Sophia Scriptura

Commentary on Ezekiel 21.1–21.31

Theodoret of Cyrus · Commentary on Ezekiel · probably 430s (before ca. 446) · Cyrrhus · 18 passages

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

Chapter 21

21.1PG 81

α', β΄. Καὶ ἐγέγετο «.1όγος Κυρίου πρὸς μὲ, 14γωγν" Διὰ τοῦτο προφήτευσον, υἱὲ ἀνθρώπου, καὶ στήρισον τὸ πρόσωπόν σοὺ ἐπὶ Ἱερουσαλὴμ, Β καὶ ἐπίδλεψον ἐπὶ τὰ ἅγια αὑτῶν, καὶ χροφή: τευσον περὶ τῆς γῆς τοῦ ᾿Ισραή.1. Ἐπειδὴ, φησὶ, παραθολὴν ἁπλῶς, καὶ οὐκ ἀλήθειαν ὑπολαμβάνουσιν εἶναι τὰ εἰρημένα, ὑπόδειξον αὐτοῖς σαφῶς, ὅτι ὄρυμὸς ὁ Ναγὲδ, τουτέστιν, ὁ μεσημόθρινὸς καὶ ὁ νότιος, αὕτη ἐστὶν ἡ Ἱερουσαλήμ.

a', b΄. Kai egegeto «.1ogos Kyriou pros me, 14gōgn" Dia touto prophēteuson, huie anthrōpou, kai stērison to prosōpon sou epi Hierousalēm, B kai epidlepson epi ta hagia hautōn, kai chrophē: teuson peri tēs gēs tou ᾿Israē.1. Epeidē, phēsi, paratholēn haplōs, kai ouk alētheian hypolambanousin einai ta eirēmena, hypodeixon autois saphōs, hoti orymos ho Naged, toutestin, ho mesēmothrinos kai ho notios, hautē estin hē Hierousalēm.

“And the word of the Lord came to me, saying: Therefore prophesy, son of man, and set your face toward Jerusalem, and look toward their holy places, and prophesy concerning the land of Israel.” Since they suppose, he says, that what was said is merely a parable and not the truth, show them clearly that the forest of the Negeb, that is, the one at midday and to the south, is Jerusalem.

Ezek 21:1 (quotation, high confidence) · Ezek 21:2 (quotation, high confidence)

Notes and citation

Summary: God has Ezekiel say plainly that the southern forest of the parable is Jerusalem.

  • Lemma Ezek 21:1–2 (MT 21:6–7).

Cite (SBL): Theodoret, Comm. Ezech. 21.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/21-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/21-1

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

21.3PG 81

γ'. Καὶ ἐρεῖς πρὸς τὴν γὴν τοῦ Ισραή.1᾽ Τάδε Ἰδοὺ ἐγὼ ἐπὶ σὲ, καὶ ἐχσπάσω τὸ ἐγχειρίδιόν μου ἐκ τοῦ κολεοῦ αὑτοῦ, καὶ ἐξολοθρεύσω ἐκ σοῦ ἄδεκον 13 καὶ ἄνομον. Δῆλον δὲ, ὅτι ἐγχειρίδιον τὴν τιμωρίαν καλεῖ " χο- «“εὸν δὲ, τουτέστι, τὴν θήχην τοῦ ἐγχειριδίον, τὴν" μακροθυμίαν ὀνομάζει, ἧς παυομένης γυμνὴ λοιξκὸν τοῖς ἀξίοις ἐπιφέρεται ἡ τιμωρία. Καὶ τὸ δίκαιον δὲ τῆς τιμωρίας δεικνὺς, καλῶς προστέθεικε τὸ, ε Ἐξ- ( ολοθρεύσω ἐκ σοῦ ἄδικον καὶ ἄνομον. » Εἶτα διδάσκει καὶ τὰ τοῖς ἄλλοις ἔθνεσι τοῖς ἐν μέσῳ διακειμένοι; κατ᾽ ἐκεῖνο τοῦ καιροῦ συμδησόμενα.

g'. Kai ereis pros tēn gēn tou Israē.1᾽ Tade Idou egō epi se, kai echspasō to encheiridion mou ek tou koleou hautou, kai exolothreusō ek sou adekon 13 kai anomon. Dēlon de, hoti encheiridion tēn timōrian kalei " cho- «“eon de, toutesti, tēn thēchēn tou encheiridion, tēn" makrothymian onomazei, hēs pauomenēs gymnē loixkon tois axiois epipheretai hē timōria. Kai to dikaion de tēs timōrias deiknys, kalōs prostetheike to, e Ex- ( olothreusō ek sou adikon kai anomon. » Eita didaskei kai ta tois allois ethnesi tois en mesǭ diakeimenoi? kat᾽ ekeino tou kairou symdēsomena.

“And you will say to the land of Israel: Thus … Behold, I am against you, and I will draw my sword out of its sheath, and destroy from you the unjust and the lawless.” It is clear that he calls the punishment a sword; and the sheath, that is, the case of the sword, he names long-suffering: when it ends, the punishment is brought down bare on those who deserve it. And showing the justice of the punishment, he rightly added: “I will destroy from you the unjust and the lawless.” Then he also teaches what will happen at that time to the other nations lying in between.

Ezek 21:3 (quotation, high confidence)

Notes and citation

Summary: The sword drawn from its sheath is God's punishment, released when his long-suffering ends, and it strikes the unjust.

  • Lemma Ezek 21:3, with a few words lost in the OCR (marked “…”).

Cite (SBL): Theodoret, Comm. Ezech. 21.3 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/21-3). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/21-3

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

21.4PG 81

δ΄. ᾿Αγθ' ὧν, φησὶν, ἐξοιοθρεύσω ἐκ σοῦ ἄδικον καὶ ἄνομον, οὕτως ἐξελεύσεται τὸ ἐγχειρίδιόν μου ἐκ τοῦ κολεοῦ αὐτοῦ, καὶ 5" οὐκ ἀποστρέψει οὐκέτι. Τῶν γὰρ ἐν σοὶ, φησὶ, παρανομιῶν ἕνεχέν, οἷόν τι ἐγχειρίδιον ἀπὸ θήκης ἐκφέρων τῶν Καὶδαίων τὴν στρατείαν, τῇ αὐτῇ παραδώσω τιμωρίᾳ καὶ τοὺς ἐν μέσῳ σοῦ τε καὶ τῶν Χαλδαίων διακειμένους, καὶ παρασχευάσω γνῶναι πάντας διὰ τῇς πείρας, ὡς ἐγὼ πάντων ἔχω τὴν ἐξουσίαν, καὶ τῇδ: αὐτοὺς ἐνδίκως περιέδαλον τῇ συμφορᾷ.

d΄. ᾿Agth' hōn, phēsin, exoiothreusō ek sou adikon kai anomon, houtōs exeleusetai to encheiridion mou ek tou koleou autou, kai 5" ouk apostrepsei ouketi. Tōn gar en soi, phēsi, paranomiōn henechen, hoion ti encheiridion apo thēkēs ekpherōn tōn Kaidaiōn tēn strateian, tę̄ autę̄ paradōsō timōrią kai tous en mesǭ sou te kai tōn Chaldaiōn diakeimenous, kai parascheuasō gnōnai pantas dia tę̄s peiras, hōs egō pantōn echō tēn exousian, kai tę̄d: autous endikōs periedalon tę̄ symphorą.

“Because,” he says, “I will destroy from you the unjust and the lawless, so my sword will come out of its sheath, and it will not turn back again.” For because of the lawless deeds in you, he says, bringing out the army of the Chaldeans like a sword from its sheath, I will hand over to the same punishment also those who lie between you and the Chaldeans, and I will make all know by experience that I have authority over all and that I justly brought this calamity upon them.

Ezek 21:4 (quotation, high confidence) · Ezek 21:5 (quotation, high confidence)

Notes and citation

Summary: The Chaldean army, God's sword, will strike not only Jerusalem but the nations between, so that all learn his authority.

  • The lemma as printed joins parts of Ezek 21:4 and 21:5.

Cite (SBL): Theodoret, Comm. Ezech. 21.4 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/21-4). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/21-4

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

21.6PG 81

ς΄. Καὶ σὺ, υἱὲ ἀνθρώπου, καταστέναξον ἕν᾽ συντριδῇ ὀσφύος σου, καὶ ἐν ὀδύναις στεγάξεις Ὁ κατ' ὀφθαλμοὺς αὐτῶν. ᾿Ακολουθείτω, φησὶ, τὸς λεγομένοις καὶ ἡ παρὰ σοῦ συμπάθεια, καὶ δίδαξον αὐτοὺς δι᾽ ὧν στένεις, ὡς ἀληθῆ τὰ λεγόμενα.

s΄. Kai sy, huie anthrōpou, katastenaxon hen᾽ syntridę̄ osphyos sou, kai en odynais stegaxeis Ho kat' ophthalmous autōn. ᾿Akoloutheitō, phēsi, tos legomenois kai hē para sou sympatheia, kai didaxon autous di᾽ hōn steneis, hōs alēthē ta legomena.

“And you, son of man, groan with the breaking of your loins, and with pains you shall groan before their eyes.” Let your sympathy too, he says, accompany what is said, and teach them by your groaning that what is said is true.

Ezek 21:6 (quotation, high confidence)

Notes and citation

Summary: The prophet's groaning is to show the people that the threatened disaster is real.

Cite (SBL): Theodoret, Comm. Ezech. 21.6 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/21-6). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/21-6

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

21.7PG 81

ζ', Καὶ ἔσται, ἐὰν εἴπωσι πρὸς σέ" τίγος σὺ στενάζεις; καὶ ἐρεῖς, Ἐπὶ τὴν ἀγτε ἁίαν "ιν, διότι ἔρχεται, καὶ θραυσθήσεται πᾶσα καρδία, καὶ παραλυθήσονται πᾶσαι χεῖρες, καὶ " ἐκψύξει πᾶσα σὰρξ καὶ πᾶν πνεῦμα, καὶ πάντες ἰδοὺ ἔρχεται, καὶ ἔσται "δ᾽, λέγει ᾿Αδωνωϊ Κύριος. Σοῦ, φησὶ, στενά- ζοντος ἀναγκαίως ἐρήσονται, μαθεῖν ἐθέλοντες τὴν τοῦ πάθους αἰτίαν " ἐρομένοις τοίνυν ἀπόκριναι, ὅτι Τὰ ἐσόμενα προθεωρῶν κακὰ, καὶ τὰς χαλεπὰς ἀγγελίας, καὶ τὸ ἐντεῦθεν πᾶσιν ἐπιγενόμενον δέος, στένω, καὶ ὀλοφύρομαι τῶν ὁμοφύλων τὰς συμφοητύ, Καὶ ἐγένετο 16γος Κυρίου πρὸς μὲ, Δλέ- ᾿ γων" Υἱὲ ἀγθρώπου, προφήτευσον, καὶ ἐρεῖς" Τίδε έγει Ἀδωναῖ Κύριος, Εἰπὸν "" ῥομφαίᾳ" σφάγια ὀξύνου, ὅπως γένῃ εἰς στίλδωσιν, ἑτοίμη ξύλον. “Ῥομφαίαν πάλιν τροπικῶς τὴν τιμωρίαν Β καλεῖ διὰ τῶν Βαδυλωνίων, καὶ Ἰουδαίοις, καὶ τοῖς ἄλλοις τοῖς ἐν μέσῳ ἔθνεσιν ἐπενεχθεῖσαν. Δοκεῖ δέ καὶ σφάττειν. καὶ πᾶν ξύλον πρόῤῥιζον ἀνασπᾷν, διδάσγευν ὡς αὐτοῦ συγχωροῦντος ταῦτα γενήσεται, καὶ οὐ τῇ τοῦ Βαδυλωνίου δυνάμει, ἀλλὰ τῇ αὐτοῦ ἐνεργείᾳ τούτων ἕκαστον ἐπιτελεῖται. Τοιοῦτόν ἔστι καὶ τὸ ἐν τῷ Δευτερονομίῳ ὑπ᾽ αὐτοῦ τοῦ Θεοῦ εἰρημένον, ε« Ὅτι παροξυνῶ ὡς ἀστραπὴν τὴν μάχαιράν μου, καὶ ἀνθέξεται κρίματος ἡ χείρ μου, καὶ ἐκδικήσω, καὶ ἀνταποδώσω δίκην τοῖς ἐχθροῖς, καὶ τοῖς Εἰσοῦσέ με ἀνταποδώσω" μεθύσω τὰ βέλη μου ἀφ᾽ αἵματος, καὶ ἡ μάχαιρά μου φάγεται κρέα. ν Καὶ ἐν τούτοις γὰρ μάχαιραν, καὶ βέλη, τὴν τιμωρητιχὴν ἐνέργειαν προσηγόρευσε, τὰς ἀξία; δίκα; παρὰ τῶν ὑπευθύνων εἰσπραττόμενος. Εἶτα ἐπάγει"

