Commentary on Ezekiel 26.7–27.33
Greek text: PG 81.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 26
26.7PG 81
α΄,.Β. Καὶ ἐγένετο ἐν τῷ ἑνδεκάτῳ ἔτει, μιᾷ τοῦ μηνὸς, ἐγέγετο 1όγος Κυρίου πρὸς μὲ, ὧν " εἶπε Σὸρ" ἐπὶ ᾿Ιερουσαλὴμ, Εὖγε, συνετρίδη, ἀπόλω.λε "5, τὰ ἔθνη ἐπεστράφη πρὸς μὲ, ἡ πλήρης "" ἠρήμωται. Ἔν τῷ ἐνδεκάτῳ ἔτει τῆς Ἰεχονίονυ μὲν αἰχμαλωσίας, Σεδεκίου δὲ βασιλεία: ἐν τῷ τετάρτῳ μηνὶ, ἐννάτῃ "5 τοῦ μηνὸς, ἑάλω ὑτὸ τῶν Βαδυλωνίων ἡ Ἱερουσαλήμ. Πρὸ ὀλίγων τοίνυν ἡμερῶν τῆς ἁλώσεως, κελεύεται ὁ προφήτης κατὰ τῆς Τύρον τοὺς προφητικοὺς ποιήσασθαι λόγους. Ἢ γὰρ Τύρος Σὸρ τῇ ἐπιχωρίῳ προσαγορεύεται φωνῇ, Ἐφήσθη δὲ καὶ αὐτὴ " τῇ τῆς Ἱερουσαλὴμ πολιορκίᾳ, καὶ ὑπέλαδεν, ὅτι τῆς περιφανεστάτης ἐκείνης καταλυθείσης πόλεως, αὐτὴ τὸ κράτος κατὰ πάντων τῶν πλησιοχώρων ἐθνῶν ἀναδύσεται. γ΄-ς΄. Διὰ τοῦτο τάδε “λέγει ᾿Αδωναῖ Κύριος " Ἰδοὺ ἐγὼ ἐπάγω ἐπὶ " Σὸρ, καὶ ἀγάξω ἐπὶ σὲ πολλὰ, ὡς ἀναδαίνει ἡ θάλασσα τοῖς χύμασιν αὑτῆς, καὶ 3 χαταδαϊοῦσι τὰ τείχη σου "" Καὶ καθε.οῦσι" τοὺς πύργους σου, καὶ λιχμήσω τὸν χοῦν αὐτῆς ἀπ᾽ αὐτῆς, καὶ δώσω αὐτὴν " ἔσται ἐν μέσῳ γαὶ Κύριος, καὶ ἔσται εἰς προνομὴν τοῖς ἔθνεσι Καὶ αἱ θυγατέρες αὐτῆς αἱ ἐν τῷ πεδίῳ μακαίρᾳ ἀναιρεθήσονται, καὶ γνώσονται, ὅτι ἐγὼ Κύριος. Τὴν τῶν Βαδυλωνίων αὐτῇ 9 στρατείαν ἀπειλεῖ διὰ τούτων " λέγει δὲ, καὶ τοὺς περιδόλους αὐτῆς καταλυθήσεσθαι, καὶ ἔρημον αὐτὴν γενήσεσθαι, ὥστε ἐοικέναι πέτραις τισὶ λείαις, αἷς τὰς σαγήνας ἐξαπλοῦν εἰώθασιν οἱ ἁλιεῖς. Λέγει δὲ καὶ τὰς ὑπηκόους αὐτῇ πόλεις καὶ κώμας ἀναστάτους ἔσεσθαι " ταύτας γὰρ θυγατέρας αὐτῆς ὀνομάζει. Σημαίνει δὲ καὶ τὸ ἀπὸ τῶν συμφορῶν κέρδος" ζ΄, η΄, Γνγώσονται γὰρ, φησὶν, ὅτε ἐγὼ Κύριο;. Ὅτι τάδε λέγει ᾿Αδωγαῖ Κύριος " ᾿Ιδοὺ ἐγὼ ἄγω 3 ἐπὶ σὲ, Σὸρ, τὸν Ναδουχοδονόσορ βασιλέι Βαδυϊῶγος ἀπὸ τοῦ βοῤῥᾶ - βασιλεὺς βασιλέων ἐστὶ, μεθ' ἵππων καὶ ἁρμάτων, καὶ ἱππέων, καὶ ἀγωγῆς “"" ἐθγῶν ποιιλῶν σφόδρα. Οὗτος τὰς θυγατέρας σου τὰς ἐν τῷ πεδίῳ μακαίρᾳ ἀνελεῖ, καὶ δώσει ἐπὶ σὲ προρυλαχὴν, καὶ περιοικοδομήσει ἐπὶ σὲ κύκλῳ χάρακα, καὶ περίστασιν ὅπλων, καὶ τὰς 1όγχας αὑτοῦ ἀπέναντί σου δώσει. --εἰώθασιν οἱ ἐπιόντες πολέμιοι, ὥστε καὶ τὰ ἔξω ληΐζεσθαι, καὶ σπάνει 5" τῶν ἀναγκαίων τοὺς πολιορχουμένους φθείρεσθαι - περιοικοδομεῖν' δὲ τὰ οἶχοδομούμενα ἔξωθεν ὑπὸ τῶν πολεμίων τείχη καλεῖ, Προσθήσει δὲ, φησὶ, τῇ περιτειχίσει ταύτῃ χαραμὲν ἐξιέναι τολμᾷν, ῥᾳδίως δὲ παντοδαπὰ 3: ἀχοντίζεσθαι βέλη. Εἶτα ἐπάγει "
a΄,.B. Kai egeneto en tǭ hendekatǭ etei, mią tou mēnos, egegeto 1ogos Kyriou pros me, hōn " eipe Sor" epi ᾿Ierousalēm, Euge, synetridē, apolō.le "5, ta ethnē epestraphē pros me, hē plērēs "" ērēmōtai. En tǭ endekatǭ etei tēs Iechoniony men aichmalōsias, Sedekiou de basileia: en tǭ tetartǭ mēni, ennatę̄ "5 tou mēnos, healō hyto tōn Badylōniōn hē Hierousalēm. Pro oligōn toinyn hēmerōn tēs halōseōs, keleuetai ho prophētēs kata tēs Tyron tous prophētikous poiēsasthai logous. Ē gar Tyros Sor tę̄ epichōriǭ prosagoreuetai phōnę̄, Ephēsthē de kai autē " tę̄ tēs Hierousalēm poliorkią, kai hypeladen, hoti tēs periphanestatēs ekeinēs katalytheisēs poleōs, autē to kratos kata pantōn tōn plēsiochōrōn ethnōn anadysetai. g΄-s΄. Dia touto tade “legei ᾿Adōnai Kyrios " Idou egō epagō epi " Sor, kai agaxō epi se polla, hōs anadainei hē thalassa tois chymasin hautēs, kai 3 chatadaïousi ta teichē sou "" Kai kathe.ousi" tous pyrgous sou, kai lichmēsō ton choun autēs ap᾽ autēs, kai dōsō autēn " estai en mesǭ gai Kyrios, kai estai eis pronomēn tois ethnesi Kai hai thygateres autēs hai en tǭ pediǭ makairą anairethēsontai, kai gnōsontai, hoti egō Kyrios. Tēn tōn Badylōniōn autę̄ 9 strateian apeilei dia toutōn " legei de, kai tous peridolous autēs katalythēsesthai, kai erēmon autēn genēsesthai, hōste eoikenai petrais tisi leiais, hais tas sagēnas exaploun eiōthasin hoi halieis. Legei de kai tas hypēkoous autę̄ poleis kai kōmas anastatous esesthai " tautas gar thygateras autēs onomazei. Sēmainei de kai to apo tōn symphorōn kerdos" z΄, ē΄, Gngōsontai gar, phēsin, hote egō Kyrio?. Hoti tade legei ᾿Adōgai Kyrios " ᾿Idou egō agō 3 epi se, Sor, ton Nadouchodonosor basilei Badyïōgos apo tou borrha - basileus basileōn esti, meth' hippōn kai harmatōn, kai hippeōn, kai agōgēs “"" ethgōn poiilōn sphodra. Houtos tas thygateras sou tas en tǭ pediǭ makairą anelei, kai dōsei epi se prorylachēn, kai perioikodomēsei epi se kyklǭ charaka, kai peristasin hoplōn, kai tas 1onchas hautou apenanti sou dōsei. --eiōthasin hoi epiontes polemioi, hōste kai ta exō lēïzesthai, kai spanei 5" tōn anankaiōn tous poliorchoumenous phtheiresthai - perioikodomein' de ta oichodomoumena exōthen hypo tōn polemiōn teichē kalei, Prosthēsei de, phēsi, tę̄ periteichisei tautę̄ charamen exienai tolmąn, rhądiōs de pantodapa 3: achontizesthai belē. Eita epagei "
“And it came to pass in the eleventh year, on the first of the month, that the word of the Lord came to me, … Sor said against Jerusalem: Aha! … she is broken, she has perished, the nations have turned to me; she who was full has been laid waste.” In the eleventh year of Jeconiah's captivity and of Zedekiah's reign, in the fourth month, on the ninth of the month, Jerusalem was taken by the Babylonians. A few days before the capture, then, the prophet is commanded to speak his prophetic words against Tyre; for Tyre is called Sor in the language of the country. She too rejoiced at the siege of Jerusalem, and supposed that once that most illustrious city was destroyed, she herself would take power over all the neighboring nations. “Therefore thus says Adonai the Lord: Behold, I am bringing … against Sor, and I will bring up many against you, as the sea comes up with its waves; and they will cast down your walls and pull down your towers; and I will scrape her dust from her and make her … will be in the midst … Lord; and she will become plunder for the nations. And her daughters in the plain will be slain by the sword, and they will know that I am the Lord.” By these words he threatens her with the army of the Babylonians. He says that her walls will be destroyed and that she will become desolate, so as to look like smooth rocks on which fishermen usually spread their nets. He also says that the cities and villages subject to her will be laid waste; for he names these her daughters. And he signifies the gain that comes from the calamities: “For they will know,” he says, “that I am the Lord. For thus says Adonai the Lord: Behold, I am bringing against you, Sor, Nebuchadnezzar king of Babylon from the north (he is king of kings), with horses and chariots and horsemen, and a gathering of very many nations. He will slay your daughters in the plain with the sword, and set an outpost against you, and build a palisade all around you, and an array of weapons, and set his spears against you.” … as invading enemies usually do, so as both to plunder what lies outside and to destroy the besieged by lack of necessities. By “building around” he means the walls built outside by the enemies. And to this circumvallation, he says, he will add a palisade, … dare to go out, and be easily shot with missiles of every kind. Then he adds:
Ezek 26:1 (quotation, high confidence) · Ezek 26:2 (quotation, high confidence) · Ezek 26:3 (quotation, high confidence) · Ezek 26:4 (quotation, high confidence) · Ezek 26:5 (quotation, high confidence) · Ezek 26:6 (quotation, high confidence) · Ezek 26:7 (quotation, high confidence) · Ezek 26:8 (quotation, high confidence) · 2 Kgs 25:3 (allusion, high confidence) · Jer 52:6 (allusion, high confidence)
Notes and citation
Summary: Tyre gloated over Jerusalem's fall, hoping to gain power, so God will send Nebuchadnezzar to besiege and lay her waste until she is a bare rock for drying nets.
- The verse numerals of Ezek 26:1–6 were lost, so this section holds the lemmas of 26:1–2, 26:3–6 and 26:7–8. Some words are lost among Latin debris in the OCR (marked “…”).
- Jerusalem taken in the eleventh year, fourth month, ninth day: 2 Kgs 25:2–4; Jer 52:5–7.
Notes on the original text
- Digital text corrected (OCR debris inside a word: Migne's Latin column read as Greek; OCR debris: Migne's Latin column read as Greek; OCR debris: apparatus read as text): γεμβ. 1, 3. Εἰ [αοἴμπὶ ὁδὶ → ; ᾿ ΟΠίΡ Ια δεῖ, μεν, για [υν᾽ → ; εἰ οἰ εὐ! παῖς ΒΑ γ] οἰ ογα πὶ οἰ αἰεί : Θεία ξιι ρὸν {ε, εἰ βηθνογυηῖ, υἱ οἱ 48 [ὉΓ8Β δι ργάδμίυγ, οἱ γο- (ἱγ- ἢ ἰδῆς 6 υἱ → ; δ Ἄνθ᾽ ὧν. 38 αὖτ, 65. ἰπ Α. 33 καὶ ἀγωγ. Β συναγωγῆς, 31 χαθ͵, Α χαταδλλοῦσι, ἰιχία τρο. ἰδοῖ. ἐπάγω, ἰυχία για. ἰδεῖ. δὲ παντ, Β μέθη. τά, ν ἀπ, --- πρὸς μέ. ἐκ Β τϑβδιϊιιια ὁδὶ αὕτῃ. " ἐπ. ἐπί. Α ἐπὶ ἦδ σου. Α Σὼρ. ᾿υχία τες. δ λελ, Α ργῶη). Κύριος. 39 8 αὐτήν. ἱ ΟΙ} 1880 καέ, φιοά ρτάπι. ἰῃ! Α. 9 σὲ --- περιοιχ. Α → .
Cite (SBL): Theodoret, Comm. Ezech. 26.7 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/26-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/26-7
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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.
