Commentary on Ezekiel 24.1–25.6
Greek text: PG 81.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 24
24.1PG 81
α α', β΄. Καὶ ἐγένετο «1όγος Κυρίου πρὸς μὲ ἐν τῷ ἔτει τῷ ἐγγάτῳ, ἐν τῷ μηνὶ τῷ δεκάτῳ, δεκάτῃ τοῦ μηγὸς, «λέγων" Υἱὲ ἀνθρώπου, γράψον σεαυτῷ τὸ ὄνομα "" τῆς ἡμέρας ταύτης, ἀφ’ ἧς ἀπ- «ὴμ ἀπὸ τῆς ἡμέρας τῆς σήμερον. Ἐδίδαξεν Ἡμᾶς τὸν χρόνον, καθ᾽ ὃν τῇ " Ἱερουσαλὴμ ὁ Βα- Θυλώνιος ἐπεστράτευσεν. Ἐχείνου δὲ τὴν πόλιν πολιορκοῦντος, ὁ προφήτης τοῖς ἤδη δορυαλώτοις γε- Διὸ κκαὶ τὸ ἀψευδὲς τῆς προφητείας ὑποδεικνὺς ὁ Δ:σπότης, ἐπισημήνασθαι κελεύει τὴν ἡμέραν, καθ᾽ Ὧν ὁ πολέμιος τῇ πόλει προσδάλλειν ἤρξατο, ἵνα καὶ ἐκ τοῦ χρόνου δ᾽ καὶ ἐκ τοῦ τέλους τῶν πραγμάτων μάθωσι, καὶ οἱ ἤδη αἰχμάλωτοι γενόμενοι, καὶ οἱ πολιορχούμενοι, ὡς ἄνωθεν ταῦτα περὶ αὐτῶν προεῖπεν ὁ Θεὸς, καὶ ὅτι οὐ διὰ τὴν τῶν πολεμίων ἡττήθησαν ἰσχὺν, ἀλλὰ τῶν οἰκείων ἁμαρτημάτων τίνοντες δίκας.
a a', b΄. Kai egeneto «1ogos Kyriou pros me en tǭ etei tǭ engatǭ, en tǭ mēni tǭ dekatǭ, dekatę̄ tou mēgos, «legōn" Huie anthrōpou, grapson seautǭ to onoma "" tēs hēmeras tautēs, aph’ hēs ap- «ēm apo tēs hēmeras tēs sēmeron. Edidaxen Hēmas ton chronon, kath᾽ hon tę̄ " Hierousalēm ho Ba- Thylōnios epestrateusen. Echeinou de tēn polin poliorkountos, ho prophētēs tois ēdē doryalōtois ge- Dio kkai to apseudes tēs prophēteias hypodeiknys ho D:spotēs, episēmēnasthai keleuei tēn hēmeran, kath᾽ Hōn ho polemios tę̄ polei prosdallein ērxato, hina kai ek tou chronou d᾽ kai ek tou telous tōn pragmatōn mathōsi, kai hoi ēdē aichmalōtoi genomenoi, kai hoi poliorchoumenoi, hōs anōthen tauta peri autōn proeipen ho Theos, kai hoti ou dia tēn tōn polemiōn hēttēthēsan ischyn, alla tōn oikeiōn hamartēmatōn tinontes dikas.
“And the word of the Lord came to me in the ninth year, in the tenth month, on the tenth of the month, saying: Son of man, write down for yourself the name of this day, from which … from this very day.” He has taught us the time at which the Babylonian marched against Jerusalem. While he was besieging the city, the prophet [was prophesying] to those who were already captives …. That is why the Master, showing the truthfulness of the prophecy, commands him to mark the day on which the enemy began to attack the city, so that from both the date and the outcome of events, both those already captive and those under siege might learn that God had foretold these things about them long before, and that they were defeated not because of the enemies' strength but because they were paying the penalty for their own sins.
Ezek 24:1 (quotation, high confidence) · Ezek 24:2 (quotation, high confidence) · 2 Kgs 25:1 (allusion, high confidence)
Notes and citation
Summary: Ezekiel records the day the siege of Jerusalem began, so that exiles and besieged alike would see the prophecy fulfilled and know their defeat was punishment for sin.
- Lemma Ezek 24:1–2, partly lost in the OCR (marked “…”). The siege began in Zedekiah's ninth year: 2 Kgs 25:1.
Notes on the original text
- Digital text corrected (OCR debris inside a word: apparatus and Migne's Latin column read as Greek; OCR debris: Migne's Latin column read as Greek): ἐσ σι φα πολι. οἱ ᾿1 αυΐ [απὶ ἰπ βογυϊυίθια δ τὸ ὅν, Ποο, ες, εἰς ἡμέραν, ἀπό. Μ τῇ. ΕΜ]. ῥγίοτ Πα}. τῆς. 5“ καὶ ἐκ τ᾿ χ᾿ Κχ 1} 500]. ϑ Υἱγίυϊεπι 86 νἱοίο5 6686, 864 δυύγαμιν ροροίοται Α → ; Υέεμβ. ὅ. Εἰ αἷς αὐ ἀοπιιπι ὀχαδροταπίεηι, ραγαδἰ πὶ! Π τ ἀϊ πα πὶ οἱ φηΐξπιᾶ [δία γ ῥγορ]εία, " φυφ οἰ ιδι} ἀνθη- [Δοι] Δι Εἰ αἴκος αὐ 606: ας εἷς. [,6- ΤΟΡαΠΊ ἃς ἀἰν 1115 εἰ ἦμ εἰ τὰ- 4105 διὰ βΑἰιί6πὶ, βίοι ἰη → .
Cite (SBL): Theodoret, Comm. Ezech. 24.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/24-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/24-1
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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.
24.3PG 81
Υ΄. Καὶ εἰπὲ ἐπὶ τὸν οἶκον τὸν παραπικχραίνοντα, παραθο.ήν. Μετὰ τὸ ἐπισημήνασθαι τὸν χρόνον, προστάττεται ὁ προφήτης παραθολιχῶς καὶ αἰνιγματωδῶς τὰ συμδησόμενα τῇ πόλει διδάξει, ἵνα διὰ τὴν ἀσάφειαν τῶν λεγομένων σπουδαιότερα περὶ τὴν ἐρώτησιν οἱ ἀκροαταὶ γενόμενοι, ἀχριθέστερον μάθωσι τὰ θεῖα θεσπίσματα. Καὶ ἐρεῖς πρὸς αὐτούς " Τάδε «1έγει ᾿Αδωναῖ Κύριος " (δ', ε "᾿Επίστησον τὸν «Ἰέθητα, ἐπίστησον, ἔχχεε " εἷς αὐτὸν ὕδωρ, καὶ ἔμδα.1ε εἰς αὐ-,Ἧος καὶ ὦμον ἐκσεσαρκωμέγνα ἀπὸ τῶν ὀστῶν. τὰ ὀστᾶ ὑποκάτω αὑτῶν. Λέθδητα προσαγορεύει τὴν πόλιν " ὕδωρ δὲ ἐχχεόμεγον δ τὰς παντοδατὰς συμφοράς " καὶ διχοτομήματα δὲ, καὶ σ΄ χέ(λη καὶ καὶ πλούτῳ, καὶ δυνάμει ἄρχοντάς τε καὶ ἡγουμὲνους, καὶ ἱερέας, κατὰ ταὐτὸν παραδεδομένου; ταῖς συμφοραῖς " ὀστᾷ δὲ ὑποκαιόμεγα, τοὺς πενίᾳ τυζῶντας προτέρους τῷ λιμῷ παραδοθέντας " πῦρ ὃ, τὸν Βαδυλώνιον καὶ τὴν τούτου παράταξιν. Τούτοις ἐπάγει " ε« Ἐξέζεσεν "", ἐξέζεσε, καί γε ἦψηται τὰ ὀστᾶ αὐτῆς ἐν μέσῳ αὑτῆς. » Τοῦ γὰρ πυρὸς, φτσὶν, ἐμόληθέντος, τά τε ὑποχα!όμενα ὀστᾶ τῷ πυρὶ χκατεδαπανήθη ᾿ τοῦ γὰρ λιμοῦ γεγένηται παραν- ( άλωμα, καὶ οἱ διαφυγόντες τὴν τοῦ λιμοῦ προσδολὲν ἐν ἀκμῇ γεγένηνται τῶν κακῶν, τὰς τῶν πολιορχούν.
Y΄. Kai eipe epi ton oikon ton parapikchrainonta, paratho.ēn. Meta to episēmēnasthai ton chronon, prostattetai ho prophētēs paratholichōs kai ainigmatōdōs ta symdēsomena tę̄ polei didaxei, hina dia tēn asapheian tōn legomenōn spoudaiotera peri tēn erōtēsin hoi akroatai genomenoi, achrithesteron mathōsi ta theia thespismata. Kai ereis pros autous " Tade «1egei ᾿Adōnai Kyrios " (d', e "᾿Epistēson ton «Iethēta, epistēson, echchee " heis auton hydōr, kai emda.1e eis au-,Hēos kai ōmon eksesarkōmegna apo tōn ostōn. ta osta hypokatō hautōn. Lethdēta prosagoreuei tēn polin " hydōr de echcheomegon d tas pantodatas symphoras " kai dichotomēmata de, kai s΄ che(lē kai kai ploutǭ, kai dynamei archontas te kai hēgoumenous, kai hiereas, kata tauton paradedomenou? tais symphorais " ostą de hypokaiomega, tous penią tyzōntas proterous tǭ limǭ paradothentas " pyr ho, ton Badylōnion kai tēn toutou parataxin. Toutois epagei " e« Exezesen "", exezese, kai ge ēpsētai ta osta autēs en mesǭ hautēs. » Tou gar pyros, phtsin, emolēthentos, ta te hypocha!omena osta tǭ pyri chkatedapanēthē ᾿ tou gar limou gegenētai paran- ( alōma, kai hoi diaphygontes tēn tou limou prosdolen en akmę̄ gegenēntai tōn kakōn, tas tōn poliorchoun.
“And speak a parable to the rebellious house.” After marking the date, the prophet is ordered to teach in parable and riddle what will happen to the city, so that the hearers, made more eager to ask by the obscurity of the sayings, might learn the divine oracles more exactly. “And you will say to them: Thus says Adonai the Lord: Set on the cauldron, set it on, and pour water into it, and throw into it … and shoulder, stripped of flesh from the bones … the bones under them.” He calls the city a cauldron; the water poured in, the calamities of every kind; the pieces and the legs and …, [those eminent in birth,] wealth and power, rulers and leaders and priests, all handed over to the calamities together; the bones burning underneath, those living in poverty, who were handed over to famine first; and the fire, the Babylonian and his army. To these he adds: “It has boiled, it has boiled, and its bones are cooked in its midst.” For when the fire was set going, he says, the bones burning underneath were consumed by it; for they became the prey of famine; and those who escaped the onslaught of famine reached the height of evils, [suffering] the … of the besiegers.
Ezek 24:3 (quotation, high confidence) · Ezek 24:4 (quotation, high confidence) · Ezek 24:5 (quotation, high confidence)
Notes and citation
Summary: In the parable of the cauldron, the city is the pot, the choice pieces its nobles, the bones beneath its poor who starved first, and the fire the Babylonian army.
- Lemmas Ezek 24:3 and 24:3b–5; parts of the lemma are lost in the OCR (marked “…”). The section breaks off mid-word.
Cite (SBL): Theodoret, Comm. Ezech. 24.3 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/24-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/24-3
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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.