z', Kai estai, ean eipōsi pros se" tigos sy stenazeis? kai ereis, Epi tēn agte haian "in, dioti erchetai, kai thrausthēsetai pasa kardia, kai paralythēsontai pasai cheires, kai " ekpsyxei pasa sarx kai pan pneuma, kai pantes idou erchetai, kai estai "d᾽, legei ᾿Adōnōï Kyrios. Sou, phēsi, stena- zontos anankaiōs erēsontai, mathein ethelontes tēn tou pathous aitian " eromenois toinyn apokrinai, hoti Ta esomena protheōrōn kaka, kai tas chalepas angelias, kai to enteuthen pasin epigenomenon deos, stenō, kai olophyromai tōn homophylōn tas symphoēty, Kai egeneto 16gos Kyriou pros me, Dle- ᾿ gōn" Huie agthrōpou, prophēteuson, kai ereis" Tide egei Adōnai Kyrios, Eipon "" rhomphaią" sphagia oxynou, hopōs genę̄ eis stildōsin, hetoimē xylon. “Rhomphaian palin tropikōs tēn timōrian B kalei dia tōn Badylōniōn, kai Ioudaiois, kai tois allois tois en mesǭ ethnesin epenechtheisan. Dokei de kai sphattein. kai pan xylon prorrhizon anaspąn, didasgeun hōs autou synchōrountos tauta genēsetai, kai ou tę̄ tou Badylōniou dynamei, alla tę̄ autou energeią toutōn hekaston epiteleitai. Toiouton esti kai to en tǭ Deuteronomiǭ hyp᾽ autou tou Theou eirēmenon, e« Hoti paroxynō hōs astrapēn tēn machairan mou, kai anthexetai krimatos hē cheir mou, kai ekdikēsō, kai antapodōsō dikēn tois echthrois, kai tois Eisouse me antapodōsō" methysō ta belē mou aph᾽ haimatos, kai hē machaira mou phagetai krea. n Kai en toutois gar machairan, kai belē, tēn timōrētichēn energeian prosēgoreuse, tas axia? dika? para tōn hypeuthynōn eisprattomenos. Eita epagei"

“And it will be, if they say to you: Why are you groaning? you will say: Over the news, because it is coming; and every heart will be shattered, and all hands will go slack, and all flesh and every spirit will faint, and all …; behold, it is coming, and it will be, says Adonai the Lord.” When you groan, he says, they will surely ask, wanting to learn the cause of your grief. When they ask, then, answer: I groan and lament the calamities of my kinsmen because I foresee the evils to come, the grievous news, and the fear that will come upon all from it. “And the word of the Lord came to me, saying: Son of man, prophesy and say: Thus says Adonai the Lord: Say: Sword, … be sharpened for victims, so that you may become gleaming, ready … tree.” Again he figuratively calls a sword the punishment brought by the Babylonians both on the Jews and on the other nations in between. It seems both to slaughter … and to tear up every tree by the roots; he teaches that these things will happen with his permission, and that each of them is accomplished not by the power of the Babylonian but by his own working. Such too is what God himself said in Deuteronomy: “For I will sharpen my sword like lightning, and my hand will take hold of judgment, and I will take vengeance and repay justice to my enemies, and I will repay those who hate me; I will make my arrows drunk with blood, and my sword will devour flesh.” For there too he called his punishing work a sword and arrows, when he exacts the penalties deserved from the guilty. Then he adds:

Ezek 21:7 (quotation, high confidence) · Ezek 21:8 (quotation, high confidence) · Ezek 21:9 (quotation, high confidence) · Ezek 21:10 (quotation, medium confidence) · Deut 32:41 (quotation, high confidence) · Deut 32:42 (quotation, high confidence)

Notes and citation

Summary: Ezekiel groans to announce coming disaster; the sharpened sword is God's punishment through Babylon, as in the Song of Moses.

  • Lemmas Ezek 21:7 and 21:8–10. The lemma of 21:9–10 is garbled in the OCR, and a phrase of the comment is lost (marked “…”).
  • Quotation: Deut 32:41–42.

Notes on the original text

  • Digital text corrected (OCR debris: Migne's Latin column read as Greek): Α ἰδ ποοοββασίο ἰμι γγοβαυαμδ, → .

Cite (SBL): Theodoret, Comm. Ezech. 21.7 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/21-7). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/21-7

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

21.11PG 81

ια΄. Καὶ ἔδωκεν αὐτὴν ἑτοίμην τοῦ κρατεῖν τὴν "'" χεῖρα αὐτῆς "', ἐξηκονήθη, ῥομφαία ἐστὶνι ἑτοίμη τοῦ δοῦναι αὐτὴν εἰς χεῖρας ἀποκεντούντων. Ταύτην γὰρ, φησὶ, « τὴν μάχαιραν εὐτρεπῆ » γενομένην ἐνεχείρισε τοῖς εἰς τὸ κολάζειν ἐπιτηδείοις: σημαίνει δὲ τοὺς Χαλδαίους. Τοιοῦτόν ἐστι καὶ τὸ παρὰ τῷ "' Ἡσαῖᾳα ὑπὸ τοῦ Θεοῦ εἰρημένον εἰς τὸν Βαδυλώνιον, ἢ "5 γοῦν ᾿Ασσύριον- « Μὴ δοξασθήσεται ἀξίνη ἄνευ τοῦ κόπτοντος ἐν αὐτῇ; ἢ ὑψωθήσεται πρίων ἄνευ τοῦ ἕλκοντος αὑτόν; ὡσαύτως ἐάν τις ἄρῃ ῥάδδον, ἣ ξύλον, ν Καὶ πάλιν, « Οὐαὶ ᾿Ασσυρίοις, ἡ ῥάῤδος τοῦ θυμοῦ μου καὶ τῆς ἐργῆς μου ἐστὶν ἐν ταῖς χερσὶν αὐτῶν. ν» Ἣν τοίνυν ῥάδδον παιδευτικὴν, καὶ ἀξίνην, καὶ πρίονα, ὄργανα φυτῶν δαπανητιχὰ, ἐκεῖ προσηγόρευσεν, ἐνταῦθα ῥομφαίαν ὠνόμασε, θηγομένην μὲν, καὶ στιλδουμένην ὑπὸ τῆς τῶν κολαζομένων τιμωρία;, καθάπερ δέ τὴν δὲ τὴν τιμωρίαν καὶ πῦρ ἄνω χέχλιχε, ταῖς πολλαῖς προσηγορίαις δεδίσσεσθαι βουλόμενος, καὶ εἰς μεταμέλειαν ἀγαγεῖν τοὺς τῇ δυσσεόείᾳ προστε-

ia΄. Kai edōken autēn hetoimēn tou kratein tēn "'" cheira autēs "', exēkonēthē, rhomphaia estini hetoimē tou dounai autēn eis cheiras apokentountōn. Tautēn gar, phēsi, « tēn machairan eutrepē » genomenēn enecheirise tois eis to kolazein epitēdeiois: sēmainei de tous Chaldaious. Toiouton esti kai to para tǭ "' Hēsaiąa hypo tou Theou eirēmenon eis ton Badylōnion, ē "5 goun ᾿Assyrion- « Mē doxasthēsetai axinē aneu tou koptontos en autę̄? ē hypsōthēsetai priōn aneu tou helkontos hauton? hōsautōs ean tis arę̄ rhaddon, hē xylon, n Kai palin, « Ouai ᾿Assyriois, hē rhardos tou thymou mou kai tēs ergēs mou estin en tais chersin autōn. n» Hēn toinyn rhaddon paideutikēn, kai axinēn, kai priona, organa phytōn dapanēticha, ekei prosēgoreusen, entautha rhomphaian ōnomase, thēgomenēn men, kai stildoumenēn hypo tēs tōn kolazomenōn timōria?, kathaper de tēn de tēn timōrian kai pyr anō chechliche, tais pollais prosēgoriais dedissesthai boulomenos, kai eis metameleian agagein tous tę̄ dysseoeią proste-

“And he gave it ready to be grasped by his hand; it has been whetted; it is a sword ready to be given into the hands of those who pierce.” This sword, he says, once made ready, he put into the hands of those fit to punish; he means the Chaldeans. Such too is what God said in Isaiah about the Babylonian, or rather the Assyrian: “Shall the axe be glorified without the one who cuts with it? Or shall the saw be exalted without the one who draws it? Likewise if someone lifts a rod or a piece of wood.” And again: “Woe to the Assyrians; the rod of my wrath and of my anger is in their hands.” What he there called a rod of discipline, an axe and a saw, tools that consume trees, he here named a sword, whetted and polished by the punishment of those who are punished; just as above he also called the punishment fire, wishing to frighten them by the many names and to bring to repentance those devoted to impiety …

Ezek 21:11 (quotation, high confidence) · Isa 10:15 (quotation, high confidence) · Isa 10:5 (quotation, high confidence)

Notes and citation

Summary: The whetted sword is put into the Chaldeans' hands, as Isaiah calls Assyria God's axe and rod: the punisher is only God's tool.

  • Lemma Ezek 21:11. Quotations: Isa 10:15; 10:5. The section breaks off mid-word, followed by Latin debris (removed).

Notes on the original text

  • Digital text corrected (OCR debris: margin reference and Migne's Latin column read as Greek): 4 ἴρᾷ. χ, 15. τ δι ἀδρίογο {εἰ θα] ᾽πὶ αὐ ἡ, μὲ εἰς ἐπ οἱ εἰμι 5 νοὶ πὶ τ σίαἀρθείη 830}»- "ει : ὁδί, αὐ αυΐ 8 ποδί. ἰδ ἰδ] σαν Πείθει ἀςδὰ ἡ εἶς : μα δαι Νόη Ἰεδύτι 651, « Οἱ Παρ θα πὶ θεῖ δι γί ἢ} ὃ οἱ 18, φαΐ σι οι! Γαογη!, ἃ δος βυρρ! οἷο οί ἂν φαΐ μι 81 αυ ἄδην 116 {πᾶ Γι δίνη ξΓέϑδϑυβ ἐδ γὸχ δι Ναθυο!οἀοποβογοι αὕτη τη αῖγα οἱ φίλ 8. οογειϑ. 15. Εἰ οὐδιμρεδοῦνε [αοἰδε 668, μὲ [γαν ραν φία- → .