26.9PG 81
θ΄ιδ΄. Τὰ τείχη σου, καὶ τοὺς πύργους σου Α καθελεῖ ἐν τοῖς ὅπιῖοις 3 ἑαυτοῦ. ᾿Απὸ τοῦ πιλήὕους τῶν ἵππων 3 αὑτοῦ καταχαλύψει σε ὁ κογιορτὸς αὑτῶν, καὶ ἀπὸ τῆς φωνῆς τῶν ἱππέων αὑτοῦ, καὶ τῶν τροχῶν τῶν ἀρμάτων αὐτοῦ, σεισθήσεται τὰ τείχη σου, εἰσπορευομένου αὐτοῦ τὰς πύλας σου, ὡς εἰσπορευομένου 8 εἰς πόλιν ἐκ πεδίου. Ἐν ταῖς ἀπλαῖς τῶν ἵππων αὐτοῦ καταπατήσουσι πάσας τὰς πλατείας σου" τὸν Δαόν σου μακαίρᾳ ἀγελεῖ, καὶ τὴν ὑπόστασιν 3 τῆς ἰσχύος σου ἐπὶ τὴν γῆν κατάξει. Καὶ προγομεύσει τὴν δύναμίν σου, καὶ σχυλεύσει τὰ ὑπάρχοντά σον, καὶ καταδαλεῖ τὰ τείχη σου, καὶ τοὺς οἴκους σου τοὺς ἐπιθυμητοὺς καθελεῖ "5, καὶ τοὺς λίθους σου, καὶ τὰ ξύλα σου, καὶ τὸν χοῦν σου εἰς μέσον τῆς θαλάσσης ἐμδαμλεῖ. Καὶ κατα- ἀύσει" τὸ πλῆθος τῶν μουσικῶν σου, καὶ ἡ φωγὴ τῶν ψ"αλτηρίων σου οὐ μὴ ἀκουσθῇ ἔτι. Καὶ δώσω σϑ εἰς "" καὶ οὗ μὴ οἰκοδομηθῇς ἔτι, ὅτι ἐγὼ λελάληκα", “έγει ᾿Αδωγαῖ Κύριος. ᾿Αληθῆ, φησὶ, πάντα τὰ ὑπ' ἐμοῦ προαγορευόμενα. Ὡς ἀψευδῇ τοίνυν δέξαι τὴν πρόῤῥησιν, ὅτι καὶ τὰ τείχη σου καθελοῦσιν οἱ Βαδυλώνιοι, καὶ τὰς οἰκίας σου καταλύσαντες τὰς πλησιαξούσας, αὐτὰς ἐκ τῶν λίθων ἐμπλήσουσι “ τοτοῦτος δὲ ἔσται τῶν ἵππων καὶ τῶν ἁρμάτων ὁ κτύπος, ὡς δοκεῖν σεισμῷ τινι χατασείεσθαι τὴν πόλιν. Καὶ τὰ ὑπάρχοντά σου ληΐσονται, τοὺς δὲ οἰκήτοράς σου ἐξανδραποδίσουσι “ τοσαύτη δὲ καταλήψεται ἐρημία, ὡς ἐν σοὶ τοὺς ἁλιέας ξηραίνειν τὰς βραχεῖσας σαγἦνας, καὶ ἅπερ ποιεῖν εἰώθασιν ἐν ταῖς λείαις πέτραις, ταῖς τῇ θαλάττῃ πλησιαξούσαις, τοῦτο ἐν σοὶ διὰ τὴν πολλὴν ἐρημίαν ποιήσουσι. Τὸ δὲ, «ε Οὐκ ἔτι οὐ μὴ οἰκοδομηθήσῃ, » ἐκ τῆς τοῦ μακαρίου Ἡσαΐου γὰρ ὁ προφήτης λυπηρὰ τῇ Τύρῳ προεθέτπισεν, ἀλλὰ χρόνῳ τινὶ ῥητῷ τὰ λυπηρὰ περιώρισε " « Καταλειφθήσεται γὰρ, φησὶ, Τύρος ἑδδομήχοντα ἔτη, ὡς χρόνον βασιλέως ἑνὸς, ὡς χρόνον ἀνθρώπου " καὶ ἔσται, μετὰ τὰ ἑδδομήκοντα ἔτη ἐπισκοπὴν ποιήσει ὁ Θεὸς Τύρου, καὶ πάλιν ἀποχατασταθέσεται εἰς τὸ ἀρχαῖον, καὶ ἔσται ἐμπόριον πάσαις ταῖς βασιλείαις τῆς οἰκουμένης ἐπὶ πρόσωπον πάσης τῆς γῆς, καὶ ἔσται ἡ ἐμπορία αὐτῆς ἁγία τῷ Κυρίῳ, ν» καὶ τὰ ἑξῆς. Τὸ τοίνυν, « Οὐ μὴ οἰκοδομηθήσεται, » τὴν τῶν Ὁ τρόπων μεταδολὴν αἰνίττεται " ὅτι κατὰ τὴν προτέραν ἀπέθειαν οὖκ οἰκοδομηθήσεται, ἀλλ᾽ ἑτέραν καὶ ἄντικρυς ἐναντίαν οἰχοδομὲν λήψεται, ἥτις, κατὰ τὸν προφήτην Ἡταΐῖαν, ἁγία ἔσται τῷ Κυρίῳ. Καὶ μαρτυρεῖ τὰ πράγματα, καὶ ἡ νῦν κρατοῦσα εὐσέδεια, ᾿Απὸ γὰρ τῆς προτέρας δεισιδαιμονίας καὶ τῆς περὶ τὰ εἴδωλα πλάνης, πρὸς τὸν Θεὸν ἐπιστρέψασα, τὸ τῆς θεογνωσίας ἐδέξατο φῶς τ’, τς’, Ὅτι τάδε έγει Κύριος τῇ Σόρ Μὴ" οὐκὶ ἀπὸ φωνῆς" τῆς πτώσεώς σου, ἐν " τῷ νοσεῖ, Τύρος ἀνέκαθεν, οὐκ ἐν τῇ ᾿Ασίᾳ μόνον, ἀλλὰ καὶ ἐν Εὐρώπῃ" ἀναγκαίως τοίνυν καὶ ἡ προσπεσοῦσα αὐτῇ συμφορὰ γνώριμος ἐγένετο. Ταύτην δὲ, φησὶ, μαθόντες οἱ τὰς νήσους οἰκοῦντες ἐχδειματωθήσονται, καὶ οἱ τούτων δὲ βασιλεῖς ἐξ ἀθυμία; καὶ ἀχθηδόνος, καὶ τῶν διαδημάτων τὰς κεφαλὰς γυμνώσουσι " ταῦτα Β γὰρ μίτρας ἐκάλεσε " καὶ τὴν πολυτελῇ ἐσθῆτα ἐκ- ᾿ δύσοντα!, καὶ πένθιμον ἀναλήψονται σχῆμα, τὰ αὑτὰ πείσεσθαι προσδοκῶντες. Τοῦτο γὰρ ἐσήμανεν εἰρη- Οὕτω δὲ αὐτοὺς ἀνιάσει ἡ τῶν σῶν κακῶν ἀγγελία, Πῶς ἀπώλου, καὶ κατελύθης " ἐκ θαλάσσης, ἡ πόλις ἡ ἐπαινετὴ, ἥτις ἐγενήθη ἰσχυρὰ ἐν τῇ θαλάσσῃ, αὐτὴ, καὶ οἱ κατοικοῦντες αὐτήν; ἡ δοῦσα τὸν φόδον αὑτῆς πᾶσι τοῖς κατοικοῦσιν αὐτήν. Καὶ φοδηθήσονταιδ αἱ νῆσοι ἀφ᾽ ἡμέρας πτώσεώς σου, καὶ ταραχθήσονται αἱ γῆσοι ἀπὸ τῆς ἐξουσίας δ σου ἐν τῇ θαλάσσῃ "5. Λογιζόμένοι, φησὶ, τὴν προτέραν ἐξουσίαν σου, καὶ τὴν ἐπὶ τοῦ παρόντος καταλαθοῦσάν σε συμφορὰν θεωροῦντες, σὲ μὲν θρηνήσουσι τὴν πάλαι πολυθρύλλητον καὶ (Ὁ περιδόητον " τὰ δὲ κατὰ σφᾶς αὐτοὺς μεριμνήσουσι, δεδοικότες μὴ τοῖς αὐτοῖς περιπέσωσιν.
th΄id΄. Ta teichē sou, kai tous pyrgous sou A kathelei en tois hopiiois 3 heautou. ᾿Apo tou pilēuous tōn hippōn 3 hautou katachalypsei se ho kogiortos hautōn, kai apo tēs phōnēs tōn hippeōn hautou, kai tōn trochōn tōn armatōn autou, seisthēsetai ta teichē sou, eisporeuomenou autou tas pylas sou, hōs eisporeuomenou 8 eis polin ek pediou. En tais aplais tōn hippōn autou katapatēsousi pasas tas plateias sou" ton Daon sou makairą agelei, kai tēn hypostasin 3 tēs ischyos sou epi tēn gēn kataxei. Kai progomeusei tēn dynamin sou, kai schyleusei ta hyparchonta son, kai katadalei ta teichē sou, kai tous oikous sou tous epithymētous kathelei "5, kai tous lithous sou, kai ta xyla sou, kai ton choun sou eis meson tēs thalassēs emdamlei. Kai kata- ausei" to plēthos tōn mousikōn sou, kai hē phōgē tōn ps"altēriōn sou ou mē akousthę̄ eti. Kai dōsō sϑ eis "" kai hou mē oikodomēthę̄s eti, hoti egō lelalēka", “egei ᾿Adōgai Kyrios. ᾿Alēthē, phēsi, panta ta hyp' emou proagoreuomena. Hōs apseudę̄ toinyn dexai tēn prorrhēsin, hoti kai ta teichē sou kathelousin hoi Badylōnioi, kai tas oikias sou katalysantes tas plēsiaxousas, autas ek tōn lithōn emplēsousi “ totoutos de estai tōn hippōn kai tōn harmatōn ho ktypos, hōs dokein seismǭ tini chataseiesthai tēn polin. Kai ta hyparchonta sou lēïsontai, tous de oikētoras sou exandrapodisousi “ tosautē de katalēpsetai erēmia, hōs en soi tous halieas xērainein tas bracheisas sagēnas, kai haper poiein eiōthasin en tais leiais petrais, tais tę̄ thalattę̄ plēsiaxousais, touto en soi dia tēn pollēn erēmian poiēsousi. To de, «e Ouk eti ou mē oikodomēthēsę̄, » ek tēs tou makariou Hēsaïou gar ho prophētēs lypēra tę̄ Tyrǭ proethetpisen, alla chronǭ tini rhētǭ ta lypēra periōrise " « Kataleiphthēsetai gar, phēsi, Tyros heddomēchonta etē, hōs chronon basileōs henos, hōs chronon anthrōpou " kai estai, meta ta heddomēkonta etē episkopēn poiēsei ho Theos Tyrou, kai palin apochatastathesetai eis to archaion, kai estai emporion pasais tais basileiais tēs oikoumenēs epi prosōpon pasēs tēs gēs, kai estai hē emporia autēs hagia tǭ Kyriǭ, n» kai ta hexēs. To toinyn, « Ou mē oikodomēthēsetai, » tēn tōn Ho tropōn metadolēn ainittetai " hoti kata tēn proteran apetheian ouk oikodomēthēsetai, all᾽ heteran kai antikrys enantian oichodomen lēpsetai, hētis, kata ton prophētēn Hētaïian, hagia estai tǭ Kyriǭ. Kai martyrei ta pragmata, kai hē nyn kratousa eusedeia, ᾿Apo gar tēs proteras deisidaimonias kai tēs peri ta eidōla planēs, pros ton Theon epistrepsasa, to tēs theognōsias edexato phōs t’, ts’, Hoti tade egei Kyrios tę̄ Sor Mē" ouki apo phōnēs" tēs ptōseōs sou, en " tǭ nosei, Tyros anekathen, ouk en tę̄ ᾿Asią monon, alla kai en Eurōpę̄" anankaiōs toinyn kai hē prospesousa autę̄ symphora gnōrimos egeneto. Tautēn de, phēsi, mathontes hoi tas nēsous oikountes echdeimatōthēsontai, kai hoi toutōn de basileis ex athymia? kai achthēdonos, kai tōn diadēmatōn tas kephalas gymnōsousi " tauta B gar mitras ekalese " kai tēn polytelę̄ esthēta ek- ᾿ dysonta!, kai penthimon analēpsontai schēma, ta hauta peisesthai prosdokōntes. Touto gar esēmanen eirē- Houtō de autous aniasei hē tōn sōn kakōn angelia, Pōs apōlou, kai katelythēs " ek thalassēs, hē polis hē epainetē, hētis egenēthē ischyra en tę̄ thalassę̄, autē, kai hoi katoikountes autēn? hē dousa ton phodon hautēs pasi tois katoikousin autēn. Kai phodēthēsontaid hai nēsoi aph᾽ hēmeras ptōseōs sou, kai tarachthēsontai hai gēsoi apo tēs exousias d sou en tę̄ thalassę̄ "5. Logizomenoi, phēsi, tēn proteran exousian sou, kai tēn epi tou parontos katalathousan se symphoran theōrountes, se men thrēnēsousi tēn palai polythryllēton kai (Ho peridoēton " ta de kata sphas autous merimnēsousi, dedoikotes mē tois autois peripesōsin.
“[He will pull down] your walls and your towers with his weapons. From the multitude of his horses their dust will cover you, and at the sound of his horsemen and of the wheels of his chariots your walls will shake, when he enters your gates as one enters a city from the plain. With the hoofs of his horses they will trample all your streets; he will slay your people with the sword and bring the mainstay of your strength down to the ground. And he will plunder your power and despoil your possessions, and cast down your walls and pull down your desirable houses, and throw your stones and your timber and your dust into the midst of the sea. And he will put an end to the multitude of your musicians, and the sound of your harps will be heard no more. And I will make you … and you will not be built any more, for I have spoken, says Adonai the Lord.” Everything I foretell is true, he says. Receive the prediction, then, as one that does not lie: the Babylonians will pull down your walls, tear down your houses near [the sea] and fill it with their stones; and the din of horses and chariots will be so great that the city will seem to be shaken by an earthquake. And they will plunder your possessions and enslave your inhabitants; and such desolation will seize you that fishermen will dry their wet nets in you, and what they usually do on the smooth rocks near the sea they will do in you because of the great desolation. As for “You will not be built any more,” [its sense is learned] from the blessed Isaiah. For the prophet foretold painful things for Tyre, but limited them to a set time: “For Tyre will be left seventy years, like the time of one king, like the time of a man; and it will be that after the seventy years God will visit Tyre, and she will be restored to her former state, and she will be a market for all the kingdoms of the world on the face of the whole earth, and her trade will be holy to the Lord,” and what follows. So “It will not be built” hints at the change of its ways: it will not be built again in its former impiety, but will receive another building, the very opposite, which, according to the prophet Isaiah, will be holy to the Lord. The facts bear witness to this, and the piety that now prevails there; for turning from its former superstition and its error about idols to God, it has received the light of the knowledge of God. “For thus says the Lord to Sor: Will not … at the sound of your fall, when …” … Tyre from of old, not only in Asia but in Europe too; so the calamity that befell her necessarily became known. When they learn of it, he says, those who live on the islands will be terrified, and their kings, from despondency and grief, will strip their heads of their diadems (for he called these mitres), and take off their costly garments, and put on mourning dress, expecting to suffer the same. For this is what he signified by saying …. The news of your evils will grieve them so much [that they will say]: “How you have perished and been destroyed from the sea, the praised city, which became strong on the sea, she and those who live in her, she who put the fear of her on all who live in her! And the islands will be afraid from the day of your fall, and the islands will be troubled at your power on the sea.” Reckoning your former power, he says, and seeing the calamity that has now overtaken you, they will lament you, once so celebrated and renowned, and they will be anxious about their own affairs, fearing that they may fall into the same.
Ezek 26:9 (quotation, high confidence) · Ezek 26:10 (quotation, high confidence) · Ezek 26:11 (quotation, high confidence) · Ezek 26:12 (quotation, high confidence) · Ezek 26:13 (quotation, high confidence) · Ezek 26:14 (quotation, high confidence) · Ezek 26:15 (quotation, high confidence) · Ezek 26:16 (allusion, high confidence) · Ezek 26:17 (quotation, high confidence) · Ezek 26:18 (quotation, high confidence) · Isa 23:15 (quotation, high confidence) · Isa 23:17 (quotation, high confidence) · Isa 23:18 (quotation, high confidence)
Notes and citation
Summary: Nebuchadnezzar will raze Tyre and the islands will lament her; “never rebuilt” means, in light of Isaiah, that she would never again be built in idolatry, and Tyre has since received the knowledge of God.
