Commentary on Ezekiel 32.1–33.33 (Commentary on Ezekiel)

Theodoret of Cyrus

Commentary on Ezekiel 32.1–33.33

Theodoret of Cyrus · Commentary on Ezekiel · probably 430s (before ca. 446) · Cyrrhus · 23 passages

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

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Chapter 32

32.1PG 81

Καὶ ἐγένετο ἐν τῷ δωδεκάτῳ 8 ἔτει, ἐν τῷ δωδεκάτῳ μηνὶ, μιᾷ τοῦ μηνὸς. ἐγένετο Κυρίου πρός με, «έγων" Υἱὲ ἀνθρώπου, θρῆγον ἐπὶ τὸν" βασιλέα Λὶγύπτοιν, καὶ ἐρεῖς αὐτῷ Λέοντι ἐθνῶν ὡμοιώθης σὺ, καὶ ὡς δρά- ΚΩΥ ὁ ἐγ τῇ θαλάσσῃ. καὶ ἐκεράτιζες 15 αὑτοῖς "" ποταμοῖς σου, καὶ ἐτάρασσες ὕδωρ 1" τοῖς ποσί σου, καὶ κατεπάτεις τοὺς ποταμούς σου. Καὶ τούτου πάλιν τὴν "5" ἀλαζονείαν κατηγορεῖ καὶ τύφον, καὶ λέγει αὑτὸν ἐξηλωχέναι τοῦ ἐν τῇ θαλάσσῃ δράκοντος τὴν ὑπερηφανίαν. Ἐδιδάχθημεν ὃΣ τοῦτον εἶναι τὸν διάδολον, τὸν πάλαι ποτὲ τῶν ἐθνῶν πικρῷ … ὁ Ἡσαῖας ἐπάξειν τὸν Θεὸν τὴν μάχαιραν τὴν ἁγίαν ἐπὶ τὸν δράκοντα τὸν ἐν τῇ θαλάσσῃ " λέγει δὲ αὑτὸν ἐπιχειρῆσαι καὶ λέοντι ὁμοιωθῆναι - λέοντα δὲ τῶν ἐθνῶν βασιλεύοντα τὸν Κύριον μεμαθήκαμεν " « ᾿Αναχλιθεὶς γὰρ, φησὶν, ἀνεπαύσατο, ὡς λέων καὶ ὡς σκύμνος, τίς ἐγερεῖ αὐτόν; Λέγει τοίνυν -θτι ἔπειράθης ὁμοιωθῆναι τῷ τῶν ἐθνῶν λέοντι, παρατλησίως τῷ δράκοντι τῷ ἐν τῇ θαλάσσῃ, καὶ ἀλαξονιχὸν κατὰ τοῦ Θεοῦ τῶν ὅλων ἀνεδέξω φρόνημα, θαῤῥῶν τῷ ποταμῷ καὶ ταῖ: τούτου διώρυξιν, ὡς μὴ δεόμενὸς μὴ νέφων, μηδὲ ὑετοῦ, μηδὲ τῆς ἄνωθεν προνοίας καὶ κηδεμονίας, ἀλλὰ τοῖς ποσὶ χρώμενος, καὶ ταράσσων τὸ ὕδωρ, καὶ ὀχετηγῶν εἰς ἀρδείαν “ τούτου χάριν, φησί" ἐπὶ σὲ δίκτυά μου ἐν "" ἐχχιησίᾳ ἃρπὶ "λαῶν πὸιιλῶν, καὶ ἀνάξω σε ἐν τῷ ἀγκίστρῳ μου. ἹΑρμοδίως καὶ μάλα προσφόρως τῷ ποταμῷ ἀγχίστρου καὶ δικτύων '" ἐμνημόνευσεν " ἡρμήνευσε δὲ καὶ ταῦτα εἰρηκώς" « Ἐν ἐκκλησίᾳ λαῶν πολλῶν.» Οἷον γάρ τινι δικτύῳ, τῇ στρατείᾳ τῶν πολεμίων, καὶ καθάπερ τινὶ ἀγκίστρῳ, τῷ ἐμῷ βουλήματι ἀγρεύσω σε καὶ θηρεύσω σε, δίκην ἰχθύος. Καὶ ἐκτεγῶ σε, φησὶν, ἐπὶ τὴν γῆν, καὶ πεδία πιιησθήσεταί σου "5, καὶ ἐπικαθιῶ ἐπὶ σὲ πάντα τὰ πετειγὰ τοῦ οὐραγοῦ, καὶ ἐμπλήσω ἐκ μέσου σου πάντα τὰ θηρία τῆς γῆς "". Καὶ δώσω τὰς σάρκας σου ἐπὶ τὰ ὅρη, καὶ ἐμπιήσω ἀπὸ τοῦ αἵματός σου τὰ πεδία 3. Καὶ" ποτισθήσεται ἡ γῆ ἀπὸ τῶν προχωρημάτων σου ἐπὶ" τῶν ὀρέων, καὶ φάραγγας ἐμπιλήσω ἀπὸ σοῦ. Ὅταν, φησὶν, ὑπὸ τῶν πολεμίων ἀγρευθῇ; καὶ θηρίων καὶ τὰς τῶν ὀρνέων γαστέρας" οἱ δὲ τοῦ αἴματος ὀχετοὶ, καὶ τῆς σηπεδόνος οἱ ἰχῶρες, τούτους γὰῤ ἐκάλεσε προχωρήματα, καὶ τὰ πεδία, καὶ τὰ ὄρη πληρώσει. Καὶ κατακαλύψω τὸν" οὐραγὸν ἐν τῷ σδεσθῆγαί σε, καὶ συσκοτάσω τὰ ἄστρα αὑτοῦ" ἥλιον ἐν νεφέλῃ καλύψω, καὶ σελήνη οὗ μὴ φανῇ τὸ φῶς αὑτῆς. Πάντας "" τυὺς φωστῆρας τοῦ οὐρανοῦ συσκοτάσω ἐπὶ σοὶ, καὶ δώσω σπότος ἐπὶ τὴν γῆν σου", έγει ᾿Αδωγαῖ Κύριος. Οὐ φύσει ταῦτα λέγει γεγενῆσθαι, ἀλλὰ τῇ τῶν ἀνιωμένων διαθέσει " οἱ γὰρ ἐν συμφοραῖς ὄντες Ὦ καὶ τοῦτο διδάσκων ἔφη ᾿ « Καὶ δώσω σκότος ἐξὶ οἱ δὰ τὴν γὴν σου ".» οὐκ ἐπὶ πᾶταν τὴν γῆν. Εἰ δέ τις λέγει, καὶ σκότος τῷ ὄντι ἐν τῇ Αἰγύπτῳ Ὑγεγενῆσθαι κατὰ τὸν πολέμου καιρὸν, τοῦ Θεοῦ δειχγύυτος, ὡς αὐτὸς τοῖς Βαθυλωνίοις εἰς τιμωρίαν τῶν Αἰγυπτίων ἐχρήσατο, τῆς εὐσεδοῦς διανοίας οὐκ ἁμαρτήσεται. Καὶ παροργιῶ καρδίαν λαῶν πολιῶν, ἡνίχα ἂν ἀγάγω "5 αἰχμαιϊωσίαν σου εἰς τὰ ἔθνη, εἰς γῆν ἣν οὐκ ἔγγως. Καὶ στυγγνάσει 6 ἐπὶ σὲ ἔθνη πολ.1ὰ, καὶ οἱ βασιλεῖς αὑτῶν ἐκστάσει ἐκστήσονται, ἐν τῷ ἐχσπάσαι με" ῥομφαίαν μου κατὰ πρόσωπον αὐτῶν, προσδεχόμενοι τὴν πτῶσιν αὑτῶν 3 ἀφ᾽ ἡμέρας πτώσεώς σου. Τῆς αἰχμαλωσίας σου, φησὶ, γινομένης, οἱ μὲν τῆς προτέρας σου μεμνημένοι θρασύτητος ἀντλεεῖς περὶ ἐκ τῶν συμδεδηχότων σοὶ τὰ χαταληψόμενα αὐτοὺς κακὰ τεχμαιρόμενο!. Εἶτα διδάσκει, ὡς ἥξει μὲν τῶν Βαθυλωνίων ἡ στρατεία ἔχουσα προμάχους ἀριστέας τινάς " τούτους γὰρ ἐκάλεσε γίγαντας. Καὶ ἅτε δὴ τῶν ἐθνῶν ἀπάντων ὄντες ὠμότεροι, δίκας σε, φησὶν, ὦ Αἴγυπτε, τῆς ὑπερηφανίας εἰσγὰρ ὁ ἀλαζών. Λέγει δὲ, ὅτι τὴν μὲν ἰσχὺν αὑτῶν χαταλύσουσι, καὶ αὑτοὺς μὲν αἰχμαλώτους ἀπάξουσι, τὰ δὲ κτήνη ληΐσονται, καὶ ἐπὶ χρόνῳ πολλῷ ἀθόλωτὸν τοῦ ποταμοῦ τὸ ῥεῖθρον μενεῖ, μῆτε κτήνους αὐτὸ, μὴτε ἀνθρώπου ταράττοντος, διὰ τὴν συμδᾶσαν ἐκ τῆς αἰχμαλωσίας ἐρημίαν " καὶ ὅτι παυσάμένοι τοῦ τῇδε κἀκεῖσε μετοχετεύεσθαι ᾽" αἱ διώρυγες, ὡς ἔλαιον, φησὶ, πορεύσοντα:, τουτέστιν ἡσύχως καὶ ἡμέρως, οὐδενὸς ἐμποδὼν γινομένου. Ταῦτα δὲ, φησὶν, ἔσται ἐρημίας αὐτὴν χαταλαθούσης, καὶ τῶν οἰκητόρων αὐτῆς ἀπαχθέντων δορυαλώτων. ε Καὶ γνώσονται, φησὶν, ὅτι ἐγώ εἰμι Κύριος.» Τῇ γὰρ πείρᾳ τῶν κακῶν καὶ τὴν οἰκείαν εὐτέλειαν διδαχθήσονται, καὶ τὴν ἐμὴν ἐπιγνώσονται δεσποτείαν. Εἶτα λέγει, ὅτι καὶ

