōmasin autōn, en hois parepeson eis eme. Kai eisēgagon autous eis gēn eis hēn ēra tēn cheira mou tou dounai me hautēn autois, kai heidon panta bougon hypsēlon, kai pan xuiion kataskion, kai ethysan ekei tois theois hautōn, kai etaxan ekei thymon 5") dōrōn hautōn, kai ethento ekei osmēn euōdias hautōn, kai espeisan ekei spondas hautōn. Ouk ērkesthēsan, phēsi, tę̄ en “Aigyptǭ antilogią, kai tais en tę̄ erēmǭ paranomiais, alla kai eis tēn epangeltheisan autois eiselthontes gēn pollēs autēn asetheias eneplēsan, en hapasi tois bounois kai en tois alsesi bōmous deima- s. menoi, kai eidōla hidrysamenoi, kai spondas autois kai thysias diaphorous prosenenchontes. To de, «e Etaxan ekei thymon dōrōn hautōn" n anti tou Tois paranomois hautōn ekeinois dōrois ton emon diēgeiran thymon.

“And I will defile them in their gifts, when I pass through everything that opens the womb, so that I may destroy them, that they may know that I am the Lord.” This is like what God said through the blessed David: “And I sent them off according to the practices of their hearts; they will walk in their practices.” For since I saw, he says, that they received no benefit from my exhortations, I let them follow their own reasonings from then on, no longer bearing to steer them. This is what he indicated here too by saying: “I will defile them in their gifts.” Aquila rendered this more clearly, saying: “And I defiled them in their decrees,” in bringing through every … by their own practices, in passing their children through fire and offering the firstborn of their children to the demons, bringing on them from then on the punishments they deserved. “Therefore speak to the house of Israel, son of man, and say to them: Thus says Adonai the Lord: Even in this your fathers provoked me, by their transgressions with which they transgressed against me. And I brought them into the land concerning which I lifted up my hand to give it to them; and they saw every high hill and every shady tree, and they sacrificed there to their gods, and set there the provocation of their gifts, and put there their fragrant aroma, and poured out their libations there.” They were not content, he says, with their contradiction in Egypt and their lawlessness in the wilderness, but when they entered the land promised them they filled it with much impiety, building altars on all the hills and in the groves, setting up idols, and offering them libations and sacrifices of every kind. And “they set there the provocation of their gifts” means: by those lawless gifts of theirs they roused my wrath.

Ezek 20:26 (quotation, high confidence) · Ezek 20:27 (quotation, high confidence) · Ezek 20:28 (quotation, high confidence) · Ps 81:12 (80:13 LXX) (quotation, high confidence)

Notes and citation

Summary: God gave Israel over to its own ways, so that they defiled themselves by sacrificing their firstborn to demons, and in the promised land they filled every hill with idol worship.

Lemmas Ezek 20:26 and 20:27–28. A few words are lost in the OCR (marked “…”).
Quotation: Ps 81:12 (LXX 80:13). Aquila's rendering of 20:26 is cited.

Notes on the original text

Digital text corrected (OCR debris inside a word: Migne's Latin column read as Greek; OCR debris: Migne's Latin column read as Greek; OCR debris: apparatus read as text): ᾿ 88 οὖν, Β ργά!η. μέν. δόγμασιν, 38 Γὶ 5 Β παρὰ γὰρ τὴν τούτων. ἣ' εἰ, → ; Α Θοτπι : ἰθαηὶ ἴῃ ἰπδίϊιυι15 συ ῖ5 ἀ,.. » Ὀδὲ δπΐπι → ; ν δυὶ τἢ- 115, σιν τοι 410 νὴ πη [ἃ ἱπιμευ ἀπ δ 81:15 γι πα πὶ ουμποίϊίαγυηι. → .

Cite (SBL): Theodoret, Comm. Ezech. 20.26 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/20-26). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/20-26

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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.

20.29PG 81

κθ’. Καὶ εἶπον πρὸς αὐτοὺς, Τί ἐστιν ᾿Αδαμὰ (ἢ ὡς Σύμμαχος "" ἔφη, τί ἐστι ΒαμάῚὴ, ὅτι ὑμεῖς εἰσπορεύεσθε ἐκεῖ; καὶ ἐπεκάλεσαν τὸ ὄνομα αὐτοῦ Βαμὰ ἕως τῆς σήμερον ἡμέρας. Τόπος οὗτος ἐπίσημος ἐκ τῆς περὶ τὰ εἴδωλα δυσσεδείας γεγενημένος. Εἶπεν τοίνυν αὐτοῖς, Ποῖον ἐκεῖθεν λαμθάνετε κέρδος; τίς ὑμῖν ἀπὸ τῆς Βαμὰ ὠφέλεια γενήσεται, ὅτι καὶ οὕτως αὐτὴν ἐπίσημον ἐποιήσατε, ὡς καὶ 'τὴν προσηγορίαν μέχρι τοῦ παρόντος βεύαίαν διαμεῖναι; »", λα’. Διὰ τοῦτο εἰπὲ πρὸς τὸν οἶκον τοῦ Ἴσραὴλ, Τάδε λέγει ᾿Αδωγαῖ Κύριος " Εἰ ἐν ταῖς ἀνομίαις τῶν πατέρων ὑμῶν ὑμεῖς μιαίνεσθε, καὶ ὀπίσω τῶν βδελυγμάτων αὐτῶν ὑμεῖς ἐχπορεύεσθε"ϑ" καὶ ἐν ταῖς ἀπαρχαῖς τῶν πόνων" ὑμῶν, καὶ ἐν τοῖς ἀφορισμοῖς ὑμῶν " ἐν τῷ διάγειν τὰ τέκνα ὑμῶγ ἐν πυρὶ ὑμεῖς μιαίνεσθε, καὶ ἐν πᾶσι τοῖς ἐγθυυμήμασιν ὑμῶν ἕως τῆς σήμερον ἡμέρας, καὶ ἐγὼ ἀποχριθῶ ὑμῖν, οἶκος Ἰσραὴλ", ἀποκριθήσομαι ὑμῖν, καὶ "Ἶ εἰ ἀναθδήσεται ἐπὶ τὸ πνεῦμα ὑμῶν τοῦτο. Ἐλπίζετε, φησὶ, τῆς πατρῴας παρανομίας καὶ τῆς δυσσεδείας ἐν ὑμῖν πολιτευομένης, καὶ τούτων ἁπάντων ὧν διεξῆλθον ὑφ᾽ ὑμῶν τολμωμένων, ἀποκρίσεώς τινος παρ᾽ ἐμοῦ τυχεῖν. Μὴ ἐξαπατᾶτε ὑμᾶς αὑτούς" τῶν γὰρ ἀδυνάτων ἐμὲ ποὺς τὰς ὑμετέρας ἀποκρίνασθαι πεύσεις, τῆς ἀσεθείας παρ᾽ ὑμῶν τολμωμένης. Πείθω δὲ ὑμᾶς διὰ τῶν πραγμάτων καὶ τὴν τοιαύτην ἀποῤῥίυσι ἐλπίδα᾽ ποῦτο γὰρ ἐσήμανεν εἰρηκὼς, ε Καὶ εἰ ἀναδέσεται ἐπὶ τὸ πνεῦμα ὑμῶν τοῦτο. »

kth’. Kai eipon pros autous, Ti estin ᾿Adama (ē hōs Symmachos "" ephē, ti esti BamaIē, hoti hymeis eisporeuesthe ekei? kai epekalesan to onoma autou Bama heōs tēs sēmeron hēmeras. Topos houtos episēmos ek tēs peri ta eidōla dyssedeias gegenēmenos. Eipen toinyn autois, Poion ekeithen lamthanete kerdos? tis hymin apo tēs Bama ōpheleia genēsetai, hoti kai houtōs autēn episēmon epoiēsate, hōs kai 'tēn prosēgorian mechri tou parontos beuaian diameinai? »", la’. Dia touto eipe pros ton oikon tou Israēl, Tade legei ᾿Adōgai Kyrios " Ei en tais anomiais tōn paterōn hymōn hymeis miainesthe, kai opisō tōn bdelygmatōn autōn hymeis echporeuesthe"ϑ" kai en tais aparchais tōn ponōn" hymōn, kai en tois aphorismois hymōn " en tǭ diagein ta tekna hymōg en pyri hymeis miainesthe, kai en pasi tois egthyymēmasin hymōn heōs tēs sēmeron hēmeras, kai egō apochrithō hymin, oikos Israēl", apokrithēsomai hymin, kai "I ei anathdēsetai epi to pneuma hymōn touto. Elpizete, phēsi, tēs patrǭas paranomias kai tēs dyssedeias en hymin politeuomenēs, kai toutōn hapantōn hōn diexēlthon hyph᾽ hymōn tolmōmenōn, apokriseōs tinos par᾽ emou tychein. Mē exapatate hymas hautous" tōn gar adynatōn eme pous tas hymeteras apokrinasthai peuseis, tēs asetheias par᾽ hymōn tolmōmenēs. Peithō de hymas dia tōn pragmatōn kai tēn toiautēn aporrhiysi elpida᾽ pouto gar esēmanen eirēkōs, e Kai ei anadesetai epi to pneuma hymōn touto. »