- Lemmas Ezek 26:9–14, 26:15–16 and 26:17–18 (verse numerals partly lost). Several words are lost in the OCR (marked “…”; words in brackets supplied by sense).
- Quotation: Isa 23:15–18. Theodoret's remark that Tyre is now Christian is translated as written.
Notes on the original text
- Digital text corrected (OCR debris; OCR debris inside a word: Migne's Latin column read as Greek; OCR debris: Migne's Latin column read as Greek): (ὁ οἱ (εἰ, 6." απ → ; Ὦ μπῖα 660 ἰδοιίμς δια, αἰεὶ! → ; τ ἃ δνοστοῖν 8, θῶ τη} ἃ δο συ βου ρος, πα πε. Εν οτὶ!, ροϑὶ βαρίυδοϊηϊα ἈΠ|Πη05 Υἱ Ὧι → ; νοῦϑ8, αἰ νί πα → ; πὰ ἴῃ οδά 6 Ὧ) αὐ πη. Ομ δε αφιαπι τι απι εἰ Ομ 68 → ; ο΄ ἐζν, τη → .
Cite (SBL): Theodoret, Comm. Ezech. 26.9 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/26-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/26-9
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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.
26.19PG 81
ιθ', χ'. Ὅτι τάδε «“έγει ᾿Αδωναῖ Κύριος " Ὅταν δῶ σε πόλιν ἠρημωμένην, ὡς τὰς πόλεις τὰς μὴ χκατοικηθησομένας, ἐν τῷ ἀναγαγεῖν μὲ ἐπὶ σὲ τὴν ἄδυσσον, καὶ καλύψει") σε ὕδωρ πο.ῖύ. Καὶ καταδιδάσω σε πρὸς τοὺς καταθαίνοντας εἰς βόθρον, πρὸς λαὸν αἰῶνος, καὶ κατοικιῶ σε εἰς βάθη τῆς γῆς, ὡς ἔρημον αἰώνιον μετὰ καταδαιγόντων εἰς ἐπὶ γῆν ζωῆς. --- "Αδυσσον ἐκάλεσε τοῦ Βαδυλωνίον τὴν στρατείαν διὰ τὸ πλῆθος. Ἐπειδὴ γὰρ καὶ αὐτὴ περίῤῥητός ἐστι, καὶ νῆσος ἐμφερὴς, πᾶσα μὲν ἔνδον ἐν τῇ θαλάττῃ κειμένη, μίαν δὲ ἀπὸ γῆς εἴσοδον ἢ ἔχουσα, ἁρμοδίως ἐχρήσατο τῇ τροπῇ, ὕδωρ ποιὺ καὶ ἄδυσσον καλέσας τῶν πολεμίων τὸ πλῆθος. Τὸ δὲ, « Καταδιδάσω πρὸς τοὺς χαταθαίνοντας εἰς βόθρον πρὸς λαὸν αἰῶνος "» τὸν θάνατον σημαίνει, ὑφ᾽ ὃν τελοῦσιν ἅπαντες δ᾽ τὸν παρόντα αἰῶνα οἱ τὸν βίον ἐπεξιόντες δ', Λαὸν τοίνυν αἰῶγος τοὺς νεκροὺς ὠνόμᾶσε. Τὸ δὲ, « Μὴ ἀναστῇς ἐπὶ γῆν ζωῆς, » τὸ ψαλμικὸν ἐκεῖνο δηλοῖ «ε Διὰ τοῦτο οὐκ ἀναστί ἀσεθεῖς ἕν χρίσει, οὐδὲ ἁμαρτωλοὶ ἐν βουλῇ δικαίων. » ᾿Ασεθεῖς δὲ ὄντες καὶ οἱ τηνικάδε Τύρον οἰκήσαντες, εἰς; γῆν ζωῆς οὐκ ἀναστήσονται " ταύτην δὲ ὁ μακάριος Δαδὶδ χώραν ζώντων ὀνομάζει. « Ὅτι ἐῤῥύσατο γὰρ, φησὶ, τὴν ψυχῆν μου ἐκ θανάτου, τοὺς ὀφθαλμούς μου ἐκ τῶν 45 δακρύων, καὶ τοὺς πόδας μου ἀπὸ ὀλισθήματος, τοῦ εὐαρεστῆσαι δ᾽ ἐνώπιον Βυρίου ἐν χώρᾳ ζώντων. » Καὶ ὁ Κύριος ἐν τοῖς ἱεροῖς Εὐαγγελίοις ταύτην ποιεῖται τὴν διαίρεσιν. « Οὗτοι γὰρ, φησὶν, ἀναστήσονται εἰς ζωὴν αἰώνιον, καὶ οὗτοι εἰς κόλασιν καὶ αἰσχύνην αἰώνιον. » ᾽'Απειλεῖ τοίνυν καὶ τοῖς τηνικαῦτα τὴν Τύρον οἰκοῦσι, μετὰ τῆς ἀσεδείας ζῶσινδ, οὐ μόνον τοῦ Βαδυλωνίου τὴν ἔφοδον, καὶ τὸν δι᾽ ἐχείνου γενόμενον ὅλεθρον, ἀλλὰ καὶ ἐν τῷ μέλλοντι βίῳ ἀλγεινά τε καὶ ἀνιαρά, Τί γὰρ ἀλγεινότερον τοῦ μὴ ἀναστῆναι ἐπὶ Β γῆν ζωῆς; Τούτοις ἐπάγει "
ith', ch'. Hoti tade «“egei ᾿Adōnai Kyrios " Hotan dō se polin ērēmōmenēn, hōs tas poleis tas mē chkatoikēthēsomenas, en tǭ anagagein me epi se tēn adysson, kai kalypsei") se hydōr po.iy. Kai katadidasō se pros tous katathainontas eis bothron, pros laon aiōnos, kai katoikiō se eis bathē tēs gēs, hōs erēmon aiōnion meta katadaigontōn eis epi gēn zōēs. --- "Adysson ekalese tou Badylōnion tēn strateian dia to plēthos. Epeidē gar kai autē perirrhētos esti, kai nēsos empherēs, pasa men endon en tę̄ thalattę̄ keimenē, mian de apo gēs eisodon ē echousa, harmodiōs echrēsato tę̄ tropę̄, hydōr poiy kai adysson kalesas tōn polemiōn to plēthos. To de, « Katadidasō pros tous chatathainontas eis bothron pros laon aiōnos "» ton thanaton sēmainei, hyph᾽ hon telousin hapantes d᾽ ton paronta aiōna hoi ton bion epexiontes d', Laon toinyn aiōgos tous nekrous ōnomase. To de, « Mē anastę̄s epi gēn zōēs, » to psalmikon ekeino dēloi «e Dia touto ouk anasti asetheis hen chrisei, oude hamartōloi en boulę̄ dikaiōn. » ᾿Asetheis de ontes kai hoi tēnikade Tyron oikēsantes, eis? gēn zōēs ouk anastēsontai " tautēn de ho makarios Dadid chōran zōntōn onomazei. « Hoti errhysato gar, phēsi, tēn psychēn mou ek thanatou, tous ophthalmous mou ek tōn 45 dakryōn, kai tous podas mou apo olisthēmatos, tou euarestēsai d᾽ enōpion Byriou en chōrą zōntōn. » Kai ho Kyrios en tois hierois Euangeliois tautēn poieitai tēn diairesin. « Houtoi gar, phēsin, anastēsontai eis zōēn aiōnion, kai houtoi eis kolasin kai aischynēn aiōnion. » ᾽'Apeilei toinyn kai tois tēnikauta tēn Tyron oikousi, meta tēs asedeias zōsind, ou monon tou Badylōniou tēn ephodon, kai ton di᾽ echeinou genomenon holethron, alla kai en tǭ mellonti biǭ algeina te kai aniara, Ti gar algeinoteron tou mē anastēnai epi B gēn zōēs? Toutois epagei "
“For thus says Adonai the Lord: When I make you a desolate city, like the cities that will not be inhabited, when I bring up the deep against you and much water covers you, and I bring you down to those who go down into the pit, to the people of old, and settle you in the depths of the earth, like an everlasting wilderness, with those who go down …, so that … on the land of life.” He called the army of the Babylonian a deep because of its multitude. For since Tyre too is surrounded by water and like an island, lying wholly within the sea and having only one entrance from the land, he fittingly used the figure, calling the multitude of the enemies much water and a deep. “I will bring you down to those who go down into the pit, to the people of old” signifies death, to which all who pass through life in this present age are subject; so he named the dead “the people of old.” And “that you may not rise on the land of life” points to that verse of the psalm: “Therefore the impious will not rise in judgment, nor sinners in the council of the righteous.” Since those who lived in Tyre at that time were impious, they will not rise to the land of life; and the blessed David calls this the land of the living: “For he has delivered my soul from death, my eyes from tears, and my feet from slipping, that I may be pleasing before the Lord in the land of the living.” And the Lord in the holy Gospels makes this division: “For these will rise to eternal life, and those to punishment and eternal shame.” So he threatens those who lived in Tyre at that time, living in impiety, not only with the Babylonian's attack and the destruction it brought, but also with painful and grievous things in the life to come. For what is more painful than not to rise on the land of life? To these he adds:
Ezek 26:19 (quotation, high confidence) · Ezek 26:20 (quotation, high confidence) · Ps 1:5 (quotation, high confidence) · Ps 116:8 (114:8 LXX) (quotation, high confidence) · Ps 116:9 (114:9 LXX) (quotation, high confidence) · Matt 25:46 (quotation, medium confidence) · Dan 12:2 (quotation, medium confidence)
Notes and citation
Summary: The flood that drowns Tyre is Babylon's army; her impious citizens go down to the dead and will not rise to the land of life in the coming age.
- Lemma Ezek 26:19–20, partly lost in the OCR (marked “…”).
- Quotations: Ps 1:5; Ps 116:8–9 (LXX 114:8–9); the Gospel saying combines Matt 25:46 with the wording of Dan 12:2. Theodoret's teaching on the resurrection is translated as written.
Notes on the original text
- Digital text corrected (OCR debris: Migne's Latin column read as Greek; OCR debris: apparatus read as text): Ὁ ἀγ, μαχ. ἃ σπᾶσαι μάχαιραν. καθ. Α τὴν γῆν καθεδοῦνται. διαθοὶ ἐξόδου, υἱ Αἰ. 18 ἀπό. αὶ ἔχ, "9 ἄρχ. Α οἱ Β ργῶπὶ. οἱ. 85 οὔ. τ. ἀπώλ, αὖτ. δὲ φού. δ. ἐν τι θαλ. [π Α εἰ Β ρουήϊιγ Δπι6 ἀπὸ τ. ἐξ. σου. δύ ἔξρυσ, [τ Β, δε ἃ Β ἅπαντα, “Β → ; Α οδίογε ἴῃ ΘΟΠ51}110 ἐιιϑίογαιν Ρ.. ν Οαπηαᾳ6. ἐμορὶὶ → .