Kai egeneto en tǭ dōdekatǭ 8 etei, en tǭ dōdekatǭ mēni, mią tou mēnos. egeneto Kyriou pros me, «egōn" Huie anthrōpou, thrēgon epi ton" basilea Ligyptoin, kai ereis autǭ Leonti ethnōn hōmoiōthēs sy, kai hōs dra- KŌY ho eg tę̄ thalassę̄. kai ekeratizes 15 hautois "" potamois sou, kai etarasses hydōr 1" tois posi sou, kai katepateis tous potamous sou. Kai toutou palin tēn "5" alazoneian katēgorei kai typhon, kai legei hauton exēlōchenai tou en tę̄ thalassę̄ drakontos tēn hyperēphanian. Edidachthēmen hoS touton einai ton diadolon, ton palai pote tōn ethnōn pikrǭ … ho Hēsaias epaxein ton Theon tēn machairan tēn hagian epi ton drakonta ton en tę̄ thalassę̄ " legei de hauton epicheirēsai kai leonti homoiōthēnai - leonta de tōn ethnōn basileuonta ton Kyrion memathēkamen " « ᾿Anachlitheis gar, phēsin, anepausato, hōs leōn kai hōs skymnos, tis egerei auton? Legei toinyn -thti epeirathēs homoiōthēnai tǭ tōn ethnōn leonti, paratlēsiōs tǭ drakonti tǭ en tę̄ thalassę̄, kai alaxonichon kata tou Theou tōn holōn anedexō phronēma, tharrhōn tǭ potamǭ kai tai: toutou diōryxin, hōs mē deomenos mē nephōn, mēde hyetou, mēde tēs anōthen pronoias kai kēdemonias, alla tois posi chrōmenos, kai tarassōn to hydōr, kai ochetēgōn eis ardeian “ toutou charin, phēsi" epi se diktya mou en "" echchiēsią harpi "laōn poiilōn, kai anaxō se en tǭ ankistrǭ mou. HiArmodiōs kai mala prosphorōs tǭ potamǭ anchistrou kai diktyōn '" emnēmoneusen " hērmēneuse de kai tauta eirēkōs" « En ekklēsią laōn pollōn.» Hoion gar tini diktyǭ, tę̄ strateią tōn polemiōn, kai kathaper tini ankistrǭ, tǭ emǭ boulēmati agreusō se kai thēreusō se, dikēn ichthyos. Kai ektegō se, phēsin, epi tēn gēn, kai pedia piiēsthēsetai sou "5, kai epikathiō epi se panta ta peteiga tou ouragou, kai emplēsō ek mesou sou panta ta thēria tēs gēs "". Kai dōsō tas sarkas sou epi ta horē, kai empiēsō apo tou haimatos sou ta pedia 3. Kai" potisthēsetai hē gē apo tōn prochōrēmatōn sou epi" tōn oreōn, kai pharangas empilēsō apo sou. Hotan, phēsin, hypo tōn polemiōn agreuthę̄? kai thēriōn kai tas tōn orneōn gasteras" hoi de tou aimatos ochetoi, kai tēs sēpedonos hoi ichōres, toutous gar ekalese prochōrēmata, kai ta pedia, kai ta orē plērōsei. Kai katakalypsō ton" ouragon en tǭ sdesthēgai se, kai syskotasō ta astra hautou" hēlion en nephelę̄ kalypsō, kai selēnē hou mē phanę̄ to phōs hautēs. Pantas "" tyys phōstēras tou ouranou syskotasō epi soi, kai dōsō spotos epi tēn gēn sou", egei ᾿Adōgai Kyrios. Ou physei tauta legei gegenēsthai, alla tę̄ tōn aniōmenōn diathesei " hoi gar en symphorais ontes Ō kai touto didaskōn ephē ᾿ « Kai dōsō skotos exi hoi da tēn gēn sou ".» ouk epi patan tēn gēn. Ei de tis legei, kai skotos tǭ onti en tę̄ Aigyptǭ Hygegenēsthai kata ton polemou kairon, tou Theou deichgyytos, hōs autos tois Bathylōniois eis timōrian tōn Aigyptiōn echrēsato, tēs eusedous dianoias ouk hamartēsetai. Kai parorgiō kardian laōn poliōn, hēnicha an agagō "5 aichmaiïōsian sou eis ta ethnē, eis gēn hēn ouk engōs. Kai styngnasei 6 epi se ethnē pol.1a, kai hoi basileis hautōn ekstasei ekstēsontai, en tǭ echspasai me" rhomphaian mou kata prosōpon autōn, prosdechomenoi tēn ptōsin hautōn 3 aph᾽ hēmeras ptōseōs sou. Tēs aichmalōsias sou, phēsi, ginomenēs, hoi men tēs proteras sou memnēmenoi thrasytētos antleeis peri ek tōn symdedēchotōn soi ta chatalēpsomena autous kaka techmairomeno!. Eita didaskei, hōs hēxei men tōn Bathylōniōn hē strateia echousa promachous aristeas tinas " toutous gar ekalese gigantas. Kai hate dē tōn ethnōn apantōn ontes ōmoteroi, dikas se, phēsin, ō Aigypte, tēs hyperēphanias eisgar ho alazōn. Legei de, hoti tēn men ischyn hautōn chatalysousi, kai hautous men aichmalōtous apaxousi, ta de ktēnē lēïsontai, kai epi chronǭ pollǭ atholōton tou potamou to rheithron menei, mēte ktēnous auto, mēte anthrōpou tarattontos, dia tēn symdasan ek tēs aichmalōsias erēmian " kai hoti pausamenoi tou tę̄de kakeise metocheteuesthai ᾽" hai diōryges, hōs elaion, phēsi, poreusonta:, toutestin hēsychōs kai hēmerōs, oudenos empodōn ginomenou. Tauta de, phēsin, estai erēmias autēn chatalathousēs, kai tōn oikētorōn autēs apachthentōn doryalōtōn. e Kai gnōsontai, phēsin, hoti egō eimi Kyrios.» Tę̄ gar peirą tōn kakōn kai tēn oikeian euteleian didachthēsontai, kai tēn emēn epignōsontai despoteian. Eita legei, hoti kai