“And I said to them: What is Abama (or, as Symmachus put it, What is Bama) that you go in there? And they called its name Bama to this day.” This place had become notable for impiety toward the idols. So he said to them: What gain do you get from there? What benefit will come to you from Bama, that you have made it so notable that its name remains fixed until the present? “Therefore say to the house of Israel: Thus says Adonai the Lord: If you defile yourselves with the lawless deeds of your fathers, and go out after their abominations, and with the firstfruits of your labors and with your offerings, in passing your children through fire, you defile yourselves, and with all your thoughts to this day; and shall I answer you, house of Israel? … I will answer you; and if this shall come up upon your spirit.” Do you hope, he says, while the lawlessness and impiety of your fathers lives on among you, and you dare all these things that I have recounted, to obtain some answer from me? Do not deceive yourselves; for it is impossible that I should answer your inquiries while you dare such impiety. And I persuade you by the facts to cast away even such a hope. For this is what he signified by saying: “And if this shall come up upon your spirit.”

Ezek 20:29 (quotation, high confidence) · Ezek 20:30 (quotation, high confidence) · Ezek 20:31 (quotation, high confidence)

Notes and citation

Summary: God mocks the famous high place Bama and refuses to answer inquirers who keep their fathers' idolatry and child sacrifice.

Lemmas Ezek 20:29 and 20:30–31. Symmachus's form “Bama” (high place) is cited. Part of the oath in 20:31 is lost in Latin debris in the OCR (marked “…”).

Notes on the original text

Digital text corrected (OCR debris: Migne's Latin column and apparatus read as Greek; OCR debris: Migne's Latin column read as Greek): γεμβ. 99. Εἰ αἰχὶ αὐ 608: (μά ὁδὶ Αϑαπια (νοὶ νος ἱπφνοαϊηιϊπὶ ἡ ιο 5. οι δ ας γαῖ, οἱ ἱπ ἀμ ἀΐόην; εἰ 660 τὸ- 89 Β δόγμασιν. " Β ἐπιφέρων. ἡ θυμὸν --- ἐκεῖ. 65. πη Α. " Σύμμ. Β. ργάπι. ὁ. "ν πόν. ἔλος. ἰοοῖ. 681 δομάτων. τ ὑμ, -- πυρὶ ὑμεῖς. [π Β (ἐγ υἱ δά}! υἱῶν. Α ἐν τοῖς ἀφοριασμοῖς υἱῶν ὑμῶν. ἐν πυρί. ιϑὺ Α → ; εἰ Θηδγγανΐ, δυάδι θυ, Γεδροηδυπι ἃ πιὸ " μοι.» }οδίῃ οἰΐδπι τη άπ αι ἀο [κεἰ αἰ οἱ 88, ἢ ει απ, αὐ δ πὶ Γ65, ἐπα, ταί α τη {πη ϑόοιι οἱ ἰδ μι → .

Cite (SBL): Theodoret, Comm. Ezech. 20.29 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/20-29). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/20-29

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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.

20.32PG 81

λβ΄. Καὶ οὐκ ἔσται, ὃν τρόπον ὑμεῖς «λέγετε, Ἐσόμεθα ὡς τὰ ἔθνη, καὶ ὡς αἱ φυμαὶ τῆς γῆς, τοῦ «ἰατρεύειν ξύϊζοις καὶ λίθοις. Οὐ μὴν δὲ οὐδὲ ἐκεῖνο ὑμῶν πέρας λήψεται, ὅτι πᾶσι παραπλησίως ποἷς ἔθνεσι τὰ ξύλα καὶ τοὺς λίθους θεοποιοῦντες, τῷ Θεῷ πρέπον αὐτοῖς προσοίσετε γέρας. Κέχρηται πάλιν "5 τῷ συνήθε: ὄρκῳ" κατὰ γὰρ τὸν μακάριον ᾿Απόστολον, ἐπειδὴ κατ᾽ οὐδενὸς ἔχει μείζονος ὀμόσαι, φησί" γ᾽. Διὰ τοῦτο, ζῶ ἐγὼ, “λέγει ᾿Αδωνωῖ Κύριος, δὶ μὴ ἐν χειρὶ κραταιᾷ, καὶ ἂν βραχίονι ὑψηΐῳ, καὶ ἐν θυμῷ κεχυμένῳ βασιλεύσω ἐφ᾽ ὑμᾶς. Οὐκ ἔτι γὰρ, φησὶ, τῇ συνήθει χρήσομαι μακροθυμίᾷ, ἀλλὰ τὴν βασιλείαν μου καὶ τὴν ἐξουσίαν διὰ παιδείας γυμνώσω " διὰ γὰρ τῆς ε χειρὸς τῆς κραταιᾶς καὶ τοῦ ὑψηλοῦ βραχίονος, ν» τὸ δυνατὸν ὁμοῦ καὶ τὴ τιμωρητιχὸν παρεδήλωσεν " εἶτα καὶ τὸν τρόπον τῆς ς παιδείας διδάσκει.

lb΄. Kai ouk estai, hon tropon hymeis «legete, Esometha hōs ta ethnē, kai hōs hai phymai tēs gēs, tou «iatreuein xyïzois kai lithois. Ou mēn de oude ekeino hymōn peras lēpsetai, hoti pasi paraplēsiōs pois ethnesi ta xyla kai tous lithous theopoiountes, tǭ Theǭ prepon autois prosoisete geras. Kechrētai palin "5 tǭ synēthe: orkǭ" kata gar ton makarion ᾿Apostolon, epeidē kat᾽ oudenos echei meizonos omosai, phēsi" g᾽. Dia touto, zō egō, “legei ᾿Adōnōi Kyrios, di mē en cheiri krataią, kai an brachioni hypsēïǭ, kai en thymǭ kechymenǭ basileusō eph᾽ hymas. Ouk eti gar, phēsi, tę̄ synēthei chrēsomai makrothymią, alla tēn basileian mou kai tēn exousian dia paideias gymnōsō " dia gar tēs e cheiros tēs krataias kai tou hypsēlou brachionos, n» to dynaton homou kai tē timōrētichon paredēlōsen " eita kai ton tropon tēs s paideias didaskei.

“And it shall not be as you say: We will be like the nations and like the tribes of the earth, to serve wood and stones.” Nor will that plan of yours reach its goal, he says, that you should make gods of wood and stones like all the nations and offer them the honor that befits God. Again he uses his customary oath; for, as the blessed Apostle says, since he has no one greater to swear by, he says: “Therefore, as I live, says Adonai the Lord, with a mighty hand and with a high arm and with wrath poured out I will reign over you.” I will no longer use my customary long-suffering, he says, but I will lay bare my kingship and my authority through discipline. For by “the mighty hand and the high arm” he indicated both his power and his punishing force. Then he also teaches the manner of the discipline.

Ezek 20:32 (quotation, high confidence) · Ezek 20:33 (quotation, high confidence) · Heb 6:13 (allusion, high confidence)

Notes and citation

Summary: Israel's plan to become like the idol-worshiping nations will fail, for God swears to rule over them by discipline.

Lemmas Ezek 20:32 and 20:33. God swearing by himself: Heb 6:13.