Topics: Eschatology
Cite (SBL): Theodoret, Comm. Ezech. 26.19 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/26-19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/26-19
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
26.21PG 81
κα΄, ᾿Απωλείᾳ 5 σὲ δώσω, καὶ οὐκ ὑπάρξεις ἔτι, καὶ ζητηθήσῃ, καὶ οὐκ εὑρεθήσῃ εἰς τὸν αἰῶνα, «1έγει ᾿Αδωναῖ Κύριος. ἽἌπαντες οἱ θεῖοι προφῆται καὶ οἱ ἱεροὶ ἀπόστολοι τοῦ αὐτοῦ Πνεύματος ἐξιώθησαν᾽ οὐ τοίνυν ἀλλήλοις ἐναντία φθέγγονται" πγεῦμα γὰρ ἀληθείας τὸ Πνεῦμα τὸ ἅγιον. Εἰ δὲ τοῦ αὐτοῦ Πνεύματος οἱ θεῖοι ἠξιώθησαν προφῆται, καὶ ἀληθείας πνεῦμα τὸ Πνεῦμα τὸ ἅγιον, σύμφωνα τῶν μακαρίων προφητῶν τὰ θεσπίσματα. Κἂν εὕρωμεν περιωρισμένην τῆς Τύρου τὴν ἐρημίαν παρὰ τῷ προφήτῃ Ἡσαΐᾳ, καὶ ἀκούσωμεν τοῦ προφήτου Ἰεζεχιὴλ λέγοντος τῇ Τύρῳ" « Ζητηθήσῃ, καὶ οὐκ εὑρεθήσῃ εἰς τὸν αἰῶνα, λέγει ᾿Αδωναῖ Κύριος" » οὐ δια- ( φωνεῖν φήσομεν τοὺς προφήτας, ἀλλ᾽ ἐκ τῶν τῆς Ῥραφῆς ἰδιωμάτων τὸ ζητούμενον λύσομεν. Οἶδε γὰρ πολλάκις καὶ τὸν ὀλίγον χρόνον αἰῶνα καλεῖν ἡ θεία Γραφή. Τοιοῦτόν ἔστι τὸ ὑπὸ τοῦ μακαρίου Δαθὶδ εἰρημένον" « Ὁ αἰὼν ἡμῶν εἰς φωτισμὸν τοῦ προσὦπου σου. » Καὶ μὴν ὁ αὐτός φησιν" «Αἱ ἡμέραι τῶν ἐτῶν ἡμῶν ἐν αὐτοῖς ἑδδομήχοντα ἔτη, ἐὰν δὲ ἐν δυναστείαις, ὀγδοήκοντα ἔτη, καὶ τὸ πλεῖον αὐτῶν κόπος καὶ πόνος.» Καὶ τοσοῦτον τοίνυν εἰδὼς τὸν ἀνθρώπινον βίον, αἰῶνα τοῦτον ὠνόμασε. Τὸ οὖν, « Οὐκ εὑρεθήσῃ εἰς τὸν αἰῶνα, ν τουτέστιν, εἰς τὸν δρισθέντα σοι" τῆς ἐρημίας αἰῶνα - ὡρίσθη δὲ αὐτῇ ἑδδομηχονταέτης χρόνο; διὰ Ἡσαΐου τοῦ προφήτου. ΕἸ δὲ καὶ πνευματικώτερόν τις βουληθείη νοῆσαι τὸ χωρίον, εὑρήσει καὶ οὕτως ἀληθῆ τὴν προφητείαν. Ἐὰν γάρ τις ἐπιζητήσῃ τὴν Τύρον, οὐκ εὑρήσει ἐκείνην τὴν προτέραν " ἐκείνη μὲν γὰρ ἦν 55 δυσσεδῆς" ἡ δὲ μετ' ἐχείνην τὴν ἐρημωθεῖσαν καὶ ἀναθηλήσασα, εὐσεδὴς ὁρᾶται, τῷ τῆς θεογνωσίας χκαταυγαζομένη φωτί. Εἴτε οὖν κατὰ τὸ. ῥητὸν βούλεταί τις νοῆσαι τὴν προφητείαν, εὑρήσει αἰῶνα ὀνομαζόμενον τὸν ὁρισθέντα αὐτῇ χρόνον " εἴτε εἰς τὸ
ka΄, ᾿Apōleią 5 se dōsō, kai ouk hyparxeis eti, kai zētēthēsę̄, kai ouk heurethēsę̄ eis ton aiōna, «1egei ᾿Adōnai Kyrios. HiApantes hoi theioi prophētai kai hoi hieroi apostoloi tou autou Pneumatos exiōthēsan᾽ ou toinyn allēlois enantia phthengontai" pgeuma gar alētheias to Pneuma to hagion. Ei de tou autou Pneumatos hoi theioi ēxiōthēsan prophētai, kai alētheias pneuma to Pneuma to hagion, symphōna tōn makariōn prophētōn ta thespismata. Kan heurōmen periōrismenēn tēs Tyrou tēn erēmian para tǭ prophētę̄ Hēsaïą, kai akousōmen tou prophētou Iezechiēl legontos tę̄ Tyrǭ" « Zētēthēsę̄, kai ouk heurethēsę̄ eis ton aiōna, legei ᾿Adōnai Kyrios" » ou dia- ( phōnein phēsomen tous prophētas, all᾽ ek tōn tēs Rhraphēs idiōmatōn to zētoumenon lysomen. Oide gar pollakis kai ton oligon chronon aiōna kalein hē theia Graphē. Toiouton esti to hypo tou makariou Dathid eirēmenon" « Ho aiōn hēmōn eis phōtismon tou prosōpou sou. » Kai mēn ho autos phēsin" «Hai hēmerai tōn etōn hēmōn en autois heddomēchonta etē, ean de en dynasteiais, ogdoēkonta etē, kai to pleion autōn kopos kai ponos.» Kai tosouton toinyn eidōs ton anthrōpinon bion, aiōna touton ōnomase. To oun, « Ouk heurethēsę̄ eis ton aiōna, n toutestin, eis ton dristhenta soi" tēs erēmias aiōna - hōristhē de autę̄ heddomēchontaetēs chrono? dia Hēsaïou tou prophētou. EI de kai pneumatikōteron tis boulētheiē noēsai to chōrion, heurēsei kai houtōs alēthē tēn prophēteian. Ean gar tis epizētēsę̄ tēn Tyron, ouk heurēsei ekeinēn tēn proteran " ekeinē men gar ēn 55 dyssedēs" hē de met' echeinēn tēn erēmōtheisan kai anathēlēsasa, eusedēs horatai, tǭ tēs theognōsias chkataugazomenē phōti. Eite oun kata to. rhēton bouletai tis noēsai tēn prophēteian, heurēsei aiōna onomazomenon ton horisthenta autę̄ chronon " eite eis to
“I will give you over to destruction, and you will be no more; and you will be sought and not found forever, says Adonai the Lord.” All the divine prophets and the holy apostles were counted worthy of the same Spirit; so they do not say things contrary to one another, for the Holy Spirit is the Spirit of truth. And if the divine prophets were counted worthy of the same Spirit, and the Holy Spirit is the Spirit of truth, the oracles of the blessed prophets agree. So even if we find in the prophet Isaiah that the desolation of Tyre is limited, and hear the prophet Ezekiel saying to Tyre, “You will be sought and not found forever, says Adonai the Lord,” we shall not say that the prophets disagree, but shall resolve the question from the idioms of Scripture. For the divine Scripture often calls even a short time an age. Such is what the blessed David said: “Our age is in the light of your face.” And yet the same man says: “The days of our years in them are seventy years, and if in strength, eighty years, and the most of them toil and pain.” Knowing human life to be only that long, he named it an age. So “You will not be found forever” [literally, “for the age”] means: for the age of desolation fixed for you; and a time of seventy years was fixed for it through Isaiah the prophet. And if anyone wishes to understand the passage more spiritually, he will find the prophecy true in this way too. For if anyone looks for Tyre, he will not find that former Tyre; for that one was impious, but the one that flourished again after it had been laid waste is seen to be pious, lit up by the light of the knowledge of God. Whether, then, someone wishes to understand the prophecy according to the letter, he will find that the time fixed for it is called an age; or if …
Ezek 26:21 (quotation, high confidence) · Ps 90:8 (89:8 LXX) (quotation, high confidence) · Ps 90:10 (89:10 LXX) (quotation, high confidence) · Isa 23:15 (allusion, high confidence) · John 14:17 (allusion, medium confidence)
Notes and citation
Summary: Since one Spirit speaks in all the prophets, Ezekiel's “forever” does not contradict Isaiah's seventy years: “age” can mean a limited time, or the old pagan Tyre is gone for good, replaced by a Christian city.
- Lemma Ezek 26:21. The section breaks off mid-sentence.
- Quotations: Ps 90:8 and 90:10 (LXX 89:8, 10); Isa 23:15. The Spirit of truth: John 14:17.
Notes on the original text
- Digital text corrected (OCR debris; OCR debris inside a word: Migne's Latin column read as Greek): ἴω Τεϑυγβοδ, πη}, ἴῃ νἱαπὶ φίογηδπη), οἱ. ΐ ἰὰ ποι. δα) οὶ : εἰ καὶ γ 08 νοἱ → ; ἃν], δὶ 'π ροϑὶ ρο- → .
Topics: Scripture and canon
Cite (SBL): Theodoret, Comm. Ezech. 26.21 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/26-21). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/26-21
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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.
Chapter 27
27.7PG 81
ε΄, ς΄. Οἱ υἱοί 1" σον περιέθηκάν σοι κάλλος. ἐκ τῆς Βαἐποίησαν τὰς κώπας σου. Ὅρη ταῦτά ἔστι διαφόρων ξύλων γεννητικά. ᾿Απαριθμεῖται τοίνυν τὰ πάντοθεν αὐτῇ προσφερόμενα, καὶ ὅτι τοὺς μὲν ἱστοὺς ἀπὸ τοῦ ἀπὸ τῆς Βασανίτιδος " τὰς δὲ οἶχοδο- μίας ἀπὸ τοῦ Σανείρ. Τούτοις ἐπάγει" «ε Τὰ ἱεράϊ σου ἐποίησαν ἐξ ἐλέφαντος, οἴκους ἀλσώδεις 15 ἀπὸ νήσων τῶν Χεττιείμ.» ᾿Αντὶ δὲ τοῦ, τὰ ἱερά σου, οἱ ἄλλοι ἑρμηνευταὶ τὸ κέρας σου τεθείκασι, κατὰ τῶν προειρημένων ἀκολουθίαν τῷ γὰρ ἱστῷ καὶ ταῖς χώπαις, καὶ τὸ χέρας ἀκολουθεῖ, Εἰ δὲ καὶ περὶ τῶν. εἰδώλων ῥηθείη, οὐδὲν ἀπεικός. Ἐλεφάντινα γὰρ, φησὶ, κατεσκεύαζεν εἴδωλα, καὶ « οἴκους ἀλσώοὕτω γὰρ καὶ ὁ ᾿Ακύλας ἡρμήνευσε. Τὸ δὲ τίμιον τῶν ξύλων καὶ τοὺς τούτων ἐσήμανε τόπους " ε Ἔφερες γὰρ ταῦτα, φησὶν» ἀπὸ νήσων τῶν Χεττιείᾳ, ν Χεττιεὶμ δὲ τὰς Ἑλληνικὰς ὀνομάζει νήσους. Καὶ γὰρ διὰ τοῦ Ἱερεμίου φησὶν ὁ Θεός " « Διέλθετε εἰς νήσους δ᾽ Χεττιεὶμ, καὶ ἴδετε, καὶ εἰς Κηδὰρ ἀποστείλατε, καὶ νοήσατε σφόδρα, εἰ γέγονε τοιαῦτα, εἰ ἀλλάξονται ἔθνη θεοὺς αὑτῶν, καὶ αὐτοὶ οὐκ εἰσὶ θεοί. » Καὶ διὰ μὲν τοῦ Κηδὰρ τὰ πρὸς ξω ἔθνη διακείμενα δηλοῖ" διὰ ὃὲ τοῦ Χεττιεὶμ, τὰ πρὸς δυσμάς. Τὸ δὲ Κίττιον πόλισμά ἔστιν ἐν τῇ Κύπρῳ, καὶ μέχρι τοῦ παρόντος οὕτως ὀνομαζόμενον, ὃ δασυνόμενον, κατὰ τὸ Ἑόραίων ἰδίωμα, δείχνυτι τοῦ Χεττιεὶμ τὴν συγγένειαν" ἡ δὲ Κύπρος ἐκράτει κατ᾽ ἐκεῖνον τὸν καιρὸν τῶν νήσων. Διὸ τὰς νήσους τὰς Ἑλληνικὰς Χεττιεὶμ ὀνομάζει, Ἐκ τούτων, φησὶ, τῶν νέσων φέρει" ζ΄. Βύσσος μετὰ ποικιμίας ἐξ Αἰγύπτου ἐγέγεῖο "' στρωμνὴ τοῦ περιθεῖν αἱ σοι δόξαν, καὶ περιδαλεῖν σε" ὑάχκινθος καὶ πορφύρα ἐκ τῶν καὶ παντοδαπάς " δηλοῖ δὲ τοὺς τάπητας, καὶ τὰ ἄλλα τὰ ἐκεῖθεν χομιζόμενα. Ἢ δὲ Ἑλλὰς περιθόλαιά σοι ἐξέπεμπε παντοδαπὰ, τὰ μὲν ἀλουργὰ, τὰ δὲ ὑαχινθένην περικείμενα χροιάν" Ἐλισὰ γὰρ τὴν Ἑλλάδα καλεῖ.;
e΄, s΄. Hoi huioi 1" son periethēkan soi kallos. ek tēs Baepoiēsan tas kōpas sou. Horē tauta esti diaphorōn xylōn gennētika. ᾿Aparithmeitai toinyn ta pantothen autę̄ prospheromena, kai hoti tous men histous apo tou apo tēs Basanitidos " tas de oichodo- mias apo tou Saneir. Toutois epagei" «e Ta hieraï sou epoiēsan ex elephantos, oikous alsōdeis 15 apo nēsōn tōn Chettieim.» ᾿Anti de tou, ta hiera sou, hoi alloi hermēneutai to keras sou tetheikasi, kata tōn proeirēmenōn akolouthian tǭ gar histǭ kai tais chōpais, kai to cheras akolouthei, Ei de kai peri tōn. eidōlōn rhētheiē, ouden apeikos. Elephantina gar, phēsi, kateskeuazen eidōla, kai « oikous alsōoutō gar kai ho ᾿Akylas hērmēneuse. To de timion tōn xylōn kai tous toutōn esēmane topous " e Epheres gar tauta, phēsin» apo nēsōn tōn Chettieią, n Chettieim de tas Hellēnikas onomazei nēsous. Kai gar dia tou Hieremiou phēsin ho Theos " « Dielthete eis nēsous d᾽ Chettieim, kai idete, kai eis Kēdar aposteilate, kai noēsate sphodra, ei gegone toiauta, ei allaxontai ethnē theous hautōn, kai autoi ouk eisi theoi. » Kai dia men tou Kēdar ta pros xō ethnē diakeimena dēloi" dia hoe tou Chettieim, ta pros dysmas. To de Kittion polisma estin en tę̄ Kyprǭ, kai mechri tou parontos houtōs onomazomenon, ho dasynomenon, kata to Heoraiōn idiōma, deichnyti tou Chettieim tēn syngeneian" hē de Kypros ekratei kat᾽ ekeinon ton kairon tōn nēsōn. Dio tas nēsous tas Hellēnikas Chettieim onomazei, Ek toutōn, phēsi, tōn nesōn pherei" z΄. Byssos meta poikimias ex Aigyptou egegeio "' strōmnē tou perithein hai soi doxan, kai peridalein se" hyachkinthos kai porphyra ek tōn kai pantodapas " dēloi de tous tapētas, kai ta alla ta ekeithen chomizomena. Ē de Hellas peritholaia soi exepempe pantodapa, ta men alourga, ta de hyachinthenēn perikeimena chroian" Elisa gar tēn Hellada kalei.?
… “Your sons put beauty on you …; from Bashan they made your oars.” These mountains produce various kinds of timber. So he lists what was brought to her from every side: the masts from …, [the oars] from the region of Bashan, the buildings from Sanir. To these he adds: “Your holy things they made of ivory, houses of groves from the islands of Kittim.” For “your holy things” the other translators have put “your yardarm,” following the sequence of what was said before; for the yardarm goes with the mast and the oars. But if it were said of the idols, that would not be unlikely either: for she made ivory idols, he says, and “houses like groves”; so Aquila too rendered it. And he indicated the costliness of the timbers and the places they came from: “For you brought these,” he says, “from the islands of Kittim.” By Kittim he means the Greek islands. For through Jeremiah too God says: “Cross over to the islands of Kittim and see, and send to Kedar and consider carefully whether such a thing has happened, whether nations will change their gods, though they are no gods.” By Kedar he indicates the nations lying to the east, and by Kittim those to the west. Kition is a town in Cyprus, still so named to this day; with the rough breathing, according to the Hebrew idiom, it shows its kinship with Kittim; and at that time Cyprus ruled the islands. That is why he names the Greek islands Kittim. From these islands, he says, she brings: “Fine linen with embroidery from Egypt became your bedding, to put glory around you and to clothe you; blue and purple from …” … and of every kind; he means the carpets and the other things brought from there. And Greece sent you garments of every kind, some of sea-purple, some of hyacinth color; for he calls Greece Elisa.
Ezek 27:5 (allusion, medium confidence) · Ezek 27:6 (quotation, high confidence) · Ezek 27:7 (quotation, high confidence) · Jer 2:10 (quotation, high confidence) · Jer 2:11 (quotation, high confidence)
Notes and citation
Summary: Tyre, pictured as a splendid ship, was built and adorned with timber, ivory, linen, and purple brought from Bashan, Sanir, the Greek islands (Kittim), Egypt, and Greece (Elisa).
- This is the first section of chapter 27 in the scan: the lemmas of Ezek 27:1–4 and the start of 27:5 are lost, and Latin debris is removed. It holds the lemmas of 27:5–6 and 27:7; words lost in the OCR are marked “…”.
- The other translators' and Aquila's renderings are cited. Quotation: Jer 2:10–11.
Notes on the original text
- Digital text corrected (OCR debris; OCR debris: Migne's Latin column read as Greek): ἐμ οἰγοιπιαφάοτιιηι (ἰδὲ ρει εθιτῖμι- → ; ἰδίταν, αι υπαάΐαψαα ἱρϑὶ δυο θαπίιγ : οἱ π8]105, → ; ᾿ἰτϊάθ τοπο8, οἱ ὡ οἷα ἃ ϑδηίγ, ΗἸ8. δὰ] ϊεῖι : → ; {πα Ἰ}} ἰπίογργο- → ; βυηΐ τεβρομάδγεξ : ΠΠΆ] απὶ Θηΐτη οἱ ΓΕΠΙΟ5 Δηίοπηδ ἢ → ; φδηΐπι ἰ οἶα, ἱπηυῖι, δοηβίγυχί!, οἱ « ἀοπιοβ ἤθπηο- → ; Ακυ}] → ; ογοϑιῃίδηι Ποι5 δἰ( : ε Τγληβίις δι] ἰμβι]5 (Ποι- → ; κα εἰΐπη, οἵ νἱάσία, οἱ νεγϑὰνς ούαγ τ {6, οἱ → .