Cite (SBL): Theodoret, Comm. Ezech. 21.11 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/21-11). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/21-11

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

21.12PG 81

ιβ΄, Ἀγάχραγε καὶ ὀλόλυξον,, υἱὲ ἀνθρώπου, ὅτι ἐγένετο ἐν τῷ λαῷ αὕτη ἐν πᾶσι τοῖς ἀς- Ἡγουμόγοις τοῦ Ἰσραὴ1, οἱ " παροικοῦντές μοι» εἰς ῥομ:ραίαν ἐγένοντο σὺν τῷ λαῷ μον. Τί ταύτῆς ἐφάμιλλον ἀγαθότητος ᾽"; κολάζει δικαίως, καὶ θρηνεῖν τῷ "" προφήτῃ παρακελεύεται " οὐ γὰρ ἐχὼν κολάζει, ἀλλ᾽ ὑπὸ τῆς τοῦ λαοῦ παρανομίας ἀναγχα-. ζάμενος, γυναικὶ δὲ παραπλησίως θαυμάζειν τῷ προφήτῃ παρεγγυᾷ, ὅτι οὐκ ὁ λαὸς μόνος, ἀλλὰ καὶ οἱ τούτου ἄρχοντες παρεδόθησαν τῇ ῥομφαίᾳ, καὶ τὸ πάντων ἀνιαρώτατον, « Οἱ παροικοῦντὲές μοι, φησὶν, εἰς ῥομφαίαν ἐγένοντο σὺν τῷ λχῷ μον. » Κοινωνήσαντες γὰρ τῷ λαῷ τῆς παρανομίας οἱ ἱερεῖς, ἔκοινώνησαν καὶ τῆς τιμωρίας. Τούτους γὰρ ὠνόμασε παροιχοῦντας, ἅ τε δὴ ἔνδον ἐν τῷ θείῳ νεῷ διάνους.

ib΄, Agachrage kai ololyxon,, huie anthrōpou, hoti egeneto en tǭ laǭ hautē en pasi tois as- Hēgoumogois tou Israē1, hoi " paroikountes moi» eis rhom:raian egenonto syn tǭ laǭ mon. Ti tautēs ephamillon agathotētos ᾽"? kolazei dikaiōs, kai thrēnein tǭ "" prophētę̄ parakeleuetai " ou gar echōn kolazei, all᾽ hypo tēs tou laou paranomias anancha-. zamenos, gynaiki de paraplēsiōs thaumazein tǭ prophētę̄ parengyą, hoti ouk ho laos monos, alla kai hoi toutou archontes paredothēsan tę̄ rhomphaią, kai to pantōn aniarōtaton, « Hoi paroikountees moi, phēsin, eis rhomphaian egenonto syn tǭ lchǭ mon. » Koinōnēsantes gar tǭ laǭ tēs paranomias hoi hiereis, ekoinōnēsan kai tēs timōrias. Toutous gar ōnomase paroichountas, ha te dē endon en tǭ theiǭ neǭ dianous.

“Cry out and wail, son of man, for this has come upon my people, upon all the leaders of Israel; those who sojourn with me have been given to the sword together with my people.” What goodness can rival this? He punishes justly, and orders the prophet to lament; for he does not punish willingly, but compelled by the lawlessness of the people. And he bids the prophet, like a woman, to marvel that not only the people but also its rulers were handed over to the sword, and, most grievous of all: “Those who sojourn with me,” he says, “have been given to the sword together with my people.” For the priests, who had shared the people's lawlessness, shared also in the punishment. He named them sojourners with him because they spent their time inside the divine temple.

Ezek 21:12 (quotation, high confidence)

Notes and citation

Summary: God, who punishes unwillingly, has the prophet lament that even the rulers and the priests, who shared the people's sin, fall by the sword.

  • Lemma Ezek 21:12. The clause about marveling “like a woman” seems damaged in the scan; translated as printed.

Cite (SBL): Theodoret, Comm. Ezech. 21.12 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/21-12). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/21-12

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

21.13PG 81

ιγ΄. "δ Διὰ τοῦτο κχρότησον ἐπὶ τὴν χεῖρά σου", ὅτι δεδικαίωται, καὶ τί, εἰ καὶ ςυϊωὴ ἀπωσθῇ; οὐκ ἔσται, «έγει ᾿Αδωναωῖ Κύριος. Διὰ τοῦ κρότου, φησὶ, τῶν χειρῶν σήμανον τῆς συμφορᾷς τὴν ὑπερθολὴν, καὶ θαύμασον τῆς τιμωρίας τὸ δίκχαιον. Οὔτε γὰρ μικρὰ διὰ τῆς τιμωρίας τοῖς ὑπολειφθεῖσιν ἡ ὠφέλεια γενήσεται. ἀρχὴ γὰρ αὐτῆς δικαιώσεως αὕτη χατασταθήσεται᾽ εἰ γὰρ καὶ νῦν ἀπωσθῇ ἡ τῶν ἄλλων ἐθνῶν κεχωρισμένη φυλὴ (πάντα δὲ τὸν Ἰουδαϊκὸν διὰ τούτου σημαίνει λαὸν ), ἀλλ᾽ ἔσται πάλιν, καὶ ἀναχλήσεως τεύξεται" ἀρκεῖ γὰρ εἰς βεδαίωσιν τῶν λεγομένων τὸ αὐτὸν ταῦτα λέγειν τὸν ( Δεσπότην καὶ Κύριον. ὶ

ig΄. "d Dia touto kchrotēson epi tēn cheira sou", hoti dedikaiōtai, kai ti, ei kai syïōē apōsthę̄? ouk estai, «egei ᾿Adōnaōi Kyrios. Dia tou krotou, phēsi, tōn cheirōn sēmanon tēs symphorąs tēn hypertholēn, kai thaumason tēs timōrias to dikchaion. Oute gar mikra dia tēs timōrias tois hypoleiphtheisin hē ōpheleia genēsetai. archē gar autēs dikaiōseōs hautē chatastathēsetai᾽ ei gar kai nyn apōsthę̄ hē tōn allōn ethnōn kechōrismenē phylē (panta de ton Ioudaïkon dia toutou sēmainei laon ), all᾽ estai palin, kai anachlēseōs teuxetai" arkei gar eis bedaiōsin tōn legomenōn to auton tauta legein ton ( Despotēn kai Kyrion. i

“Therefore clap your hands, for it has been justified; and what if even the tribe is thrust away? It shall not be, says Adonai the Lord.” By clapping your hands, he says, signify how extreme the calamity is, and marvel at the justice of the punishment. Nor will the benefit to those who are left be small through the punishment; for it will be established as the beginning of their justification. For even if the tribe set apart from the other nations is now thrust away (by this he signifies the whole Jewish people), it will exist again and obtain a recall. And for confirming what is said, it is enough that the Master and Lord himself says it.

Ezek 21:13 (quotation, high confidence)

Notes and citation

Summary: The just punishment will begin the people's justification: though thrust away, the Jewish people will be recalled.

Cite (SBL): Theodoret, Comm. Ezech. 21.13 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/21-13). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/21-13

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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.

21.14PG 81

ιδ΄, Καὶ σὺ, υἱὲ ἀνθρώπου, προφήτευσον καὶ γρότησον χεῖρα ἐπὶ χεῖρα, καὶ διπιλασίασον" ῥομφαίαν, ἡ τρίτη ῥομφαία τραυματιῶν ἐστι, ῥομφαία τραυματιῶν ἡ μεγάλη. Τρίτην ῥομφαίαν καλεῖ τὴν ἐν τῷ ἐννάτῳ ἕτει τῆς βασιλείας Σεδεκίου γενομένην κατὰ τῆς Ἱερουσαλὴμ στρατείαν" ἀλλὰ τῷ μὲν ἀριθμῷ τετάρτη ἐστίν" ἐπειδὴ δὲ ἡ " ἐπὶ γὰρ ἔξτλθεν ὁ βασιλεὺς πρὸς τὸν Ναθουχοδονόσορ σὺν τῇ μητρὶ, καὶ τῇ γυναικὶ, καὶ τοξ ἄρχουσι, τως τρίτην καλεῖ ῥομφαίαν τὴν ἐπὶ Σεδεκίου γενομένην "", τὰς συμπλοκὰς ἀριθμῶν, καὶ τὰς παρατάξεις, ἀλλ᾽ οὐκ ἁπλῶς τὰς ἐφόδους" διὸ καὶ λέγει" « Ἡ Ὁ τρίτη ῥομφαία τραυματιῶν ἐστιν ἡ μεγάλη. » Εἴτα διδάσκει, τί "" δήποτε αὐτῷ παρακελεύεται χροτῆσαι πὰς χεῖρας.

id΄, Kai sy, huie anthrōpou, prophēteuson kai grotēson cheira epi cheira, kai dipilasiason" rhomphaian, hē tritē rhomphaia traumatiōn esti, rhomphaia traumatiōn hē megalē. Tritēn rhomphaian kalei tēn en tǭ ennatǭ hetei tēs basileias Sedekiou genomenēn kata tēs Hierousalēm strateian" alla tǭ men arithmǭ tetartē estin" epeidē de hē " epi gar extlthen ho basileus pros ton Nathouchodonosor syn tę̄ mētri, kai tę̄ gynaiki, kai tox archousi, tōs tritēn kalei rhomphaian tēn epi Sedekiou genomenēn "", tas symplokas arithmōn, kai tas parataxeis, all᾽ ouk haplōs tas ephodous" dio kai legei" « Hē Ho tritē rhomphaia traumatiōn estin hē megalē. » Eita didaskei, ti "" dēpote autǭ parakeleuetai chrotēsai pas cheiras.

“And you, son of man, prophesy, and clap hand on hand, and double the sword; the third sword is the sword of the slain, the great sword of the slain.” He calls the third sword the campaign against Jerusalem in the ninth year of Zedekiah's reign; in number it is the fourth, but since the … for the king went out to Nebuchadnezzar with his mother, his wife and the rulers … he calls the third sword the one in Zedekiah's time, counting the engagements and battles, not simply the incursions. That is why he says: “The third sword of the slain is the great one.” Then he teaches why he commands him to clap his hands.

Textual problem in this passage: see the notes.

Ezek 21:14 (quotation, high confidence) · 2 Kgs 24:12 (allusion, high confidence) · 2 Kgs 25:1 (allusion, high confidence)

Notes and citation

Summary: The “third sword” is Nebuchadnezzar's final siege under Zedekiah, the third battle though the fourth invasion, since Jeconiah surrendered without a fight.

  • Lemma Ezek 21:14. A line is lost in the OCR (marked “…”). Jeconiah's surrender with his mother, wives, and officials: 2 Kgs 24:12; the siege in Zedekiah's ninth year: 2 Kgs 25:1.

Cite (SBL): Theodoret, Comm. Ezech. 21.14 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/21-14). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/21-14

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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.