Cite (SBL): Theodoret, Comm. Ezech. 20.32 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/20-32). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/20-32

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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.

20.34PG 81

λδ΄. Καὶ ἐξάξω ὑμᾶς ἐκ τῶν «1αῶν, καὶ εἰσδέξομαι ὑμᾶς ἐκ τῶν χωρῶν, ὧν “" διεσπάρητε ἐν αὐτοῖς, ἐν χειρὶ κραταιᾷ, καὶ ἐν βραχίονι ὑψηϊῷ, καὶ ἐν θυμῷ καιομένῳ "δ. Πρῶτον μὲν γὰρ, φησὶ, τῆς νῦν κατεχούσης αἰχμαλωσίας ἐλευθερώσω, καὶ εἰς τὴν

ld΄. Kai exaxō hymas ek tōn «1aōn, kai eisdexomai hymas ek tōn chōrōn, hōn “" diesparēte en autois, en cheiri krataią, kai en brachioni hypsēïǭ, kai en thymǭ kaiomenǭ "d. Prōton men gar, phēsi, tēs nyn katechousēs aichmalōsias eleutherōsō, kai eis tēn

“And I will bring you out from the peoples and receive you from the countries in which you were scattered, with a mighty hand and with a high arm and with burning wrath.” First, he says, I will free you from the captivity that now holds you, and into the …

Ezek 20:34 (quotation, high confidence)

Notes and citation

Summary: God promises first to bring the exiles back from captivity.

Lemma Ezek 20:34. The comment breaks off in the OCR.

Cite (SBL): Theodoret, Comm. Ezech. 20.34 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/20-34). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/20-34

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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.

20.35PG 81

λε’, λς΄. "Ἔπειτα ἐξάξω ὑμᾶς εἰς τὴν ἔρημον τῶν λαῶν, καὶ διαχριθήσομαι πρὸς ὑμᾶς ἐκεῖ πρόσωπον κατὰ πρόσωπον. Ὃν τρόπον διεκρίθην πρὸς τοὺς πατέρας ὑμῶν ἐν τῇ ἐρήμῳ τῆς Αἰγύπτου, οὕτω κρινῶ ὑμᾶς, «“έγει ᾿Αδωναῖ Κύριος. "Ἔρημον δὲ καλεῖ λαῶν τὰ ἔθνη πάλαι ἔρημα ὄντα Θεοῦ " προεσήμανε δὲ διὰ τούτου, ὅτι τῆς εὐσεβείας εἰς τὰ ἔθνη ἀχθείσης δ' καὶ οὗτοι τῆς τῶν εἰδώλων ἀποστήσονται θεραπείας, τὴν τῶν πάλαι δυπτεθῶν ἐθνῶν μεταθολὴν αἰσχυνόμενοι. Τὸ δὲ, « Διαχριθήσομαιπρὸς ὑμᾶς πρόσωπον κατὰ πρόσωπον, ν τὸν διὰ τῶν πραγμάτων γινόμενον ἔλεγχον παραδηλοῖ Αὐτὰ γὰρ, φησὶ, τότε τὰ πράγματα μονονουχὶ βοῶντα διἐλέγχει ὑμῶν τὴν ἀπειθῇ καὶ παράνομον γνώμῆν, τὴν τῶν πάλαι ἑἐστερημένων ν᾽ λαῶν εὑπείθειαν δεικνύντα ᾿ ὥσπερ τοίνυν πρὸς τοὺς ὑμετέρους 51 τέρας ἐν τῇ ἐρήμῳ διαχριθεὶς, ὀλέθρῳ αὐτοὺς παραδέδωκα " οὔτω καὶ ὑμῖν ἐπάξω τὴν τιμωρίαν" καὶ τοῦτο διὰ τῶν ἐπαγομένων σαφέστερον "πεποίηκεν, εἰρηκώς"

le’, ls΄. "Epeita exaxō hymas eis tēn erēmon tōn laōn, kai diachrithēsomai pros hymas ekei prosōpon kata prosōpon. Hon tropon diekrithēn pros tous pateras hymōn en tę̄ erēmǭ tēs Aigyptou, houtō krinō hymas, «“egei ᾿Adōnai Kyrios. "Erēmon de kalei laōn ta ethnē palai erēma onta Theou " proesēmane de dia toutou, hoti tēs eusebeias eis ta ethnē achtheisēs d' kai houtoi tēs tōn eidōlōn apostēsontai therapeias, tēn tōn palai dyptethōn ethnōn metatholēn aischynomenoi. To de, « Diachrithēsomaipros hymas prosōpon kata prosōpon, n ton dia tōn pragmatōn ginomenon elenchon paradēloi Auta gar, phēsi, tote ta pragmata mononouchi boōnta dielenchei hymōn tēn apeithę̄ kai paranomon gnōmēn, tēn tōn palai heesterēmenōn n᾽ laōn heupeitheian deiknynta ᾿ hōsper toinyn pros tous hymeterous 51 teras en tę̄ erēmǭ diachritheis, olethrǭ autous paradedōka " outō kai hymin epaxō tēn timōrian" kai touto dia tōn epagomenōn saphesteron "pepoiēken, eirēkōs"

“Then I will bring you out into the wilderness of the peoples, and there I will plead with you face to face. As I pleaded with your fathers in the wilderness of Egypt, so I will judge you, says Adonai the Lord.” He calls the nations the wilderness of the peoples, since they had long been empty of God. And by this he signified beforehand that when piety had been brought to the nations, these too would withdraw from the worship of idols, ashamed at the change in the nations that were once impious. And “I will plead with you face to face” indicates the refutation that comes through the facts. For the facts themselves, he says, will then all but cry out and refute your disobedient and lawless mind, showing the ready obedience of the peoples who had long been deprived. As, then, I pleaded with your fathers in the wilderness and handed them over to destruction, so I will bring the punishment on you too. And he made this clearer by what follows, saying:

Ezek 20:35 (quotation, high confidence) · Ezek 20:36 (quotation, high confidence)

Notes and citation

Summary: The “wilderness of the peoples” is the nations, long empty of God; their conversion will shame Israel and expose its disobedience.

Lemma Ezek 20:35–36. Theodoret's reading of the passage as the conversion of the nations shaming Israel is translated as written.

Notes on the original text

Digital text corrected (OCR debris inside a hyphenated word; OCR debris: apparatus read as text): «Ζῶ ἐγὼ, λέγει Κύριος. “δ πάλως Β ργῶπι. δέ. 5 ὧν --- αὐτοῖς, οἱ μαι 24, πελεῖ → ; τιμω- Α αἰαν → τιμωρίαν.

Cite (SBL): Theodoret, Comm. Ezech. 20.35 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/20-35). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/20-35

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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.

20.37PG 81

λζ΄, λη. Καὶ διάξω ὑμᾶς ὑπὸτὴν ῥάδδον μου, καὶ οἰσάξω ὑμᾶς ἐν " ἀριθμῷ τῆς "διαθήκης" Καὶ ξομαι" ἐξ ὑμῶν τοὺς ἀσεθεῖς, καὶ τοὺς ἀφεστη.κότας. Τοὺς μὲν γὰρ ἀσεδεῖς, καὶ τοὺς τὴν ἐμὴν νομοθεσίαν καταλιπόντας τῇ ῥάδδῳ χρησάμενος διασπερῶ, τοὺς δὲ ἀριθμοῦ ἀξίους, καὶ τῆς ἐμῆς διαθήκης φύλακας γενομένους εἰσάξω, καὶ τῆς ἐμῆς ἀξιώσω προνοίας. ᾿ Ἐσήμανε δὲ διὰ τούτων τόν τε ἀποστολικὸν χορὸν, καὶ «οὺς δι᾿ ἐκείνον τῷ θείῳ πεπιστευκότας κηρύγματι " εἴτα τῇ κατὰ τῶν πονηρῶν ἐπιμένων ἀπειλῇ, ἐπιφέρει" « Διότι ἐκ τῆς γῆς τῆς παροιχεσίας αὐτῶν ἐξάξω αὖ- «ποὺς, καὶ εἰς τὴν γῆν τοῦ Ἰσραὴλ οὐκ εἰσελεύσονται" καὶ ἐπιγνώσεσθε ὅτι "5 ἐγὼ Κύριος. » ᾿Απὸ γὰρ τῆς 8 αἰχμαλωσίας, φησὶν, ἐπαναγαγὼν, τούτους αὐτοὺς πάλιν εἰς ἅπαντα διχσχεδάσω τὰ ἔθνη. Τοῦτο δὲ μετὰ τὸν τοῦ Σωτῆρος ἡμῶν σταυρὸν τὸ πέρας ἐδέξατο " 'Ρωμαῖοι γὰρ αὖτοὺς ἐξανδραποδίσαντες εἰς τὴν οἰκουμένην χατέσπειραν, καὶ τῆς βασιλικῆς αὐτῶν ἐξήλασαν πόλεως " οὕτω προαγορεύσας τὰ λυπηρὰ, παραίνεσιν αὐτοῖς πάλιν καὶ συμθουλὴν ὁ φιλάνθρωπος προσφέρει " τῶν οἰκείων γὰρ ὑποσχέσεων μέμνηται " ἔφη δὲ μὴ θέλειν τὸν θάνατον τοῦ ἀνόμου, ὡς τὸ ἐπιστρέψαι αὐτὸν καὶ ζῇν. Φησὶ τοίνυν"