Cite (SBL): Theodoret, Comm. Ezech. 27.7 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/27-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/27-7
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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.
27.8PG 81
η΄. Καὶ οἱ ἄρχοντές σου οἱ κατοικοῦντες Σι- Τὸ 53. Ἑδραίων καὶ τὸ Σύρων οὐκ ἔχει οἱ ἄρχοντές σου, ἀλλ᾽ οἱ γείτογές σον. Ἵνα δὲ καὶ τῶν Ἑδδομήκχοντα τὴν ἑρμηνείαν νοήσωμεν, δεξώμεθα οὕτως". “Ὅτι οἱ πάλαι σον ἄρχοντες Σιδώνιοι, νῦν σὺν τοῖς οἰκοῦσι τὴν ΓΑραδον τὸν ναυτικόν σου πληροῦσι στόλον, τὰς σὰς ἐρέττοντες ναῦς" οἱ δὲ παρὰ σοὶ ἐπιστή- Οἱ σοφοί σου γὰρ, φησὶ, Σὸρ, οἵ ἦσαν ἕν σοὶ, οὗτοι κυδερνῆταί σου. (θ'.) Οἱ πρεσδύτεροι Βιδ.ιίων "5, καὶ οἱ σοξοὶ αὑτῶν, οἱ ἦσαν ἐν σοὶ, οὖτοι ἐγίσχυον τὴν βου.λήν σου 3. Οὐ τὴν 51 οἰκείαν πόλιν ἐχράτυνον, ἀλλὰ σοὶ τὰς ἀρίστας βουλάς τε. καὶ συμθουλὰς προσέφερον. ε Καὶ πάντα τὰ πλοῖα. τὰ " τῆς θαλάσσης, καὶ οἱ χωπηλάται αὐτῶν, ἦσαν δ᾽ ἐν σοὶ ἀμειδόμενοι τῇ ἐπιμιξίᾳ σου, καὶ ἐγένοντό. σοι ἐπὶ δυσμὰς δυσμῶν. » Πανταχόθεν, φησὶ, συνέῤτον ἕμποροι, τὰ μὲν ἀπεμπωλοῦντες, τὰ δὲ ὠνούψμξνοι" τοῦτο γὰρ σημαίνει τὸ ε ἀμειθόμενοι τῇ ἐπιμιξὶᾳ σου" » καὶ οὐ μόνον 5" οἱ πλησιάζοντές σοι εἰς τοὺς λιμένας χατήγοντο, ἀλλὰ καὶ οἱ αὐτὰς τῶν δυσμῶν τὰς ἐσχατιὰς οἰκοῦντες. Τὸ γὰρ, ἐπὶ δυσμὰς δυσμῶγ, τοῦτο σημαίνει - οὐ γὰρ μόνον, φησὺν, οἱ ἀπὸ δυσμῶν σου οἰκοῦντες, ἀλλὰ καὶ οἱ ἐχΞίνων δυτιτὰ τίμιά σοι τῶν ξύλων ἐκομίζετο. Τούτοις ἐπι
ē΄. Kai hoi archontes sou hoi katoikountes Si- To 53. Hedraiōn kai to Syrōn ouk echei hoi archontes sou, all᾽ hoi geitoges son. Hina de kai tōn Heddomēkchonta tēn hermēneian noēsōmen, dexōmetha houtōs". “Hoti hoi palai son archontes Sidōnioi, nyn syn tois oikousi tēn GAradon ton nautikon sou plērousi stolon, tas sas erettontes naus" hoi de para soi epistē- Hoi sophoi sou gar, phēsi, Sor, hoi ēsan hen soi, houtoi kydernētai sou. (th'.) Hoi presdyteroi Bid.iiōn "5, kai hoi soxoi hautōn, hoi ēsan en soi, outoi egischyon tēn bou.lēn sou 3. Ou tēn 51 oikeian polin echratynon, alla soi tas aristas boulas te. kai symthoulas prosepheron. e Kai panta ta ploia. ta " tēs thalassēs, kai hoi chōpēlatai autōn, ēsan d᾽ en soi ameidomenoi tę̄ epimixią sou, kai egenonto. soi epi dysmas dysmōn. » Pantachothen, phēsi, synerton hemporoi, ta men apempōlountes, ta de ōnoupsmxnoi" touto gar sēmainei to e ameithomenoi tę̄ epimixią sou" » kai ou monon 5" hoi plēsiazontes soi eis tous limenas chatēgonto, alla kai hoi autas tōn dysmōn tas eschatias oikountes. To gar, epi dysmas dysmōg, touto sēmainei - ou gar monon, phēsyn, hoi apo dysmōn sou oikountes, alla kai hoi echXinōn dytita timia soi tōn xylōn ekomizeto. Toutois epi
“And your rulers who live in Sidon …” The Hebrew and the Syriac do not have “your rulers” but “your neighbors.” But so that we may understand the version of the Seventy too, let us take it thus: that the Sidonians, who were once your rulers, now together with those who live in Arad man your fleet and row your ships; and those among you who are skilled …. “For your wise men, Sor, who were in you, these were your pilots. The elders of Byblos and their wise men, who were in you, these strengthened your counsel.” They did not strengthen their own city, but offered you the best counsels and advice. “And all the ships of the sea and their oarsmen were in you, trading in your commerce, and they came to you toward the west of the west.” Merchants flocked together from every side, he says, selling some things and buying others; for this is what “trading in your commerce” signifies. And not only did your neighbors put into your harbors, but even those who live at the very ends of the west; for “toward the west of the west” signifies this: not only, he says, those who live west of you, but also those [further] west than they …; the costly timbers were brought to you. To these he adds:
Ezek 27:8 (quotation, high confidence) · Ezek 27:9 (quotation, high confidence)
Notes and citation
Summary: Sidonians, men of Arad, and the wise of Byblos served Tyre's ships and counsels, and merchants came to her from the farthest west.
- Lemmas Ezek 27:8 and 27:8b–9. The comparison with the Hebrew and the Syriac version is Theodoret's. Some words are lost among Latin debris in the OCR (marked “…”).
Notes on the original text
- Digital text corrected (OCR debris inside a word: Migne's Latin column read as Greek; OCR debris: Migne's Latin column and apparatus read as Greek): εἰμϊ Εἰ μοῦ (ἰἰη5θ] γι πὶ ἐπ ρογῖο ρου Ὁτοοἷ! → ; ἰηἀνπιμθηῖα (ἰδὲ πιο ῦϑε ἐπι (μὲ. ὕι νϑῖὸ Εἰ] πὶ ἐπι ρο !δῃΐ65 : οἵ αα! ἀρια 16 δυιμῖ δαρίθηϊοβ, δ φὰἷπ (6, εἰ δι] 6 5486: ἔπ, οἱ (λοι! βιιηῖ (1 ἴῃ (μ}} χυΐα πο 5801 πὶ 111}, ἰπααϊι, αὶ Πα δὲ 0] δὰ π.}. δ. Α ἐγένοντό σο!. καί. δι λόγ. Β ῥταπι. συ, ηυλεὶ 65βεὶ σύλλογον. Υἱὰ, ρ. 90, 56}. 18, 55 Δ} Βιδλίου. Πὗτ. 82 Τὸ --- γείτ, σου. Υἱά, Μομπί. ἴῃ Ποχαρὶ. δὰ Οὐ τὴν, χ. τ. λ. Ἰη Βργῶπι. Ὅσοι, φησὶ, συνέσει καὶ ἀγχινοίᾳ διέπρεπον ἐν τῇ Βίόλῳ. βού Β' Πα] νεῖ οἴ] 88 τά, Πος, ἴῃ Α οἱ Β. 5 ἦσαν --- ἔτιμ. σου, καί, Π68. ἰῃ Δ, ἐπ Α αὶ οἱ εἰν] ἃ οἱ εμϑ. 12. Παγμιασίπίοηεεε πιογοαίοτες (ἱὶ α πεμνὰ οἢπι Εί γα, εἰ πὶ 6 πηι Εἰ ρ] εἰ οἱ νὰ δᾶ ξδγθᾶ, ἃ {μὰ αὖ ἷπνο- Εἰ ἐδ, τὰ γοἐν], → .
Cite (SBL): Theodoret, Comm. Ezech. 27.8 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/27-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/27-8
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
27.11PG 81
(, τα’, Πέρσαι, καὶ Αἰδνες, καὶ Λυδοὶ ἦσαν ἐν τῇ δυνάμει σου, ἄνδρες πολεμισταί σου, οἱ τας καὶ περικεφαλαίας ἐχρέμασαν ἐν σοί" οὗτοι ἔδωκαν τὴν δόξαν σου. ΥἹοὶ ᾿Αραδίων, καὶ ἡ δύναμίς σου, ἐπὶ τῶν τειχῶν "'" κύκλῳ ἦσαν. ᾿Α.1λὰ καὶ Μῆδοι "" ἐν τοῖς πύργοις σου ἦσαν ὥμων"" σου κύκλῳ᾽ οὗτοι ἐτειϊείωσάν σου τὸ κάλλος. Διηγησάμενος τὰς τῶν ξύλων διαφορὰς, τῆς ἐσθῆτος τὰς ποικιλίας, τοὺς ναύτας καὶ χυδερτοὺς πανταχόθεν ἀφικνουμένους ἐμπόρους, θμεῖται καὶ τὸν στρατιωτικὸν κατάλογον, ἐξ ἐθνῶν μὲν διαφόρων καὶ τὰ πολιτικὰ δεδιδαγμένων μενον, Περσῶν, καὶ Λυδῶν, καὶ Λιθύων, Β τε, καὶ Μήδων. Λέγει δὲ καὶ τῆς πανοπλίας τὰ εἴδη, δὲ ἐστιν ἡ μικρὰ ἀσπὶ;, ἣν οἱ γυμνῆται ἐν τοῖς πολέμοις ἐπιφέρονται " ταύτῃ δὲ χρῶνται καὶ οἱ τὴν
(, ta’, Persai, kai Aidnes, kai Lydoi ēsan en tę̄ dynamei sou, andres polemistai sou, hoi tas kai perikephalaias echremasan en soi" houtoi edōkan tēn doxan sou. HuIoi ᾿Aradiōn, kai hē dynamis sou, epi tōn teichōn "'" kyklǭ ēsan. ᾿A.1la kai Mēdoi "" en tois pyrgois sou ēsan hōmōn"" sou kyklǭ᾽ houtoi eteiïeiōsan sou to kallos. Diēgēsamenos tas tōn xylōn diaphoras, tēs esthētos tas poikilias, tous nautas kai chydertous pantachothen aphiknoumenous emporous, thmeitai kai ton stratiōtikon katalogon, ex ethnōn men diaphorōn kai ta politika dedidagmenōn menon, Persōn, kai Lydōn, kai Lithyōn, B te, kai Mēdōn. Legei de kai tēs panoplias ta eidē, de estin hē mikra aspi?, hēn hoi gymnētai en tois polemois epipherontai " tautę̄ de chrōntai kai hoi tēn
“Persians and Lydians and Libyans were in your army, your men of war; they hung … and helmets in you; these gave you your glory. The sons of the Aradians and your army were on your walls all around. And Medes too were in your towers; your quivers … all around; these perfected your beauty.” Having described the different timbers, the varieties of clothing, the sailors and pilots, and the merchants arriving from everywhere, he also recounts the roll of soldiers, [drawn] from various nations, and those trained in civic affairs: Persians, Lydians, Libyans, … and Medes. He also names the kinds of armor: … is the small shield that light-armed troops carry in war; and those who … use it too …
Ezek 27:10 (quotation, high confidence) · Ezek 27:11 (quotation, high confidence)
Notes and citation
Summary: Tyre's army and garrison were drawn from many nations, Persians, Lydians, Libyans, Aradians, and Medes, who hung their armor on her walls.
- Lemmas Ezek 27:10–11 as Theodoret reads them (“Medes” in the towers). Some words are lost in the OCR (marked “…”); the section breaks off mid-sentence.
Cite (SBL): Theodoret, Comm. Ezech. 27.11 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/27-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/27-11
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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.
27.12PG 81
ιβ', Καρχηδόνιοι ἔμποροί σου ἀπὸ πιϊήθους πάσὴς δυνάμεώς "" σου, ἀργύριον, καὶ" χρυσίον, καὶ χαϊλχὸν, καὶ σίδηρον, καὶ κασσίτερον, καὶ μόλιδδον ἔδωκαν τὴ» ἀγοράν σου. Τὴν Καρχγ δόνα (μητρόπολις δέ ἔστι τῆς πάλαι μὲν Λιβύης, νῦν δὲ ᾿Αφρικῆς ὀνομαζομένης), καὶ ὁ Σύρος καὶ ὁ 'Εδραῦς Θαρσὶς ὀνομάζει" διὰ δὲ τῆς μητροπόλεως τὴν ἐκ παντὸς τοῦ ἔθνους προσφερομένην τῶν ἐκεῖ μεῖα)λευομένιον ὑλῶν ἐμπορίαν ἐδήλωσεν.
ib', Karchēdonioi emporoi sou apo piïēthous pasēs dynameōs "" sou, argyrion, kai" chrysion, kai chaïlchon, kai sidēron, kai kassiteron, kai moliddon edōkan tē» agoran sou. Tēn Karchg dona (mētropolis de esti tēs palai men Libyēs, nyn de ᾿Aphrikēs onomazomenēs), kai ho Syros kai ho 'Edraus Tharsis onomazei" dia de tēs mētropoleōs tēn ek pantos tou ethnous prospheromenēn tōn ekei meia)leuomenion hylōn emporian edēlōsen.
“Carthaginians were your merchants because of the abundance of all your power; silver and gold and bronze and iron and tin and lead they gave as your merchandise.” Carthage (the capital of what was once called Libya and is now called Africa) both the Syriac and the Hebrew name Tarshish; and through the capital he indicated the trade, brought from the whole nation, in the metals mined there.
Ezek 27:12 (quotation, high confidence)
Notes and citation
Summary: Carthage, called Tarshish in Hebrew and Syriac, supplied Tyre with metals.
- Lemma Ezek 27:12 (LXX “Carthaginians” for Tarshish).
Cite (SBL): Theodoret, Comm. Ezech. 27.12 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/27-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/27-12
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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.
27.13PG 81
ιγ΄. Ἢ Ἑλλὰς πᾶσα", καὶ τὰ παρατείνοντα αὐτῇ", ἐνεπορεύογτο ἐν " σοὶ ἐν ψυχαῖς ἀνθρώπων, καὶ σχεύη χαλκᾶ ἔδωκαν τὴν ἀγοράν" σου. ᾿Ανδράποδα, φησὶ, καὶ σχεύη χαλκᾶ, ἀπὸ τῆς Ἑλλάδος καὶ τῶν πλησιοχώρων ἑχομίξετό τοι.
ig΄. Ē Hellas pasa", kai ta parateinonta autę̄", eneporeuogto en " soi en psychais anthrōpōn, kai scheuē chalka edōkan tēn agoran" sou. ᾿Andrapoda, phēsi, kai scheuē chalka, apo tēs Hellados kai tōn plēsiochōrōn hechomixeto toi.