21.15PG 81

ιε΄. Καὶ! ἐχστήσεις αὑτοὺς. ὅπως θραυσθῇ" ἡ καρδία αὐτῶν", καὶ πιιηθυνθῶσιν' οἱ ἄσθεγοῦντες ἐπὶ πᾶσαν πύλην αὐτῶν " παραδέδονται εὶς σφάγια ῥομφώίας. Καὶ πρᾶττε, φησὶ, σθῶσιν αὲ καρδίαι αὐτῶν, ἀντὶ τοῦ, ἵνα μαλαχθῇ καὶ οἱονεὶ " συντριδῇ τὸ ἀντίτυπον τῆς καρδίας αὐτῶν τῇ προῤῥήσει τῶν ἀλγεινῶν. ἱκανὸν δὲ αὐτοὺς ἐχδειμστῶσαι, ὅτι σφαγῇ παραδοθήσονται, καὶ ὅτι πλήρεις πᾶσαι αἱ πύλαι τῶν ἀναιρουμένων γενήσονται. Εἶτα μετὰ προσωποποιΐῖας τινὸς σημαίνει τὴν παρ᾽ αὐτοῦ γενομένην συγχώρησιν. Εὖγε" ὀξεῖα γέγονεν εἰς σφαγὴν, εὖ γέγονεν εἰς στίλδωσι», ὡς " ἀστραπὴ διαπορεύου. ( τς'.}) ᾿ὐξύνου ἐκ δεξιῶν καὶ ἐξ εὐωνύμων, οὗ ἂν τὸ πρόσωπόν σου ἐξεγείρηται. "Αμφηχές φησι τὸ ξίφος, ἐκατέρωθεν τεθηγμένον - εὖ μάλα εἰς ἀκμὴν ἠκονημένον, ἀστραπῆς δίκην ἀφιὲν να;. Διό φησιν εἰς ὁπότερον βούλῃ χώρισον μέρος, εἴτς τὸ δεξιὸν, εἴτε τὸ εὐώνυμον " ἕξεις γὰρ κἀμὲ συνεργοῦντα. Τοῦτο γὰρ παρεδήλωσεν ἐπαγαγών:

ie΄. Kai! echstēseis hautous. hopōs thrausthę̄" hē kardia autōn", kai piiēthynthōsin' hoi asthegountes epi pasan pylēn autōn " paradedontai eis sphagia rhomphōias. Kai pratte, phēsi, sthōsin ae kardiai autōn, anti tou, hina malachthę̄ kai hoionei " syntridę̄ to antitypon tēs kardias autōn tę̄ prorrhēsei tōn algeinōn. hikanon de autous echdeimstōsai, hoti sphagę̄ paradothēsontai, kai hoti plēreis pasai hai pylai tōn anairoumenōn genēsontai. Eita meta prosōpopoiïias tinos sēmainei tēn par᾽ autou genomenēn synchōrēsin. Euge" oxeia gegonen eis sphagēn, eu gegonen eis stildōsi», hōs " astrapē diaporeuou. ( ts'.}) ᾿yxynou ek dexiōn kai ex euōnymōn, hou an to prosōpon sou exegeirētai. "Amphēches phēsi to xiphos, ekaterōthen tethēgmenon - eu mala eis akmēn ēkonēmenon, astrapēs dikēn aphien na?. Dio phēsin eis hopoteron boulę̄ chōrison meros, eits to dexion, eite to euōnymon " hexeis gar kame synergounta. Touto gar paredēlōsen epagagōn:

“And you will astonish them, so that their heart may be shattered, and the weak may be multiplied at every gate of theirs; they have been handed over to the slaughter of the sword.” … that their hearts may be broken, that is, so that the hardness of their heart may be softened and, as it were, crushed by the foretelling of painful things. And it is enough to terrify them that they will be handed over to slaughter, and that all the gates will be full of the slain. Then, with a kind of personification, he signifies the permission he gives: “Well done! It has become sharp for slaughter, it has become fit for gleaming; go through like lightning. Be sharpened on the right and on the left, wherever your face is roused.” He says the sword is two-edged, whetted on both sides, very well sharpened to a fine edge, flashing like lightning. That is why he says: go to whichever side you wish, whether the right or the left; for you will have me too working with you. This is what he indicated by adding:

Ezek 21:15 (quotation, high confidence) · Ezek 21:16 (quotation, high confidence)

Notes and citation

Summary: The prophecy is meant to break the people's hardness; the two-edged sword goes wherever it turns because God works with it.

  • Lemmas Ezek 21:15 and 21:15b–16. The start of the comment is lost among apparatus and Latin debris (marked “…”); it seems to cite another rendering of 21:15.

Notes on the original text

  • Digital text corrected (OCR debris; OCR debris: Migne's Latin column read as Greek; OCR debris: apparatus and Migne's Latin column read as Greek): "οἱ --- λαῷ μου. ΑἸΝΘΓ οἱ ἐκκ οἱ Ηδῦγι 35 μοι. ργδιν. τῆς. 5" τὸν προφήτην. "6 ὅτι -- ἔσται. ἐγ 97 ἡ, ἔχ Β βυρρ!. "5 Β γεγενημένην. πθηϊ. Π οὗν, οἱ ροην γι γα τη {{108. "5 Διὰ --- χεῖρά σου. " τί, Β ὅτι. ᾿ 3θρ. Ἀροῖα αι. 1. υἱ ἴῃ Α οἱ Β ἀδέ8ι μή, φιοά 4}}} δάάππι, ὃ αὖτ ᾿ καὶ ἔχστ, αὖτ. Αὐ → ; Α ε8ϊ, υἱ πιο!] ἰδίπΓ ἀς νου" οοπίογαίατ' → ; Ποδί. οἰ α Θ΄ ὅ, Ξεοεάε εἶνε δά ἐβχίδγδιη, βίγβ δι βἰ πὶ βίγαιῃ : → ; ἐπαγαγών: Βὶ → ἐπαγαγών:.

Cite (SBL): Theodoret, Comm. Ezech. 21.15 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/21-15). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/21-15

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

21.17PG 81

ιζ΄, Καὶ ἐγὼ δὲ χροτήσω μου χεῖρα πρὸς κεῖρα, καὶ ἑπατρήσω τὸν θυμόν μου, ἐγὼ Κύριος “ε.141ηκά σοιΐ. Διὰ τοῦτο καὶ ὁ μακάριος Ἱερεμίας ἔλεγεν" ε Οἶδα, Κύρις, ὅτι οὐκὶ τοῦ ἀνθρώπον ἡ ὁδὸς αὐτοῦ, οὐδὲ πορεύσεται ἄνθρωπος, καὶ κατευθυνεῖ ὁδὸν αὑτοῦ" » διδάσκων, ὡς τῶν τοιούτων οὐδὲν δίχα τῆς ἄνωθεν ἐνεργείας ἢ συγχωρήσεως γίγνεται" ἐνεργεῖ μὲν τὰ πρέποντα, συγχωρεῖ δὲ τ᾽ ἄλλα καθ᾽ ἕτερον τρόπον οἰκονομίας, καὶ τῷ αὐὖτεξουσίῳ τῶν ἀνθρώπων παραχωρῶν, καὶ τῷ τρόπῳ τούτῳ δίκας τῶν ἁμαρτημάτων πραττόμενος. ιη-χ΄, Καὶ ἐγένετο «.16γος Κυρίου πρὸς μὲ, «ἰέγων " Καὶ σὺ, υἱὲ ἀνθρώπου, διάταξον σεαυτῷ δύο ὁδοὺς, τοῦ εἰσειιθεῖν ῥομφαίαν βασιλέως δαδυιιῶνος " ἐκ χώρας μιᾶς ἐξελεύσονται αἱ δύο ἀρκαὶ", ἑτοίμασαι" χεῖρα κεγτοῦσαν ἐκ ἀρχῇ ὁδοῦ ἑκάστης πόλεως. Κεντοῦσαν ἐπ᾽ ἀρχῆς ὁδοῦ διατάξεις, τοῦ εἰσελθεῖν ῥομφαίαν ἐπὶ Ῥαδδὰθ υἱῶν: ᾿Αμμὼν, καὶ ἐπὶ τὸν Ἰούδαν ἐν '᾿Ιερουσαλήμ'». Ὡς ἐν εἰκόνι,φησὶ, διάγραψον. μίαν ὁδὸν διχῇ μεριζομένην, καὶ τὴν μὲν κατ᾽ εὐθὺ, τῆς Ἱερονσαλὴμ φερομένην, τὴν δὲ εἰς τὴν χοδυνότορ ἀπὸ Βαδυλῶνος ὁρμώμενος, καὶ κατὰ τῆς Ἰουδαίας, καὶ κατὰ ᾿Αμμανιτῶν ἐπεστράτευσε, προλέγει ταῦτα ὁ Θεὸς διὰ τοῦ προφήτου. 'Ραδδὰθ δὲ ιἱῶν Αμμὼν εἶπεν, ἐπειδὴ ἔστι καὶ ἑτέρα ὁμώνυἄοξ. ἡ τοῦ ᾿Αμμάν᾽ ταύτην δὲ τὴν τοῦ ᾿Αμμάν φασί πινες εἶναι τὴν νῦν ἐν τῇ ᾿Αραδίᾳ Φιλαδελφίαν καφωνῇ "" προσαγορεύεται. Τούτοις ἐπιφέρει"

iz΄, Kai egō de chrotēsō mou cheira pros keira, kai hepatrēsō ton thymon mou, egō Kyrios “e.141ēka soiï. Dia touto kai ho makarios Hieremias elegen" e Oida, Kyris, hoti ouki tou anthrōpon hē hodos autou, oude poreusetai anthrōpos, kai kateuthynei hodon hautou" » didaskōn, hōs tōn toioutōn ouden dicha tēs anōthen energeias ē synchōrēseōs gignetai" energei men ta preponta, synchōrei de t᾽ alla kath᾽ heteron tropon oikonomias, kai tǭ auytexousiǭ tōn anthrōpōn parachōrōn, kai tǭ tropǭ toutǭ dikas tōn hamartēmatōn prattomenos. iē-ch΄, Kai egeneto «.16gos Kyriou pros me, «iegōn " Kai sy, huie anthrōpou, diataxon seautǭ dyo hodous, tou eiseiithein rhomphaian basileōs daduiiōnos " ek chōras mias exeleusontai hai dyo arkai", hetoimasai" cheira kegtousan ek archę̄ hodou hekastēs poleōs. Kentousan ep᾽ archēs hodou diataxeis, tou eiselthein rhomphaian epi Rhaddath huiōn: ᾿Ammōn, kai epi ton Ioudan en '᾿Ierousalēm'». Hōs en eikoni,phēsi, diagrapson. mian hodon dichę̄ merizomenēn, kai tēn men kat᾽ euthy, tēs Hieronsalēm pheromenēn, tēn de eis tēn chodynotor apo Badylōnos hormōmenos, kai kata tēs Ioudaias, kai kata ᾿Ammanitōn epestrateuse, prolegei tauta ho Theos dia tou prophētou. 'Raddath de hiiōn Ammōn eipen, epeidē esti kai hetera homōnyaox. hē tou ᾿Amman᾽ tautēn de tēn tou ᾿Amman phasi pines einai tēn nyn en tę̄ ᾿Aradią Philadelphian kaphōnę̄ "" prosagoreuetai. Toutois epipherei"

“And I too will clap my hand on hand, and I will let loose my wrath; I the Lord have spoken.” That is why the blessed Jeremiah also said: “I know, Lord, that a person's way is not his own, nor will a man walk and direct his way,” teaching that none of these things happens apart from the working or the permission from above. He works what is fitting, and permits other things by another mode of his providence, yielding to human free will and in this way exacting the penalties for sins. “And the word of the Lord came to me, saying: And you, son of man, mark out for yourself two ways for the sword of the king of Babylon to come by; the two shall go out from one country; and prepare a hand piercing at the head of the way of each city. At the head of the way you will mark out a piercing hand, for the sword to come against Rabbath of the sons of Ammon and against Judah in Jerusalem.” Draw, he says, as in a picture, one road dividing in two, the one going straight to Jerusalem, the other to … setting out from Babylon, he marched both against Judea and against the Ammonites; God foretells this through the prophet. He said “Rabbath of the sons of Ammon” because there is also another city of the same name …; and this one of Ammon some say is the present Philadelphia in Arabia … is called in the … language. To these he adds:

Ezek 21:17 (quotation, high confidence) · Ezek 21:18 (quotation, high confidence) · Ezek 21:19 (quotation, high confidence) · Ezek 21:20 (quotation, high confidence) · Jer 10:23 (quotation, high confidence)

Notes and citation

Summary: God works what is good and permits evil through human free will; Ezekiel is to draw the fork in the road where Nebuchadnezzar chose between Jerusalem and Rabbath of the Ammonites.