24.6PG 81
ς΄. Διὰ τοῦτο τάδε έγει ᾿Αδωναῖ Κύριος" Ὧ πόλις αἱμάτων, Δέθης, ἐν ᾧ ἐστιν Ἰὸς ἐν αὐτῷ, καὶ ὁ ἰὸς οὐκ ἐξῆλθεν ἐξ αὐτῆς, κατὰ μέλος αὐτῆς ἐξήνεγκεν᾽" οὐκ ἔπεσεν ἐπ᾽ αὐτὴν κιλῆρος. Ἐδίδαξεν ἡμᾶς ἐνταῦθα, ὅτι καὶ ἄνω.«Σέφητα τὶν πόλιν ὠνόμασεν, ἰὸν δὲ τοῦ «1έδητος τὴν ἁμαρτίαν καλεῖ, Μεγίστη δὲ κατηγορία, ὅτι οὐδὲ τοσοῦτο πῦρ τῶν συμφορῶν τὸν τοῦ λέθητος ἰὸν ἐδα πάνησε. Τὸ δὲ ε« Κατὰ μέλος ἐξήνεγκεν, οὐκ ἔπεσεν ἐπ᾿ αὐτὴ; κλῆρος, » δηλοῖ ὅτι οὐδεὶς τὰς ἐπενεχθείσας διέφυγ' συμφορὰς, οὐδὲ ἐχληρώθησαν οἱ μὲν εἰς ὄλεθρον, οἱ δὲ εἰς σωτηρίαν, καθάπερ ἐν ταῖς ἤδη πρότερον γεγενημέναις πολιορκίαις συνέδη, ἀλλὰ πάντες ἀπαξδρον απλῶ;, οἱ μὲν λιμῷ, οἱ δὲ λοιμῷ παρεδόθησαν" «ἰ δὲ ταῦτα διαθάντες, ἢ πολεμοῦντες ἀνῃρέθησαν, ἢ τῶν κακῶν τὴν αἰτίαν.
s΄. Dia touto tade egei ᾿Adōnai Kyrios" Hō polis haimatōn, Dethēs, en hǭ estin Ios en autǭ, kai ho ios ouk exēlthen ex autēs, kata melos autēs exēnenken᾽" ouk epesen ep᾽ autēn kilēros. Edidaxen hēmas entautha, hoti kai anō.«Sephēta tin polin ōnomasen, ion de tou «1edētos tēn hamartian kalei, Megistē de katēgoria, hoti oude tosouto pyr tōn symphorōn ton tou lethētos ion eda panēse. To de e« Kata melos exēnenken, ouk epesen ep᾿ autē? klēros, » dēloi hoti oudeis tas epenechtheisas diephyg' symphoras, oude echlērōthēsan hoi men eis olethron, hoi de eis sōtērian, kathaper en tais ēdē proteron gegenēmenais poliorkiais synedē, alla pantes apaxdron aplō?, hoi men limǭ, hoi de loimǭ paredothēsan" «i de tauta diathantes, ē polemountes anę̄rethēsan, ē tōn kakōn tēn aitian.
“Therefore thus says Adonai the Lord: O city of blood, cauldron in which there is rust, and the rust has not gone out of it; piece by piece it brought it out; no lot fell on it.” Here he has taught us that above too he named the city a cauldron; and he calls sin the rust of the cauldron. The greatest accusation is that not even so great a fire of calamities consumed the cauldron's rust. And “piece by piece it brought it out; no lot fell on it” shows that no one escaped the calamities that were brought on, nor were some allotted to destruction and others to safety, as happened in the sieges that had taken place before; but all without exception were handed over, some to famine, some to plague; and those who came through these were either killed fighting or … the cause of the evils.
Ezek 24:6 (quotation, high confidence)
Notes and citation
Summary: The rust in the cauldron is Jerusalem's sin, which even the fire of disaster did not remove, and this time no one escaped by lot.
- Lemma Ezek 24:6. The section breaks off; the end is lost (marked “…”).
Notes on the original text
- Digital text corrected (OCR debris inside a word: Migne's Latin column read as Greek): βιἰῃΐδ ἦα πὶ υδὰ γεπογαὶ σα] δι (0108 : 864 οπηηα8 Ὦ → .
Cite (SBL): Theodoret, Comm. Ezech. 24.6 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/24-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/24-6
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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.
24.7PG 81
ζ΄. Ὅτι αἷμα αὐτῆς ἐν μέσῳ αὐτῆς ἐγένετο. Ταῦτα δὲ, φησὶν, ὑπομένουσι τῆς ἄγαν μιαιφονίας αὐτὸ ἐπὶ τὴν γῆν, τοῦ καλύψαι αὐτὸν τὴν "' γὴν. ἐπ᾿ αὑτό. (η) Τοῦ ἀναδῆναι θυμὸν εἰς ἐκδίκησιν, ἐκδικη- θῆναι δέδωκα τὸ αἷμα αὑτῆς, ἐπὶ τέταχα αὐτὸ " τοῦ μὴ καλύψαι αὐτό. Οὐ κατα- χαλύψω, φησὶ, τὰς ὑπ' αὐτῶν μίας, ἀλλὰ γυμνὰς αὐτὰς καταστήσω, καὶ πᾶσιν ὑποδείξω, καθάπερ τι αἷμα, οὐκ ἐπὶ γῆς ἐχχεόμενον καὶ χαταποθούμενον, ἀλλ᾽ ἐπὶ λείας βαλλόμενον πέτρᾶς, καὶ εἰς τὸ διηνεκὲς φυλαττόμενον, εἰς κατηγορίαν τῶν ἐκχέαι τοῦτο τετολμηκότων. :. θ-ιβ΄, Διὰ τοῦτο τάδε.16γεει ᾿Αδωναϊ Κύριος " Ὧ πόλις τῶν αἱμάτων, καί γε ἐγὼ μεγαλυνῶ πε: τὸν δαλόν 3". Καὶ πληθυνῶ "5 τὰ ξύλα, καὶ ἀνα- καύσω τὸ πῦρ, ὅπως ταχῇ τὰ κρέα, καὶ 5 τωθῇ ὁ ζωμὸς, καὶ τὰ ὀστᾶ συμφρυγῇ 5. Καὶ στῇ ἐπὶ τοὺς ἄνθρακας αὑτῆς κενή " - ἐξήφθη εἰ ὁ χαϊκὸς αὐτῆς, καὶ ταχῇ ἐν μέσῳ αὑτῆς ἡ ἀκαθαρσία αὑτῆς, καὶ ἐκλίπῃ ὁ ἰὸς αὐτῆς. Τα- πεινωθῇ ὁ ἰὸς αὐτῆς, καὶ οὐ μὴ ἐξέλθῃ ἐξ αὐτῆς. « Μεγαλυνῶ, φησὶ, τὸν δαλὸν, » τουτέστιν, αὐξήσω τὴν ἀρχὴν τῶν κακῶν. « Καὶ πληθυνῶ τὰ ξύλα,» ἀντὶ τοῦ, πολλὰς ἀφορμὰς παρέξω, καὶ ὕλας τῷ πυρὶ τῶν κακῶν, ἵνα τοῦτο μὲν ἀναχαύσω, « τὰ δὲ ἑψόμενα κρέα, » τουτέστι, τοὺς ἐν τῇ πόλει λιμοῦ δαπκανηθῶσι, δίκην ὀστῶν συμφρυγόμενοι, δὲ ταῖς καντοδαπαῖς χαταχαυθῶσι συμφοραῖς, καθἀπερ κρέα ἑψόμενα " τῇ δὲ πολλῇ τοῦ πυρὸς προσ- (ολῇ καὶ ὁ ζωμὸς δαπανηθήσηται, καὶ "" ἅπασα δὲ ἀναγκαία χρεία καὶ πρόφασις παραψυχῆς, ὥστε.. λοιπὸν αὑτὸν καθ᾽ ἑαυτὸν τὸν χαλκὸν τῷ πυρὶ προσομιλοῦντα χαταταχῆναι, καὶ σὺν τῷ ἰῷ δαπανηθῆ- ναι, Τῶν γὰρ ὑπερμαχούντων τῆς πόλεως ἡττηθέν- δι παρεδόθη - ἀλλ᾽ ὅμως, φησὶ, καὶ τοσούτων αὐτῇ προσπεσόντων κακῶν οὐκ ἀπηλλάγη τοῦ ἰοῦ, ἀλλ᾽ ἔμεινεν ἐν αὐτῇ ἡ περὶ τὸ ἁμαρτάνειν ῥοπὴ. Διὸ Πολὺς ὁ ἰὸς αὐτῆς, καταισχυνθήσεται 59 ὁ ἰὸς αὐτῆς. (1γ..) Ἔν τῇ ἀκαθαρσίᾳ σου ζέμα 5. Σὺ, φησὶν, ἐν τῇ παρανομίᾳ σου τὴν ζέσιν ταύτην καὶ τοῦ πυρὸς ἐξῆψας τὴν φλόγα - πολὺν γὰρ ἔσχες ἁμαρτημάτων ἰὸν, ὃς ἐπὶ τοῦ παρόντος γυμνωθεὶς καὶ οὐκ ἐχαθάρθης ἀπὸ ἀκαθαρσίας σου, καὶ οὐ μὴ χαθαρθῇς οὐκ ἔτι, ἕως οὗ ἐμπλήσω τὸν θυμόν μου Ὁ ἐν σοί.» Μὴ βουληθεὶς 4" γὰρ διὰ μετανοίας ἀχέσα. σθαί σου τὰ τραύματα, οὐ μὴ τύχῃς συγγνώμης, οὐδὲ μὴ καθάρσεως ἀπολαύσῃς, ἕως ἂν δῷς δίκας, ὑπὲρ ὧν παρηνόμησας " εἴτα τὸ ἀψευδὲς τῶν εἰρη-
z΄. Hoti haima autēs en mesǭ autēs egeneto. Tauta de, phēsin, hypomenousi tēs agan miaiphonias auto epi tēn gēn, tou kalypsai auton tēn "' gēn. ep᾿ hauto. (ē) Tou anadēnai thymon eis ekdikēsin, ekdikē- thēnai dedōka to haima hautēs, epi tetacha auto " tou mē kalypsai auto. Ou kata- chalypsō, phēsi, tas hyp' autōn mias, alla gymnas autas katastēsō, kai pasin hypodeixō, kathaper ti haima, ouk epi gēs echcheomenon kai chatapothoumenon, all᾽ epi leias ballomenon petras, kai eis to diēnekes phylattomenon, eis katēgorian tōn ekcheai touto tetolmēkotōn. :. th-ib΄, Dia touto tade.16geei ᾿Adōnaï Kyrios " Hō polis tōn haimatōn, kai ge egō megalynō pe: ton dalon 3". Kai plēthynō "5 ta xyla, kai ana- kausō to pyr, hopōs tachę̄ ta krea, kai 5 tōthę̄ ho zōmos, kai ta osta symphrygę̄ 5. Kai stę̄ epi tous anthrakas hautēs kenē " - exēphthē ei ho chaïkos autēs, kai tachę̄ en mesǭ hautēs hē akatharsia hautēs, kai eklipę̄ ho ios autēs. Ta- peinōthę̄ ho ios autēs, kai ou mē exelthę̄ ex autēs. « Megalynō, phēsi, ton dalon, » toutestin, auxēsō tēn archēn tōn kakōn. « Kai plēthynō ta xyla,» anti tou, pollas aphormas parexō, kai hylas tǭ pyri tōn kakōn, hina touto men anachausō, « ta de hepsomena krea, » toutesti, tous en tę̄ polei limou dapkanēthōsi, dikēn ostōn symphrygomenoi, de tais kantodapais chatachauthōsi symphorais, kathaper krea hepsomena " tę̄ de pollę̄ tou pyros pros- (olę̄ kai ho zōmos dapanēthēsētai, kai "" hapasa de anankaia chreia kai prophasis parapsychēs, hōste.. loipon hauton kath᾽ heauton ton chalkon tǭ pyri prosomilounta chatatachēnai, kai syn tǭ iǭ dapanēthē- nai, Tōn gar hypermachountōn tēs poleōs hēttēthen- di paredothē - all᾽ homōs, phēsi, kai tosoutōn autę̄ prospesontōn kakōn ouk apēllagē tou iou, all᾽ emeinen en autę̄ hē peri to hamartanein rhopē. Dio Polys ho ios autēs, kataischynthēsetai 59 ho ios autēs. (1g..) En tę̄ akatharsią sou zema 5. Sy, phēsin, en tę̄ paranomią sou tēn zesin tautēn kai tou pyros exēpsas tēn phloga - polyn gar esches hamartēmatōn ion, hos epi tou parontos gymnōtheis kai ouk echatharthēs apo akatharsias sou, kai ou mē chatharthę̄s ouk eti, heōs hou emplēsō ton thymon mou Ho en soi.» Mē boulētheis 4" gar dia metanoias achesa. sthai sou ta traumata, ou mē tychę̄s syngnōmēs, oude mē katharseōs apolausę̄s, heōs an dǭs dikas, hyper hōn parēnomēsas " eita to apseudes tōn eirē-
“For her blood is in her midst; … on the ground, to cover it with earth.” They suffer these things, he says, because of their excessive bloodshed …. “To bring up wrath for vengeance, to take vengeance, I have set her blood on a smooth rock, so as not to cover it.” I will not cover, he says, the [bloodshed] committed by them, but I will lay it bare and show it to all, like blood not poured on the earth and swallowed up, but cast on a smooth rock and kept forever, to accuse those who dared to shed it. “Therefore thus says Adonai the Lord: O city of blood, I too will make the firebrand great. And I will multiply the wood and kindle the fire, so that the flesh may melt and the broth be boiled away and the bones be scorched together. And it will stand empty on its coals, so that its bronze may be heated and its uncleanness melted in its midst, and its rust fail. Its rust will be brought low, and it will not come out of it.” “I will make the firebrand great,” he says, that is, I will increase the beginning of evils. “And I will multiply the wood,” meaning, I will provide many occasions and much fuel for the fire of evils, so that I may kindle it; and “the flesh being boiled,” that is, those in the city: some consumed by famine, scorched together like bones, others burned up by calamities of every kind, like flesh being boiled. And through the great abundance of the fire the broth too will be used up, and every necessary provision and every means of relief, so that finally the bronze itself, alone against the fire, will melt and be consumed together with the rust. For when those fighting for the city were defeated, it was handed over …; yet even when so many evils befell her, he says, she was not rid of the rust, but the inclination to sin remained in her. Therefore: “Her rust is great; her rust will be put to shame. In your uncleanness is a seething.” You yourself, he says, kindled this seething and the flame of the fire by your lawlessness; for you had much rust of sins, which has now been laid bare. “And you were not cleansed from your uncleanness, and you will not be cleansed any more until I have spent my wrath on you.” For since you were unwilling to heal your wounds by repentance, you will not obtain pardon or enjoy cleansing until you have paid the penalty for your transgressions. Then he shows the truthfulness of what was said by the dignity of the one who speaks.