“All Greece and the lands bordering it traded with you in human souls, and gave bronze vessels as your merchandise.” Slaves, he says, and bronze vessels were brought to you from Greece and its neighbors.
Ezek 27:13 (quotation, high confidence)
Notes and citation
Summary: Greece and its neighbors sold slaves and bronze vessels to Tyre.
Cite (SBL): Theodoret, Comm. Ezech. 27.13 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/27-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/27-13
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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.
27.14PG 81
ιδ΄. Ἐξ οἴκου Θογορμᾶ " ἵππους, καὶ ἱππεῖς, καὶ ἡμιόνους ἔδωκαν τὴν ἀγοράν σου. Ἵππους δὲ, φησὶ, καὶ τοὺς τούτων ἐπιδάτας, καὶ ἡμιόνους, ἡ Φρυγία σοι ἔπεμπεν " οὕτω γὰρ ἑρμηνεύουσι τὸν
id΄. Ex oikou Thogorma " hippous, kai hippeis, kai hēmionous edōkan tēn agoran sou. Hippous de, phēsi, kai tous toutōn epidatas, kai hēmionous, hē Phrygia soi epempen " houtō gar hermēneuousi ton
“From the house of Togarmah they gave horses and horsemen and mules as your merchandise.” Phrygia, he says, sent you horses with their riders, and mules; for this is how they interpret the …
Ezek 27:14 (quotation, high confidence)
Notes and citation
Summary: Togarmah, identified with Phrygia, sold horses, horsemen, and mules to Tyre.
- Lemma Ezek 27:14. The section breaks off mid-sentence.
Cite (SBL): Theodoret, Comm. Ezech. 27.14 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/27-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/27-14
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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.
27.15PG 81
ιε΄, Υἱοὶ Ῥοδίων" ὄμποροί σου ἀπὸ γήσων ἐπλήθυναν τὴν ἐμπορίαν σου, κέρατα καὶ " ὀξόγτας ἐλεφαντίγους. Τὰ χέρατα ὁ" Σύμμαχος ἐδένους ἡρμήνευσεν, ἀφ᾽ ὧν τὰ ἐδένια καλούμενα γίνεται. Ταῦτα, φησὶν, οἱ Ῥόδιοι τὴν θάλατταν διαπλέοντες Ὁ ἐχόμιζόν σοι, καὶ τὴν τούτων ἀνεπλήρουν σοι χρείαν. Καὶ " τοῖς εἰσαγομένοις ἀντεδίδους τοὺς μισθούς σον’ (ις".) ᾿Αγθρώπους 5 ἐμπορίας 1 σὸν ἀπὸ πιίήθους τοῦ συμμίχτου σου. Ταῦτα δὲ, φησὶν, ἅπαντα ὑποδεχομένη, σὺ ἀντεδίδους τοῖς χοτούτους γὰρ συμμίχτους ἐκάλεσε, τοὺς ἐξ ἑτέρων μὲν ἐθνῶν ὁρμωμένους, σὺν αὐτοῖς δὲ οἰκεῖν αἱρου- μένους. « Στακτὴν, καὶ πορφύραν ἣ, καὶ ποικίλματα, καὶ βύσσον ᾽"" ἐκ Θαρσὶς, καὶ Ῥααμὼϑ, καὶ Χὼθ "" ἔδωκαν τὴν ἀγοράν σου. ν» Εἶχες δὲ πρὸς τοῖς ἤδη εἰρημένοις καὶ ἕτερα ἀπὸ τῆς Καρχηδόνος ἀγαθὰ, οὗ μόνον σε διὰ τῆς ἐσθῆτος χαλλωπίζοντα, καὶ ποιπολλήν σοι τὴν εὐοσμίαν προσφέροντα. Στακτὴν μὲν γὰρ ὀνομάζει τὸ καλούμενον βάλσαμον - Χὼθ δὲ τὸν ὄνυχα - 'Ρααμὼθ δὲ. τὰ ἄλλα ἀρώματα. ιζ᾿, Ἰούδας καὶ ᾿Ισραὶ.1. λ οὗτοι ἔμποροί σου ἐν σίτου πράσει 13, καὶ ᾽" μύρων, καὶ κασίας " καὶ πρῶτον μέλι, καὶ ἔλαιον, καὶ ῥητίνην ἔδωκαν εἰς τὸν σύμμικτόν σου. Τοσαύτη γὰρ, φησὶν, ἡ ἐκ τῆς Ἰουδαϊκῆς ἐμπορίας προσφερομένη σοι ἀφθονία, ὅτι οἱ σὺν σοὶ, καὶ οἱ ἐν σοὶ ξένοι καὶ μέτοιχοι τῶν; δὴν χρώμενοι, τοῖς δὲ εἰς τὴν ἀπὸ τῆς εὑοσμίας τρυφῆν.
ie΄, Huioi Rhodiōn" omporoi sou apo gēsōn eplēthynan tēn emporian sou, kerata kai " oxogtas elephantigous. Ta cherata ho" Symmachos edenous hērmēneusen, aph᾽ hōn ta edenia kaloumena ginetai. Tauta, phēsin, hoi Rhodioi tēn thalattan diapleontes Ho echomizon soi, kai tēn toutōn aneplēroun soi chreian. Kai " tois eisagomenois antedidous tous misthous son’ (is".) ᾿Agthrōpous 5 emporias 1 son apo piiēthous tou symmichtou sou. Tauta de, phēsin, hapanta hypodechomenē, sy antedidous tois chotoutous gar symmichtous ekalese, tous ex heterōn men ethnōn hormōmenous, syn autois de oikein hairou- menous. « Staktēn, kai porphyran hē, kai poikilmata, kai bysson ᾽"" ek Tharsis, kai Rhaamōϑ, kai Chōth "" edōkan tēn agoran sou. n» Eiches de pros tois ēdē eirēmenois kai hetera apo tēs Karchēdonos agatha, hou monon se dia tēs esthētos challōpizonta, kai poipollēn soi tēn euosmian prospheronta. Staktēn men gar onomazei to kaloumenon balsamon - Chōth de ton onycha - 'Raamōth de. ta alla arōmata. iz᾿, Ioudas kai ᾿Israi.1. l houtoi emporoi sou en sitou prasei 13, kai ᾽" myrōn, kai kasias " kai prōton meli, kai elaion, kai rhētinēn edōkan eis ton symmikton sou. Tosautē gar, phēsin, hē ek tēs Ioudaïkēs emporias prospheromenē soi aphthonia, hoti hoi syn soi, kai hoi en soi xenoi kai metoichoi tōn? dēn chrōmenoi, tois de eis tēn apo tēs heuosmias tryphēn.
“The sons of the Rhodians were your merchants; from the islands they increased your trade, horns and ivory tusks.” Symmachus rendered the horns as ebony, from which the so-called ebony wares are made. The Rhodians, he says, sailed across the sea and brought these to you, and supplied your need of them. And you gave your payments in return to those who brought them in. “Men for your trade, from the multitude of your mixed population.” Receiving all these things, he says, you gave in return to the …; for he called “mixed” those who came from other nations but chose to live among them. “Stacte and purple and embroidery and fine linen from Tarshish, and Raamoth and Choth they gave as your merchandise.” Besides what has already been mentioned, you had other good things from Carthage, not only adorning you with clothing but … bringing you much fragrance. By stacte he means what is called balsam; by Choth, onycha; and by Raamoth, the other spices. “Judah and Israel, these were your merchants in the sale of grain, and of perfumes and cassia; and they gave the best honey and oil and resin to your mixed population.” So great, he says, was the abundance brought to you by the Jewish trade, that those with you, and the strangers and sojourners in you, … some for …, others for the luxury of fragrance.
Ezek 27:15 (quotation, high confidence) · Ezek 27:16 (quotation, high confidence) · Ezek 27:17 (quotation, high confidence)
Notes and citation
Summary: Rhodes sent ivory and ebony, Carthage fine cloth and spices, and Judah and Israel grain, honey, oil, and perfumes to Tyre's mixed population.
- Lemmas Ezek 27:15, 27:16 and 27:17 (Theodoret's text differs from the usual LXX). Symmachus's rendering is cited. Some words are lost in the OCR (marked “…”).
Notes on the original text
- Digital text corrected (OCR debris): Α ἰροῖδ ᾿ΙΔ θ᾽ → .
Cite (SBL): Theodoret, Comm. Ezech. 27.15 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/27-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/27-15
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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.
27.28PG 81
κη΄. Δαμασπὸς "5 ἐμπορία σου ἐν πιιήθει ἔργων σου, ἐκ πλήθους δυνάμεώς σου πάσης. Τὰ "5 παρὰ σοὶ, φησὶ "7, γινόμενα ἡ Δαμασχὸς ἐνε πορεύου, τοίνυν καὶ ταύτην, ἀπεμπωλοῦσα τὰ περιττὰ, καὶ τὸ ἐντεῦθεν χρυσίον συλλέγουσα. ἐκ Μιμήτου ". (.0.) Καὶ "5 οἶνον Δαιδὰν, καὶ Ἰωανὰν, καὶ Μεωζὲ.1 εἰς τὴν ἀγοράν σου ἔδωκαν. -- Ἰωανὰν τὴν Ἰωνίαν καλεῖ Δαιδὰν δὲ πόλιν τῆς Ἰδουμαίας" ἡ δὲ Χειλδὼν 3 κώμη τις ἣν αὐτῆς πλησιόχωρος. Πανταχόθεν σοι, φησὶ, προσεφέρετο τὰ ἀγαθά οἶνος ἡδὺς καὶ ἀνθοσμίας ἐκ τοῦδε τοῦ ἔθνους, τὸ δὲ κάλλιστον ἔριον ἀπὸ τῆς Μιλήτου" πόλις δὲ καὶ αὕτη πάλαι μὲν τῆς Ἰωνίας, νῦν δὲ τῆς Καρίας" τὸ ὃὲ Χελδὼν Χαιϊδάγην Δ" ὁ Σύμμαχος ἡρμή- Ἐξ" '᾿Ασὴ, σίδηρος εἰργασμένος, καὶ τροχοὶ " ἐν τῷ συμμίχτῳ σού εἰσι. (χ', κα'.) Δαιδὰν ἔμποροί σοὺ μετὰ χτηγῶν "5 ἐκλεκτῶν εἰς ἄρματα. Ἢ ᾿Αραδία, καὶ πάγτες οἱ ἄρχοντες Κηδὰρ, οὗτοι ἔμποροι διὰ χειρῶν " σου" καμή- «Ἴους "5, καὶ κριοὺς, καὶ ἀμνοὺς, ἐν οἷς ἐμπορεύονταί"" σοι. Οἱ μὲν, φησὶν, ἐχόμιζόν σοι σίδηρον εἰργασμένον, οἱ δὲ ἡ μιόνους καὶ ἵππους εἰς ἅρματα, οἱ δὲ καμήλους, καὶ κριοὺς, καὶ ἀμνοὺς, ἵνα τὰ μὲν ἀχθοφορῇ, τὰ δὲ τρέφῃ καὶ ἀμφιεννύῃ. Κηδὰρ δὲ τοῦ Ἰσμαὴλ τοὺς ἀπογόνους καλεῖ Δαιδὰν δὲ τῆς Ἰδουμαίας πόλιν, ὡς καὶ ἤδη προειρήκαμεν. θὕτω γὰρ καὶ παρὰ τῷ Ἱερεμίᾳ, καὶ παρ᾽ αὐτῷ τῷ Ἰεζεχιὴλ ἐν τῇ κατὰ τῆς Ἰδουμαίας ὁράσει εὑρήκαμεν τὴν Θαιμὰν τῇ Δαιδὰν συνημμένην- Δσὴ,1 δὲ τινε; τὴν ᾿Ασίαν ὑπέλαδον, ἀρίστους ἔχουσαν σιδέρου πεχνίτας, καὶ τὰ ἐκ σιδήρου σχεύη εὖ μάλα χαταχβ΄. Οἱ ἔμποροι Σαθᾶ καὶ 'Ῥεγμᾶ, καὶ αὑτοὶ " ἔμποροί σου, μετὰ πρώτων ἡδυσμάτων, καὶ 1:θων τιμίων, οἱ καὶ δ᾽ χρυσὸν» ἔδωκαν τὴν ἀγοράν σου. Σαδᾶ καὶ Ῥεγμᾶ ἐκ τοῦ Χοὺξ τὸ γένος χα-ἀγουσι" πρωτότοκος δὲ τοῦ Χὰμ ὁ Χούζ. τοίνυν ταῦτα καὶ Ἱνδικὰ ἔθνη δηλοῖ δὲ καὶ τὰ ἐκεῖθεν χομιζόμενα, λίθοι τίμιοι, καὶ χρυσίον, καὶ ἠδύσματα.; κγ΄. Χαῤῥὰν, καὶ Χακλὰν 35, καὶ Δαιδὰν "5, οὗτοι ἔμποροί σου. Χαῤῥὰν αἱ Κάῤῥαι, Χαλὰν δὲ ἡ Χιλάνη, οὗ ὁ πύργος ὠχοδομήθῃη. Τὸ δὲ Δαιδὰν πολλά- (κδ'.) Φέροντες ἐμπορίαν ἐν δ Μαχαμὶμ "", καὶ ἐν καταδεδεμέγους δ᾽ ἐν σχοινίοις καὶ" ἐγ’ κυχαρισσίγοις πιοίοις, ἐν αὐτοῖς ἡ ἐμπορία σου. -- Σαδὰ ἔθνος Ἴ"δικὺν ὀνομάζει " εὑρίσκομεν γὰρ κῦὶ ἐν τῇ τοῦ Σὴμ γενεαλογίᾳ τοῦτο τὸ ὄνομα " ᾿Ασσοὶρ δὲ τὸν ᾿Ασσύριον " Χαρμὰν δὲ τὴν λεγομένην Καρμαήνην. Τὸ δὲ, « Ἐν Μαχαλὶμ καὶ ἐν Γαλιμὺ, θον, καὶ ποικιλίαν, καὶ θησαυροὺς ἐκλεκτοὺς ἐν μαλίας, καὶ ἐν μαγώζοις συγχειμένοις, » Τὸ δὲ « ἐν ἀποκρύφοις σκεύεσιν" οὕτω γὰρ καὶ ὁ Σύρος νοΐτ:; ἡρμήνευσεν" ἐσθὴς "" δὲ, φησὶ, πολυτελὴς, καὶ ποιἐν σχεύεδσιν ἄριστα ἢσχημένοις ἀποκειμένη, καὶ ἐν χε’, Ποῖα Καρχηδονίων ἂν" τῇ ἐμπορίᾳ σον ἐν τῷ πλήθει τῶν συμμίκτων σου. ᾿Ἐκέχρητο ἃ καὶ τοῖς Καρχηδονίων πλοίοις εἰς ἐμπορίαν, πλῆθος ἄπειρον ἔχουσα οὗ μόνον οἐχεῖον, ἀλλὰ καὶ ἐπείσακτον. Ὁ Καὶ ἐνεπλήσθης, καὶ ἐδαρύνθης σφόδρα ἐν καρ δίαις θαλασσῶν "". (κς΄.) Ἔν ὕδατι πολλῷ ἡγόν σϑ οἱ κωπηλάται σου. Ὃ κόρος, φησὶν, ἐποίησέν σε" σχιρτῆσαι, καὶ ἀπολαύουσα τῶν ἀγαθῶν τὸν εὐεργέτην ἢγνόησας. Ταύτην καὶ κατὰ τοῦ Ἰσραὴλ τὴν κατηγορίαν ἐποιήσατο. « "Ἔφαγε γάρ, φηδὶν, μένος. ν Ἐπειδὴ "6 οὐδεμίαν ὠφέλειαν ἐκ τῆς εὐ- ημερίας ἑχαρπώσω, τοῖς ἐναντίοις σε σωφρονεῖν διδάξω. Τὸ πνεῦμα γὰρ, φησὶ, τοῦ νότου συνέτριψέ σε ἐν καρδίᾳ θαλάσσης.» Τροπικῶς τὸν Βαδυλώνιον υὕτω προσηγόρευσεν" ἐπειδὴ "7 ὁ νότος μέγιστα ἐγείρειν πέφυκε κύματα, καὶ χαλεπὸν κατὰ τῶν πλεόντων ἐγείρειν τὸν κλύδωνα, τροπικῶς, ὡς ἐπὶ καλεῖ τῶν πολεμίων τὴν ἔφοδον. Εἶτα λέγει, ἵνα μὴ τοῖς αὐτοῖς ἐνδιατρίδωμεν, ὅτι" Καὶ σὲ, καὶ τοὺς μετοίχους σου, καὶ τοὺς λους, καὶ τοὺς ἐμπόρους, καὶ τοὺς τὸν "58 πολεμικὸν πληροῦντας κατάλογον, πανωλεθρία καταλήψεται᾽ τοῦτο γὰρ ἐσήμανεν εἰρηκώς - ε Πεσοῦνται ἐν μέσῳ καρδίας θαλασσῶν. ν» Προστίθησι δὲ, ὅτι τῆς πολιορκίας καὶ τῆς ἁλώσεως γενομένης, οἱ πόῤῥωθεν διἄγοντες χυδερνῆταὶ σου δέει περιπεσοῦνται πολλῷ, καὶ εἰς φυγὴν τραπήπτονται" ταὐτὰ δὲ δράσουσι καὶ οἱ ναῦται σὺν τοῖς πρωρεῦσι, καὶ καταλιπόντες τὰ σκάφη, θρηνοῦντες καὶ ὀλοφυρόμενοι τὴν γῆν καταλήψονται " καὶ γῇ μὲν τὴν κεφαλὴν χαταπάσονται, ἐπ᾿ αὐτοῦ δὲ τοῦ ἐδάφους χαταχλιθήσονται, τὴν ἐκεῖθεν ἐκματτόμενοι κόνιν" γυμνώσουσι 5 δὲ τὰς κεφαλὰς τῆς ἀπὸ τῶν τριχῶν εὐπρεπείας, καὶ σάκκους σουσιν. Εἶτα λέγει καὶ τὸν ὑπ᾽ αὐτῶν γινόμενον θρῆνον. ε Τί: δ΄ ὥσπερ Τύρος χατασιγηθεῖσα ἐν μέσῳ ἄτῆς θαλάσσης; » Ἐν ἡσυχίᾳ, φησὶ, καὶ εἰρήνῃ πάντα τοῦτον διετέλεσας τὸν χρόνον" οὐδενός σοι θόρυδον