  • Lemmas Ezek 21:17 and 21:18–20. Several words are lost in the OCR (marked “…”).
  • Quotation: Jer 10:23. Rabbath of the Ammonites identified by some with Philadelphia (modern Amman).

Cite (SBL): Theodoret, Comm. Ezech. 21.17 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/21-17). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/21-17

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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.

21.21PG 81

κα'. Διὸ στήσεται ὁ βασιλεὺς Βαδυκῶγος ἐπὶ τὴν ἀρκαίαν ὁδὸν, ἐπ᾿ ἀρχῆς τῶν δύο ὁδῶν, τοῦ μαντεύσασθαι μαντείαν τοῦ." ἀναδράσαι καὶ ἐπερωτῆσαι ἐν τοῖς γλυπτοῖς, καὶ ἡπατοσκοπήσασθαι. Τὴν γὰρ διχῆ, φησὶ, μέριζομένην χαταλαδὼν ὁδὸν, ἧς τὸ μὲν εἰς τὴν Ἰουδαίαν, τὸ δὲ εἰς τὴν Ῥαθδδὰθ ἀπάγει, τῇ διὰ τῶν ῥάδδων ται μαντείᾳ, ὡσαύτως δὲ καὶ τῇ τῶν σφαγίων χνοσχοπείᾳ, μαθεῖν βουλόμενος, ποῖ δεῖ στρατεῦσαι πρότερον" τούτων δὲ, φησὶν, ὑπ᾽ αὐτοῦ γιγνομένων᾽

ka'. Dio stēsetai ho basileus Badykōgos epi tēn arkaian hodon, ep᾿ archēs tōn dyo hodōn, tou manteusasthai manteian tou." anadrasai kai eperōtēsai en tois glyptois, kai hēpatoskopēsasthai. Tēn gar dichē, phēsi, merizomenēn chataladōn hodon, hēs to men eis tēn Ioudaian, to de eis tēn Rhathddath apagei, tę̄ dia tōn rhaddōn tai manteią, hōsautōs de kai tę̄ tōn sphagiōn chnoschopeią, mathein boulomenos, poi dei strateusai proteron" toutōn de, phēsin, hyp᾽ autou gignomenōn᾽

“Therefore the king of Babylon will stand at the ancient way, at the head of the two ways, to practice divination, to shake up rods, and to inquire of the carved images and to inspect livers.” For having reached the road that divides in two, he says, one part of which leads to Judea and the other to Rabbath, he wished to learn, by divination with rods and likewise by inspecting the entrails of victims, where he should march first. And when these things had been done by him, he says:

Ezek 21:21 (quotation, high confidence)

Notes and citation

Summary: At the fork Nebuchadnezzar consulted rods, idols, and livers to decide which city to attack first.

  • Lemma Ezek 21:21. A long run of Latin debris and apparatus inside a word of the lemma is removed by a logged correction.

Notes on the original text

  • Digital text corrected (OCR debris: Latin column, repeated margin headings and apparatus inside the word ἡπατοσκοπήσασθαι; OCR debris: Migne's Latin column read as Greek): ἡπατοπῶ, εἴ ἑμπην (απ γὶα 6᾽ι8. ποι δι! αι οπιο,, οἱ ἀϊείμαι αὐ ων! εἰ βιγαι οι 8 Ρα πᾶ. αὐ πιὸ, αἴσέπς : Εἰ τω, ἐἰ αὐ 7 μάαμι ἱπ Ηἱφτγοσοίψπιαμι. Τἀπαυδη ἰμ ἐϊαεἴη, πα αι δὰ Δρρεϑι αν, ΗἸ5 δα εἶς ς. ἐοντορθὶ ἐπ δεμ ρα ἰϑιιδ, ὁἐ ἡ μαλ. κ. οἷον, ἔχ Β 8:}09}., οὐ δ εὖγε --- διαπορ. [ἃ (ον. ἰη Β 9 ἐς, --- διατάξεις. ΑΠΔΟν οὗ ἐν πολιορκίᾳ. ἡ ςς ἀν, ὁἀθὸ, Ποῦ, δὰ ρο!Ποηλιιι το]. Ἴ σοι ἴγος, ἦν ἃ, Β οἱ ἃμρὺυ ΠΧΧ. 5 ἀρτ ρων. μοῦ ἐρεὶ ἀἰσκη! αὐ πιο, Νόημε μαγαϑοία "ας 6δὶ σι ἀϊγα Γ 6586 ια" ἦ[οι Ἰΐα οἷι : ιν αἰ ἰὸ ἰηἰνὰ μθ΄. Καὶ εἶπον" Μηδαμῶς 15 ᾿Αδωγαῖ Κύριε" α', β΄. Καὶ ἐγέγετο.1όγος Κυρίου πρὸς μὲ,.14γ΄. Καὶ ἐρεῖς πρὸς τὴν γῆν τοῦ ᾿Ισραή1 Τάδε δ΄. ἈΑγθ᾽ ὧν, φησὶν, ἐξοιοθρεύσω ἐκ σοῦ ἄδικον ς΄. Καὶ σὺ, υἱὲ ἀνθρώπου, καταστέναξον ἐν ζ΄. Καὶ ἔσται, ἐὰν εἵπωσι πρὸς σέ" ια΄, Καὶ ἔδωκεν αὐτὴν ἑτοίμην τοῦ κχρατεῖν ιγ΄. "δ Διὰ τοῦτο κρότησοκ ἐπὶ τὴν χεῖρά σου", ιδ΄. Καὶ σὺ, υἱὲ ἀνθρώπου, προφήτευσον καὶ ιε΄. Καὶ" ἐκστήσεις αὐτοὺς, ὅπως θρωυσθῇ χα'. Διὸ στήσεται ὁ βασιλεὺς Βαδυ.ῶγος ἐπὶ Α 681, υἐ τπο!] ἰδίαν ας νοϊυἱ οοπί γα αν δἀνογβαγὶα Ρογιηΐβϑυ δὰ Πἰογὶ δἰ ηϊ οὶ, εἰσι α ἐπ᾿ Θ΄, βοεδάο εἶνε δά ἀβχίογαμιη, βίνθ δι βἰ πὶ βίγαδαιη : Υἱᾶ 6}08., ποι 6 δι θυ! αἱ οπιο,, δὲ ἀϊγίμεὶ δὰ δε ϊυγίο., εὐ ἰὰ 0 Ρα πᾶ. αὐ πιὸ, αἰεέπ; Εἰ (ω, εἶθ, θαι δι ἡ] ἑοῦ πὶ Απηπλοιὶ δοὺς ἱραἰ ᾿ἰη σι δα] ϊεὶι : αὐ σαί εἰναι" εἰ ἱμ- (ἐγτοφέί ἱμ δει μι ἰϑιιδ., οἰ ἡ μαλ. χ᾿ οἷον, Εκ Β 51}}}., οπὶ ἴη ὶ ροϑὶ προσαγ. ρου} {1}. 3 ἐτ. -- διατάξεις. ΑΠ ον οἱ ἐν πολιορκίᾳ. πότ ἀν. ῥάθδ, Πεϑγ. δὰ ρο!] οι Ἴ σο! ἴγο5. ὧι ἀ, Β οἱ ρυὶ υΧΧ. 5 ἀρ-᾿ α σκοπήσασθαι → ἡπατοσκοπήσασθαι; ἀϊν! δ! οπο ρεῖφῦυπὶ δἰ δὲ δἰ κι φαΐ → .

Cite (SBL): Theodoret, Comm. Ezech. 21.21 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/21-21). (abbreviation not yet checked)

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

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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.

21.22PG 81

κβ', Ἐκ δεξιῶν αὐτοῦ ἐγένετο τὸ μαντεῖον ἐπὶ Ἱερουσαμὴμ, τοῦ "" περιδα.εῖν χάρακα, καὶ τοῦ διανοῖξαι στόμα ἐν βοῇ, καὶ ὑψῶσαι φωνὴν μετὰ κραυγῆς σάλπιγγος, τοῦ βαλεῖν χάρακας ἐπὶ τὰς πύλας αὑτῆς, καὶ βαλεῖν χῶμα, καὶ οἰκοδομῆσαι βελοστάσεις. Προσήκει δὲ εἰδέναι, ὅτι τῶν ἐσομένων οὐδὲν οἱ δαίμονες ἴσασι" χαταστοχαζόμενοι δὲ τῶν πραγμάτων, προλέγειν ἐπιχειροῦσι “ καὶ ἔστι μὲν ὅτε κατευθὺ φέρονται, πολλάκις δὲ καὶ διαμαρτάνου- Β σι" καὶ τοῦτο οὐ μόνον ἀπὸ τῶν πραγμάτων ἔστιν ἰδεῖν, ἀλλὰ καὶ ἀπὸ τῆς θείας διδαχθῆναι Γραφῆς. Εἰπόντες γὰρ διὰ Σεδεκίου τοῦ ψευδοπροφήτου νίκην τοῦ ᾿Αχαὰδ, τῆς ἀληθείας ἐξέπεσαν " οὐ γὰρ μόνον ἡττήθη παραταξάμενος, ἀλλὰ καὶ ἀνῃρέθη" καὶ ἐνταῦθα δὲ καὶ τὸν δεδομένον τῷ Ἰσραὴλ ἐπιστάμενοι γόμον, καὶ τὴν ἔξω τῶν τούτων διαγορεύσεων πολιτείαν ὁρῶντες, καὶ μέντοι καὶ τῶν προφητικῶν προῤῥήσεων ἑπαΐοντες, πανταχόθεν τὴν θείαν ἀγανάκτησιν ἐδιδάσκοντο" ταύτην τοίνυν καὶ διὰ τῶν μαντείων τῷ δυσσεδεῖ προεσήμαινον βασιλεῖ, ὅτι δεῖ πρῶτον τῇ Ἱερουσαλὴμ ἐπιστρατεῦσαι, καὶ χαρακώμασι καὶ χώμασι χρήσασθαι, καὶ τοῖ; ἄλλοις ἅπασι πολεμικοῖς μηχανήμασιν. ᾿Αλλὰ τούτων, φησὶν, ὑπὸ τούτου Ὑι ἀρετῇ θαῤῥοῦντες, ἀλλ᾽ ἀναλγησίᾳ νοσοῦντες. Καὶ τοῦτο διδάσκων ἔφη "

kb', Ek dexiōn autou egeneto to manteion epi Hierousamēm, tou "" perida.ein charaka, kai tou dianoixai stoma en boę̄, kai hypsōsai phōnēn meta kraugēs salpingos, tou balein charakas epi tas pylas hautēs, kai balein chōma, kai oikodomēsai belostaseis. Prosēkei de eidenai, hoti tōn esomenōn ouden hoi daimones isasi" chatastochazomenoi de tōn pragmatōn, prolegein epicheirousi “ kai esti men hote kateuthy pherontai, pollakis de kai diamartanou- B si" kai touto ou monon apo tōn pragmatōn estin idein, alla kai apo tēs theias didachthēnai Graphēs. Eipontes gar dia Sedekiou tou pseudoprophētou nikēn tou ᾿Achaad, tēs alētheias exepesan " ou gar monon hēttēthē parataxamenos, alla kai anę̄rethē" kai entautha de kai ton dedomenon tǭ Israēl epistamenoi gomon, kai tēn exō tōn toutōn diagoreuseōn politeian horōntes, kai mentoi kai tōn prophētikōn prorrhēseōn hepaïontes, pantachothen tēn theian aganaktēsin edidaskonto" tautēn toinyn kai dia tōn manteiōn tǭ dyssedei proesēmainon basilei, hoti dei prōton tę̄ Hierousalēm epistrateusai, kai charakōmasi kai chōmasi chrēsasthai, kai toi? allois hapasi polemikois mēchanēmasin. ᾿Alla toutōn, phēsin, hypo toutou Hui aretę̄ tharrhountes, all᾽ analgēsią nosountes. Kai touto didaskōn ephē "