Textual problem in this passage: see the notes.
Ezek 24:7 (quotation, high confidence) · Ezek 24:8 (quotation, high confidence) · Ezek 24:9 (quotation, high confidence) · Ezek 24:10 (quotation, high confidence) · Ezek 24:11 (quotation, high confidence) · Ezek 24:12 (quotation, high confidence) · Ezek 24:13 (quotation, high confidence)
Notes and citation
Summary: Jerusalem's bloodshed lies exposed like blood on bare rock; God will heat the empty cauldron until its rust of sin is burned away, since she refused to be cleansed by repentance.
- Lemmas Ezek 24:7, 24:8, 24:9–12 and 24:12b–13 (verse numerals partly lost). The Greek is heavily interleaved with Migne's Latin column; the debris is removed by logged corrections, and words lost in the scan are marked “…”.
Notes on the original text
- Digital text corrected (OCR debris; OCR debris inside a hyphenated word; OCR debris inside the word πέτρας; OCR debris: Migne's Latin column read as Greek): Ἀ αϑεοπάθγεί [μτον τι μἰίοποια, αἰ → ; ἕρεμπι. Νοη οοορογίαπι, ἱπαυΐῖ, 68 (Δοίπογα, αι: → ; διπῃ, εἰ αὖ δὰ → ; ς ἄδην → ; γεμβ. → ; Ο οἰυϊίας δαισείπαηι, εἰ → ; τη. Εἰ πιμίριϊσαϑο ἰἴσπα, εἰ ἱπεοπάαπι ἰσπόηι, τι → ; ἰωτ. Εἰ δἰεὶ → ; μι σονιϑαταίμτ, οἰ ξαίοβαι, Εἰ ἰοττεαί αἷς 618, → ; εα. 78. « → ; ὄοδῦο, » ἰιος 681, → ; ἀϑιῃ, οἱ « → ; δ8ιη| ἰῃ → ; οἱ (υν, → ; δμβημ6 ταὶ οΔι189 6866 ροδεὶ!, υἱ ἀείῃοορ5. ἰρβιίιη) → ; ΡθΓ 86 → ; δι ἱποεπάϊο → ; εἶτοῦ δι) οἷὲ : → ; (ὕεκβ. 18.) 1π|ἱπιπιμπαία (μα εὐ μα {Ππὴο δι. Τὰ, ἰη → ; αιευἷϊ, ἴῃ → ; [Παιηπ)ᾶπ) ἰηοοπά δε! : πιυ] πὶ δηΐηὶ οὐ πα θα τυ ὶ → ; δίποπι ραΟΟΔίοΓΙΠ,, 48 ἴῃ ργβθηιϊ → ; [0» Θ΄ ποῃ 65 μι πόδϊα δῦ ἰπμ πη πάϊεἴ (08, οἱ Ποη → ; Τρδῦη] ἴῃ ἴ6. » Οτπὰ 6 ἷπ) → ; 46 ἰΐοι ἰὰ ομιῖπο}}}8. αἱ → ; ἀδάεγία ργο [5 8:79 4115 ἀο! μένων δείκνυσι τῇ τοῦ προσώπου ποιότητι. 6586 αὐ ἀἰοία ᾿ → .
Cite (SBL): Theodoret, Comm. Ezech. 24.7 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/24-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/24-7
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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.
24.14PG 81
ιδ', ᾿Εγὼ Κύριος λελάληκα. Καὶ τὸ ἀναντίῤῥη- ὁ στελῶ, οὐ φείσομαι 45, καὶ οὐ μὴ παραχληθῶ “᾿͵ Οὐ γὰρ τοὺς μὲν ἐάσω, τοὺς δὲ παραδώσω, ἀλλὰ χνυσι δὲ καὶ τὸ δίκαιον τῆς τιμωρίας. « Κατὰ τὰς ὁδούς σου, καὶ κατὰ “΄ τὰ ἐνθυμήματά σου κρινῶ σε, λέγει ᾿Αδωναῖ Κύριος. » Καὶ τὸ αὐτὸ πλατύτε. ρον " « Διὰ 45 τοῦτο ἰδοὺ ἐγὼ κρινῶ σε κατὰ τὰ ἐνθυμήματά σον, καὶ κατὰ τὰ αἵματά σου κρινῶ σε, ἡ ἀκάθαρτος, ἡ ὀνομαστὴ, καὶ πολλὴ τοῦ παραπικραίνειν. ν» Ἐπίσημος, φησὶν, ἐπὶ κακίᾳ γεγένησαι' αἴτιον δέ σοι τῆς παρανομίας, τὸ τοῖς πονηροῖς ἀκολουθεῖν λογισμοῖς " καὶ τοῦτο παρεδήλωσεν εἰρηκώς" « Κατὰ τὰ ἐνθυμήματά σον, καὶ κατὰ τὰ αἵματά σου κρινῶ σε. » Πρότερον γὰρ λογιζόμενοι Ν᾽, εἴτε Β ἀγαθὰ, εἴτε κακὰ, καὶ τότε τὸ ἔργον τοῖς λογισμοῖς ἐπιφέρομεν. Ἐντεῦθεν ἐφ᾽ ἕτερον εἶδος μεταςέρει τὴν προφητείαν, καί φησιν" ᾿ ιε'-ἰζ, ᾿Εγένετο.16γος Κυρίου πρὸς μὲ, λέγων" Υἱὲ ἀνθρώπου, Ἰδοὺ ἐγὼ λαμδάνω ἐκ σοῦ τὰ ἐκ οὐδὲ μὴ κλαύσῃς, οὐδ᾽ οὗ μὴ ξιθῃ σοι δάκρυα. Στέναξαι σιγῶν, στεναγμὸς 1" αἵματος πένθος ὀσφύος ἐστίν. ᾿Επιθυμήματα, ἣ ἐνθυμήματα ὀφθαλμῶν, οὕτω γὰρ ἕνια τῶν ἀντιγράφων ἔχει, τὴν ὀμόζυγα καλεῖ γυναῖκα, ἧς ἀποθανούσης, ὁ προφήτης χελεύεξαι, μήτε δακρύσαι, μήτε ὀδύρεσθαι, ἀλλὰ στένειν σιγῇ, καὶ ταῦτα περὶ τὴν ὀσφὺν τοῦ πένθους ὄντος. Διὰ γὰρ τῆς ὀσφύος τὴν τῆς παιδοποιῖας ἐπιθυμίαν ἐδήλωσεν " οὕτω γὰρ καὶ ὁ θεῖος ᾿Απόστολο: περὶ τοῦ Λευῖ τὸν λόγον ποιούμενος ἔφη" « Ἔτι γὰρ ἐν τῇ ὀσφύϊ τοῦ πατρὸς ἦν, ὅτε συνήντηχεν 1" αὐτῷ Μελχισεδὲκ, καὶ ηὐλόγησεν αὐτόν. ν Διὸ καὶ ζωννύναι "5 τὰς ὀσφύας μεθα, ἵνα τῆς ἐπιθυμίας ἀναστέλλωμέν τε καὶ ἀν" χαιτίξζωμεν τὰς ὁρμάς. Δεῖξαι τοίνυν τὴν τοῦ πάθους αἵματος πένθος ὀσφύος ἐστί " » τουτέστι, τοῦ ᾽" θανάτου ὁ στεναγμὸς καὶ τὸ πένθος περὶ τὴν ὀσφύν ἐστιν. ᾿Αλλ᾽ ὅμως καὶ τοιαύτης οὔσης συμφηβᾶς παρακελεύεται αὐτῷ μὴ θρηνεῖν " « ᾿Ανθρώπινον ἢ γὰρ πένθος οὐ ποιήσῃ. » Εἶτα καὶ τὸν τρόπον διδάσκει" « Ἔσται 18 τὸ τρίχωμά σου συμπεπλεγμένον ἐπὶ σὲ, καὶ τὰ ὑποδήματά σου ἐν τοῖς ποσί σῦν, δὶ Ὦ καὶ "᾽ οὐ μὴ παραχληθῇς ἐν τοῖς χείλεσιν αὐτῶν, καὶ ἄρτον ἀνδρῶν οὐ φαγῇ. » Μηδὲν, φησὶν, ὧν εἰώθασιν οἱ πενθοῦντες ποιεῖν ἀνάσχῃ ποιῆσαι, μήτε τὴν κεφαλὴν ἀποχείρασθαι, μήτε ἀνυπόδετος βαδίσαι, μὴτε δι᾽ αὐτῶν καλουμένων περιδείπνων τινος ἀπολαῦσαι. "Ἔοϊκε δὲ ὁ προφήτης καὶ Ναζι- ραῖος εἶναι " « Ἔσται γὰρ, φησὶ, τὸ τρίχωμά σου συμπεπλεγμένον ἐπὶ σέ. ν Καὶ ἄνω δὲ οὐκ οἶνον, ἀλλ᾽ ὕδωρ πίνειν προσετάχθη" ἀμφότερα δὲ τῶν
id', ᾿Egō Kyrios lelalēka. Kai to anantirrhē- ho stelō, ou pheisomai 45, kai ou mē parachlēthō “᾿͵ Ou gar tous men easō, tous de paradōsō, alla chnysi de kai to dikaion tēs timōrias. « Kata tas hodous sou, kai kata “΄ ta enthymēmata sou krinō se, legei ᾿Adōnai Kyrios. » Kai to auto platyte. ron " « Dia 45 touto idou egō krinō se kata ta enthymēmata son, kai kata ta haimata sou krinō se, hē akathartos, hē onomastē, kai pollē tou parapikrainein. n» Episēmos, phēsin, epi kakią gegenēsai' aition de soi tēs paranomias, to tois ponērois akolouthein logismois " kai touto paredēlōsen eirēkōs" « Kata ta enthymēmata son, kai kata ta haimata sou krinō se. » Proteron gar logizomenoi N᾽, eite B agatha, eite kaka, kai tote to ergon tois logismois epipheromen. Enteuthen eph᾽ heteron eidos metaserei tēn prophēteian, kai phēsin" ᾿ ie'-iz, ᾿Egeneto.16gos Kyriou pros me, legōn" Huie anthrōpou, Idou egō lamdanō ek sou ta ek oude mē klausę̄s, oud᾽ hou mē xithę̄ soi dakrya. Stenaxai sigōn, stenagmos 1" haimatos penthos osphyos estin. ᾿Epithymēmata, hē enthymēmata ophthalmōn, houtō gar henia tōn antigraphōn echei, tēn omozyga kalei gynaika, hēs apothanousēs, ho prophētēs cheleuexai, mēte dakrysai, mēte odyresthai, alla stenein sigę̄, kai tauta peri tēn osphyn tou penthous ontos. Dia gar tēs osphyos tēn tēs paidopoiias epithymian edēlōsen " houtō gar kai ho theios ᾿Apostolo: peri tou Leui ton logon poioumenos ephē" « Eti gar en tę̄ osphyï tou patros ēn, hote synēntēchen 1" autǭ Melchisedek, kai ēulogēsen auton. n Dio kai zōnnynai "5 tas osphyas metha, hina tēs epithymias anastellōmen te kai an" chaitixzōmen tas hormas. Deixai toinyn tēn tou pathous haimatos penthos osphyos esti " » toutesti, tou ᾽" thanatou ho stenagmos kai to penthos peri tēn osphyn estin. ᾿All᾽ homōs kai toiautēs ousēs symphēbas parakeleuetai autǭ mē thrēnein " « ᾿Anthrōpinon ē gar penthos ou poiēsę̄. » Eita kai ton tropon didaskei" « Estai 18 to trichōma sou sympeplegmenon epi se, kai ta hypodēmata sou en tois posi syn, di Ō kai "᾽ ou mē parachlēthę̄s en tois cheilesin autōn, kai arton andrōn ou phagę̄. » Mēden, phēsin, hōn eiōthasin hoi penthountes poiein anaschę̄ poiēsai, mēte tēn kephalēn apocheirasthai, mēte anypodetos badisai, mēte di᾽ autōn kaloumenōn perideipnōn tinos apolausai. "Eoïke de ho prophētēs kai Nazi- raios einai " « Estai gar, phēsi, to trichōma sou sympeplegmenon epi se. n Kai anō de ouk oinon, all᾽ hydōr pinein prosetachthē" amphotera de tōn