“And it came to pass in the twelfth year, in the twelfth month, on the first of the month, … of the Lord came to me, saying: Son of man, [take up] a lament over the king of Egypt, and you shall say to him: You have become like a lion of the nations, and like the dragon that is in the sea; and you butted with your rivers, and troubled the water with your feet, and trampled your rivers.” Again he accuses this one too of arrogance and conceit, and says that he has emulated the pride of the dragon in the sea. We have been taught that this is the devil, who of old … the nations bitterly … Isaiah, that God will bring the holy sword upon the dragon that is in the sea. And he says that he tried to be likened even to a lion; and we have learned that the lion reigning over the nations is the Lord: “For lying down,” he says, “he rested like a lion and like a lion's whelp; who will rouse him?” He says, then: You tried to be likened to the lion of the nations, like the dragon in the sea, and took up an arrogant mind against the God of the universe, trusting in the river and its canals, as though you needed neither clouds nor rain nor providence and care from above, but used your feet, troubling the water and channelling it for irrigation. For this reason, he says: “[I will cast] my nets upon you in an assembly of many peoples, and I will bring you up with my hook.” Fittingly and very aptly, in keeping with the river, he mentioned a hook and nets; and he interpreted these too by saying: “In an assembly of many peoples.” For with the army of the enemies, as with a net, and with my will, as with a hook, I will catch you and hunt you down like a fish. “And I will stretch you out,” he says, “upon the land, and the plains will be filled with you, and I will settle upon you all the birds of heaven, and I will fill all the beasts of the earth from you. And I will put your flesh upon the mountains, and I will fill the plains with your blood. And the land will be watered with your discharges upon the mountains, and I will fill the ravines with you.” When you are caught by the enemies, he says, … of beasts and the bellies of the birds; and the streams of blood and the ichor of putrefaction (for these he called discharges) will fill both the plains and the mountains. “And I will cover the heaven when you are quenched, and I will darken its stars; I will cover the sun with a cloud, and the moon shall not show its light. All the lights of heaven I will darken over you, and I will put darkness upon your land, says Adonai the Lord.” He does not say that these things happen in nature but in the disposition of those who are in distress; for those in calamities … And to teach this he said: “And I will put darkness upon your land”, not upon the whole earth. But if anyone says that darkness really came about in Egypt at the time of the war, God showing that he himself had used the Babylonians to punish the Egyptians, he will not miss the pious sense. “And I will provoke the heart of many peoples, when I lead your captivity among the nations, into a land that you have not known. And many nations will be gloomy over you, and their kings will be utterly amazed when I draw my sword before their face, expecting their own fall from the day of your fall.” When your captivity takes place, he says, those who remember your former boldness … pity … inferring from what befell you the evils that will overtake themselves. Then he teaches that the army of the Babylonians will come, having certain champion warriors in front; for these he called giants. And since they are crueller than all the nations, they will exact from you, he says, O Egypt, the penalty of your pride … for the arrogant one. And he says that they will destroy their strength, lead the people away captive and plunder the cattle; and that for a long time the stream of the river will remain unmuddied, with neither beast nor man troubling it, because of the desolation that came from the captivity; and that the canals, ceasing to be diverted this way and that, will go “like oil,” he says, that is, quietly and gently, with nothing in their way. These things, he says, will come about when desolation has overtaken it and its inhabitants have been led away as captives. “And they will know,” he says, “that I am the Lord.” For by the experience of evils they will be taught their own worthlessness and will recognise my lordship. Then he says that also …