lz΄, lē. Kai diaxō hymas hypotēn rhaddon mou, kai oisaxō hymas en " arithmǭ tēs "diathēkēs" Kai xomai" ex hymōn tous asetheis, kai tous aphestē.kotas. Tous men gar asedeis, kai tous tēn emēn nomothesian katalipontas tę̄ rhaddǭ chrēsamenos diasperō, tous de arithmou axious, kai tēs emēs diathēkēs phylakas genomenous eisaxō, kai tēs emēs axiōsō pronoias. ᾿ Esēmane de dia toutōn ton te apostolikon choron, kai «ous di᾿ ekeinon tǭ theiǭ pepisteukotas kērygmati " eita tę̄ kata tōn ponērōn epimenōn apeilę̄, epipherei" « Dioti ek tēs gēs tēs paroichesias autōn exaxō au- «pous, kai eis tēn gēn tou Israēl ouk eiseleusontai" kai epignōsesthe hoti "5 egō Kyrios. » ᾿Apo gar tēs 8 aichmalōsias, phēsin, epanagagōn, toutous autous palin eis hapanta dichschedasō ta ethnē. Touto de meta ton tou Sōtēros hēmōn stauron to peras edexato " 'Rōmaioi gar autous exandrapodisantes eis tēn oikoumenēn chatespeiran, kai tēs basilikēs autōn exēlasan poleōs " houtō proagoreusas ta lypēra, parainesin autois palin kai symthoulēn ho philanthrōpos prospherei " tōn oikeiōn gar hyposcheseōn memnētai " ephē de mē thelein ton thanaton tou anomou, hōs to epistrepsai auton kai zę̄n. Phēsi toinyn"

“And I will make you pass under my rod, and I will bring you in by the number of the covenant. And I will pick out from you the impious and those who have revolted.” The impious, he says, and those who abandoned my legislation I will scatter with the rod; but those who are worthy to be counted and have become guardians of my covenant I will bring in and count worthy of my providence. By these words he signified the choir of the apostles and those who through them believed the divine preaching. Then, continuing his threat against the wicked, he adds: “For I will bring them out from the land of their sojourning, and they will not enter the land of Israel; and you will know that I am the Lord.” For after bringing them back from the captivity, he says, I will scatter these same people again among all the nations. This was fulfilled after the cross of our Savior; for the Romans enslaved them and scattered them over the world, and drove them out of their royal city. Having thus foretold the painful things, the Lover of humanity again offers them exhortation and counsel; for he remembers his own promises, and he said that he does not want the death of the lawless so much as that he turn and live. So he says:

Ezek 20:37 (quotation, high confidence) · Ezek 20:38 (quotation, high confidence) · Ezek 18:23 (allusion, high confidence)

Notes and citation

Summary: God will gather the faithful, whom Theodoret identifies with the apostles and believers, while the rebellious will again be scattered, which he sees fulfilled in the Roman dispersion after the cross.

Lemmas Ezek 20:37–38. Theodoret's application of the verse to the Roman destruction of Jerusalem and the dispersion of the Jews is translated as written.
Reference back to Ezek 18:23, 32.

Cite (SBL): Theodoret, Comm. Ezech. 20.37 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/20-37). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/20-37

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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.

20.39PG 81

λθ’, μ΄. Καὶ ὑμεῖς οἶκος τοῦ Ἰσραὴ1, τάδε “λέγει ᾿Αδωγαῖ Κύριος " Ἕκαστος δὲ " ἐπιτηδεύματα "8 αὑτοῦ ἐξάρατε' καὶ μετὰ ταῦτα, ἐὰν ὑμεῖς εἰσ- αὶ ακούσητέ μου, καὶ τὸ ὅγομά μον τὸ ἅγιον οὐ βεδη.Ἰώσητε οὐκέτι ἐν τοῖς δώροις ὑμῶν καὶ τοῖς ἐπιτηδεύμασιν ὑμῶν. Διότι ἐπὶ τοῦ ὄρους μου τοῦ ἁγίου, ἐπ᾿ ὄρους ὑψηλοῦ Ἰσραὴ.1, λέγει ᾿Αδωγαῖ Κύριος" ἐκεῖ δουλεύσουσί μοι πᾶς οἶκος Ἰσραὴλ εἰς τόλος ἐπὶ τῆς γῆς, καὶ ἐκεῖ προσξέξομαι αὐτοὺς, καὶ ἐκεῖ ἐπισκέψομαι τὰς ἁπαρχὰς ὑμῶν, καὶ τὰς ἀπαρχὰς τῶν ἀφορισμῶν ὑμῶν ἐν πᾶσι τοῖς ἁγιάσμασιν ὑμῶν. Ἐὰν γὰρ πεισθῆναι, φησὶν, ἐθελήσητε, καὶ παύσησθε βεθηλοῦντες τὸ ὄνομά μοῦ τὸ ἅγιον (ἐξ ἐμοῦ γὰρ προσαγορευόμενοι, καὶ παρανόμως ζῶντες, καὶ δῶρα τοῖς εἰδώλοις προσφέροντες, ἐμοὶ τὴν τῆς ἀσεδείας βλασφημίαν προστρίδετε )" εἰς τὴν πατρῴαν ἐπανἥξετε γῆν, καὶ τῆς συνήθους ἀπολαύσεσθε θείας, προσφέροντες μὲν εὐγνωμόνως, ὧν δέχεσθε ἀγαθῶν τὰς ἀπαρχὰς, ὁρῶντες δὲ κὰμὲ εὐμενῶς

lth’, m΄. Kai hymeis oikos tou Israē1, tade “legei ᾿Adōgai Kyrios " Hekastos de " epitēdeumata "8 hautou exarate' kai meta tauta, ean hymeis eis- ai akousēte mou, kai to hogoma mon to hagion ou bedē.Iōsēte ouketi en tois dōrois hymōn kai tois epitēdeumasin hymōn. Dioti epi tou orous mou tou hagiou, ep᾿ orous hypsēlou Israē.1, legei ᾿Adōgai Kyrios" ekei douleusousi moi pas oikos Israēl eis tolos epi tēs gēs, kai ekei prosxexomai autous, kai ekei episkepsomai tas haparchas hymōn, kai tas aparchas tōn aphorismōn hymōn en pasi tois hagiasmasin hymōn. Ean gar peisthēnai, phēsin, ethelēsēte, kai pausēsthe bethēlountes to onoma mou to hagion (ex emou gar prosagoreuomenoi, kai paranomōs zōntes, kai dōra tois eidōlois prospherontes, emoi tēn tēs asedeias blasphēmian prostridete )" eis tēn patrǭan epanēxete gēn, kai tēs synēthous apolausesthe theias, prospherontes men eugnōmonōs, hōn dechesthe agathōn tas aparchas, horōntes de kame eumenōs

“And you, house of Israel, thus says Adonai the Lord: Each of you, remove his practices; and after this, if you listen to me, you will no longer profane my holy name with your gifts and your practices. For on my holy mountain, on the high mountain of Israel, says Adonai the Lord, there the whole house of Israel will serve me to the end in the land, and there I will accept them, and there I will look upon your firstfruits and the firstfruits of your offerings in all your holy things.” For if you are willing to be persuaded, he says, and stop profaning my holy name (for by being called after me while living lawlessly and offering gifts to idols, you bring on me the blasphemy that belongs to impiety), you will return to your ancestral land and enjoy the customary divine [care], gratefully offering the firstfruits of the good things you receive, and seeing me look on you graciously …

Ezek 20:39 (quotation, high confidence) · Ezek 20:40 (quotation, high confidence)

Notes and citation

Summary: If Israel stops profaning God's name by idolatry, they will return to their land and offer acceptable firstfruits on his holy mountain.