“I the Lord have spoken.” And the [certainty of the word he shows] … “I will …, I will not spare, and I will not relent.” For I will not let some go and hand others over, but …. He also shows the justice of the punishment: “According to your ways and according to your schemes I will judge you, says Adonai the Lord.” And the same more fully: “Therefore, behold, I will judge you according to your schemes, and according to your bloodshed I will judge you, you unclean one, notorious and great in provoking.” You have become notorious for evil, he says; and the cause of your lawlessness is that you follow wicked reasonings. He indicated this by saying: “According to your schemes and according to your bloodshed I will judge you.” For we first reason, whether about good or evil, and then add the deed to the reasonings. From here he turns the prophecy to another form and says: “The word of the Lord came to me, saying: Son of man, behold, I am taking from you the … nor weep, nor let tears come to you. Groan in silence; it is a groan of blood, a mourning of the loins.” “Desires,” or “schemes of the eyes” (for some copies read so), he calls his wedded wife; at her death the prophet is commanded neither to weep nor to lament, but to groan in silence, even though the mourning concerns the loins. For by the loins he indicated the desire for begetting children; so the divine Apostle too, speaking of Levi, said: “For he was still in the loins of his father when Melchizedek met him and blessed him.” That is why we are also told to gird our loins, so that we may check and rein in the impulses of desire. To show, then, the [greatness] of the grief [he says: “It is a groan] of blood, a mourning of the loins,” that is, the groan and the mourning for the death concern the loins. Yet even in so great a calamity he commands him not to lament: “For you shall not make human mourning.” Then he also teaches the manner: “Your hair shall be bound up on you, and your sandals on your feet; and you shall not be comforted by their lips, and you shall not eat the bread of men.” Do none of the things mourners usually do, he says: neither shave your head, nor walk barefoot, nor take part in any of the meals held for mourners. The prophet seems also to have been a Nazirite: “For your hair,” he says, “shall be bound up on you.” And above he was ordered to drink not wine but water; and both of these …
Ezek 24:14 (quotation, high confidence) · Ezek 24:15 (quotation, high confidence) · Ezek 24:16 (quotation, high confidence) · Ezek 24:17 (quotation, high confidence) · Heb 7:10 (quotation, high confidence) · Luke 12:35 (allusion, medium confidence) · Num 6:5 (allusion, medium confidence) · Ezek 4:11 (allusion, medium confidence)
Notes and citation
Summary: God judges Jerusalem by its schemes, and he tells Ezekiel not to mourn the death of his wife, since his silent grief is to be a sign.
- Lemmas Ezek 24:14 and 24:15–17. Several words are lost among Latin debris in the OCR (marked “…”; brackets supply the sense). The section breaks off mid-sentence.
- Quotation: Heb 7:10. Girding the loins: Luke 12:35 (1 Pet 1:13). Ezekiel as a Nazirite (Num 6:5) and drinking water (Ezek 4:11) is Theodoret's suggestion.
Notes on the original text
- Digital text corrected (OCR debris; OCR debris: Migne's Latin column read as Greek; OCR debris: apparatus read as text): γεπβ. 14. ἔσο Ῥοπιῖΐπιια ἰοσιιι 5. δμηι. Ου άπ Τοῦ δου. πὶ ᾽υδὰ οἱ δὶϊ : αὐ πιὸ, δία), βοὰ Ἰυ πη ἴῃ ἰνὶϊ οἱ Μοὶ οιὶ-., δου οἱ ἤθη 18 → ; “1. οὐ φείσ. ΑἸΪ6Γ οἰ 86 οὗ μὴ παρ. Ἠεῦτ. τας ροθη ον πι6. 5" κατὰ --- κρινῶ σε. Πεὐτ. ἰπ ἤδῦν, 59 Β λογιζόμεθα. Ἷ᾽ σον. Αρυὰ ΤΙΧΧ οι τὰ ἃ βεηυ. ἐν παρατάξει. Ἴ: οὐ --- δάκρυα. 114 Οοπ:ρ}. 153 στεν. --- ἐστίν. [4 Οοη!ρ]., 56 ἀ65. ας ἰδ δῖα Μελχισεδέκ. 158 ζώννυσθαι. "6 τοῦ. Β -- ἐπέ σε. → ; Α ποη νΥἵηυηι, 561 → .
Cite (SBL): Theodoret, Comm. Ezech. 24.14 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/24-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/24-14
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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.
24.18PG 81
ιη΄. Καὶ ἐλάλησα πρὸς τὸν λαὸν τὸ πρωΐ, ὃν τρόπον ἐγδτείλατό μοι " καὶ ἀπέθανεν ἡ γυνή μου ἑσπέρας, καὶ ἐποίησα τὸ πρωῖ ὃν τρόπον ἐπετάγη μοι. Τύπον δέ τινα τοῦ Θεοῦ τῶν ὅλων ὁ προφήτης πληροῖ. Ἐπειδὴ γὰρ ὁ Ἰσραηλίτης λαὸς ἐν τάξει νύμφης τῷ Δεσπότῃ συνῆπτο, ἔμελλε δὲ οὕτως παραδίδοσθαι ἀνδραποδισμῷ καὶ σφαγῇ, καὶ ὃ θεῖος νεὼς ἐμπίπρασθαι, τύπον τινὰ τῶν ἐσομένων δίδωσι τὸν προφήτην, καὶ τῆς γυναικὸς ἐξαπιναίως σαι, μὴ πένθιμον σχῆμα λαθεῖν, μὴ παραμυθητιχῆς ἀπολαῦσαι τραπέζης, ἀλλὰ σιγῇ στενάξαι, δεικνὺς, ὡς αὐτὸς οὐδεμιᾶς τοὺς αὐτῷ συνημμένους ἀξιώσει φιλανθρωπίας, παρὰ γνώμην δὲ ὅμως αὐτοῖς ἐπάξει τιμωρίαν “ « Οὐ γὰρ βούλεται τὸν θάνατον τοῦ ἀμαρτωλοῦ, ὡς τὸ ἐπιστρέψαι αὐτὸν, καὶ ζῇν. ν» Οὗ χάριν καὶ τῷ προφήτῃ σιγῇ στένειν παρακελεύεται " διὰ τούτου σημαίνων, ὡς καὶ αὐτὸς παρὰ γνώμην ἀνέχετα: τῶν ἐπιφερομένων τῷ λαῷ συμφορῶν, πολλὴν μὲν ἔχων τὴν ἀγαθότητα, καὶ διὰ ταύτην ἐπὶ φιλανθρωπίαν ῥέπων, κολάζειν δὲ διὰ τὴν τῆς παραβιαζόμενος. ιθ'.-χϑ΄. Καὶ εἶπε, φυοὶ, πρός με ὁ 1αός μου" Οὐκ ἀπαγγέλλεις " ἡμῖν, τί ἐστι ταῦτα, ἃ σὺ ποιεῖς; Καὶ εἶπον πρὸς αὐτούς " Λόγος Κυρίου ἐγένετο πρὸς μὲ, λέγων" Εἰπὲ πρὸς τὸν οἴκον' "σραή.1: Τάδε «.έγει Ἀδωναῖ Κύριος" Ἰδοὺ ἐγὼ βεθδη.1ῶ τὰ ἅγιά μου, φρύαγμα ἰσχύος ὑμῶν, ἐπιθυμήματα ὀφθαλμῶν ὑμῶν, καὶ ὑπὲρ ὧν φείδονταῖε αἱ ψυκαὶ ὑμῶν " καὶ οἱ υἱοὶ ὑμῶν, καὶ αἱ θυγατέρες ὑμῶν, οὖς ἐγκατελίπετε 5', ἐν ῥομφαίᾳ πεσοῦνται. Καὶ ποιήσετε ὃν τρόπον πεποίηκα, ἀ-πὸ στόματος αὐτῶν οὐ παρακιληθήσεσθε, καὶ ἄρτον ἀνδρῶν οὐ φάγεσθε. Καὶ αἱ κόμαι ὑμῶν ἐπεὶ τῆς κεραλῆς ὑμῶν, καὶ τὰ ὑποδήματα ὑμῶν ἐν τοῖς ποσὶν ὑμῶν" οὔτε μὴ κόψησθε, οὔτε μὴ 2ε.Ζαύσητε' καὶ ἐγτακήσεσθε ἐν ταῖς καρδίαις 5, ὑ μῶν, καὶ 5 οὐ παρακαλέσετε ἕκαστος τὸν ρὸν αὐτοῦ. Καὶ ἔσται ὑμῖν Ἱεζεκιὴ εἰς τέρας " “κεετὰ πάντα͵ ὅσα ἐποίησε, ποίησετε, ὅταν» ἔλθῃ καῦτα, καὶ ἐπιγνώσεσθε, ὅτι ἐγὼ ᾿Αδωναῖ Κύριος. Ὁ Διὰ τῶν πραγμάτων ὑμῖν, φησὶ, τὴν προφητείαν διιτέδειξα, καὶ ἐν ἐμαυτῷ τὰ ἐσόμενα ὑμῖν ἐσχιαγρά- :Ὁ σα. Ὥσπερ γὰρ ἐγὼ, τῆς ὁμόζυγος δεξαμένης τοῦ βέου τὸ τέλος, οὐδὲν ἐποίησα τῶν εἰωθότων ἐπὶ νεγκροῖς ἐπιτελεῖσθαι, οὐ θρῆνον, οὐ δάκρυον, οὐ πένθ:μον σχῆμα" οὕτω καὶ ὑμεῖς, τῶν υἱῶν ὑμῶν καὶ τῶν «οὐμένου τῇ τῶν ἀνοσίων βαρόάρων εἰσόδῳ, ἐφ᾽ ᾧ διετελεῖτε, καὶ πρὸς τούτοις μυρίοις ἑτέροις περιπειρόμενοι κακοῖς, οὐδὲ θρήνων ἄδειαν ἕξετε, οὐδὲ ποιῆσαι τὰ συνήθη συγχωρηθήσεσθε, οὔ κεφαλὴν ἀποχεῖραι, οὐκ ὑποδημάτων γυμνῶσαι τοὺς πόδας, οὐ ταῖς λιδάσι τῶν δακρύων τὸ βαρὺ τῆς λύπτς πέζης, οὐκ ἄλλοτε τῶ» συνήθων ἐπιτελέσαι. Καὶ ἀναμνησθήσεσθε τῶν ὑπὸ τοῦ προφήτου γεγενημένων, καὶ μαθήσεσθε διὰ τοῦ τέλους τῶν πραγμάτων, ὅτι καθάπερ τι τέρας ὑμῖν καὶ σημεῖον ὁ προφέτης ἐγέγετο, διὰ τῶν πραγμάτων ὑμῖν προσενεγκὼν τῶν ἐσομένων πρόῤῥησιν. χε΄-χϑ, Καὶ σὺ, υἱὲ ἀνθρώπου, οὐκὶ ἐν τῇ ἡμέρᾳ, ὅταν λαμδάνω παρ᾽ αὐτῶν τὴν ἰσχὺν αὐτῶν, τὴν ἔπαρσιν τῆς καυχήσεως αὐτῶν, τὰ ἐπιθυμήματα τῶν ὀφθαλμῶγ αὐτῶν, καὶ τὴν ἔπαρσιν τῆς ψυχῆς αὑτῶν, υἱοὺς αὐτῶν, καὶ θυγατέρας αὐτῶν; Ἐντῇ ἡμέρᾳ ἐχείγῃ ἥξει ὁ ἀγασωζόμενγος πρὸς σὲ, τοῦ ἀναγγεῖλαί σοι εἷς τὰ ὦτα. Ἔν ἐκείνῃ τῇ ἡμέξᾳ διαγοιχθήσεται τὸ στόμα σου πρὸς τὸν ἀγασωζύμενον, καὶ λαλήσεις, καὶ οὐ μὴ κωφωθῇς οὖκ ἔτι, καὶ ἔσῃ αὐτοῖς εἰς τέρας, καὶ γγώσογται ὅτι ἐγὼ Ἀδωναϊ Κύριος. Μὴ μόνον ἐπὶ τοῦ παρόντος ταῦτ αὐτοὺς διδάξεις" ἀλλὰ καὶ ὅταν τέλος ἢ πρόῤῥησι; λάθῃ, καὶ τά γε ἅγια τοῖς ἀνοσίοις βαρδάροις παραδοθῇ, οἵ τε υἱοὶ αὐτῶν καὶ αἱ θυγατέρες παραδοθῶσι σφαγῇ, καὶ ἀφίκηταί τις ἐκεῖθεν τὰ γεγενημένα διδάσκων, ἀναμνήσων αὐτοὺς τῆς προῤῥήσεως, καὶ μὴ ἀνάσχῃ σιγῆσαι, ἵνα μάθωσιν ὡς ἐμοῦ βουληθέντος καὶ συγχωρήσαντος ταῦτα γεγένηται, καὶ δίκας τίσουσι τῶν ἀσεδημάτων ᾿ καὶ οὐ διὰ τὴν τῶν πολεμίων ἰσχὺν, ἀλλὰ διὰ τὴν ἐμὴν δικαίαν ὀργὴν πεπόνθασιν. Ἐντεῦθεν λοιπὸν ἐπὶ τοὺς ἐκ γειτόνων οἰκοῦντας τοῦ Ἰσραὴλ, καὶ ἐφηδομένους αὐτοῖς, τρέπει τὴν προφητείαν, καὶ πρώτους εἰς μέσον ἄγει τοὺς υἱοὺς ᾿Αμμών.