Ezek 32:1–15 (quotation, high confidence) · Isa 27:1 (allusion, high confidence) · Gen 49:9 (quotation, high confidence) · Num 24:9 (allusion, medium confidence)

Notes and citation

Summary: Pharaoh, a would-be lion and a sea-dragon like the devil, will be netted by the Babylonian army, his land darkened and laid waste so that Egypt learns God's lordship (Ezek 32:1–15).

The section holds the lemmas of Ezek 32:1–2, 32:3, 32:4–6, 32:7–8 and 32:9–10, and paraphrases 32:11–15; marginal verse numbers and Latin debris are removed as logged corrections. It breaks off at the end.
Words lost in the OCR are marked “…”: “[the word]” in the lemma of 32:1; a passage on the devil and Isa 27:1; what the beasts and birds do with the corpse; what those in calamities feel; how the nations react to Egypt's captivity; and a phrase on the giants' punishment. The verbs “[take up]” and “[I will cast]” are supplied from the sense of the lemma.
Quotations: Isa 27:1; Gen 49:9 (Num 24:9). The darkness of 32:7–8 is read as the experience of the afflicted, with a literal reading allowed.

Notes on the original text

Digital text corrected (Latin debris (Migne's parallel Latin column and apparatus read as Greek letters) removed; marginal verse number removed): ῃ Κ γα, ιχ, 36. 1 ΕχΖϑοῖ). χστι, ἡ. δόλιοι αὐ δ αὶ 8 6886 οὐ νυ] πο γα 5. φίλο. » Ἱποϊγομηιοίδοτμπι,, ΒΌΡΟΓΟΐ δ πὶ οἰγουπηοί γα πο] υἶδεὶ, γογαπὶ ἐμ (6 δι:ἀΐοἱ (μα. Αἰϊἰπ ἰδ Π) 6556 Εἰ ᾿δ 148 αι ᾿]γὰτὸ αἱ 160, τ → … ; αὶ ὝὟελβ. 9, 10. → ; α', β΄. → ; δ'«ς΄. → ; πᾶζ᾽, η΄. → ; ὑ", ἡ. → .

Cite (SBL): Theodoret, Comm. Ezech. 32.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/32-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/32-1

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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.