kē΄. Damaspos "5 emporia sou en piiēthei ergōn sou, ek plēthous dynameōs sou pasēs. Ta "5 para soi, phēsi "7, ginomena hē Damaschos ene poreuou, toinyn kai tautēn, apempōlousa ta peritta, kai to enteuthen chrysion syllegousa. ek Mimētou ". (.0.) Kai "5 oinon Daidan, kai Iōanan, kai Meōze.1 eis tēn agoran sou edōkan. -- Iōanan tēn Iōnian kalei Daidan de polin tēs Idoumaias" hē de Cheildōn 3 kōmē tis hēn autēs plēsiochōros. Pantachothen soi, phēsi, prosephereto ta agatha oinos hēdys kai anthosmias ek toude tou ethnous, to de kalliston erion apo tēs Milētou" polis de kai hautē palai men tēs Iōnias, nyn de tēs Karias" to hoe Cheldōn Chaiïdagēn D" ho Symmachos hērmē- Ex" '᾿Asē, sidēros eirgasmenos, kai trochoi " en tǭ symmichtǭ sou eisi. (ch', ka'.) Daidan emporoi sou meta chtēgōn "5 eklektōn eis armata. Ē ᾿Aradia, kai pagtes hoi archontes Kēdar, houtoi emporoi dia cheirōn " sou" kamē- «Ious "5, kai krious, kai amnous, en hois emporeuontai"" soi. Hoi men, phēsin, echomizon soi sidēron eirgasmenon, hoi de hē mionous kai hippous eis harmata, hoi de kamēlous, kai krious, kai amnous, hina ta men achthophorę̄, ta de trephę̄ kai amphiennyę̄. Kēdar de tou Ismaēl tous apogonous kalei Daidan de tēs Idoumaias polin, hōs kai ēdē proeirēkamen. thytō gar kai para tǭ Hieremią, kai par᾽ autǭ tǭ Iezechiēl en tę̄ kata tēs Idoumaias horasei heurēkamen tēn Thaiman tę̄ Daidan synēmmenēn- Dsē,1 de tine? tēn ᾿Asian hypeladon, aristous echousan siderou pechnitas, kai ta ek sidērou scheuē eu mala chatachb΄. Hoi emporoi Satha kai 'Rhegma, kai hautoi " emporoi sou, meta prōtōn hēdysmatōn, kai 1:thōn timiōn, hoi kai d᾽ chryson» edōkan tēn agoran sou. Sada kai Rhegma ek tou Choux to genos cha-agousi" prōtotokos de tou Cham ho Chouz. toinyn tauta kai Hindika ethnē dēloi de kai ta ekeithen chomizomena, lithoi timioi, kai chrysion, kai ēdysmata.? kg΄. Charrhan, kai Chaklan 35, kai Daidan "5, houtoi emporoi sou. Charrhan hai Karrhai, Chalan de hē Chilanē, hou ho pyrgos ōchodomēthę̄ē. To de Daidan polla- (kd'.) Pherontes emporian en d Machamim "", kai en katadedemegous d᾽ en schoiniois kai" eg’ kycharissigois pioiois, en autois hē emporia sou. -- Sada ethnos I"dikyn onomazei " heuriskomen gar kui en tę̄ tou Sēm genealogią touto to onoma " ᾿Assoir de ton ᾿Assyrion " Charman de tēn legomenēn Karmaēnēn. To de, « En Machalim kai en Galimy, thon, kai poikilian, kai thēsaurous eklektous en malias, kai en magōzois syncheimenois, » To de « en apokryphois skeuesin" houtō gar kai ho Syros noït:? hērmēneusen" esthēs "" de, phēsi, polytelēs, kai poien scheuedsin arista ēschēmenois apokeimenē, kai en che’, Poia Karchēdoniōn an" tę̄ emporią son en tǭ plēthei tōn symmiktōn sou. ᾿Ekechrēto ha kai tois Karchēdoniōn ploiois eis emporian, plēthos apeiron echousa hou monon oecheion, alla kai epeisakton. Ho Kai eneplēsthēs, kai edarynthēs sphodra en kar diais thalassōn "". (ks΄.) En hydati pollǭ hēgon sϑ hoi kōpēlatai sou. Ho koros, phēsin, epoiēsen se" schirtēsai, kai apolauousa tōn agathōn ton euergetēn ēgnoēsas. Tautēn kai kata tou Israēl tēn katēgorian epoiēsato. « "Ephage gar, phēdin, menos. n Epeidē "6 oudemian ōpheleian ek tēs eu- ēmerias hecharpōsō, tois enantiois se sōphronein didaxō. To pneuma gar, phēsi, tou notou synetripse se en kardią thalassēs.» Tropikōs ton Badylōnion hyytō prosēgoreusen" epeidē "7 ho notos megista egeirein pephyke kymata, kai chalepon kata tōn pleontōn egeirein ton klydōna, tropikōs, hōs epi kalei tōn polemiōn tēn ephodon. Eita legei, hina mē tois autois endiatridōmen, hoti" Kai se, kai tous metoichous sou, kai tous lous, kai tous emporous, kai tous ton "58 polemikon plērountas katalogon, panōlethria katalēpsetai᾽ touto gar esēmanen eirēkōs - e Pesountai en mesǭ kardias thalassōn. n» Prostithēsi de, hoti tēs poliorkias kai tēs halōseōs genomenēs, hoi porrhōthen diagontes chydernētai sou deei peripesountai pollǭ, kai eis phygēn trapēptontai" tauta de drasousi kai hoi nautai syn tois prōreusi, kai katalipontes ta skaphē, thrēnountes kai olophyromenoi tēn gēn katalēpsontai " kai gę̄ men tēn kephalēn chatapasontai, ep᾿ autou de tou edaphous chatachlithēsontai, tēn ekeithen ekmattomenoi konin" gymnōsousi 5 de tas kephalas tēs apo tōn trichōn euprepeias, kai sakkous sousin. Eita legei kai ton hyp᾽ autōn ginomenon thrēnon. e Ti: d΄ hōsper Tyros chatasigētheisa en mesǭ atēs thalassēs? » En hēsychią, phēsi, kai eirēnę̄ panta touton dietelesas ton chronon" oudenos soi thorydon
“Damascus was your trader in the multitude of your works, out of the abundance of all your power.” Damascus, he says, traded in the goods produced by you; [you traded], then, with her too, selling your surplus and collecting the gold from there. “… from Miletus. And Daidan and Ioanan and Meozel gave wine into your market.” By Ioanan he means Ionia; Daidan is a city of Idumea, and Cheilbon was a village near it. Good things were brought to you from everywhere, he says: sweet and fragrant wine from this nation, and the finest wool from Miletus, which was once a city of Ionia and is now of Caria; and Chelbon Symmachus rendered as Chalybon …. “From Asel, wrought iron and wheels are in your mixed population. Daidan were your merchants with choice cattle for chariots. Arabia and all the rulers of Kedar, these were merchants through your hands; camels and rams and lambs, in these they traded with you.” Some, he says, brought you wrought iron, others mules and horses for chariots, others camels, rams and lambs, so that some might carry loads and others provide food and clothing. By Kedar he means the descendants of Ishmael, and by Daidan a city of Idumea, as we have already said. For so in Jeremiah, and in Ezekiel himself in the vision against Idumea, we have found Thaiman joined with Daidan. Some took Asel to be Asia, which has excellent ironworkers and makes iron vessels very well …. “The merchants of Saba and Regma, they too are your merchants, with the finest spices and precious stones, and they gave gold as your merchandise.” Saba and Regma trace their descent from Chous, and Chous was Ham's firstborn. So these too are Indian nations; and he shows what was brought from there: precious stones, gold and spices. “Charran and Chalan and Daidan, these were your merchants.” Charran is Carrhae; Chalan is Chalane, where the tower was built; Daidan [we have mentioned] often. “Bringing merchandise in Machalim, and … bound with cords, and in cypress ships; in these was your trade.” He names Saba an Indian nation, for we also find this name in the genealogy of Shem; Assour means the Assyrian, and Charman the so-called Carmania. And “in Machalim and in Galimoth …, and embroidery and choice treasures in … and in bundles tied together” … “in hidden vessels,” for so the Syriac too rendered it: costly clothing, he says, and embroidered, stored in excellently made vessels, and in …. “The ships of the Carthaginians were in your trade, in the multitude of your mixed population.” She also used the ships of the Carthaginians for trade, having a countless multitude, not only native but also brought in from abroad. “And you were filled and became very heavy in the heart of the seas. In much water your oarsmen brought you.” Satiety, he says, made you frisky, and while enjoying the good things you ignored your Benefactor. He made this accusation against Israel too: “For he ate …” Since you reaped no benefit from prosperity, I will teach you sobriety by the opposite. “For the south wind,” he says, “has broken you in the heart of the sea.” He figuratively named the Babylonian so; for since the south wind naturally raises the greatest waves and stirs up a dangerous surge against those at sea, he figuratively, as of a [ship], calls the onslaught of the enemies [so]. Then he says, so that we need not linger on the same things, that utter destruction will overtake you, your sojourners, your [sailors], your merchants, and those who fill your military roll; for he signified this by saying: “They will fall in the midst of the heart of the seas.” He adds that when the siege and the capture have taken place, your pilots living far off will fall into great fear and turn to flight; the sailors with the bow officers will do the same, and leaving their vessels, lamenting and wailing, they will come to land; they will sprinkle their heads with earth and lie down on the very ground, wiping off the dust; they will strip their heads of the comeliness of their hair, and [put on] sackcloth …. Then he also tells the lament they make: “Who is like Tyre, silenced in the midst of the sea?” You spent all this time, he says, in quiet and peace; no one [caused] you disturbance …
Ezek 27:18 (quotation, high confidence) · Ezek 27:19 (quotation, high confidence) · Ezek 27:20 (quotation, high confidence) · Ezek 27:21 (quotation, high confidence) · Ezek 27:22 (quotation, high confidence) · Ezek 27:23 (quotation, high confidence) · Ezek 27:24 (quotation, high confidence) · Ezek 27:25 (quotation, high confidence) · Ezek 27:26 (quotation, high confidence) · Ezek 27:27 (allusion, high confidence) · Ezek 27:30 (allusion, high confidence) · Ezek 27:32 (quotation, high confidence) · Gen 10:7 (allusion, high confidence) · Gen 10:28 (allusion, medium confidence) · Gen 10:10 (allusion, medium confidence) · Jer 49:8 (allusion, medium confidence) · Ezek 25:13 (allusion, medium confidence) · Deut 32:15 (quotation, medium confidence)
Notes and citation
Summary: The catalog of Tyre's trading partners, from Damascus and Ionia to Arabia, Sheba, and Carthage, ends with the ship of Tyre, swollen with wealth and forgetful of its Benefactor, wrecked by the south wind of Babylon while sailors and merchants lament.
- Several verse numerals are lost in the OCR, so this section holds the lemmas of Ezek 27:18, 27:19, 27:19b–21, 27:22, 27:23, 27:24, 27:25, 27:25b–26, and a summary of 27:27–32 with the lament of 27:32. Many words are lost (marked “…”; words in brackets supplied by sense); Theodoret's place-names are kept as he gives them.
- Symmachus and the Syriac are cited. Sheba and Raamah, sons of Cush son of Ham: Gen 10:6–7; Sheba in Shem's line: Gen 10:28; Calneh and the tower: Gen 10:10; 11:1–9. Thaiman with Dedan: Jer 49:7–8; Ezek 25:13. “He ate …”: Deut 32:15.