iē΄. Kai elalēsa pros ton laon to prōï, hon tropon egdteilato moi " kai apethanen hē gynē mou hesperas, kai epoiēsa to prōi hon tropon epetagē moi. Typon de tina tou Theou tōn holōn ho prophētēs plēroi. Epeidē gar ho Israēlitēs laos en taxei nymphēs tǭ Despotę̄ synēpto, emelle de houtōs paradidosthai andrapodismǭ kai sphagę̄, kai ho theios neōs empiprasthai, typon tina tōn esomenōn didōsi ton prophētēn, kai tēs gynaikos exapinaiōs sai, mē penthimon schēma lathein, mē paramythētichēs apolausai trapezēs, alla sigę̄ stenaxai, deiknys, hōs autos oudemias tous autǭ synēmmenous axiōsei philanthrōpias, para gnōmēn de homōs autois epaxei timōrian “ « Ou gar bouletai ton thanaton tou amartōlou, hōs to epistrepsai auton, kai zę̄n. n» Hou charin kai tǭ prophētę̄ sigę̄ stenein parakeleuetai " dia toutou sēmainōn, hōs kai autos para gnōmēn anecheta: tōn epipheromenōn tǭ laǭ symphorōn, pollēn men echōn tēn agathotēta, kai dia tautēn epi philanthrōpian rhepōn, kolazein de dia tēn tēs parabiazomenos. ith'.-chϑ΄. Kai eipe, phyoi, pros me ho 1aos mou" Ouk apangelleis " hēmin, ti esti tauta, ha sy poieis? Kai eipon pros autous " Logos Kyriou egeneto pros me, legōn" Eipe pros ton oikon' "sraē.1: Tade «.egei Adōnai Kyrios" Idou egō bethdē.1ō ta hagia mou, phryagma ischyos hymōn, epithymēmata ophthalmōn hymōn, kai hyper hōn pheidontaie hai psykai hymōn " kai hoi huioi hymōn, kai hai thygateres hymōn, ous enkatelipete 5', en rhomphaią pesountai. Kai poiēsete hon tropon pepoiēka, a-po stomatos autōn ou parakilēthēsesthe, kai arton andrōn ou phagesthe. Kai hai komai hymōn epei tēs keralēs hymōn, kai ta hypodēmata hymōn en tois posin hymōn" oute mē kopsēsthe, oute mē 2e.Zausēte' kai egtakēsesthe en tais kardiais 5, hy mōn, kai 5 ou parakalesete hekastos ton ron autou. Kai estai hymin Hiezekiē eis teras " “keeta panta͵ hosa epoiēse, poiēsete, hotan» elthę̄ kauta, kai epignōsesthe, hoti egō ᾿Adōnai Kyrios. Ho Dia tōn pragmatōn hymin, phēsi, tēn prophēteian diitedeixa, kai en emautǭ ta esomena hymin eschiagra- :Ho sa. Hōsper gar egō, tēs homozygos dexamenēs tou beou to telos, ouden epoiēsa tōn eiōthotōn epi nenkrois epiteleisthai, ou thrēnon, ou dakryon, ou penth:mon schēma" houtō kai hymeis, tōn huiōn hymōn kai tōn «oumenou tę̄ tōn anosiōn baroarōn eisodǭ, eph᾽ hǭ dieteleite, kai pros toutois myriois heterois peripeiromenoi kakois, oude thrēnōn adeian hexete, oude poiēsai ta synēthē synchōrēthēsesthe, ou kephalēn apocheirai, ouk hypodēmatōn gymnōsai tous podas, ou tais lidasi tōn dakryōn to bary tēs lypts pezēs, ouk allote tō» synēthōn epitelesai. Kai anamnēsthēsesthe tōn hypo tou prophētou gegenēmenōn, kai mathēsesthe dia tou telous tōn pragmatōn, hoti kathaper ti teras hymin kai sēmeion ho prophetēs egegeto, dia tōn pragmatōn hymin prosenenkōn tōn esomenōn prorrhēsin. che΄-chϑ, Kai sy, huie anthrōpou, ouki en tę̄ hēmerą, hotan lamdanō par᾽ autōn tēn ischyn autōn, tēn eparsin tēs kauchēseōs autōn, ta epithymēmata tōn ophthalmōg autōn, kai tēn eparsin tēs psychēs hautōn, huious autōn, kai thygateras autōn? Entę̄ hēmerą echeigę̄ hēxei ho agasōzomengos pros se, tou anangeilai soi heis ta ōta. En ekeinę̄ tę̄ hēmexą diagoichthēsetai to stoma sou pros ton agasōzymenon, kai lalēseis, kai ou mē kōphōthę̄s ouk eti, kai esę̄ autois eis teras, kai ngōsogtai hoti egō Adōnaï Kyrios. Mē monon epi tou parontos taut autous didaxeis" alla kai hotan telos ē prorrhēsi? lathę̄, kai ta ge hagia tois anosiois bardarois paradothę̄, hoi te huioi autōn kai hai thygateres paradothōsi sphagę̄, kai aphikētai tis ekeithen ta gegenēmena didaskōn, anamnēsōn autous tēs prorrhēseōs, kai mē anaschę̄ sigēsai, hina mathōsin hōs emou boulēthentos kai synchōrēsantos tauta gegenētai, kai dikas tisousi tōn asedēmatōn ᾿ kai ou dia tēn tōn polemiōn ischyn, alla dia tēn emēn dikaian orgēn peponthasin. Enteuthen loipon epi tous ek geitonōn oikountas tou Israēl, kai ephēdomenous autois, trepei tēn prophēteian, kai prōtous eis meson agei tous huious ᾿Ammōn.
“And I spoke to the people in the morning, as he commanded me; and my wife died in the evening, and in the morning I did as I was commanded.” The prophet acts out a type of the God of all. For since the Israelite people was joined to the Master as a bride, and was about to be handed over to enslavement and slaughter, and the divine temple to be burned, he makes the prophet a type of what was to come: he takes his wife suddenly …, [commands him] not to put on mourning dress, not to share a consoling meal, but to groan in silence, showing that he himself will grant no kindness to those joined to him, yet will bring punishment on them against his will; “for he does not will the death of the sinner so much as that he turn and live.” For this reason he commands the prophet to groan in silence, signifying by this that he too bears unwillingly the calamities brought on the people: he has great goodness and because of it inclines to kindness, but is forced to punish by the [people's lawlessness]. “And the people said to me: Will you not tell us what these things are that you are doing? And I said to them: The word of the Lord came to me, saying: Say to the house of Israel: Thus says Adonai the Lord: Behold, I am profaning my holy things, the pride of your strength, the desires of your eyes, and what your souls are anxious for; and your sons and your daughters whom you have left behind will fall by the sword. And you will do as I have done; you will not be comforted from their mouths, and you will not eat the bread of men. And your hair will be on your heads and your sandals on your feet; you will neither beat your breasts nor weep; and you will waste away in your hearts, and you will not comfort each his brother. And Ezekiel will be a portent for you; according to all that he has done, you will do, when these things come; and you will know that I am Adonai the Lord.” Through deeds, he says, I have displayed the prophecy to you, and have sketched in myself what will happen to you. For as I, when my wife reached the end of her life, did none of the things usually done for the dead, no lament, no tear, no mourning dress, so you too, when your sons and [daughters are slaughtered and the temple, in which you] kept [boasting, is profaned] by the entry of the unholy barbarians, and besides that you fall into countless other evils, will not even be free to lament, nor be allowed to do the customary things: not to shave the head, not to bare your feet of sandals, not to [lighten] the weight of grief with streams of tears, [not to share a consoling] meal, nor to carry out any other of the customs. And you will remember what the prophet did, and you will learn through the outcome of events that the prophet became for you a kind of portent and sign, foretelling to you through deeds what was to come. “And you, son of man, will it not be on the day when I take from them their strength, the exaltation of their boasting, the desires of their eyes, and the lifting up of their soul, their sons and their daughters — on that day the one who escapes will come to you to report it in your ears. On that day your mouth will be opened to the one who escapes, and you will speak and no longer be mute; and you will be a portent for them, and they will know that I am Adonai the Lord.” Not only now will you teach them these things, he says, but also when the prophecy reaches its fulfillment, and the holy things are handed over to the unholy barbarians, and their sons and daughters are handed over to slaughter, and someone arrives from there to tell what has happened: you will remind them of the prophecy and will not bear to keep silent, so that they may learn that these things happened by my will and permission, that they are paying the penalty for their impieties, and that they suffered not because of the enemies' strength but because of my just anger. From here he turns the prophecy to those who lived as Israel's neighbors and rejoiced over them, and he brings forward the sons of Ammon first.
Ezek 24:18 (quotation, high confidence) · Ezek 24:19 (quotation, high confidence) · Ezek 24:20 (quotation, high confidence) · Ezek 24:21 (quotation, high confidence) · Ezek 24:22 (quotation, high confidence) · Ezek 24:23 (quotation, high confidence) · Ezek 24:24 (quotation, high confidence) · Ezek 24:25 (quotation, high confidence) · Ezek 24:26 (quotation, high confidence) · Ezek 24:27 (quotation, high confidence) · Ezek 33:11 (quotation, high confidence)
Notes and citation
Summary: Ezekiel's silent grief at his wife's death is a type of God's unwilling punishment of Israel, his bride, and of the people's coming grief, too great for mourning rites; when the fugitive arrives, the prophet will speak again.
- Lemmas Ezek 24:18, 24:19–24 and 24:25–27. Some words are lost among Latin debris in the OCR (marked “…”; brackets supply the sense).
- Quotation: Ezek 18:23 (33:11).
Notes on the original text
- Digital text corrected (OCR debris; OCR debris: Migne's Latin column read as Greek): ὁδι ποτὰ δϑί, οἱ εοὶ διιπον εἰ Εἰ → ; κ [δοὶ, αυα ἃ εἶθ, νοι → ; οἱ οἰαιἶο- Β → ; αὐ 16, εὶ τοπμπιῖοι ἰδὲ {π εἴ ἱπ ες, 56 οἱ ἱπιρίϊ5. θαγ θα 5 ἐγ ἴα [ποτὶ ἰμ 6 υἱ αα πιο, β 105 β 9 Απι- Ββ[ 15 ἢἀο 108- → .