32.16PG 81

Αὲ θυγατέρες τῶν ἐθνῶν [λέγει δὲ τὰς πόλεις καὶ τὰς κώμας θρηγήσουσιν αὐτὸν, ἐπ᾿ Αἵἴγυτον καὶ 3 ἐπὶ πᾶσαν τὴν ἰσχὺν αὐτῆς, θρηγήσουσιν αὐτὸν, λέγει ᾿Αδωναῖ Κύριος. Οὐ μόγον, φησὶ, τὸ τῶν Αἰγυπτίων ἔθνος, ἀλλὰ καὶ τὸν τούτων θρηνήσουσι βασιλέα αἱ τῶν ἄλλων ἐθνῶν πόλεις͵ τὴν προτέραν εὐπραξίαν λογιζόμεναι, καὶ "" Καὶ ἐγένετο ὃν τῷ δωδεκάτῳ "5 ἔτει, ἐν τῷ πρώτῳ μηνὶ, πεντεκαιδεκάτῃ τοῦ μηγὲς, ἐγένετο λόγος Κυρίου πρός με, λέγων Υἱὲ ἀγθρώπου, θρήγνησον ἐπὶ τὴν ἰσχὺν Λιγύπτου, καὶ" χλίγων πάρεῖλχε αὐτόν. Τῷ λόγῳ, φησὶ, τῆς προφητείας ἀπὸ τῆς στάσεως αὐτὸν παραχλίνων, καὶ ἀπὸ τῶν βασιλείων θρόνων παράσυρον αὐτὸν, καὶ χαταδίθασον. « Καὶ χαταδ'δάσουσι τὰς θυγατέρας αὐτῆς 5, τὰ ἔθνη, νεκρὰς 5 εἰς τὸ βάθος τῆς γῆς, πρὸς τοὺς χαταθαίνοντας εἰς βόθρον. » θυγατέρας πάλιν τὰς πόλει; καὶ τὰς κώμας καλεῖ, ἃς λέγει θανάτῳ παραδοθήσεσθαι: βόθρον γὰρ τὸν θάνατον ὠνόμασεν, ἀπὸ τοῦ τάφου τεθεικὼς τὴν προσηγορίαν. Ἐξ ὑδάτων εὑπρεπῶν 3 χατάδηθι, καὶ κοιμήθητι μετὰ ἀπεριτμήτων, Ἢ πάλαι, φησὶ, τοῖς ποταμίοις ὕδασιν ἐντρυφήσασα, καὶ ἐκ τῶν ἐκείνοις φυομένων καρπῶν εὐπρέπειαν δεξαμένη, μὴ περιτεμοῦσα δὲ τὴν τῆς καρδίας ἀσέδειαν, τοῖς παραπλησίοις σοι χοινώνησον τῆς σφαγῆς. Εἶτα πάλιν τὰ αὐτὰ εἰρηκὼς ἐπήγαγεν "

Ae thygateres tōn ethnōn [legei de tas poleis kai tas kōmas thrēgēsousin auton, ep᾿ Haiigyton kai 3 epi pasan tēn ischyn autēs, thrēgēsousin auton, legei ᾿Adōnai Kyrios. Ou mogon, phēsi, to tōn Aigyptiōn ethnos, alla kai ton toutōn thrēnēsousi basilea hai tōn allōn ethnōn poleis͵ tēn proteran eupraxian logizomenai, kai "" Kai egeneto hon tǭ dōdekatǭ "5 etei, en tǭ prōtǭ mēni, pentekaidekatę̄ tou mēges, egeneto logos Kyriou pros me, legōn Huie agthrōpou, thrēgnēson epi tēn ischyn Ligyptou, kai" chligōn pareilche auton. Tǭ logǭ, phēsi, tēs prophēteias apo tēs staseōs auton parachlinōn, kai apo tōn basileiōn thronōn parasyron auton, kai chatadithason. « Kai chatad'dasousi tas thygateras autēs 5, ta ethnē, nekras 5 eis to bathos tēs gēs, pros tous chatathainontas eis bothron. » thygateras palin tas polei? kai tas kōmas kalei, has legei thanatǭ paradothēsesthai: bothron gar ton thanaton ōnomasen, apo tou taphou tetheikōs tēn prosēgorian. Ex hydatōn heuprepōn 3 chatadēthi, kai koimēthēti meta aperitmētōn, Ē palai, phēsi, tois potamiois hydasin entryphēsasa, kai ek tōn ekeinois phyomenōn karpōn euprepeian dexamenē, mē peritemousa de tēn tēs kardias asedeian, tois paraplēsiois soi choinōnēson tēs sphagēs. Eita palin ta auta eirēkōs epēgagen "

“The daughters of the nations (he means the cities and the villages) will lament it; over Egypt and over all its strength they will lament it, says Adonai the Lord.” Not only the nation of the Egyptians, he says, but the cities of the other nations too will lament their king, considering his former prosperity, and … “And it came to pass in the twelfth year, in the first month, on the fifteenth of the month, the word of the Lord came to me, saying: Son of man, lament over the strength of Egypt, and, turning it aside, drag it down.” With the word of prophecy, he says, turn him aside from where he stands, drag him off his royal throne, and bring him down. “And the nations will bring down its daughters dead to the depth of the earth, to those who go down to the pit.” Again he calls the cities and villages daughters, which he says will be handed over to death; for he named death a pit, taking the term from the grave. “Go down from fair waters, and lie with the uncircumcised.” You who of old revelled in the river waters, he says, and gained comeliness from the fruits that grow by them, but did not circumcise the impiety of your heart, share the slaughter with those like you. Then, having said the same things again, he added:

Ezek 32:16–20 (quotation, high confidence)

Notes and citation

Summary: The cities of the nations lament Egypt, whose towns are brought down to death because it did not circumcise its heart (Ezek 32:16–20).

The section holds the lemmas of Ezek 32:16, 32:17–18 and 32:19; the comment on 32:16 breaks off mid-sentence, and Latin debris is removed as logged corrections. The bracketed gloss in the lemma of 32:16 is Theodoret's (or the edition's) explanation of “daughters”.