“On his right the divination fell on Jerusalem, to throw up a palisade, to open the mouth with shouting, to lift up the voice with the sound of the trumpet, to set palisades against its gates, to cast up a mound, and to build siege towers.” One should know that the demons know nothing of the future; but by guessing from events they try to foretell it, and sometimes they hit the mark, but often they miss. One can learn this not only from events but also from the divine Scripture. For when through Zedekiah the false prophet they foretold victory for Ahab, they fell short of the truth: he was not only defeated in battle but also killed. And here, too, knowing the law given to Israel, seeing their way of life outside its prescriptions, and also hearing the prophetic predictions, they learned on every side of the divine indignation; this, then, they signified in advance to the impious king through the divinations: that he should first march against Jerusalem and use palisades, mounds, and all the other engines of war. But [the people], he says, … not trusting in virtue but sick with insensibility. And to teach this he said:

Textual problem in this passage: see the notes.

Ezek 21:22 (quotation, high confidence) · 1 Kgs 22:11 (allusion, high confidence) · 1 Kgs 22:35 (allusion, high confidence)

Notes and citation

Summary: Demons do not know the future but guess from events; knowing God's anger against lawless Jerusalem, they pointed Nebuchadnezzar's divination there.

  • Lemma Ezek 21:22. A line is lost in the OCR near the end (marked “…”).
  • Zedekiah son of Chenaanah and Ahab's death: 1 Kgs 22:11–12, 34–37. Theodoret's view of how pagan divination came true is translated as written.

Notes on the original text

  • Digital text corrected (OCR debris inside a word: Migne's Latin column read as Greek): νἱἰηἢ 6686 οὐδὲ ἐχογοίει δά Η! οἱ οὐ βὶἰη] αϑεἰ ἴδ 60ιν οἰ αὶ οἱ "υ → .

Cite (SBL): Theodoret, Comm. Ezech. 21.22 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/21-22). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/21-22

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

21.23PG 81

χΥ'. Καὶ αὐτὸς αὑτοῖς μαντευόμενος 1. μαντείαν τοῖς. Οὕτω, φησὶ, διάκεινται, ὡς χρηστὰ τῶν μαντείων αὐτοῖς σημαινόντων᾽ τοῦτο γὰρ ἡνίξατο διὰ τοῦ ἐγώπιον αὐτῶν, τουτέστιν, ὡς ὑπὲρ αὐτῶν τῶν μαντείων γεγενημένων, καὶ ὡς ἐύδομάδα ἑορτάζοντες οὕτω διάγουσι" μία δὲ ἦν αὕτη τῶν τριῶν τῶν μεγίστων ἑορτὴ ἀλλ᾽ οὐκ ἀκολουθήσει, φησὶ, ταῖς αὐτῶν δόξαις τὰ πράγματα. « Καὶ αὐτὸς γὰρ, φησὶν, ἀναμιμνήσκων ἀδικίαν "' αὐτῶν τοῦ συλ, ληφθῆναι. » Ἡ γὰρ μνήμη τῆς παρανομίας αὑτῶν αἰτία τῆς ἁλώσεως αὐτῶν ἕαται. χὸ΄. Διὰ τοῦτο, τάδε λέγει ᾿Αδωναῖ Κύριος, ΠΛΑΥθ᾽ ὧν ἀνεμγήσατε τὰς ἀδικίας ὑμῶν ἐν τῷ ἀποκαλυφθῆναι τὰς ἀσεδείας ὑμῶν τοῦ ὁραθῆναι τὰς ἁμαρτίας ὑμῶν ἐν πάσαις ταῖς ἀνομίαις ὑμῶν, καὶ ἐν’ πᾶσι τοῖς ἐπιτηδεύμασιν ὑμῶν, ἀνθ ὧν ἀνεμνήσατε ἐν τούτοις, ἁλώσεσθε ἐν αὐτοῖς. Ὑμεῖς, φησὶν, αἴτιοι, καὶ τῆς τῶν πολεμίων θρασύὺτῆτος, καὶ τῆς τῶν δαιμόνων ἀληθείας ἐγένεσθε" τῶν γὰρ ὑμετέρων ἐπιτηδευμάτων ἡ πονηρία, καὶ ἧ τῆς ἀσεδείας ὑπερδολὴ, καὶ τῆς ἐμῆς ὑμᾶς ἐγύμνωσε χάριτος, καὶ ὑπὸ τοῖς πολεμίοις γενέσθαι πε ποίηκεν, οἵ διὰ μαντείαν "7" τὰς καθ᾽ ὑμῶν ἐφόδους ποιούμενοι, ὁρῶσιν ἀκολουθοῦντα ταῖς μαντείαις τὰ πράγματα ἐπειδὴ τοίνυν καὶ τῆς ἐχείνων ἀληθείας ἐγένεσθε πρόξενοι, εἰκότως ἁλώσεσθε, καὶ τιμωρίᾳ παραδοθήσεσθε. Ἐντεῦθεν ἐπὶ τοὺς ἄρχοντας “μεταθδαίνει, τόν τε βασιλέα, καὶ τοὺς ἱερέας, καί φησιν"

chY'. Kai autos hautois manteuomenos 1. manteian tois. Houtō, phēsi, diakeintai, hōs chrēsta tōn manteiōn autois sēmainontōn᾽ touto gar hēnixato dia tou egōpion autōn, toutestin, hōs hyper autōn tōn manteiōn gegenēmenōn, kai hōs eudomada heortazontes houtō diagousi" mia de ēn hautē tōn triōn tōn megistōn heortē all᾽ ouk akolouthēsei, phēsi, tais autōn doxais ta pragmata. « Kai autos gar, phēsin, anamimnēskōn adikian "' autōn tou syl, lēphthēnai. » Hē gar mnēmē tēs paranomias hautōn aitia tēs halōseōs autōn heatai. cho΄. Dia touto, tade legei ᾿Adōnai Kyrios, PLAUth᾽ hōn anemgēsate tas adikias hymōn en tǭ apokalyphthēnai tas asedeias hymōn tou horathēnai tas hamartias hymōn en pasais tais anomiais hymōn, kai en’ pasi tois epitēdeumasin hymōn, anth hōn anemnēsate en toutois, halōsesthe en autois. Hymeis, phēsin, aitioi, kai tēs tōn polemiōn thrasyytētos, kai tēs tōn daimonōn alētheias egenesthe" tōn gar hymeterōn epitēdeumatōn hē ponēria, kai hē tēs asedeias hyperdolē, kai tēs emēs hymas egymnōse charitos, kai hypo tois polemiois genesthai pe poiēken, hoi dia manteian "7" tas kath᾽ hymōn ephodous poioumenoi, horōsin akolouthounta tais manteiais ta pragmata epeidē toinyn kai tēs echeinōn alētheias egenesthe proxenoi, eikotōs halōsesthe, kai timōrią paradothēsesthe. Enteuthen epi tous archontas “metathdainei, ton te basilea, kai tous hiereas, kai phēsin"

“And he himself is to them like one divining a divination before them …, and he himself recalls their injustice, so that they may be caught.” They are so disposed, he says, as though the divinations signified good things for them; for this is what he hinted at by “before them,” that is, as though the divinations had been made on their behalf; and they pass their time as if keeping the festival of Weeks; this was one of the three greatest festivals. But events, he says, will not follow their opinions. “For he himself,” he says, “recalls their injustice, so that they may be caught.” For the remembrance of their lawlessness will be the cause of their capture. “Therefore thus says Adonai the Lord: Because you have brought your injustices to remembrance, in that your impieties have been uncovered, so that your sins are seen in all your lawless deeds and in all your practices; because you have brought them to remembrance in these, you will be caught in them.” You yourselves, he says, have become the cause both of the enemies' boldness and of the demons' truthfulness. For the wickedness of your practices and the excess of your impiety have both stripped you of my grace and put you under your enemies, who, making their attacks on you by divination, see events follow their divinations. Since, then, you have made their predictions come true, you will rightly be captured and handed over to punishment. From here he passes to the rulers, both the king and the priests, and says:

Ezek 21:23 (quotation, high confidence) · Ezek 21:24 (quotation, high confidence) · Deut 16:16 (allusion, medium confidence)

Notes and citation

Summary: Jerusalem's people thought the omens favored them, but their own lawlessness caused their capture and made the pagan omens come true.

  • Lemmas Ezek 21:23 and 21:24. Part of the lemma of 21:23 is lost (marked “…”); the comment refers to the LXX “keeping weeks.” The three great festivals: Deut 16:16.

Notes on the original text

  • Digital text corrected (OCR debris): ἧ Α υἱία8,, οἱ → ἧ .

Cite (SBL): Theodoret, Comm. Ezech. 21.23 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/21-23). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/21-23

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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.