Cite (SBL): Theodoret, Comm. Ezech. 24.18 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/24-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/24-18
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
Chapter 25
25.6PG 81
α'-ε', Καὶ ἐγέγετο «(16γος Κυρίου πρὸς μὲ, «λέ: γων" Υἱὲ ἀνθρώπου, στήρισον τὸ πρόσωπόν σοὺ ἐπὶ υἱοὺς ᾿Αμμὼν, καὶ προφήτευσον ἐπ᾿ αὐτούς. Καὶ ἐρεῖς τοῖς υἱοῖς Ἀμμών": ᾿Ακούσατε Ἀγνθ' ὧν ἐπεχάρητε ἐπὶ τὰ ἅγιά μου, ὅτι ἐδεξηἢ -Ἰώθη, καὶ ἐπὶ τὴν γῆν τοῦ Ἰσραὴ.1, ὅτι ἠρανίσθη, καὶ ἐπὶ τὸν οἶκον τοῦ Ἰούδα, ὅτι ἐπορεύθη ἐν αἷχ' μαλωσίᾳ" διὰ τοῦτο ἰδοὺ ἐγὼ παραδίδωμι ὑμᾶς τοῖς υἱοῖς Κεδὲμ εἷς κιηρονομίαν, καὶ κατασχη: γώσουσιν ἐν τῇ ἀπαρτίᾳ αὐτῶν ἐν σοὶ, καὶ δώ, σουσιν ἕν σοὶ τὰ σκηνώματα αὑτῶν " αὐτοὶ Ῥάγονται τοὺς καρπούς σου, καὶ αὐτοὶ πίονται τὴν πιότητά σου", Καὶ δώσω τὴν πόνλιν τοῦ ᾿Αμμὼν εἰς γομὰς καμήλων, καὶ τοὺς υἱοὺς ᾿Αμμὼγ εἰς γομὰς προδάτων, καὶ ἐπιγνώσεσθε, ὅτι ἐγὼ ᾿Αδωγαῖ Κύριος. Υἱοὺς Κεδὲμ οἱ ἄλλοι ἑρμηνευταὶ υἱοὺς Ἄγατο- «τῶν ἡρμήνευσαν " εἰσὶ δὲ οὗτοι ἀπὸ Ἰσμαὴλ" τὸ γένο; κατάγοντες. Λέγει τοίνυν ὁ τῶν ὅλων Θεὸς διὰ τοῦ ροφήτου πρὸς υἱοὺς ᾿Αμμών Ἐπειδὴ ἐφήσθητε θεασάμενοι τὸν ἀφιερωθέντα μοι νεὼν ὑπὸ μιαρῶν καὶ ἀνοσίων ἀνθρώπων πατηθέντα, καὶ τὴν γῆν τοῦ Ἰσραὴλ ἀφανισθεῖσαν, χἀὶ τὴν Ἰούδα φυλὴν αἰχμάλωτον γενομένην, ὑποχειρίους ὑμᾶς ποιήσω τοῖς πολλῷ τῶν Βαδυλωνίων ὑποδεεστέροις τε καὶ ἀσθενεστέροις, οἵ πολλαῖς σε περιδθαλοῦσι συμφοραῖς, τὰς μὲν σκηνὰς ἐν ταῖς σαῖς πόλεσι καταπηγνύντες, τὰς δὲ τῶν καμήλων ἀγέλας ἐν τῇ σῇ καταθδόσχοντες χώρᾳ, ὑμᾶς δὲ αὐτοὺς καθιστάντες νομέας Τούτων τοίνυν εἰς ὑμᾶς γιγνομένων, μαθήσεσθε ὡς οὐ διὰ τὴν ἐμὴν ἀσθένειαν πέπονθεν ὁ ἐμὸς λαὸς ἃ πέπονθεν, ἀλλὰ διὰ τὴν αὑτοῦ παρανομίαν. ς΄, ζ'. Διὰ τοῦτο τάδε «“1έγει ᾿Αδωγαῖ Κύριος" Ανθ' ὧν ἐχρότησας τῇ χειρί 51 σου, καὶ ἐψόρησας τῷ ποδί σου, καὶ ἐπεχάρης 3 τῇ ψυχῇ σου ἐπὶ τὴν γῆν τοῦ Ἰσραή.1" διὰ τοῦτο ἰδοὺ ἐγὼ ἐκτενὦ τὴν χεῖρά μου ἐπὶ σὲ, καὶ δώσω σε εἰς διαρπατγὴν ἐν τοῖς ἔθνεσι, καὶ ἐξολοθρεύσω σε ἐκ τῶν «ἰαῶν, καὶ ἀπολῶ σε ἐκ τῶν χωρῶν ἀπωλείᾳ, καὶ ἐπιγνώσῃ ὅτι ἐγὼ ᾿Αδωναῖ Κύριος. Ἐπειδὴ γὰρ, φησὶν, ἐφηδόμενος καὶ ἐπευφραινόμενος τοῖς τοῦ λαοῦ μου κακοῖς, καὶ ταῖς χερσὶν ἐχρότεις, καὶ ψότούτου χάριν χαλεπώτερα πείσῃ, καὶ δι' αὐτῶν μαθήσῃ τῶν πραγμάτων τὴν ἐμὴν δεσποτείαν. Ἐντεῦθεν ἐπὶ τὸν Μωὰό, ἀδελφὸν ὄντα τοῦ ᾿Αμμὼν, καὶ ἀστυγείτονα, μεταφέρει τὴν προφητείαν. εἶπε Μωὰδ καὶ Σηεὶρ ", Ἰδοὺ ὃν τρόπον 39 πάντα τὰ ἔθγη, οἶκος ἹἸσραὴ.1 καὶ Ἰούδα" διὰ τοῦτο ἰδοὺ ἐγὼ παραλύω τὸν ὦμον Μωὰδ ἀπὸ πόλεων "" αὐτοῦ, ἀπὸ τῶν "" ἀκροτηρίων αὐτοῦ, ἐκλεκτὴν γῆν οἶκον Βαιθιασιμοὺθ "5 ἐπάνω "' πηγῆς πό- «ἶεως παραθαλασσίας τὴν "" Βαελμὼν καὶ τὴν Καριαθέμ. Τοὺς υἱοὺς Κεδὲμ ἐπὶ τοὺς υἱοὺς "5 ᾿Αμμὼν δέδωκα αὐτοὺς 5" εἰς κληρονομίαν, καὶ "5 δώσω αὐτὴν εἰς ἔξαρσιν, ὅπως μὴ γένηται μγεία υἱῶν ᾿Αμμὼν ἐν τοῖς ἔθνεσι". Καὶ ἐν" Μωὰδ ποιἤσω ἐκδικήσεις, καὶ ἐπιγγώσεσθε " ὅτι ἐγὼ Κύριος. Τὸν Σηεὶρ τῷ Μωὰθ συνῆψεν, ἐπειδὴ καὶ αὐτὸς τῶν γειτονευόντων ὑπῆρχε " Σηεὶρ δὲ καλεῖ τοὺς ἀπὸ τοῦ Ἠσαῦ τὸ γένος χατάγοντας " ἐχρημάτιζε δὲ καὶ Ἐδὼμ, τὸ πυῤῥὸν ἢ τὸ ἐρυθρόν’ τὸ Σηεὶρ δὲ, τὸ δασὺ καὶ τετριχωμένον. ᾿Αμφότερα δὲ ταῦτα εἶχεν Ἦμσαῦ ὁ τοῦ Ἰαχὼδ ἀδελφός. ε Ἐξῆλθε γὰρ, φησὶν, ὁ πρῶτος πυῤῥός " ὅλος ὡσεὶ δορὰ, δασύς " ν» καὶ ὁ πατριάρχης δὲ Ἰαχὼόδ περὶ αὐτοῦ πρὸς τὴν μητέρα. « Ἔστιν Ἡσαῦ ὁ ἀδελφός μου ἀνὴρ δασὺς, ἐγὼ δὲ ἀνὴρ λεῖος. » Ἐπειδὴ τοίνυν, φησὶ, Σηεὶρ καὶ Μωὰδ λαοῦ παρανομίαν τοῦτο ποιεῖν οὐκ ἀνεχόμενος. Διὸ ἐπήγαγε" « ἐντρυφῶντες τοῖς τοῦ λαοῦ μου κακοῖς ἐτόλμησαν εἰπεῖν, ὅτι οὐδεμίαν ἔχει διαφορὰν ὁ ἐμὸς λαὸς πρὴ: τὰ λοιπὰ ἔθνη, εἰς ἐμὲ δὲ αὔτη ἡ βλασφημία χιγώ. ρηκεν, εἴπερ τοῖς τῶν ἄλλων ἐθνῶν εἰδώλοις παρε. πλησίως ἀσθενῶν οὐκ ἠδυνήθην ἐπαμῦναί μον τὸ λαῷ" τούτου χάριν ε Παραλύω ὅ τὸν ὦμον Μυὲἤ ἀπὸ τῶν πόλεων " αὐτοῦ" » τουτέστι, τὴν ἰσγυν αὐτῶν καταλύσω᾽ οὐ μόνον δὲ τὰς ἐν ταῖς ἀχρωπόλεις ἀναστάτους ποιήσω. Παραλίας δὲ λέγει τὸς παρὰ τὴν νεκρὰν θάλασσαν διαχειμένας " τῆς γὰρ ἄλλης θαλάσσης πόῤῥωθεν ᾧκουν οἱ Μωαδῖται. Λέγει δὲ καὶ τὰ τῶν πόλεων ὀνόματα, ὧν μέχρι τοῦ περ. ὄντος ὀλίγον μεμένηχε λείψανον" καὶ τὰ μέν ἐστι Β ταύτης τῆς ᾿Αραθίας, τὰ δὲ ἐκείνης. Προστίθησι ἃ, ὅτι καὶ τούτους τοῖς αὐτοῖς παραδώσει πολεμία, οἷς καὶ τοὺς ἀδελφοὺς αὑτῶν τοὺς υἱοὺς ᾿Αμμὼν, καὶ ὅτι τῇ πείρᾳ μαθήσονται, ὡς δυνατός ἔστι λισπότης, ἐπαμῦναι μὲν δυνάμενος, διὰ δὲ τὴν τοῦ Καὶ ἐπιγνώσονται, ὅτι ἐγὼ Κύριος,» Οὕτω τὰ συμδησόμενα τῷ Μωλὰδ προαγορεύσας, ἐπὶ τὸν Σηεὶρ, τὸν καὶ ᾿Εδὼμ, μεταφέρει τὸν λόγο" ιβ'-ιδ΄, Τάδε «λέγει ᾿Αδωναὶ Κύριος" "Αγϑ' ὧν ἐποίησεν ἡ ᾿Ιδουμαία ἐν τῷ ἐκδικῆσαι αὐτοὺ; ἐκδίκησιν ἐν μήνιδι 5 ἐν τῷ οἴκῳ Ἰούδα, καὶ ἐμγησικάχησαν, καὶ ἐξεδίχησαν δίκην ἀπ' αὖτῶν 5" διὰ τοῦτο τάδε.1(έγει ᾿Αδωναῖ Κύριος" Καὶ ἐχτεγῶ τὴν χεῖρά μου ἐπὶ τὴν Ἰδογμαίαν, καὶ ἐξολοθρεύσω ἐξ αὑτῆς ἄνθρωπον καὶ κτῆγικ, καὶ θήσομαι αὐτὴν ἔρημον, καὶ ἐκ Θαιμὰν κοὶ Δαιδὰν Ἶ διωκόμενοι ἐν ῥομφαίᾳ πεσοῦντωι. Καὶ δώσω τὴν ἐκδίκησίν μου ἐπὶ τὴν ᾿Ιδουμαίαν ἐν χειρὶ λαοῦ μου ᾿Ισραὴ.1, καὶ ποιήσουσιν ἐν τῇ ᾿Ιδουμαίᾳ κατὰ τὴν ὀργήν μου ", καὶ ἐπιγγώσονται τὴν ἐκδίκησίν μου, «λέγει ᾿Αδωναῖ Κύρως. Ἐπειδὴ γὰρ οὐ μόνον παραπλησίως Μωαθίταις χοὶ ᾿Ἀμμανίταις ἐφήσθησαν, ἀλλὰ καὶ ἔργοις ᾽ τὴν οχείαν ἐπεδείξαντο πονηρίαν, τὴν προτέραν ἐκείνη) μῆνιν φυλάξαντες - « Ἐνεχότει γὰρ, φησὶν, Ἠσῦ τῷ "9 Ἰακὼδ περὶ τῆς εὐλογίας ἧς ηὐλόγησεν αὐτὸν ὁ πατὴρ αὐτοῦ " » τούτου χάριν οὐκ ἑτέροις αὐτὸ; πολεμίοις παραδώσω, ἀλλ᾽ αὐτῷ τῷ ὑπ᾽ αὐτῶν ἐδιχν μένῳ λαῷ μον, ὥστε διὰ τῆς παντελοῦς ἐρημίπί μαθεῖν αὐτοὺς τῆς ἐμῆς δεσποτείας τὴν δύναμιν. Θαιμὰν δὲ πόλις τῆς Ἰδουμαίας, καὶ Δαιδὰν τως, τῶν ἀπὸ Χεττούρας γενομένων τῷ πατριάρχῃ ᾿Αδραὰμ, ἐπώνυμοι δὲ ἦσαν τῶν οἰχιστῶν. Ἐπὶησίαζε δὲ ἡ Δαιδὰν τῇ Ἰδουμαίᾳ, καὶ συνεφώνει. πὰ κατὰ τούτους προαγορεύσας, ἐπὶ τοὺς ἀλλοφύλον μεταφέρει τὴν πρόῤῥησιν. Ἰδουμαῖοι γὰρ οὐκ ἀλλέ᾽ φυλοι, τοῦ ᾿Ισαὰκ ὄντες "' ἀπόγονοι " οὔτε μὴν ᾿Δ΄ μανῖται καὶ Μωαδῖται, ἐκ τοῦ Λὼτ τὸ γένος χαῖ" άγοντες. Ἦσαν μὲν οὖν ἀλλόφυλοι καὶ Τύριοι καὶ δι’ δώνιοι, καὶ οἱ ἄλλοι πάντες οἱ τούτων πλησιόχωροι ᾿Α διαφερόντως δὲ ἀλλοφύλους ἡ θεία καλεῖ Γραφὴ ρωνίτας, καὶ ᾿Αζωτίους, ἐπειδὴ τῇ τοῦ Ἰούδα φυλῇ συνημμένην εἶχον τὴν γῆν, καὶ λίαν ἦσαν ὅμοροι͵ καὶ πλησιόχωροι. Λέγει τοίνυν καὶ τὰ τούτοις συμδησόμενα. ἐποίησαν οἱ ἀλιλόφυμλοι ἐν μήνιδι"", καὶ τοῦ διαφθεῖραι "" κατ᾽ ἔχθραν αἰώγιον. Διὰ τοῦτο τάδε.1έγει ᾿Αδωναϊ Κύριος " ᾿Ιδοὺ ἐγὼ ἐκτενῶ χεῖράς μου "" ἐπὶ τοὺς ἀλλοφύλους, καὶ πουςτοὺς κατοικοῦντας τὴν παραλίαν 5. Καὶ ἐπ ποιήσω εἰς αὑτοὺς ἐκδικήσεις μεγάλας ἐν ἐλλε- ἡμοῖς θυμοῦ μου, καὶ ἐπιγγώσογται, ὅτι ἐγὼ Ὦ ᾿Αδωναῖ Κύριος, ἐν τῷ δοῦγαι τὴν ἐκδίκησίν μον ἃς ἐπ᾿ αὐτούς. Καὶ τούτοις ὁμοίως μῆνιν ἐγχαλεξ. Μνησιχαχήσαντες γὰρ, φησὶ, τῷ λαῷ μου, ὡς νενικηχότι καὶ τὴν οἰκείαν βασιλείαν κρατύναντι, τὸν τῆς συμφορᾶς καιρὸν τιμωρίας ἐποιήσαντο, καὶ ἐπαναστάντες μυρία τοῖς κακά" τούτου χάριν ἐγὼ δίκας αὐτοὺς τῆς μήγιδος πράξομαι, καὶ θεηλάτοις αὐτοὺς παραδώσω πληγαῖς, καὶ σὺν τοῖς ἄρχουσι τοὺς ὑπηκόους διαφθερῶ, καὶ ἀφύκτοις αὐτοὺς ἐχδώσω κακοῖς " ἵνα δι΄ ὧν ὑπομένουσι τῆς ἐμῆς δεσποτείας ἐπιγνῶσι τὴν δύναμιν. Ἡμεῖς δὲ μὴ ἀναμένωμεν διὰ τῆς τῶν κακῶν πείρας τὸν ἡμέτερον ἐπιγνῶναι Δεσπότην: ἀλλὰ διὰ τῶν ἀεννάων αὐτοῦ δωρεῶν δεξάμενοι τὴν ἢοϊδ ἐπίγνωσιν, εὐγνώμονες περὶ τὰς εὐεργεσίας γενώ- μεθα, καὶ φύγωμεν τῆς μήνιδος τὸ πάθος, τοὺς ὁλε- "θρίους τούτου μαθόντες καρπούς " καὶ τὴν ἀποστο- λιχὴν φυλάξωμεν ἐντολὴν, μὴ ἀναμένοντες τῇ λύπῃ τῇ κατ᾽ ἀλλήλων ἐπιδῦναι τὸν ἥλιον - ἀλλὰ πρὸ τῶν ἐχείνου δυσμῶν τὴν ὀργὴν κατασδέσωμεν. Οὕτω γὰρ καὶ τὴν καθ᾽ ἡμῶν ὀργὴν τοῦ δικαίου χριτοῦ παύσομεν, καὶ τὴν ἐράσμιον ἐχείνην καὶ τριπόθητον εὖ- 416 μένειαν χαρπωσόμεθα ἧς εἴη πάντας ἡμᾶς ἐπιτυ- εἷϊ χεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν τυη!. Ἰησοῦ Χριστοῦ, μεθ᾽ οὗ τῷ Πατρὶ ἡ δόξα, σὺν τῷ ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας τῶν αἰώνων 7:
a'-e', Kai egegeto «(16gos Kyriou pros me, «le: gōn" Huie anthrōpou, stērison to prosōpon sou epi huious ᾿Ammōn, kai prophēteuson ep᾿ autous. Kai ereis tois huiois Ammōn": ᾿Akousate Agnth' hōn epecharēte epi ta hagia mou, hoti edexēē -Iōthē, kai epi tēn gēn tou Israē.1, hoti ēranisthē, kai epi ton oikon tou Iouda, hoti eporeuthē en haich' malōsią" dia touto idou egō paradidōmi hymas tois huiois Kedem heis kiēronomian, kai kataschē: gōsousin en tę̄ apartią autōn en soi, kai dō, sousin hen soi ta skēnōmata hautōn " autoi Rhagontai tous karpous sou, kai autoi piontai tēn piotēta sou", Kai dōsō tēn ponlin tou ᾿Ammōn eis gomas kamēlōn, kai tous huious ᾿Ammōg eis gomas prodatōn, kai epignōsesthe, hoti egō ᾿Adōgai Kyrios. Huious Kedem hoi alloi hermēneutai huious Agato- «tōn hērmēneusan " eisi de houtoi apo Ismaēl" to geno? katagontes. Legei toinyn ho tōn holōn Theos dia tou rophētou pros huious ᾿Ammōn Epeidē ephēsthēte theasamenoi ton aphierōthenta moi neōn hypo miarōn kai anosiōn anthrōpōn patēthenta, kai tēn gēn tou Israēl aphanistheisan, chai tēn Iouda phylēn aichmalōton genomenēn, hypocheirious hymas poiēsō tois pollǭ tōn Badylōniōn hypodeesterois te kai asthenesterois, hoi pollais se peridthalousi symphorais, tas men skēnas en tais sais polesi katapēgnyntes, tas de tōn kamēlōn agelas en tę̄ sę̄ katathdoschontes chōrą, hymas de autous kathistantes nomeas Toutōn toinyn eis hymas gignomenōn, mathēsesthe hōs ou dia tēn emēn astheneian peponthen ho emos laos ha peponthen, alla dia tēn hautou paranomian. s΄, z'. Dia touto tade «“1egei ᾿Adōgai Kyrios" Anth' hōn echrotēsas tę̄ cheiri 51 sou, kai epsorēsas tǭ podi sou, kai epecharēs 3 tę̄ psychę̄ sou epi tēn gēn tou Israē.1" dia touto idou egō ektenō tēn cheira mou epi se, kai dōsō se eis diarpatgēn en tois ethnesi, kai exolothreusō se ek tōn «iaōn, kai apolō se ek tōn chōrōn apōleią, kai epignōsę̄ hoti egō ᾿Adōnai Kyrios. Epeidē gar, phēsin, ephēdomenos kai epeuphrainomenos tois tou laou mou kakois, kai tais chersin echroteis, kai psotoutou charin chalepōtera peisę̄, kai di' autōn mathēsę̄ tōn pragmatōn tēn emēn despoteian. Enteuthen epi ton Mōao, adelphon onta tou ᾿Ammōn, kai astygeitona, metapherei tēn prophēteian. eipe Mōad kai Sēeir ", Idou hon tropon 39 panta ta ethgē, oikos HiIsraē.1 kai Iouda" dia touto idou egō paralyō ton ōmon Mōad apo poleōn "" autou, apo tōn "" akrotēriōn autou, eklektēn gēn oikon Baithiasimouth "5 epanō "' pēgēs po- «ieōs parathalassias tēn "" Baelmōn kai tēn Kariathem. Tous huious Kedem epi tous huious "5 ᾿Ammōn dedōka autous 5" eis klēronomian, kai "5 dōsō autēn eis exarsin, hopōs mē genētai mgeia huiōn ᾿Ammōn en tois ethnesi". Kai en" Mōad poiēsō ekdikēseis, kai epingōsesthe " hoti egō Kyrios. Ton Sēeir tǭ Mōath synēpsen, epeidē kai autos tōn geitoneuontōn hypērche " Sēeir de kalei tous apo tou Ēsau to genos chatagontas " echrēmatize de kai Edōm, to pyrrhon ē to erythron’ to Sēeir de, to dasy kai tetrichōmenon. ᾿Amphotera de tauta eichen Ēmsau ho tou Iachōd adelphos. e Exēlthe gar, phēsin, ho prōtos pyrrhos " holos hōsei dora, dasys " n» kai ho patriarchēs de Iachōod peri autou pros tēn mētera. « Estin Hēsau ho adelphos mou anēr dasys, egō de anēr leios. » Epeidē toinyn, phēsi, Sēeir kai Mōad laou paranomian touto poiein ouk anechomenos. Dio epēgage" « entryphōntes tois tou laou mou kakois etolmēsan eipein, hoti oudemian echei diaphoran ho emos laos prē: ta loipa ethnē, eis eme de autē hē blasphēmia chigō. rēken, eiper tois tōn allōn ethnōn eidōlois pare. plēsiōs asthenōn ouk ēdynēthēn epamynai mon to laǭ" toutou charin e Paralyō ho ton ōmon Myeē apo tōn poleōn " autou" » toutesti, tēn isgyn autōn katalysō᾽ ou monon de tas en tais achrōpoleis anastatous poiēsō. Paralias de legei tos para tēn nekran thalassan diacheimenas " tēs gar allēs thalassēs porrhōthen hǭkoun hoi Mōaditai. Legei de kai ta tōn poleōn onomata, hōn mechri tou per. ontos oligon memenēche leipsanon" kai ta men esti B tautēs tēs ᾿Arathias, ta de ekeinēs. Prostithēsi ha, hoti kai toutous tois autois paradōsei polemia, hois kai tous adelphous hautōn tous huious ᾿Ammōn, kai hoti tę̄ peirą mathēsontai, hōs dynatos esti lispotēs, epamynai men dynamenos, dia de tēn tou Kai epignōsontai, hoti egō Kyrios,» Houtō ta symdēsomena tǭ Mōlad proagoreusas, epi ton Sēeir, ton kai ᾿Edōm, metapherei ton logo" ib'-id΄, Tade «legei ᾿Adōnai Kyrios" "Agϑ' hōn epoiēsen hē ᾿Idoumaia en tǭ ekdikēsai autou? ekdikēsin en mēnidi 5 en tǭ oikǭ Iouda, kai emgēsikachēsan, kai exedichēsan dikēn ap' autōn 5" dia touto tade.1(egei ᾿Adōnai Kyrios" Kai echtegō tēn cheira mou epi tēn Idogmaian, kai exolothreusō ex hautēs anthrōpon kai ktēgik, kai thēsomai autēn erēmon, kai ek Thaiman koi Daidan I diōkomenoi en rhomphaią pesountōi. Kai dōsō tēn ekdikēsin mou epi tēn ᾿Idoumaian en cheiri laou mou ᾿Israē.1, kai poiēsousin en tę̄ ᾿Idoumaią kata tēn orgēn mou ", kai epingōsontai tēn ekdikēsin mou, «legei ᾿Adōnai Kyrōs. Epeidē gar ou monon paraplēsiōs Mōathitais choi ᾿Ammanitais ephēsthēsan, alla kai ergois ᾽ tēn ocheian epedeixanto ponērian, tēn proteran ekeinē) mēnin phylaxantes - « Enechotei gar, phēsin, Ēsy tǭ "9 Iakōd peri tēs eulogias hēs ēulogēsen auton ho patēr autou " » toutou charin ouk heterois auto? polemiois paradōsō, all᾽ autǭ tǭ hyp᾽ autōn edichn menǭ laǭ mon, hōste dia tēs pantelous erēmipi mathein autous tēs emēs despoteias tēn dynamin. Thaiman de polis tēs Idoumaias, kai Daidan tōs, tōn apo Chettouras genomenōn tǭ patriarchę̄ ᾿Adraam, epōnymoi de ēsan tōn oichistōn. Epiēsiaze de hē Daidan tę̄ Idoumaią, kai synephōnei. pa kata toutous proagoreusas, epi tous allophylon metapherei tēn prorrhēsin. Idoumaioi gar ouk alle᾽ phyloi, tou ᾿Isaak ontes "' apogonoi " oute mēn ᾿D΄ manitai kai Mōaditai, ek tou Lōt to genos chai" agontes. Ēsan men oun allophyloi kai Tyrioi kai di’ dōnioi, kai hoi alloi pantes hoi toutōn plēsiochōroi ᾿A diapherontōs de allophylous hē theia kalei Graphē rōnitas, kai ᾿Azōtious, epeidē tę̄ tou Iouda phylę̄ synēmmenēn eichon tēn gēn, kai lian ēsan homoroi͵ kai plēsiochōroi. Legei toinyn kai ta toutois symdēsomena. epoiēsan hoi alilophymloi en mēnidi"", kai tou diaphtheirai "" kat᾽ echthran aiōgion. Dia touto tade.1egei ᾿Adōnaï Kyrios " ᾿Idou egō ektenō cheiras mou "" epi tous allophylous, kai poustous katoikountas tēn paralian 5. Kai ep poiēsō eis hautous ekdikēseis megalas en elle- hēmois thymou mou, kai epingōsogtai, hoti egō Ō ᾿Adōnai Kyrios, en tǭ dougai tēn ekdikēsin mon has ep᾿ autous. Kai toutois homoiōs mēnin enchalex. Mnēsichachēsantes gar, phēsi, tǭ laǭ mou, hōs nenikēchoti kai tēn oikeian basileian kratynanti, ton tēs symphoras kairon timōrias epoiēsanto, kai epanastantes myria tois kaka" toutou charin egō dikas autous tēs mēgidos praxomai, kai theēlatois autous paradōsō plēgais, kai syn tois archousi tous hypēkoous diaphtherō, kai aphyktois autous echdōsō kakois " hina di΄ hōn hypomenousi tēs emēs despoteias epignōsi tēn dynamin. Hēmeis de mē anamenōmen dia tēs tōn kakōn peiras ton hēmeteron epignōnai Despotēn: alla dia tōn aennaōn autou dōreōn dexamenoi tēn ēoïd epignōsin, eugnōmones peri tas euergesias genō- metha, kai phygōmen tēs mēnidos to pathos, tous hole- "thrious toutou mathontes karpous " kai tēn aposto- lichēn phylaxōmen entolēn, mē anamenontes tę̄ lypę̄ tę̄ kat᾽ allēlōn epidynai ton hēlion - alla pro tōn echeinou dysmōn tēn orgēn katasdesōmen. Houtō gar kai tēn kath᾽ hēmōn orgēn tou dikaiou chritou pausomen, kai tēn erasmion echeinēn kai tripothēton eu- 416 meneian charpōsometha hēs eiē pantas hēmas epity- heiï chein, chariti kai philanthrōpią tou Kyriou hēmōn tyē!. Iēsou Christou, meth᾽ hou tǭ Patri hē doxa, syn tǭ hagiǭ Pneumati, eis tous aiōnas tōn aiōnōn 7:
“And the word of the Lord came to me, saying: Son of man, set your face against the sons of Ammon and prophesy against them. And you will say to the sons of Ammon: Hear …: Because you rejoiced over my holy things when they were profaned, and over the land of Israel when it was laid waste, and over the house of Judah when it went into captivity, therefore, behold, I am handing you over to the sons of Kedem as an inheritance, and they will settle their encampment in you and pitch their tents in you; they will eat your fruits and drink your richness. And I will make the city of Ammon a pasture for camels and the sons of Ammon a pasture for sheep, and you will know that I am Adonai the Lord.” The other translators rendered “sons of Kedem” as “sons of the East”; these are of Ishmael, tracing their descent [from him]. So the God of all says through the prophet to the sons of Ammon: Since you rejoiced to see the temple consecrated to me trampled by defiled and unholy men, the land of Israel laid waste, and the tribe of Judah made captive, I will make you subject to those far inferior and weaker than the Babylonians, who will surround you with many calamities, pitching their tents in your cities and grazing their herds of camels in your country, and making you yourselves their herdsmen. When