Lemma Ezek 20:39–40. Latin debris removed; the section breaks off mid-sentence. A word in brackets is supplied by sense.

Notes on the original text

Digital text corrected (OCR debris: Migne's Latin column read as Greek): οἵ 608, οὶ ε Ουΐα ἐδ ἰοῦγα [πο] 1015 Θογι ἢ δα δπὶ) 605. οἱ ἴῃ ἴῃ δα- Δη᾽ Δ} Ε581π|}58 Ὠ 615. τοτῖβ, δἷς αἱ σοηγ τι δι} οἱ εἰ ἰδὲ εὐδοϊρίαπι φος, ρο]- [ογοπί68, τ! πῃ οἴ {15 δἰ αδριιεπιίαπι ἐπ} Γ118), ἴῃ → .

Cite (SBL): Theodoret, Comm. Ezech. 20.39 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/20-39). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/20-39

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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.

20.41PG 81

μα’, μβ΄. Ἐν ὀσμῇ γὰρ, φησὶν, εὐωδίας προσ- δέξομαι ὑμᾶς, ἐν τῷ ἐξαγαγεῖν με ὑμᾶς ἐκ τῶν “αῶν,, καὶ εἰσδέχεσθαι ὑμᾶς ἐκ τῶν χωρῶν ἐν αἷς διεσχορπίσθητε ἐν αὑταῖς, καὶ ἁγιασθήσομαι ἐν ὅτε ἐγὼ Κύριος, ἐν’ τῷ εἰσαγαγεῖν' με ὑμᾶς εἰς τὴν γὴν τοῦ ᾿Ισραὴ.1, εὶς τὴν γῆν εἰς ἣν ἐπῆρα τὴν χεῖρά μου, τοῦ δοῦναι αὑτὴν τοῖς πατράσιν ὑμῶν. Τὸ δὲ ἁγιασθήσομαι ἀντὶ τοῦ δοξασθήσομαι τέθεικεν" ὁρῶντες γὰρ ἅπαντες καὶ τὰς ἐμὰς εὐεργεσίας, καὶ τὴν ὑμετέραν εὐγνωμοσύνην, πολλὴν ὠφέλειαν χαρπώσονται, τῶν μὲν καλουμένων αὐτῶν θεῶν βλέποντες τὴν ἀσθένειαν, τὴν δὲ ἐμὴν διὰ τῆς περὶ ὑμᾶς εὐεργεσίας δύναμιν θεωροῦντες. αγ΄. Καὶ μγνησθήσεσθε ἐκεῖ τῶν ὁδῶν ὑμῶν, καὶ τῶν ἐπιτηδευμάτων» ὑμῶν πάντων, ἐν οἷς ἐμιάνθητε “ ἐν αὑτοῖς, καὶ κόψεσθε"" τὰ πρόσωὠπα ὑμῶν ἐν πάσαις ταῖς κακίαις ὑμῶν, ἃς“ ἑποιήσατε. Ἐπίγνωσις γὰρ ἁμαρτίας αἱσχύνης ἀρχῆ᾽ διὰ 68 τοῦτο τοῦ συνειδότος χεντοῦντος τὰ Β μέτωπα τύπτειν εἰώθαμεν" τοῦτο καὶ ἐνταῦθα ἐσήμανεν. ᾿Αποστάντες γὰρ, φησὶ, τῆς προτέρας παρὰ» γαμίας, καὶ τὴν ἐμὴν ἀσπασάμενοι θερα πείαν, καὶ τῆς παρ᾽ ἐμοῦ προμηθείας τυγχάνοντες, ἐν αἰσθήσει γενήσεσθε τῶν προτέρων ἀσεδημάτων, καὶ τὰ πρόσ-. νοῖ,

ma’, mb΄. En osmę̄ gar, phēsin, euōdias pros- dexomai hymas, en tǭ exagagein me hymas ek tōn “aōn,, kai eisdechesthai hymas ek tōn chōrōn en hais dieschorpisthēte en hautais, kai hagiasthēsomai en hote egō Kyrios, en’ tǭ eisagagein' me hymas eis tēn gēn tou ᾿Israē.1, eis tēn gēn eis hēn epēra tēn cheira mou, tou dounai hautēn tois patrasin hymōn. To de hagiasthēsomai anti tou doxasthēsomai tetheiken" horōntes gar hapantes kai tas emas euergesias, kai tēn hymeteran eugnōmosynēn, pollēn ōpheleian charpōsontai, tōn men kaloumenōn autōn theōn blepontes tēn astheneian, tēn de emēn dia tēs peri hymas euergesias dynamin theōrountes. ag΄. Kai mgnēsthēsesthe ekei tōn hodōn hymōn, kai tōn epitēdeumatōn» hymōn pantōn, en hois emianthēte “ en hautois, kai kopsesthe"" ta prosōōpa hymōn en pasais tais kakiais hymōn, has“ hepoiēsate. Epignōsis gar hamartias haischynēs archē᾽ dia 68 touto tou syneidotos chentountos ta B metōpa typtein eiōthamen" touto kai entautha esēmanen. ᾿Apostantes gar, phēsi, tēs proteras para» gamias, kai tēn emēn aspasamenoi thera peian, kai tēs par᾽ emou promētheias tynchanontes, en aisthēsei genēsesthe tōn proterōn asedēmatōn, kai ta pros-. noi,

“For with a fragrant aroma,” he says, “I will accept you, when I bring you out from the peoples and receive you from the countries in which you were scattered; and I will be sanctified in you …. And you will know that I am the Lord, when I bring you into the land of Israel, into the land concerning which I lifted up my hand to give it to your fathers.” He put “I will be sanctified” for “I will be glorified.” For all, seeing both my benefits and your gratitude, will reap much benefit, seeing the weakness of their so-called gods and beholding my power through my kindness to you. “And there you will remember your ways and all your practices with which you were defiled, and you will strike your faces for all your evils that you did.” For recognizing sin is the beginning of shame; that is why, when conscience stings, we usually strike our foreheads. This is what he signified here too. For having turned away, he says, from your former lawlessness, embraced my service, and received my providence, you will come to recognize your former impieties, and [strike your] faces …

Ezek 20:41 (quotation, high confidence) · Ezek 20:42 (quotation, high confidence) · Ezek 20:43 (quotation, high confidence)

Notes and citation

Summary: God will accept the returned exiles and be glorified among the nations, and Israel will remember its sins with shame.

Lemmas Ezek 20:41–42 and 20:43. The OCR repeats the margin headings of 20:32–42 and Latin debris here; they are removed by logged corrections. Some words are lost (marked “…”).