21.25PG 81

χε’, κς΄. Καὶ σὺ, τοῦ Ἰσραὴϊ, οὗ ἧκει ἡ ἡμέρα ἐν καιρῷ ἀδικίας πέρας" τάδε λέγει ᾿Αδωναῖ Κύριος" '᾿Δφειλλοῦ" τὴν κίδαριν, καὶ ἀπόθου τὸν στέφαγον, αὕτη" οὐ τοιαύτη ἔσται. Σὺ μὲν, φησὶν, ὁ ἱερεὺς, διὰ τὴν παρανομίαν τῆς ἱερατικῆς ἐγυμνώθης χιδάρεως " σὺ ρῆσας τοῦ στεφάνου. Ἑκατέρα τοίνυν ἡγεμονία τὰ ἑαυτῆς " ἀποθέσθω σύμόολα " αὕτη γὰρ, φησὶν, ἡ πολιορκία οὐκ ἔοικε ταῖς πάλαι " τέλος γὰρ ἔλαθεν ἡ καθ᾽ ὑμᾶς βασιλεία. Καὶ τὴν αἰτίαν διδάσκων" « Ἐταπείνωσας, φησὶ, τὸ ὑψηλὸν, καὶ ὕψωσας τὸ ταπεινὸν ἀδικίᾳ "". ν᾿Αδιχίᾳ γὰρ χρησάμενος συνεργῷ, τὸ μὲν ὑψηλὸν δι᾿ ἀρετὴν ἐταπείνωσας, τὸ δὲ ταπεινὸν δι᾽ ἀδικίαν τοῖς λόγοις ἐπῆρας, παραφθείρας τὸ δίκαιον. Διό φησιν "

che’, ks΄. Kai sy, tou Israēï, hou hēkei hē hēmera en kairǭ adikias peras" tade legei ᾿Adōnai Kyrios" '᾿Dpheillou" tēn kidarin, kai apothou ton stephagon, hautē" ou toiautē estai. Sy men, phēsin, ho hiereus, dia tēn paranomian tēs hieratikēs egymnōthēs chidareōs " sy rēsas tou stephanou. Hekatera toinyn hēgemonia ta heautēs " apothesthō symoola " hautē gar, phēsin, hē poliorkia ouk eoike tais palai " telos gar elathen hē kath᾽ hymas basileia. Kai tēn aitian didaskōn" « Etapeinōsas, phēsi, to hypsēlon, kai hypsōsas to tapeinon adikią "". n᾿Adichią gar chrēsamenos synergǭ, to men hypsēlon di᾿ aretēn etapeinōsas, to de tapeinon di᾽ adikian tois logois epēras, paraphtheiras to dikaion. Dio phēsin "

“And you … of Israel, whose day has come in the time of injustice, an end: thus says Adonai the Lord: Take off the turban and put away the crown; this shall not be such.” You, the priest, he says, have been stripped of the priestly turban because of lawlessness; you [the king, have been deprived] of the crown. Let each office of rule, then, put away its own insignia; for this siege, he says, is not like those of old, for your kingdom has come to an end. And teaching the cause: “You have brought low,” he says, “what was high, and raised up what was low, by injustice.” For using injustice as your accomplice, you brought low what was high through virtue, and with words exalted what was low through injustice, corrupting justice. That is why he says:

Ezek 21:25 (quotation, high confidence) · Ezek 21:26 (quotation, high confidence)

Notes and citation

Summary: Priest and king lose turban and crown, for this siege ends the kingdom; they had humbled the virtuous and exalted the unjust.

  • Lemma Ezek 21:25–26. Words lost in the OCR are marked “…” or supplied in brackets by sense.

Cite (SBL): Theodoret, Comm. Ezech. 21.25 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/21-25). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/21-25

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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.

21.27PG 81

κζ΄. ᾿Αδικίαν, ἀδικίαν θήσομαι αὑτήν. Τούτου χάριν σε, φησὶ, ταύτης τῆς ἀξιχίας πράξομαι δίκας. Εἶτα ἐπάγει" ε Οὐδ᾽ αὕτη "" τοιαύτη ἔσται ἕως οὗ ἔλθῃ ᾧ καθήκει, καὶ παραδώσω αὐτῷ. ν Τῶν μὲν γὰρ προτέρων, φησὶ, πολιορχιῶν αὕτη χαλεπωτέρα οὐ α μὴν, φησὶ, παντελῶς κατασδέσω τὸν τῆς βασιλικῇς συγγενείας σπινθῆρα, ἕως ἂν ἔλθῃ" ᾧ καθήκει, καὶ ᾧ ἁρμόττει, καὶ αὐτῷ παραδώσω τὴν βασιλείαν. Τοῦτο καὶ ὁ μακάριος Παῦλός φησιν" «Ἕως ἂν ἔλθῃ τὸ σπέρμα, ᾧ ἐπήγγελται, διαταγεὶς δι᾽ ἀγγέλων ἐν χειρὶ Μεσίτου. » Καὶ Ἰαχὼδ ὁ πατριάρχης τὸν Ἰούδαν εὐλογῶν ἔφη" «ε Οὐκ ἐκλείψει ἄρχων ἐξ Ἰούδα, καὶ ἡγούμενος ἐκ τῶν μηρῶν αὐτοῦ, ἕως ἂν ἔλθῃ ᾧ ἀπόκειται, καὶ αὐτὸς προσδοκία ἐθνῶν. » Καὶ ἐνταῦθα τοίνυν τὴν τοῦ Δεσπότου Χριστοῦ βασιλείαν ἡνίξατο, εἰρηχιύς" ε Οὐδ᾽ αὕτη τοιαύτη ἔσται, ἕως οὗ ἔλθῃ ᾧ χκαθήχει, καὶ παραδώσω αὐτῷ. » Εἰ γὰρ καὶ ὑπέμεινε πολιορκίαν καὶ πόρθησιν ἡ Ἱερουσαλὴμ ὑπὸ τοῦ Ναδουχοδονόσορ, ἀλλ᾽ οὐ τοιαύτην, οἵαν ὑπὸ ἡ τῶν ν᾽" Ῥωμαίων μετὰ τὸν σωτήριον σταυρόν. Μετὰ μὲν γὰρ τὴν προτέραν ἅλωσιν ἑδδομήχοντα των ἐτῶν πάλεν ἀνῳχοδομήθη, καὶ τὴν προτέραν εὖπραξίαν ἔλαθε" μετὰ δὲ τὸν σωτήριον σταυρὸν ἐσχάτὴν ἐρημίαν ὑπέμεινεν " αὐτοὶ δὲ οἱ Ἰουδαῖοι οὐδὲ ἐπιόῆναι τῶν ὅρων 5 ἐχείνων τολμῶσιν ἀπειργόμενοι νόμῳ" διὰ τοῦτο ἔφη" ε Οὐδ᾽ αὕτη τοιαύτη ἔσται, » ἀπὶ τοῦ, οἵα ἡ ἐσομένη φυλάξω γὰρ τὸ γένος, «ἕως οὗ ἔλθῃ ᾧ καθήκει, καὶ παραδώσω αὐτῷ. ν Ὅταν γὰρ, φησὶν, ἀναφανῇ ἐκεῖνος, εἰς ὅν αἱ ἐπαγγελία: φέρονται, τότε παραδοὺς αὑτῷ τὴν βασιλείαν, τούτῶν τρέπει τὴν προφητείαν " ἀπεχθῶς γὰρ περὶ τοὺς Ἵουδαίους διακείμενοι ταῖς τούτων ἐφήδοντο

kz΄. ᾿Adikian, adikian thēsomai hautēn. Toutou charin se, phēsi, tautēs tēs axichias praxomai dikas. Eita epagei" e Oud᾽ hautē "" toiautē estai heōs hou elthę̄ hǭ kathēkei, kai paradōsō autǭ. n Tōn men gar proterōn, phēsi, poliorchiōn hautē chalepōtera ou a mēn, phēsi, pantelōs katasdesō ton tēs basilikę̄s syngeneias spinthēra, heōs an elthę̄" hǭ kathēkei, kai hǭ harmottei, kai autǭ paradōsō tēn basileian. Touto kai ho makarios Paulos phēsin" «Heōs an elthę̄ to sperma, hǭ epēngeltai, diatageis di᾽ angelōn en cheiri Mesitou. » Kai Iachōd ho patriarchēs ton Ioudan eulogōn ephē" «e Ouk ekleipsei archōn ex Iouda, kai hēgoumenos ek tōn mērōn autou, heōs an elthę̄ hǭ apokeitai, kai autos prosdokia ethnōn. » Kai entautha toinyn tēn tou Despotou Christou basileian hēnixato, eirēchiys" e Oud᾽ hautē toiautē estai, heōs hou elthę̄ hǭ chkathēchei, kai paradōsō autǭ. » Ei gar kai hypemeine poliorkian kai porthēsin hē Hierousalēm hypo tou Nadouchodonosor, all᾽ ou toiautēn, hoian hypo hē tōn n᾽" Rhōmaiōn meta ton sōtērion stauron. Meta men gar tēn proteran halōsin heddomēchonta tōn etōn palen anǭchodomēthē, kai tēn proteran eupraxian elathe" meta de ton sōtērion stauron eschatēn erēmian hypemeinen " autoi de hoi Ioudaioi oude epioēnai tōn horōn 5 echeinōn tolmōsin apeirgomenoi nomǭ" dia touto ephē" e Oud᾽ hautē toiautē estai, » api tou, hoia hē esomenē phylaxō gar to genos, «heōs hou elthę̄ hǭ kathēkei, kai paradōsō autǭ. n Hotan gar, phēsin, anaphanę̄ ekeinos, eis hon hai epangelia: pherontai, tote paradous hautǭ tēn basileian, toutōn trepei tēn prophēteian " apechthōs gar peri tous Hioudaious diakeimenoi tais toutōn ephēdonto

“Injustice, injustice I will make it.” For this reason, he says, I will exact from you the penalty for this injustice. Then he adds: “Nor shall this be such, until he comes to whom it belongs, and I will hand it over to him.” This siege, he says, is harsher than the earlier ones; yet I will not entirely put out the spark of the royal lineage until he comes to whom it belongs and befits, and to him I will hand over the kingdom. The blessed Paul also says this: “Until the seed should come to whom the promise was made, ordained through angels by the hand of a mediator.” And the patriarch Jacob, blessing Judah, said: “A ruler shall not fail from Judah, nor a leader from his thighs, until he comes for whom it is reserved, and he is the expectation of the nations.” Here too, then, he hinted at the kingdom of the Master Christ, saying: “Nor shall this be such, until he comes to whom it belongs, and I will hand it over to him.” For although Jerusalem suffered siege and sack by Nebuchadnezzar, it was not such as that by the Romans after the saving cross. After the first capture it was rebuilt after seventy years and recovered its former prosperity; but after the saving cross it suffered utter desolation, and the Jews themselves do not even dare to set foot within those borders, being kept out by law. That is why he said: “Nor shall this be such,” meaning, such as the one to come; for I will preserve the race “until he comes to whom it belongs, and I will hand it over to him.” For when, he says, the one to whom the promises refer appears, then, having handed the kingdom over to him, … he turns the prophecy …; for being hostile toward the Jews, they rejoiced at their …

Ezek 21:27 (quotation, high confidence) · Gal 3:19 (quotation, high confidence) · Gen 49:10 (quotation, high confidence)

Notes and citation

Summary: God would keep the royal line until Christ, to whom the kingdom belongs, as Jacob's blessing and Paul foretold; the later Roman desolation of Jerusalem, Theodoret says, was worse than Babylon's.

  • Lemma Ezek 21:27. Quotations: Gal 3:19; Gen 49:10. Several words are lost among Latin debris at the end (marked “…”); the last lines introduce the oracle against the Ammonites.
  • Theodoret's remarks on the desolation of Jerusalem after the cross and the law barring Jews from the city (the Roman ban after the Bar Kokhba revolt) are translated as written.

Notes on the original text

  • Digital text corrected (OCR debris: Migne's Latin column read as Greek; OCR debris: apparatus and Migne's Latin column read as Greek): (πὶ πεῖρα εἰ τα- 'π- Ομ 868δἷο οἱ «αἷϊ : Πᾶς 1118 οἷ. ν δὰ γὸμᾶ- Ρεΐοορβ ἐκ δυάδα, οἱ ἀυκ ἀδ εὶς {τ " → ; Ὦ (818, υδίεηι ρογία ἃ ΠΟ; 8 Ροϑι 84} 6 πὶ → ; Δία 68, οἱ δεῖ, » ''ος 651, 40.418 [ἱπτὰ, 7} μαντείας. ᾿5 ἴῃ 5 ἕως ἄν. Βος. ἰοεἰ. 1, 0. 651 ἄκρις οὗ, τῶν δ. ἴἢ 05. ἰη Β. ᾽ὉΒ ὁρίων. Π68 γοίδγιι πα γ, ἴα πὸ νον, 41} αἰ οεοϊδίοποες,, οἱ ἐπι αἰ ᾿π) 516 ἢ ρα "6 νἷν Τὴ ἐπι ἰοῦ ἱδῖο, δὶ [μἰδίϊ : ἰπ ἰόντα ργορτία μα ἡμαάϊοαϑο εἰαϊ πη μῖο, 864 ἴῃ ἐπ πὶ γον 6 [αὐτὶ (μα; πο τὶς δἀ ἴῃ Α → .