these things happen to you, you will learn that my people suffered what it suffered not because of my weakness but because of its own lawlessness. “Therefore thus says Adonai the Lord: Because you clapped your hand and stamped your foot and rejoiced in your soul over the land of Israel, therefore, behold, I will stretch out my hand against you and give you as plunder among the nations, and I will destroy you from among the peoples and ruin you from among the countries, and you will know that I am Adonai the Lord.” Since, he says, you rejoiced and exulted over the evils of my people, clapping your hands and stamping [your feet], you will suffer harsher things for this, and through the events themselves you will learn my lordship. From here he turns the prophecy to Moab, Ammon's brother and neighbor. “… Moab and Seir said: Behold, the house of Israel and Judah is like all the nations; therefore, behold, I am loosening the shoulder of Moab from its cities, from its frontiers, the choice land, the house of Beth-jeshimoth, above the spring of the city by the sea, Baal-meon and Kiriathaim. To the sons of Kedem, together with the sons of Ammon, I have given them as an inheritance, and I will give it over to destruction, so that there may be no remembrance of the sons of Ammon among the nations. And on Moab I will carry out punishments, and you will know that I am the Lord.” He joined Seir to Moab because Seir too was one of the neighbors. By Seir he means those descended from Esau; and Esau was also called Edom. Edom means ruddy or red, and Seir, shaggy and hairy; and Esau, Jacob's brother, had both. “For the first came out ruddy,” it says, “all over like a hairy hide”; and the patriarch Jacob said of him to his mother: “Esau my brother is a hairy man, but I am a smooth man.” Since, then, he says, Seir and Moab, reveling in the evils of my people, dared to say that my people is no different from the other nations, and this blasphemy reached me, as though I, weak like the idols of the other nations, could not defend my people, whereas I was unwilling to do so because of the people's lawlessness, for this reason “I am loosening the shoulder of Moab from its cities,” that is, I will break their strength; and not only … but I will also lay waste the [cities] on the heights. He calls “by the sea” the cities lying beside the Dead Sea; for the Moabites lived far from the other sea. He also gives the names of the cities, of which a small remnant has survived to the present; some are in this Arabia, some in the other. He adds that he will hand these too over to the same enemies to whom he handed their brothers, the sons of Ammon, and that they will learn by experience that the Master is mighty, able to defend, but unwilling to do so because of the [people's lawlessness]. That is why he added: “And they will know that I am the Lord.” Having thus foretold what will happen to Moab, he turns the discourse to Seir, also called Edom: “Thus says Adonai the Lord: Because Idumea acted by taking vengeance in wrath on the house of Judah, and bore a grudge, and exacted justice from them, therefore thus says Adonai the Lord: I will stretch out my hand against Idumea and destroy from it human being and beast, and I will make it desolate; and those pursued from Thaiman and Daidan will fall by the sword. And I will lay my vengeance on Idumea by the hand of my people Israel, and they will deal with Idumea according to my anger, and they will know my vengeance, says Adonai the Lord.” For since they not only rejoiced like the Moabites and Ammonites, but also showed their own wickedness in deeds, keeping up that old wrath (“For Esau bore a grudge against Jacob,” it says, “because of the blessing with which his father blessed him”), for this reason I will hand them over not to other enemies, but to my people itself, which they persecuted, so that through utter desolation they may learn the power of my lordship. Thaiman is a city of Idumea; and Daidan [was one] of the sons born to the patriarch Abraham by Keturah, [and the places] were named after their founders; Daidan was near Idumea and allied with it. Having foretold what concerns these, he turns the prediction to the foreigners. For the Idumeans are not foreigners, being descendants of Isaac; nor are the Ammonites and Moabites, who trace their descent from Lot. The Tyrians and Sidonians were foreigners too, and all their other neighbors; but the divine Scripture calls foreigners above all the [Ekr]onites and Azotians, since their land adjoined the tribe of Judah and they were very close neighbors. So he also tells what will happen to them: “… the foreigners acted in wrath, … to destroy, out of everlasting enmity. Therefore thus says Adonai the Lord: Behold, I will stretch out my hands against the foreigners, and … those who live along the coast. And I will carry out great punishments on them with rebukes of my wrath, and they will know that I am Adonai the Lord, when I lay my vengeance on them.” He charges these too with wrath. For bearing a grudge against my people, he says, as one that had defeated them and strengthened its own kingdom, they made the time of its calamity a time of revenge, rose up, and [did] it countless evils. For this reason I will exact from them the penalty for their grudge, hand them over to blows sent by God, destroy the subjects together with the rulers, and give them over to inescapable evils, so that through what they suffer they may recognize the power of my lordship. But let us not wait to recognize our Master through the experience of evils; rather, having received the knowledge of him through his ever-flowing gifts, let us be grateful for his benefits, and flee the passion of grudge-bearing, having learned its deadly fruits. And let us keep the apostolic commandment, not letting the sun go down on our anger against one another, but quenching our wrath before it sets. For so we shall also stop the wrath of the just Judge against us, and reap that lovely and thrice-longed-for favor. May we all obtain it by the grace and love for humanity of our Lord Jesus Christ, with whom be glory to the Father, with the Holy Spirit, to the ages of ages.
Textual problem in this passage: see the notes.
Ezek 25:1 (quotation, high confidence) · Ezek 25:2 (quotation, high confidence) · Ezek 25:3 (quotation, high confidence) · Ezek 25:4 (quotation, high confidence) · Ezek 25:5 (quotation, high confidence) · Ezek 25:6 (quotation, high confidence) · Ezek 25:7 (quotation, high confidence) · Ezek 25:8 (quotation, high confidence) · Ezek 25:9 (quotation, high confidence) · Ezek 25:10 (quotation, high confidence) · Ezek 25:11 (quotation, high confidence) · Ezek 25:12 (quotation, high confidence) · Ezek 25:13 (quotation, high confidence) · Ezek 25:14 (quotation, high confidence) · Ezek 25:15 (quotation, high confidence) · Ezek 25:16 (quotation, high confidence) · Ezek 25:17 (quotation, high confidence) · Gen 25:25 (quotation, high confidence) · Gen 27:11 (quotation, high confidence) · Gen 27:41 (quotation, high confidence) · Gen 25:3 (allusion, medium confidence) · Gen 19:37 (allusion, medium confidence) · Eph 4:26 (allusion, high confidence)
Notes and citation
Summary: God will punish Ammon, Moab, Edom, and the Philistines for gloating over Judah's fall and taking revenge, so that they learn his power; Theodoret urges believers to put away grudges before sunset.
- Chapter 25 is one section in the scan because the verse numerals were lost: it holds the lemmas of Ezek 25:1–5, 25:6–7, 25:8–11, 25:12–14 and 25:15–17. The Greek is interleaved with Migne's Latin column and apparatus, removed by logged corrections; words lost in the scan are marked “…” and words in brackets are supplied by sense.
- The “other translators” render Kedem as “east.” Quotations: Gen 25:25; Gen 27:11; Gen 27:41; Keturah's sons: Gen 25:1–3; Lot's descendants: Gen 19:36–38; Eph 4:26.
Notes on the original text
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Topics: Ethics
Cite (SBL): Theodoret, Comm. Ezech. 25.6 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/25-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/25-6
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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.