Notes on the original text

Digital text corrected (OCR debris; OCR debris: Migne's Latin column read as Greek; OCR debris: apparatus, repeated margin headings and Latin read as Greek): Ὁ Ὑεπβ. ἀ!, 42, 1» → ; τὸ Το ϑογναίιη) οϑὲ ἃ Βοϑβὶο ἴῃ Απὲπε οὐ... αἱ ἢ). 1. δὲ ἐν ἀρ. τ. διαθ. Ποῦν. ἴῃ σἰπου!ο [οὐ οτγῖ5. ρθαν ἐν 65. ἴῃ Α- υἱ ἰη εἰ εἰ αεοοπάεί ἷπ ερὶ τ ἀϊχε, ε« Εἰ 5, δϑδέδι δε ἰπ βρί για πὶ Ὑϑϑίγυπ) μοι.» Βοπὶ ἀὁ [κεἰς αἰ οἱ ε ὑπ] οἷο δ ἴτη με ιν λβ΄. Καὶ οὐκ ἔσται, ὃν τρόπον ὑμεῖς «λέγετε, γ΄. Διὰ τοῦτο, ζῶ ἐγὼ, λέγει ᾿Αδωνωῖϊ Κύριος, λδ΄. Καὶ ἐξάξω ὑμᾶς ἐκ τῶν «λαῶν, καὶ εἰσλε’, λς΄. "Ἔπειτα ἐξάξω ὑμᾶς εἰς τὴν ἔρημον λζ΄, λη΄ Καὶ διάξω ὑμᾶς ὑπὸτὴν ῥάδδον μου, καὶ λθ’, μ', Καὶ ὑμεῖς οἶκος τοῦ ἸΙσραὴ, τάδε λέγει μα’, μβ'. Ἐν ὀσμῇ γὰρ, φησὶν, εὐωδίας προσ- Ὦ ἴῃ Αηὲπε οὐ. Δ) }νν 1. δὲς διαθ, 65. ἴῃ Α. υἱ ἴῃ 41Π|}5. 915. δηιϊηυ 5. δ1 δέ, Β τά. Α → ; “«παἰ 5 οἰφηϊποανίς, απ αἰ πὶ τθο}ββοεὶ" 8, ἰπ4υ}}, ἃ μεὶ- 640 οἷς πολι ἀϊοὐαὶ ἀς δι εἶδ ἀἰοοθαὶ θεῖ : « Εἰ φρο δῖ δ...» πο- Πι} 1} → .

Cite (SBL): Theodoret, Comm. Ezech. 20.41 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/20-41). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/20-41

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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.

20.44PG 81

μδ΄. Καὶ ἐπιγνώσεσθε, ὅτι ἐγὼ Κύριος, ἐν τῷ ποιησαί μὲ οὕτως ὑμῖν, ὅπως " τὸ ὄνομά μου μὴ βεθδη.ωθῇ, οὐ “ κατὰ τὰς ὁδοὺς ὑμῶν τὰς πογηρὰς, οὐδὲ κατὰ τὰ ἐπιτηδεύματα ὑμῶν τὰ διἐφθαωρμένα, οἶκος ᾿Ισραὴ, 1έγει ᾿Αδωναῖ Κύριος. Ταύτης ὃὲ, φησὶν, ἀξιώσω τῆς κηδεμονίας ὑμᾶς, καὶ ποὺς ἄλλους ἅπαντας ἀνθρώπους διὰ τῆς εἰς ὑμᾶ; εὐεργεσίας εἰς τὴν ἐμὴν ἐπίγνωσιν τρέψαι βουλόμενος" οὔτε γὰρ ὑμεῖς φιλανθρωπίας ἄξιοι, ἣ δ᾽ συγγνώμης, παρανόμοις ἐπιτηδεύμασιν ἐντραφέντες " μαθόντες τοίνυν, ὅπως ἐστὶ δυσσεβὲς, τὸ θεῖον ὄνομα βεθηλοῦν, φύγωμεν τὸ βλασφημίαν τῷ Δεσπότῃ προσάπτειν. Οἱ γὰρ τῆς αὐτοῦ προτηγορίας νοι, ἀναξίως δὲ ταύτης πολιτευόμενοι, εἰς τὴν κατ᾽ αὐτοῦ βλασφημίαν τῶν ἀνοήτων παραχινοῦτι τὰς γλώττας " τοῦτο καὶ περὶ τῶν Ἰουδαίων ὁ Θεὸς ἔλεγε" « Καὶ “΄ ἐδεδηλώσατε τὸ ὄνομά μου ἐν τοῖς ἔθνεσιν, ἐν τῷ λέγεσθαι ὑμῖν, Λαὸς Κυρίου οὗτοι, καὶ ἐκ τῆς γῆς αὐτοῦ ἐξεληλύθασιν. » Ἡμεῖς δὲ καὶ αὑτὴν ἐσχήκᾶμεν τοῦ Δεσπότου τὴν προσηγορίαν " ἀπὸ Χριστοῦ γὰρ ὀνομαζόμεθα " διὸ προσήκει πάντας ἡμᾶς, κατὰ τὴν ἀποστολικὴν νομοθεσίαν, «ε εἴτε ἐσθίομεν, εἴτε πίνομεν, εἴτε τι ποιοῦμεν, πάντα εἰς δόξαν θεοῦ ποιεῖν δ, καὶ ἀπροσχόπους εἶναι Ἰουδαίοις “ καὶ Ἕλλησι, καὶ τῇ Ἐκκλησίᾳ τοῦ Θεοῦ, » ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.

md΄. Kai epignōsesthe, hoti egō Kyrios, en tǭ poiēsai me houtōs hymin, hopōs " to onoma mou mē bethdē.ōthę̄, ou “ kata tas hodous hymōn tas pogēras, oude kata ta epitēdeumata hymōn ta diephthaōrmena, oikos ᾿Israē, 1egei ᾿Adōnai Kyrios. Tautēs hoe, phēsin, axiōsō tēs kēdemonias hymas, kai pous allous hapantas anthrōpous dia tēs eis hyma? euergesias eis tēn emēn epignōsin trepsai boulomenos" oute gar hymeis philanthrōpias axioi, hē d᾽ syngnōmēs, paranomois epitēdeumasin entraphentes " mathontes toinyn, hopōs esti dyssebes, to theion onoma bethēloun, phygōmen to blasphēmian tǭ Despotę̄ prosaptein. Hoi gar tēs autou protēgorias noi, anaxiōs de tautēs politeuomenoi, eis tēn kat᾽ autou blasphēmian tōn anoētōn parachinouti tas glōttas " touto kai peri tōn Ioudaiōn ho Theos elege" « Kai “΄ ededēlōsate to onoma mou en tois ethnesin, en tǭ legesthai hymin, Laos Kyriou houtoi, kai ek tēs gēs autou exelēlythasin. » Hēmeis de kai hautēn eschēkamen tou Despotou tēn prosēgorian " apo Christou gar onomazometha " dio prosēkei pantas hēmas, kata tēn apostolikēn nomothesian, «e eite esthiomen, eite pinomen, eite ti poioumen, panta eis doxan theou poiein d, kai aproschopous einai Ioudaiois “ kai Hellēsi, kai tę̄ Ekklēsią tou Theou, » hǭ hē doxa eis tous aiōnas tōn aiōnōn. ᾿Amēn.

“And you will know that I am the Lord, when I have dealt with you in this way, so that my name may not be profaned, not according to your evil ways nor according to your corrupt practices, house of Israel, says Adonai the Lord.” I will count you worthy of this care, he says, because I wish through my kindness to you to turn all other people too to the knowledge of me; for you are not worthy of kindness or pardon, since you were raised on lawless practices. Having learned, then, how impious it is to profane the divine name, let us flee from bringing blasphemy on the Master. For those who [are honored with] his name but live unworthily of it stir the tongues of the foolish to blasphemy against him. God said this about the Jews too: “And you profaned my name among the nations, when it was said of you: These are the people of the Lord, and they have gone out of his land.” But we bear the very name of the Master, for we are named after Christ. That is why it befits all of us, according to the apostolic legislation, “whether we eat or drink or do anything, to do all to the glory of God, and to give no offense to Jews or Greeks or to the church of God,” to whom be glory to the ages of ages. Amen.

Ezek 20:44 (quotation, high confidence) · Ezek 36:20 (quotation, high confidence) · 1 Cor 10:31 (quotation, high confidence) · 1 Cor 10:32 (quotation, high confidence)

Notes and citation

Summary: God restores Israel for his name's sake, not for their merit; Christians, who bear Christ's name, must take care not to bring blasphemy on it.

Lemma Ezek 20:44. Quotations: Ezek 36:20; 1 Cor 10:31–32. A word lost in the OCR is supplied in brackets by sense.

Notes on the original text

Digital text corrected (OCR debris: apparatus read as text): ες δ ἐμ, Β ἐμιαίνεσθε, χα τος. ἰδοϊ. αἷς 4 χόψ. τ΄ τῇ Ἷ ποι “ἃς σατε. 5} διὰ τ. Β διό. ὁ) ὅπ, --- βε6. Ηεῦτ. 41 καὶ --- → .