Notes on the original text

Digital text corrected (Latin debris (Migne's parallel Latin column and apparatus read as Greek letters) removed; marginal verse number removed): γῆι, οῦ- [εἷος οὔρὰ (ὃ, οἱ εκ 16 45 ἰδ δι ροῦ- Β Βΐα, ἃ 16, 9 Εἰ {πὰς ἀογίνατὶ τὶ νὶ μι, ἐπι, ογυπῖ, οὐτ εἰ ἐεὶ οἱ ἃ Δα → ; 1 ἔχσπι με. Α πετασθῆναι. 5 Α ἐπὶ τὰ πρόσωπα. "" πρ. τ. πτ. αὐτ. Ηεῦν, εἰ ἱγορίἀαθιηῖ ϑἰ μα} 18 πιοιηθη 5, αι ΐδαυ ΡγΟρίθῦ 86. 80 ἢ μετὀχεύεσθαι. 3 καὶ --- αὐτ. π΄ Α ργειη. καὶ ἐπὶ πᾶσαν κώμην. 1 ἜΕ9 Ἢ ᾿ μ. ἐν - μηνί. ἀΠπὺ πρώτου μηνός. δε ἰη ΠΡΓ. ποῦ ὐδίτας 35. καὶ --- αὐτόν. 1265. (ΒΑ ὧἱ ἴῃ ρ ογίδφαθ 110118 νεῖ, δ αὖτ. Ιπ ἃ ρομίϊυν ἀπῖ6 τὰς θυὃ διδοῖ! : αἰΐ : οἱ τυ} ἃ θ]οἱ 518... Πἰ πν, οἱ ν ἴῃ γὶιθ. → ; ις΄. → ; ἐξ, τη. → .

Cite (SBL): Theodoret, Comm. Ezech. 32.16 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/32-16). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/32-16

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

32.21PG 81

Καὶ ἐροῦσί σοι οἱ γίγαντες οἱ δ ἐγ βάθει βόθρου" Γίγου" τίνος γὰρ κρείττων εἶ; Κατάτραυματιῶν μακαίρας "". Ταῦτα καὶ ὁ μαχάριο; Ἡσαῖας περὶ τοῦ Βαδυλωνίου φησί " « Καὶ ἐροῦτί σοι οἱ "8 ἄρχοντες οἱ ἀπ᾽ αἰῶνος ᾿ Καὶ σὺ ἑάλως, ὥσπερ καὶ ἡμεῖς “ ἐν ἡμῖν δὲ χατελογίσθης " χατέθη εἰς ἄδου ἡ δόξα σου, καὶ ἧ πολλὴ εὐφροσύνη σου" ὑποχάτω σου στρώσουσι σῆψιν, καὶ τὸ χαταχάλυμμά "5 σου σκώληξ. » Καὶ ἐνταῦθα δέ φησιν" Ἐροῦσί σοι οἱ ἐν δυνάμει περιφανεῖς γεγενημένοι, καὶ πάλαι τεθνεῶτες - τούτους γὰρ ἐκάλεσε γίγαντας" Γίνου, τουτέστιν, ὁμοίως ἡ μῖν νεκρός" τίνος γὰρ κρείττων εἴ, ὅτι πειρᾶσαι εἶναι ἀθάνατος; Κατάθηθι τοίνυν, καὶ δέξαι τοῦ βίου τὸ τέλος, καὶ τοῖς ὅμοιά σοι τετολμηχόσιν ὁμοίαν δέξαι τὴν σφαγὴν εἶτα λέγει τοὺς ἐπισήμους ἐν δυνάμει γεγε-

Kai erousi soi hoi gigantes hoi d eg bathei bothrou" Gigou" tinos gar kreittōn ei? Katatraumatiōn makairas "". Tauta kai ho machario? Hēsaias peri tou Badylōniou phēsi " « Kai erouti soi hoi "8 archontes hoi ap᾽ aiōnos ᾿ Kai sy healōs, hōsper kai hēmeis “ en hēmin de chatelogisthēs " chatethē eis adou hē doxa sou, kai hē pollē euphrosynē sou" hypochatō sou strōsousi sēpsin, kai to chatachalymma "5 sou skōlēx. » Kai entautha de phēsin" Erousi soi hoi en dynamei periphaneis gegenēmenoi, kai palai tethneōtes - toutous gar ekalese gigantas" Ginou, toutestin, homoiōs hē min nekros" tinos gar kreittōn ei, hoti peirasai einai athanatos? Katathēthi toinyn, kai dexai tou biou to telos, kai tois homoia soi tetolmēchosin homoian dexai tēn sphagēn eita legei tous episēmous en dynamei gege-

“And the giants in the depth of the pit will say to you: Be …; for of whom are you better? Go down … slain by the sword.” The blessed Isaiah too says this about the Babylonian: “And the rulers who were from of old will say to you: You too have been taken, as we were; and you have been reckoned among us. Your glory has gone down to Hades, and your great gladness; under you they will spread rot, and the worm will be your covering.” And here too he says: Those who became illustrious in power and died long ago will say to you (for these he called giants): “Be,” that is, a corpse like us; “for of whom are you better,” that you try to be immortal? Go down, then, and receive the end of life, and receive the same slaughter as those who dared the like of you. Then he says that those who became notable in power …

Ezek 32:21 (quotation, high confidence) · Isa 14:9–11 (quotation, high confidence)

Notes and citation

Summary: The mighty dead greet the fallen king of Egypt, as in Isaiah's taunt over Babylon (Ezek 32:21).

Words of the lemma lost in the OCR are marked “…”; the section breaks off mid-word (γεγε-).
Quotation: Isa 14:9–11.

Notes on the original text

Digital text corrected (marginal verse number removed; stray marginal letter): κα΄. → ; Β ὑποχάτω → ὑποχάτω.

Cite (SBL): Theodoret, Comm. Ezech. 32.21 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/32-21). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/32-21

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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.