Topics: Christology

Cite (SBL): Theodoret, Comm. Ezech. 21.27 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/21-27). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/21-27

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

21.28PG 81

χη΄, κ΄, Καὶ σὺ, υἱὲ ἀγθρώπον, προφήτευσον, καὶ ἐρβῖς " Τάδε «“1έγει ᾿Αδωναῖ Κύριος πρὸς τοὺς υἱοὺς ᾿Αμμὼν, καὶ πρὸς τὸν ὀνειδισμὸν αὑτῶν" καὶ ἐρεῖς " ἹΡομφαία,, ῥομφαία ἑσπασμένη εἰς σφάγια, καὶ ἐσπασμένη εἰς συντέλειαν " ἐγείροι,, ὅπως στίλδῃς 5 ἐν τῇ ὁράσει σου τῇ ματαίᾳ, καὶ ἐν τῷ μαντεύεσθαι ψευδῆ. Ἐμαν"τεύσατο δὲ οὐκὶ ἡ ῥομφαία, ἀλλ᾽ οἱ ταύτῃ χρησάμένοι. Ῥευδῇ δὲ τὴν μαντείσ» καὶ τὴν "7 ὄρασιν προσηγόρευσεν, ὡς ἀλλοτρίαν τῆς ἀληθείας ὑπάρχουσαν. Ἐὶ γὰρ καὶ τότε ἀληθῆ προεσήμαινεν, ἀλλὰ «ὧν θείων προφητῶν προαγορευόντων τὴν θείαν ἀπό. φάσιν, ἃ παρ᾽ ἐχείνων ἤκουσε προμηνύειν ἔδοξε’ πονηρίᾳ γὰρ συζῶντες οἱ ἀλιτήριοι δαίμονες, τῷ μὲν Ναδουχοδονόσορ διὰ τῶν μαντειῶν "5 τὰ παρὰ τῶν προφητῶν διεπόρθμευον, τοῖς δὲ Ἰουδαίοις διὰ τῶν ψευδοπροφητῶν τἀναντία προηγόρενον, εἰρήνην αὖτοῖς ὑπισχνούμενοι, καὶ τῶν πολεμίων φυγήν ᾿ ἵν᾿ ἀπειθοῦντες τῷ Θεῷ, καὶ ἀντιλέγοντες, καὶ γυμνοὶ τῆς συνήθους προμηθείας γενόμενοι, παραδοθῶσιν ὑπὸ τῆς δίκης τοῖς πολεμίοις, καὶ ἀληθεῖς ἀποφανθῶσιν αὐτῶν οἱ χρησμοί. Οὕτως " ἐντειλάμενος τῇ ῥομφαίᾳ τοῖς τραχήλοις ἐπιτεθῆναι τῶν ἀνόμω; καὶ παρανόμως βεβιωκότων, ὡς; τοῦ πέρατος αὑτῶν καὶ τοῦ τέλους ἐφθαχότος, παρακελεύεται λέγων " λς ᾿Ἀπόστρεφε, εὶς τὸν κοιεόν σου 5, μὴ καταλύσῃς ἐν τῷ τόπῳ τυύτῳ, ᾧ γεγένησαι ν᾽, ἐν τῇ γῇ τῇ ἰδίᾳ σου κρινῶ σε. Ὑμᾶς δὲ, φησὶν, χότας, ἃ παρηγγύησα, οὐκ ἐνταῦθα, ἀλλ᾽ ἐ" τῇ οἷ-

chē΄, k΄, Kai sy, huie agthrōpon, prophēteuson, kai erbis " Tade «“1egei ᾿Adōnai Kyrios pros tous huious ᾿Ammōn, kai pros ton oneidismon hautōn" kai ereis " HiRomphaia,, rhomphaia hespasmenē eis sphagia, kai espasmenē eis synteleian " egeiroi,, hopōs stildę̄s 5 en tę̄ horasei sou tę̄ mataią, kai en tǭ manteuesthai pseudē. Eman"teusato de ouki hē rhomphaia, all᾽ hoi tautę̄ chrēsamenoi. Rheudę̄ de tēn manteis» kai tēn "7 orasin prosēgoreusen, hōs allotrian tēs alētheias hyparchousan. Ei gar kai tote alēthē proesēmainen, alla «hōn theiōn prophētōn proagoreuontōn tēn theian apo. phasin, ha par᾽ echeinōn ēkouse promēnyein edoxe’ ponērią gar syzōntes hoi alitērioi daimones, tǭ men Nadouchodonosor dia tōn manteiōn "5 ta para tōn prophētōn dieporthmeuon, tois de Ioudaiois dia tōn pseudoprophētōn tanantia proēgorenon, eirēnēn autois hypischnoumenoi, kai tōn polemiōn phygēn ᾿ hin᾿ apeithountes tǭ Theǭ, kai antilegontes, kai gymnoi tēs synēthous promētheias genomenoi, paradothōsin hypo tēs dikēs tois polemiois, kai alētheis apophanthōsin autōn hoi chrēsmoi. Houtōs " enteilamenos tę̄ rhomphaią tois trachēlois epitethēnai tōn anomō? kai paranomōs bebiōkotōn, hōs? tou peratos hautōn kai tou telous ephthachotos, parakeleuetai legōn " ls ᾿Apostrephe, eis ton koieon sou 5, mē katalysę̄s en tǭ topǭ tyytǭ, hǭ gegenēsai n᾽, en tę̄ gę̄ tę̄ idią sou krinō se. Hymas de, phēsin, chotas, ha parēngyēsa, ouk entautha, all᾽ e" tę̄ hoi-

“And you, son of man, prophesy and say: Thus says Adonai the Lord to the sons of Ammon and concerning their reproach; and you will say: Sword, sword, drawn for slaughter, and drawn for destruction; rouse yourself, that you may gleam, in your vain vision and in divining falsehoods.” It was not the sword that divined, but those who used it. He called the divination and the vision false as being foreign to the truth. For even if it did foretell true things at that time, it seemed to announce what it had heard from the divine prophets, who were proclaiming the divine sentence. For the accursed demons, living in wickedness, carried over to Nebuchadnezzar through the divinations what came from the prophets, while through the false prophets they foretold the opposite to the Jews, promising them peace and the flight of the enemies, so that by disobeying and contradicting God, and being stripped of his customary providence, they might be handed over by justice to the enemies, and the demons' oracles might be shown true. Having thus commanded the sword to be laid on the necks of those who had lived lawlessly and wickedly, since their end and limit had arrived, he gives the order, saying: “Turn back into your sheath; do not rest in this place where you were born; in your own land I will judge you.” You, he says, having done what I commanded, not here but in your own …

Ezek 21:28 (quotation, high confidence) · Ezek 21:29 (quotation, high confidence) · Ezek 21:30 (quotation, high confidence)

Notes and citation

Summary: The sword is turned against Ammon; pagan divination seemed true only because demons passed on what the prophets foretold, while deceiving the Jews through false prophets.

  • Lemmas Ezek 21:28–29 and 21:30. The section breaks off mid-word.

Cite (SBL): Theodoret, Comm. Ezech. 21.28 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/21-28). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/21-28

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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.

21.31PG 81

λα΄. Καὶ ἐκχεῶ ἐπὶ σὲ τὴν ὀργήν μου, ἐν πυρὶ ὀργῆς μου ἐμφυσήσω ἐπὶ ςέ. Τὸ εὔκολον τῆς θείας δυνάμεως διὰ τούτων ἐδήλωσε. Ὥσπερ γάρ, φησὶ, τὸ ἐμφυσῆσα: ῥάδιον, οὕτως εὐπετὲς καὶ λίαν εὑμαρὲς, παραδοῦναΐ σε παντοδαπῇ τιμωρίᾳ. Καὶ παραδώσω σε εἷς χεῖρας ἀνδρῶν βαρβά- Ὁ ρων τεχταιγόντων διαφθοράν. (λβ'.) Ἔν πυρὶ ἔσῃ κατἀδρωμα' τὸ αἷμά σου ἔσται ἐν μέσῳ τῆς τῆς σου" οὐ μὴ γένηταί σου μνεία, διότε ἐγὼ Κύριος "εάληκα. Τὴν Μήδων καὶ Περσῶν ἑπανάστασιν κατὰ τῆς Βαδυλῶνος διὰ τούτων ἐνίξατο, οἵ πᾶν εἶδος μηχανημάτων 3" τοῖς περιδόλοις προσήνεγκαν, καὶ νύκτωρ ἐν ἑορτῇ εἴσω τοῦ ἄστεως γεγονότες, ἅπασαν μὲν ἐχειρώσαντο τὴν πόλιν, ἐνἐπρησαν δὲ τὸ πλεῖστον, αἱμάτων δὲ καὶ τὰς οἰκίας καὶ τὰς ἀγυιὰς ἁπάσας ἐπλήρωσαν.

la΄. Kai ekcheō epi se tēn orgēn mou, en pyri orgēs mou emphysēsō epi se. To eukolon tēs theias dynameōs dia toutōn edēlōse. Hōsper gar, phēsi, to emphysēsa: rhadion, houtōs eupetes kai lian heumares, paradounaï se pantodapę̄ timōrią. Kai paradōsō se heis cheiras andrōn barba- Ho rōn techtaigontōn diaphthoran. (lb'.) En pyri esę̄ katadrōma' to haima sou estai en mesǭ tēs tēs sou" ou mē genētai sou mneia, diote egō Kyrios "ealēka. Tēn Mēdōn kai Persōn hepanastasin kata tēs Badylōnos dia toutōn enixato, hoi pan eidos mēchanēmatōn 3" tois peridolois prosēnenkan, kai nyktōr en heortę̄ eisō tou asteōs gegonotes, hapasan men echeirōsanto tēn polin, eneprēsan de to pleiston, haimatōn de kai tas oikias kai tas aguias hapasas eplērōsan.

“And I will pour out my anger upon you; with the fire of my anger I will blow upon you.” By these words he showed how easily the divine power acts. For as blowing is easy, he says, so it is quick and very easy to hand you over to every kind of punishment. “And I will hand you over into the hands of barbarous men who devise destruction. You will be food for fire; your blood will be in the midst of your land; there will be no remembrance of you, for I the Lord have spoken.” By these words he hinted at the uprising of the Medes and Persians against Babylon. They brought every kind of engine against the walls, and having got inside the city by night during a festival, they took the whole city, burned most of it, and filled the houses and all the streets with blood.

Ezek 21:31 (quotation, high confidence) · Ezek 21:32 (quotation, high confidence) · Dan 5:30 (allusion, medium confidence)

Notes and citation

Summary: God will destroy Babylon as easily as blowing on a fire, which happened when the Medes and Persians took the city by night during a festival.

  • Lemmas Ezek 21:31 and 21:32. Babylon's fall during a feast: Dan 5:1, 30.

Cite (SBL): Theodoret, Comm. Ezech. 21.31 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/21-31). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/21-31

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ezechielem-21-31) · Report an error

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