Topics: Ethics

Cite (SBL): Theodoret, Comm. Ezech. 20.44 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/20-44). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/20-44

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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.

20.45PG 81

με’, μς' 5, Καὶ ἐγένετο λόγος Κυρίου ἀρὲς μὲ, «λέγων Υἱὲ ἀνθρώπου, στήρισον τὸ πρόσωπόγ σου ἐπὶ Θαιμὰν, καὶ ἐπίθλεψον ἐπὶ Δαροὺμ 7., καὶ προφήτευσον ἐπὶ δρυμὸν ἡγούμενον Θαιμὰν μεσημθρία ἐστὶ τῇ Ἑλλάδι φωνῇ, Δαροὺμ δὲ πὸν λίδα σημαίνει, τὸ δὲ Ναγὲθ᾽ τὸν νότον " οὕτω καὶ ὁ Σύμμαχος ἡρμήνευσεν " « Υἱὲ ἀνθρώπου, στήρισον « πὸ πρόσωπόν σου ἐπὶ τὸν νότον ὁδὸν λιθὸς, καὶ προ- φήτευσον περὶ 7" τοῦ δρυμοῦ τῆς χώρας τῆς μεσημ- ρινῆς. ν» Διὰ πάντων δὲ τούτων " τὴν Ἱερουσαλὴμ ἡνίξατο" κατὰ νότον γὰρ, καὶ μεσημθρίαν, καὶ λίθξα πῆ; Βαδυλῶνος ἔχει τὴν θέσιν ἡ Ἱερουσαλήμ. Καὶ ἐπειδὴ οὐ κατ᾽ εὐθεῖαν μεσημθρίαν χεῖται, ἀλλὰ βραχύ τι πρὸς δύσιν ἀποχλίνει, ἀναγκαίως καὶ τὸν λίδα προστέθεικε, τοιαύτην ἔχοντα τὴν θέσιν. ἀρυμὸν δὲ ἡγούμενον προσηγόρευσε τὴν Ἱερουσαλὴμ. τὸ σκληρὸν τῆς διανοίας “ τοιαύτη γὰρ τῆς δρυὸς ἡ φύσις - καὶ πρὸς τούτοις διὰ τὸ μὴ κατὰ τάξιν πε-. φυτεῦσθαι τὰ ἐν τῷ δρυμῷ ξύλα, ἀλλὰ πολλὴν εἶναι ἐν τούτοις 1 ἀταξίαν " καὶ μέντοι καὶ διὰ τὸ θηρίων οἰκητήριον εἶναι τὸν δρυμόν. Ταῦτα δὲ ἅπαντα της νιχαῦτα εὔρειεν ἄν τις ἐν τῇ Ἱερουσαλήμ.

me’, ms' 5, Kai egeneto logos Kyriou ares me, «legōn Huie anthrōpou, stērison to prosōpog sou epi Thaiman, kai epithlepson epi Daroum 7., kai prophēteuson epi drymon hēgoumenon Thaiman mesēmthria esti tę̄ Helladi phōnę̄, Daroum de pon lida sēmainei, to de Nageth᾽ ton noton " houtō kai ho Symmachos hērmēneusen " « Huie anthrōpou, stērison « po prosōpon sou epi ton noton hodon lithos, kai pro- phēteuson peri 7" tou drymou tēs chōras tēs mesēm- rinēs. n» Dia pantōn de toutōn " tēn Hierousalēm hēnixato" kata noton gar, kai mesēmthrian, kai lithxa pē? Badylōnos echei tēn thesin hē Hierousalēm. Kai epeidē ou kat᾽ eutheian mesēmthrian cheitai, alla brachy ti pros dysin apochlinei, anankaiōs kai ton lida prostetheike, toiautēn echonta tēn thesin. arymon de hēgoumenon prosēgoreuse tēn Hierousalēm. to sklēron tēs dianoias “ toiautē gar tēs dryos hē physis - kai pros toutois dia to mē kata taxin pe-. phyteusthai ta en tǭ drymǭ xyla, alla pollēn einai en toutois 1 ataxian " kai mentoi kai dia to thēriōn oikētērion einai ton drymon. Tauta de hapanta tēs nichauta eureien an tis en tę̄ Hierousalēm.

“And the word of the Lord came to me, saying: Son of man, set your face toward Thaiman, and look toward Darom, and prophesy against the leading forest ….” Thaiman in the Greek language is “midday” (the south); Darom means the southwest; and Nageb the south. So Symmachus too rendered it: “Son of man, set your face toward the south, the way of the southwest, and prophesy about the forest of the country of the south.” By all these he hinted at Jerusalem; for Jerusalem lies to the south, the midday, and the southwest of Babylon. And since it does not lie due south but leans a little toward the west, he necessarily added the southwest too, which has that position. He called Jerusalem a leading forest because of the hardness of its mind, for such is the nature of the oak; and besides, because the trees in a forest are not planted in order, but there is much disorder among them; and also because a forest is a dwelling of wild beasts. One would have found all these things in Jerusalem at that time.

Ezek 20:45 (quotation, high confidence) · Ezek 20:46 (quotation, high confidence)

Notes and citation

Summary: The southern forest against which Ezekiel prophesies is Jerusalem, southwest of Babylon, hard as oak, disorderly, and full of beasts.

Lemma Ezek 20:45–46 (MT 21:1–2); the end of the lemma is lost in the OCR (marked “…”). Symmachus's rendering is cited. The transliterated Hebrew place-words (Thaiman, Darom, Nageb) are kept as Theodoret gives them.

Notes on the original text

Digital text corrected (OCR debris; OCR debris inside a word; OCR debris: Migne's Latin column read as Greek): Δ Υγεῖβ. 46,26. 837 Εἰ [αοἴμπι ἐδ. υὐγύμιπι → ; αὐ πιε, ἀΐσειι : → ; Τῆσπιαιι, οἰ τοδρίτε αὐ θατππι, δἰ ται εἰπανδ → ; πρνερί 68 651, οἱ θαγιπιὶ Αἰτίου πη εἰρπίῆται, → ; γόγο ποίυπι. Εἰ [18 ΘὙΠΙΠΔΟ 5. ᾿π → ; υἱᾶτη αἰτγίοῖ, οἱ ργορῃοία (ἰδ δίϊνα ἰπ γσοφίομιθ → ; ἀΐᾶπᾶ. » Εἰ [118 Θ → ; πιδη.. Αἀ δυδίγι!) δηἶπὶ οἱ πιουϊ ἀΐθιιν οἱ → ; δα πιοτίἀΐεπι → ; οεἰἀδηίειῃ, → ; Π ἰ6πι, (416 → ; ΔΥΌΟΓΟΒ, 868 πηι! 681 ἴῃ {|| δοηίαο; οἱ ἰπβαρεῦ. → ; ἀαιυΐδ → .

Cite (SBL): Theodoret, Comm. Ezech. 20.45 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/20-45). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/20-45

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ezechielem-20-45) · 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.