32.22PG 81

Ἐκεῖ ᾿Ασσοὺρ, καὶ πᾶσα ἡ συναγωγὴ αὐτοῦ, πάντες τραυματίαι ἐκεῖ ἐδόθησαν. Καὶ ἡ ταξρὴ αὐτῶν ἐν βάθει βόθρον, καὶ ἐγενήθη ἡ συγαωγωγὴ αὑτοῦ περικύκιλῳ τοῦ μνήματος αὐτοῦ. ο Τίς, φησὶν, ἐγένετο πολυθρύλλητος, ὡς τῶν ᾿Ασσυρίων ὁ βασιλεύς; ᾿Αλλ᾽ ὅμως, φησὶ, καὶ οὗτος ἐδέξατο τοῦ βίου τὸ τέλος, καὶ πᾶσα αὑτοῦ ἡ στρατείά τῆς τελευτῆς αὐτοῦ κεκοινώνηκε. « Πάντες οἱ τρα.ματίαι πεπτωκότες "" μακαίρᾳ, οἵ ἔδωκαν τὰς ταφὰς αὑτῶν"δ ἐν μηροῖς λάκκου. » Τὸ εἶδος τῶν τάφων οὕτως ὠνόμασε προμήχεις γὰρ οἱ τάφοι, καὶ μηροῖς ἐοικότες. « Καὶ ἐγενήθη ἐκκλησία περικύκλῳ τῆς ταφῆς αὐτοῦ, πάντες οἱ τραυματίαι πίπτοντες ἡ μακαίρᾳ. ν Τῷ βασιλεῖ γὰρ αὐτῶν καὶ αὐτοὶ ὁμοίως ἐδέξαντο τὴν σφαγὴν, καὶ παρὰ τὸ ἐχείνου σῆμα σφαγῇ "7 παρεδόθησαν. Καὶ ταῦτα, φησὶν, ἔπαθον ἄνδρες, « Ἰδόντες "" τὸν φόδον αὑτῶν ἐπὶ γῆς ζωῆς.» ᾿Αλλ᾽ ὅμως ἐκεῖνοι πάντες ἐχδειματοῦντες καὶ δεδιττόμενοι λήψονται, φησὶ, τὸν χαταισχυμμὸν αὑτῶν … γὰρ ἐκείνης τῆς δόξης μετ᾽ αἰσχύνης καταλύσονσι τὸν βίον; τοῖς ὑπ᾽ αὐτῶν σφαγεῖσιν ὁμοίως δεχόμενοι τὴν σφαγήν. Εἴτα λέγει κατὰ τὸ ἔθνο; τὰ μνήματα.

Ekei ᾿Assour, kai pasa hē synagōgē autou, pantes traumatiai ekei edothēsan. Kai hē taxrē autōn en bathei bothron, kai egenēthē hē sygaōgōgē hautou perikykilǭ tou mnēmatos autou. o Tis, phēsin, egeneto polythryllētos, hōs tōn ᾿Assyriōn ho basileus? ᾿All᾽ homōs, phēsi, kai houtos edexato tou biou to telos, kai pasa hautou hē strateia tēs teleutēs autou kekoinōnēke. « Pantes hoi tra.matiai peptōkotes "" makairą, hoi edōkan tas taphas hautōn"d en mērois lakkou. » To eidos tōn taphōn houtōs ōnomase promēcheis gar hoi taphoi, kai mērois eoikotes. « Kai egenēthē ekklēsia perikyklǭ tēs taphēs autou, pantes hoi traumatiai piptontes hē makairą. n Tǭ basilei gar autōn kai autoi homoiōs edexanto tēn sphagēn, kai para to echeinou sēma sphagę̄ "7 paredothēsan. Kai tauta, phēsin, epathon andres, « Idontes "" ton phodon hautōn epi gēs zōēs.» ᾿All᾽ homōs ekeinoi pantes echdeimatountes kai dedittomenoi lēpsontai, phēsi, ton chataischymmon hautōn … gar ekeinēs tēs doxēs met᾽ aischynēs katalysonsi ton bion? tois hyp᾽ autōn sphageisin homoiōs dechomenoi tēn sphagēn. Eita legei kata to ethno? ta mnēmata.

“There is Assur and all his assembly; all the slain were given there. And their grave is in the depth of the pit, and his assembly was round about his tomb.” Who, he says, became so renowned as the king of the Assyrians? Yet even he received the end of life, and all his army shared his death. “All the slain fallen by the sword, who gave their graves in the thighs of the pit.” He named the shape of the graves so; for the graves are oblong and like thighs. “And there was an assembly round about his grave, all the slain falling by the sword.” For they too received slaughter like their king, and were handed over to slaughter beside his tomb. And these things, he says, were suffered by men “who gave their fear upon the land of the living.” Yet all those who frightened and terrified others will receive, he says, their shame; … for instead of that glory they will end their life in shame, receiving slaughter like those who were slaughtered by them. Then he speaks of the tombs nation by nation.

Ezek 32:22–23 (quotation, high confidence)

Notes and citation

Summary: Even the renowned Assyrian king and his army lie slain in their graves, having earned shame for the terror they caused (Ezek 32:22–23).

The section holds the lemma of Ezek 32:22–23 and quotes its parts; a little text is lost in Latin debris (marked “…”).
“Who gave their fear”: the OCR reads Ἰδόντες (“seeing”) for δόντες (“who gave”), translated by sense.

Notes on the original text

Digital text corrected (Latin debris (Migne's parallel Latin column and apparatus read as Greek letters) removed; marginal verse number removed): ῃὁ). ἐπ “15. κιν, 10, 14. → … ; κβ΄, κγ. → .