Notes on the original text
- Digital text corrected (OCR debris inside a word: Migne's Latin column read as Greek; OCR debris: Migne's Latin column read as Greek): οἱ ἃ Οδμ δεῖν βοηᾶ, αι πη 80 μια γε. 11. 7μάας οἱ ]εγαεί, ἰδϊ πιοτοαίογος {μὶ ἱπ ἀο! οἶα 8. οἱ πυ Ὡς "Ἐπ (μὴ, μα οἱ οἴ “μα. πα ἱπ 84 παροι δἱ δχρ᾽είυϑ δϑὶ, δἱ τϑ- Α → ; ἀοσονο. « ϑρίγί(π5 ἐπίῃ δι ϑιγὶ, πα, σου γί νι! (6 ἰιὰ Γθιηυγ : Εἰ ἰο, οἱ πὶ σι 68 - Β οδάθηιαυαθ πϑϑί!᾽ (οῖδῖ οὐπλ 118. 4 δ οἱ [ερι}ἢ οἱ → ; Α ἰλληφη} Παῖς ρα οορίδεϊ, σοπίγαγιΐβ [6 ΓΟδΙρ βοογὰ → .
Cite (SBL): Theodoret, Comm. Ezech. 27.28 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/27-28). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/27-28
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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.
27.33PG 81
λγ΄. Πόσον τινὰ εὗρες μισθόν σου δ' ἀπὸ τῆς 5 θαλάσσης; Ἱκανὸν τοῦτο διδάξαι πάντας ἀνθρώπους, μὴ μεγαλοφρονεῖν ἐπὶ τῇ δοκούσῃ εὐημερίᾳ, διὰ τὴν ἀκολουθοῦσαν μεταδολήν " τοῦτο γὰρ καὶ τῇ Τύρῳ φησί’ Τί χεχέρδηχας ἐν τοσούτῳ χρόνῳ ἀπὸ τῆς πολλῆς ἐμπορίας σον; καὶ μήν φησι" Καὶ 53 ἀπὸ τοῦ συμμίχτου σου καὶ τῆς ἐπιμιξίας ἐπιϊούτισας πάντας βασιλεῖς τῆς γῆς. Δὸν δὲ συγνετρίθης ἐν θαλάσσῃ ἐν βάθει ὕδατος" ὦὁὯ55 σύμμικτός σου καὶ πᾶσα ἡ συναγωγή σου ἐν μέσῳ σου ἕπεσον, καὶ πάντες οἱ κωπηλάται σου. Κατοικοῦντες δ" τὰς νήσους στυγγάσουσιν "ὃ ἐπὶ σὲ, καὶ βασιμεῖς 55 αὑτῶν ἐκστάσει ἐκστήσονται "7, καὶ δακρύσει τὸ πρόσωπον αὐτῶν "ἢ. ἽἝμποροι ἀπὸ δ ἐθνῶν συριοῦσιν "“᾽ ἐπὶ σοὶ, ἀἁπώμεια ἐγένου, καὶ οὐκέτι ἔσῃ εἰς τὸν αἰῶνα", Σκόπησωην, φησὶν, ὡς οὐδὲν ὥνησέ σε ὁ περὶ τὴν ἐμιπυρίαν πόνος, ἣ τῶν ἐθνῶν ἁπάντων ἄφιξις. Δίκην τῇ τῶν κακῶν ἀωρίᾳ, οἷόν τινα κύματα δεξαμένη τὰς τῶν πολεμικῶν ταγμάτων νιφάδας. Οὔ χάριν πάντες νησιῶται καὶ παράλιοι σὺν τοῖς οἰκείοις θρηνοῦσι "5 βασιλεῦσιν, ὁρῶντες τὴν πάλαι περιφαγεστάτην πόλιν δ᾽ ἀθρόον ἀφανῆ καὶ φροῦδον γεγενημένην θαυμάζοντες δὲ τὴν εἰς ἐρημίαν ἐσχάτην μεταδολήν σον, τῷ συριγμῷ τὴν τῆς διανοίας ἔκπληξιν σημανοῦσι. Τὸ δὲ, ε οὐκέτι ἔσῃ εἰς τὸν αἰῶνα, ν κατὰ τὴν ἤδη γενομένην ὑφ᾽ ἡμῶν ἑρμηνείαν νοῆσομεν. Εἰ δὲ καὶ ἑτέραν δεῖ προσθεῖναι τοῖς εἰρημένοις, οὐκ ἀποκνήσομεν. Ἦκχούσαμεν τοῦ θεοῦ τῶν ὅλων διὰ Ἱερεμίου τοῦ προφήτου λέγοντος " « Πέρας λαλήσω ἐπὶ ἔθνος καὶ ἐπὶ βασιλείαν, τοῦ ἐξᾶραι αὖτοὺς, καὶ καθελεῖν, καὶ ἀπολλύειν ᾿ κἂν ἐπιστραφῇ τὸ ἔθνος ἐκεῖνο ἀπὸ τῶν κακῶν αὑτῶν, μετανοή τω περὶ τῶν κακῶν, ὧν ἐλογισάμην τοῦ ποιῆσαι αὐτοῖς" καὶ πέρας λαλήσω ἐπὶ ἔθνος καὶ ἐπὶ βασιλείαν, τοῦ ἀνοικοδομεῖσθαι καὶ τοῦ χαταφυτεύεσθαι" κἂν ποιή" σωσι τὰ πονηρὰ ἐναντίον μου, τοῦ μὴ ἀκούειν τῆς φωνῇς μοῦ, μετανοήσω περὶ τῶν ἀγαθῶν, ὧν ἐλάλησα τοῦ ποιΐσαι αὐτοῖς. » Οὐκοῦν καὶ ἀποφαίνεται ὁ Δεσπότης, καὶ λύει τὰς ἀποφάσεις, καὶ ἡ ἀλήθεια οὐ ψεύδεται. ᾿Αποφαίνεται γὰρ κατὰ τῶν μετανοίᾳ μὴ χρωμένων ἐπὶ δὲ τῶν τὰ τῆς μετανοίας φάρμακα δεξαμένων ἡ τῆς τιμωρίας ψῆφος ἀργεῖ. Τοῦτο καὶ ἐπὶ τῶν Νινευϊτῶν ἐγένετο “ χατεψηφίσατο γὰρ αὐτῶν πανωλεθρίαν, εἰρηκώς " « Ἔτι τρεῖς ἡμέραι, καὶ Νινευὶ καταστραφήσεται. » ᾿Αλλὰ μετανοήσαντας ἐδέξατο, καὶ τὴν ἀπόφασιν ἔλυσεν. Καὶ ἐνταῦθα τοίνυν τῆς διηνεκοῦς δ᾽ τιμωρίας ἔλυσε τὴν ψῆφον ἡ τῶν ἀπογόνων μεταδολή.
lg΄. Poson tina heures misthon sou d' apo tēs 5 thalassēs? Hikanon touto didaxai pantas anthrōpous, mē megalophronein epi tę̄ dokousę̄ euēmerią, dia tēn akolouthousan metadolēn " touto gar kai tę̄ Tyrǭ phēsi’ Ti checherdēchas en tosoutǭ chronǭ apo tēs pollēs emporias son? kai mēn phēsi" Kai 53 apo tou symmichtou sou kai tēs epimixias epiïoutisas pantas basileis tēs gēs. Don de sygnetrithēs en thalassę̄ en bathei hydatos" hōoŌ55 symmiktos sou kai pasa hē synagōgē sou en mesǭ sou hepeson, kai pantes hoi kōpēlatai sou. Katoikountes d" tas nēsous styngasousin "ho epi se, kai basimeis 55 hautōn ekstasei ekstēsontai "7, kai dakrysei to prosōpon autōn "ē. HiEmporoi apo d ethnōn syriousin "“᾽ epi soi, haapōmeia egenou, kai ouketi esę̄ eis ton aiōna", Skopēsōēn, phēsin, hōs ouden hōnēse se ho peri tēn emipyrian ponos, hē tōn ethnōn hapantōn aphixis. Dikēn tę̄ tōn kakōn aōrią, hoion tina kymata dexamenē tas tōn polemikōn tagmatōn niphadas. Ou charin pantes nēsiōtai kai paralioi syn tois oikeiois thrēnousi "5 basileusin, horōntes tēn palai periphagestatēn polin d᾽ athroon aphanē kai phroudon gegenēmenēn thaumazontes de tēn eis erēmian eschatēn metadolēn son, tǭ syrigmǭ tēn tēs dianoias ekplēxin sēmanousi. To de, e ouketi esę̄ eis ton aiōna, n kata tēn ēdē genomenēn hyph᾽ hēmōn hermēneian noēsomen. Ei de kai heteran dei prostheinai tois eirēmenois, ouk apoknēsomen. Ēkchousamen tou theou tōn holōn dia Hieremiou tou prophētou legontos " « Peras lalēsō epi ethnos kai epi basileian, tou exarai autous, kai kathelein, kai apollyein ᾿ kan epistraphę̄ to ethnos ekeino apo tōn kakōn hautōn, metanoē tō peri tōn kakōn, hōn elogisamēn tou poiēsai autois" kai peras lalēsō epi ethnos kai epi basileian, tou anoikodomeisthai kai tou chataphyteuesthai" kan poiē" sōsi ta ponēra enantion mou, tou mē akouein tēs phōnę̄s mou, metanoēsō peri tōn agathōn, hōn elalēsa tou poiïsai autois. » Oukoun kai apophainetai ho Despotēs, kai lyei tas apophaseis, kai hē alētheia ou pseudetai. ᾿Apophainetai gar kata tōn metanoią mē chrōmenōn epi de tōn ta tēs metanoias pharmaka dexamenōn hē tēs timōrias psēphos argei. Touto kai epi tōn Nineuïtōn egeneto “ chatepsēphisato gar autōn panōlethrian, eirēkōs " « Eti treis hēmerai, kai Nineui katastraphēsetai. » ᾿Alla metanoēsantas edexato, kai tēn apophasin elysen. Kai entautha toinyn tēs diēnekous d᾽ timōrias elyse tēn psēphon hē tōn apogonōn metadolē.
“How great a reward did you find from the sea?” This is enough to teach all people not to be proud of apparent prosperity, because of the change that follows; for this is what he says to Tyre too: What have you gained in so long a time from your great trade? And yet he says: “From your mixed population and your commerce you enriched all the kings of the earth. Now you have been broken in the sea, in the depth of the water; your mixed population and all your assembly have fallen in your midst, and all your oarsmen. Those who live on the islands will be gloomy over you, and their kings will be utterly astonished, and their faces will weep. Merchants from the nations will hiss at you; you have become destruction, and you will be no more forever.” Consider, he says, how your labor over trade and the arrival of all the nations profited you nothing. Like [a ship] in the untimely storm of evils, you received the blizzards of the enemy's troops like waves. For this reason all the islanders and coast-dwellers lament with their own kings, seeing the city once most illustrious suddenly made invisible and vanished; and marveling at your change into utter desolation, they will show the astonishment of their minds by hissing. “You will be no more forever” we shall understand according to the interpretation we have already given. But if another must be added to what has been said, we shall not shrink from it. We have heard the God of all saying through Jeremiah the prophet: “I will pronounce an end against a nation and against a kingdom, to uproot them and pull them down and destroy them; and if that nation turns from their evils, I will repent of the evils that I planned to do to them. And I will pronounce an end concerning a nation and a kingdom, to build and to plant it; and if they do evil before me so as not to listen to my voice, I will repent of the good things that I said I would do to them.” So the Master both pronounces sentences and releases them, and the truth does not lie. For he pronounces sentence against those who do not repent; but for those who have accepted the medicines of repentance, the sentence of punishment lies idle. This happened in the case of the Ninevites: he condemned them to utter destruction, saying, “Yet three days, and Nineveh will be overthrown”; but when they repented he received them and released the sentence. Here too, then, the change in Tyre's descendants released the sentence of perpetual punishment.
Ezek 27:33 (quotation, high confidence) · Ezek 27:34 (quotation, high confidence) · Ezek 27:35 (quotation, high confidence) · Ezek 27:36 (quotation, high confidence) · Jer 18:7 (quotation, high confidence) · Jer 18:8 (quotation, high confidence) · Jer 18:9 (quotation, high confidence) · Jer 18:10 (quotation, high confidence) · Jonah 3:4 (quotation, high confidence) · Jonah 3:10 (allusion, high confidence)
Notes and citation
Summary: Tyre's wealth profited her nothing; the “forever” of her ruin is lifted, as with Nineveh, because God releases his sentences on those who repent, and Tyre's descendants turned to God.
- Lemmas Ezek 27:33, 27:33b–34, 27:35 and 27:36. Quotations: Jer 18:7–10; Jonah 3:4, 10. Reference back to the comment on 26:21.
Notes on the original text
- Digital text corrected (OCR debris: Migne's Latin column and apparatus read as Greek): σς [εἰ εἰ Πος δὐΐμν οἱ Τ το ἰρ5, αἷΐ : Οι (πιο θη! γα δε ἐπ ηϊῖφο5 ἰμὶ. Η αὐλιαπίες πὶ ἐπι δ σοπίτίδι αϑιιτι Ὁ δὶιδά 16 οὐηἀς- 56 π| Β λα. δέ. " ἐπ, Β τἀ. γάρ. Ρ- 899, δ νεγβ. 8, τὸν χυδερν. λόγον (41 σύλλογον) ἀναπληροῦν. γεΐοτυηιϊ, ααἱ πῃ οοἀ. γαῖ. ἀδαϑί, δἱ 'π ἃ (ὑγὰ υἱ ἴῃ ΑἸοχ. ἰθῷ.. ἰϊᾳ Δ 6, ν Α ὅτι. 88 Αὐτι Δ Ὧἀι. ἐπὶ σέ. δ᾽ ἀπό. θ68. ἰα Δ. “ Α ἐσύρησάν σελήθου:ς σου, καὶ ἀπὸ τοῦ συμμίχτου σου. 4“: αἰῶνα. Α ἀὐῤ. λέγει Κύριος ὁ θεός. 18 τόν. Εκ Β δ] 86 τ ᾿Ξ Καὶ -- ἔπιμ, Α ἀπὸ τοῦ δι σου, ἴ)68. ἰ) Α, πυρῆς δὲ κατ, Β ρρνξπι). πάντες οἷ. τη, «πο 6γί8. διῃρί ἑν ἴῃ 5:δου πὴ, » ΒΘ Πα Πὶ δϑί, ἐπι}! σου 5. Αα- 5.15, ρα οῦῖ πὸ πιδίογαπι, αυϑ σοφίαν! [Δ 66} ἴῃ 8000} 1} ἀδογθῖι πη 1] πὶ Ποῖ ἀἐοπε: Εἰ τὰ, Εἰ Ποπιυϊπῖδ, αἷς ἀοίοβί}}}}18 δι ροῦ δ. ε Οπιπθ « Νοη ἴῃ θεῖ τ : ᾽ν εἱ Τί. "1, 0. ἣν ἃ → .
Topics: Ethics
Cite (SBL): Theodoret, Comm. Ezech. 27.33 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/27-33). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/27-33
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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.