20.47PG 81

μζ'. Καὶ ἐρεῖς τῷ δρυμῷ Ναγέδ' “Ακουε 1670» Κυρίου" Τάδε λέγει ᾿Αδωναῖ Κύριος" ᾿Ιδοὺ ἐγὼ νάπτω ἐν σοὶ χῦρ, καὶ καταφάγεται ἐν σοὶ πᾶν ξύιον χλωρὸν, καὶ πᾶν ξύλον ξηρόν" οὐ σδε- θήσεται ἡ φριλὸξ ἡ ἐξαφθεῖσα. Ἐπέμεινε τῇ πῇ. καὶ ἐπειδὴ δρυμὸν τὴν Ἱερουσαλὴμ ἐκάλεσεν, εἰκότως καὶ πῦρ ὀνομάζει τῶν πολεμίων τὴν στραχείαν, καὶ ξύζα καιόμενα τοὺς ὑπὸ τούτων ἀναι- ρουμένους" ξύλον δὲ χλωρὸν, καὶ ξύον ξηρὸν,. ποὺς πλούτῳ χομῶντας καὶ τοὺ: πενίᾳ συζῶντας. Εἶτα διδάσκει, ὅτι καὶ μεταξὺ διαχείμενα ἔθνη χοι- νωνήσει τῆς συμφορᾶς ᾿ φησὶ γάρ᾽

mz'. Kai ereis tǭ drymǭ Naged' “Akoue 1670» Kyriou" Tade legei ᾿Adōnai Kyrios" ᾿Idou egō naptō en soi chyr, kai kataphagetai en soi pan xuion chlōron, kai pan xylon xēron" ou sde- thēsetai hē phrilox hē exaphtheisa. Epemeine tę̄ pę̄. kai epeidē drymon tēn Hierousalēm ekalesen, eikotōs kai pyr onomazei tōn polemiōn tēn stracheian, kai xyza kaiomena tous hypo toutōn anai- roumenous" xylon de chlōron, kai xyon xēron,. pous ploutǭ chomōntas kai tou: penią syzōntas. Eita didaskei, hoti kai metaxy diacheimena ethnē choi- nōnēsei tēs symphoras ᾿ phēsi gar᾽

“And you will say to the forest of the Negeb: Hear the word of the Lord. Thus says Adonai the Lord: Behold, I am kindling a fire in you, and it will devour in you every green tree and every dry tree; the flame that has been kindled will not be quenched.” He kept to the figure; and since he called Jerusalem a forest, he fittingly names the army of the enemies fire, and those killed by them burning trees; and by green tree and dry tree he means those abounding in wealth and those living in poverty. Then he teaches that the nations lying in between will also share in the calamity; for he says:

Ezek 20:47 (quotation, high confidence)

Notes and citation

Summary: The fire in the forest is the enemy army, which will consume rich and poor in Jerusalem alike.

Lemma Ezek 20:47 (MT 21:3).

Notes on the original text

Digital text corrected (OCR debris; OCR debris inside a hyphenated word; OCR debris: Migne's Latin column read as Greek): γεβϑ. 41. Εἰ ἀϊεος. οἰ υ Ναφοῦ : Λιάϊ νογϑιηι θο- → ; πηἰδιὶ : Ηφς- αἰεὶ! → ; ἰπ [6 ἴσπεπι, εἴ ἀουοταὺϊ( πὰ (6 → ; σδε- εἰ → σδε- ; Ο αἱ 40 → ; 5058. → ; τη! 15 ρᾶΓίϊοἶρ6 5 6886 Γπιυγ88. Αἷΐ 6ηίμη : → .

Cite (SBL): Theodoret, Comm. Ezech. 20.47 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/20-47). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/20-47

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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.

20.48PG 81

μη΄. Καὶ κατωκαυθήσεται ἐν αὑτῇ πᾶν πρόστ σεται πᾶσα σὰρξ, ἔτι ἐγὼ Κύριος αὐτὰ, καὶ οὐ σδεσθήσεται. Τὺ δὲ ἀπὸ πάλιν 1" ὁ Σύμμαχος ἀπὸ μεσημδρίας ἡρμήνευσε. Διδάσκει δὲ, ὅτι ἀπὸ τῆς Χαλδαίων γῆς μέχρι τῶν Ἱεροσολύμων τῷ τῆς στρατείας χρήσεται πυρὶ, καὶ δὲ δαπανήσει τὰ ἐν μέσῳ διαχείμενα ἔθνη, ἵνα διὰ γοῦν τῆς συμφορᾶ; μάθωσιν ἅπαντες, ὡς αὑτὸς δεσπόνει τῆς οἰκουμένης.

mē΄. Kai katōkauthēsetai en hautę̄ pan prost setai pasa sarx, eti egō Kyrios auta, kai ou sdesthēsetai. Ty de apo palin 1" ho Symmachos apo mesēmdrias hērmēneuse. Didaskei de, hoti apo tēs Chaldaiōn gēs mechri tōn Hierosolymōn tǭ tēs strateias chrēsetai pyri, kai de dapanēsei ta en mesǭ diacheimena ethnē, hina dia goun tēs symphora? mathōsin hapantes, hōs hautos desponei tēs oikoumenēs.

“And every face will be burned in it, from … to the north, and all flesh will [know] that I the Lord … it, and it will not be quenched.” Symmachus again rendered “from …” as “from the south.” He teaches that from the land of the Chaldeans as far as Jerusalem he will use the fire of the army, and will consume the nations lying in between, so that at least through the calamity all may learn that he himself is Master of the world.

Textual problem in this passage: see the notes.

Ezek 20:48 (quotation, high confidence)

Notes and citation

Summary: The fire of war will spread from Chaldea to Jerusalem so that all nations learn that God is Master of the world.

Lemma Ezek 20:48 (MT 21:4), damaged in the OCR (gaps marked “…”; a word in brackets supplied by sense). Symmachus's rendering is cited.

Notes on the original text

Digital text corrected (OCR debris; OCR debris: Migne's Latin column and apparatus read as Greek; OCR debris: Migne's Latin column read as Greek): Εἰ δονιθαγθίανγ ἱπ ἔα ομιμὶδ [αοΐθδ, α δεὐδοίανο → ; α πιοτίαϊε → ; ἀξξογυπι → ; οἰζυ8 ἱβποιν δα! θιετιη, → ; φοΠϑαΠΙρ(ΙΓΙΠῚ 6598 : υἱ 54] 16 πὶ οαἰ μη ἰαῖ6 δἀοοιὶ τὸ ἰη Β, 7" διά, Β ργῶπι. καί, τ κηύτ, 1} αὐτοῖς. 16 Β ἢ. 1, οἱ ὀοίπής, ἀφηλιώτα. δοῦν. ἱπδ 40 Αὐδίγο. 77 πάλιν. ἴῃ Β ροπίτυ Ἀυ δ ἡρμήνευσε. μοί Γ ρᾶγαοι ἰἰὰ οἷ! : ᾿ αἰ δι οὐ (ὁἢ 8 6886᾽ ἰῃἰπ Ροτυ ἐὰ φεπιὶς ἢ εἰ ἰμ. Δ → .

Cite (SBL): Theodoret, Comm. Ezech. 20.48 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/20-48). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/20-48

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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.

20.49PG 81

μθ΄. Καὶ εἶπον" Μηδαμῶς 5 ᾿Αδωναῖ Κύριε" αὐτοὶ «έγουσι πρὸς μὲ, Οὐκὶ παραδο.Ἰή ἐστι “λεγομένη αὕτη; Τούτων, φησὶν, οὕτως εἰρημένων, ἐγὼ μὲν τοῦ λαοῦ τὴν ἀπιστίαν ἐγνώρισα τῷ Δεσπότῃ, εἰρηκὼς, ὅτι παραξολὴν, ἀλλ᾽ οὐκ ἀλήθειαν ὑπολαμθάνουσιν εἶναι τὰ λεγόμενα " αὐτὸς δὲ λοιπὸν ὁ Δεσπίτῆς τὰ παραδολιχῶς εἰρημένα σσφέστερον εἰπεῖν με προσέταξε, Φησὶ δὲ οὑτωσὶ "

mth΄. Kai eipon" Mēdamōs 5 ᾿Adōnai Kyrie" autoi «egousi pros me, Ouki parado.Iē esti “legomenē hautē? Toutōn, phēsin, houtōs eirēmenōn, egō men tou laou tēn apistian egnōrisa tǭ Despotę̄, eirēkōs, hoti paraxolēn, all᾽ ouk alētheian hypolamthanousin einai ta legomena " autos de loipon ho Despitēs ta paradolichōs eirēmena ssphesteron eipein me prosetaxe, Phēsi de houtōsi "

“And I said: By no means, Adonai Lord! They are saying to me: Is not this that is spoken a parable?” When these things had been said, he says, I made known to the Master the people's unbelief, saying that they take what is said to be a parable and not the truth; and the Master himself then commanded me to say more clearly what had been said in parables. He speaks thus:

Ezek 20:49 (quotation, high confidence)

Notes and citation

Summary: Because the people dismiss the prophecy as a mere parable, God has Ezekiel restate it plainly.

Lemma Ezek 20:49 (MT 21:5).

Cite (SBL): Theodoret, Comm. Ezech. 20.49 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/20-49). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/20-49

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ezechielem-20-49) · 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.