Cite (SBL): Theodoret, Comm. Ezech. 32.22 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/32-22). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/32-22

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

32.24PG 81

Ἐκεῖ Αἰλὰμ" καὶ πᾶσα ἡ δύναμις αὐτοῦ περικύκλῳ τοῦ͵ μγήματος αὐτοῦ, καὶ πᾶν τὸ πιλῆθος αὑτοῦ, καὶ πάντες οἱ τραυματίαι οἱ ἀπερίτμητοι εἰς γῆς βάθος". "Ἔθος ἦν ἐν τοῖς πολέμοις κατὰ τὰ ἔθνη τὰ μνήματα γίγνεσθαι " τοὺς γὰρ οἰκείους συνάγοντες οἱ ὁμόφυλοι μιᾷ παρεδίδοσαν ταφῇ τοῦτο τοίνυν καὶ ἐνταῦθα δεδήλωκε τὸ Αἰλὰμ ἔθνος πεποιηκέναι " ᾿Ασσυρίοις δὲ τοῦτο πελάζει. Διδάσκει δὲ ὅτι καὶ ἀπερίτμητοι τὸν θάνατον ἐδέξαντο, οὐδαμῶς τῆς ἀσεδείας ἀπαλλαγέντες. Εἴτα πάλιν εἰρηχὼ;, ὅτι οἱ πάλαι πᾶσι φοδεροὶ τὴν οἰκείαν ἐδέξαντο βάσανον, καὶ παραπλησίως τοῖς ἄλλοις ἀπέθανον, ἐπήγαγεν" Ἑκάστῳϑ περικύχάμῳ ἡ ταφὴ αὑτοῦ, πάντων ἀπεριτμήτων τραυματιῶν μακαίρᾳ. Λέγει δὲ τὰ ἄλλα ἔθνη τὰ ταύτην δεξάμενα τὴν σφαγήν.

Ekei Ailam" kai pasa hē dynamis autou perikyklǭ tou͵ mgēmatos autou, kai pan to pilēthos hautou, kai pantes hoi traumatiai hoi aperitmētoi eis gēs bathos". "Ethos ēn en tois polemois kata ta ethnē ta mnēmata gignesthai " tous gar oikeious synagontes hoi homophyloi mią paredidosan taphę̄ touto toinyn kai entautha dedēlōke to Ailam ethnos pepoiēkenai " ᾿Assyriois de touto pelazei. Didaskei de hoti kai aperitmētoi ton thanaton edexanto, oudamōs tēs asedeias apallagentes. Eita palin eirēchō?, hoti hoi palai pasi phoderoi tēn oikeian edexanto basanon, kai paraplēsiōs tois allois apethanon, epēgagen" Hekastǭϑ perikychamǭ hē taphē hautou, pantōn aperitmētōn traumatiōn makairą. Legei de ta alla ethnē ta tautēn dexamena tēn sphagēn.

“There is Elam and all his power round about his tomb, and all his multitude, and all the slain … uncircumcised into the depth of the earth.” It was the custom in wars for tombs to be made nation by nation; for men of the same race gathered their own and gave them one burial. This, then, he has shown here too that the nation of Elam did; and Elam is near the Assyrians. He teaches that they also received death uncircumcised, in no way freed from impiety. Then, having said again that those who were once a terror to all received their own torment and died like the others, he added: “For each, round about, is his grave, all uncircumcised, slain by the sword.” He means the other nations that received this slaughter.

Ezek 32:24–25 (quotation, high confidence)

Notes and citation

Summary: Elam and the other nations lie in their mass graves, uncircumcised and slain (Ezek 32:24–25).

Words of the lemma of 32:24 lost in Latin debris are marked “…”.

Notes on the original text

Digital text corrected (Latin debris (Migne's parallel Latin column and apparatus read as Greek letters) removed; marginal verse number removed): Ἀ εἰ οπιπες υμίπεγαί φαΐ εδεϊάοτιιπι φιαάῖο, εἰ φαὶ 46 → ; κδ΄. → ; χε. → .

Cite (SBL): Theodoret, Comm. Ezech. 32.24 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/32-24). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/32-24

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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.

32.26PG 81

Ἐκεῖ ἐδόθησαν Μοσὸχ καὶ δὲ καλοῦνται οἱ Ἴόδηρες, Μοσὸχ δὲ Καππαδόκαι. Πάλιν δὲ ταὐτὰ εἰρηκὼς, ἃ καὶ περὶ τῶν Αἰλα-

Ekei edothēsan Mosoch kai de kalountai hoi Iodēres, Mosoch de Kappadokai. Palin de tauta eirēkōs, ha kai peri tōn Aila-

“There were given Mosoch and …” … are called the Iberians, and Mosoch the Cappadocians. And having said again the same things that he said about the Elamites …

Ezek 32:26 (quotation, high confidence)

Notes and citation

Summary: Theodoret identifies Tubal and Meshech of Ezek 32:26 with the Iberians and the Cappadocians.

Most of the lemma of Ezek 32:26 and the start of the comment are lost in the OCR (probably “Thobel” is the name identified with the Iberians); the section breaks off mid-word.

Notes on the original text

Digital text corrected (marginal verse number removed; stray footnote number): κς΄. → ; ταὐτὰ 55 → ταὐτὰ.

Cite (SBL): Theodoret, Comm. Ezech. 32.26 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/32-26). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/32-26

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

32.27PG 81

Καὶ ἔθηκαν τὰς μακαίρας αὑτῶν ὑπὸ τὰς χεραμλὰς αὑτῶν. Περιττὰ γὰρ τὰ ὅπλα, τῶν τούτοις κεχρημένων, ἀνῃρημένων. Λέγει δὲ καὶ τῆς σφαγῆς τὴν αἰτίαν « Καὶ ἐγενήθησαν αἱ ἀνομίαι αὐτῶν ἐπὶ τῶν ὀστῶν αὐτῶν. » Δίκας, φησὶ, τῆς ἀσεδείας ἐξέτισαν. Εἶτα καὶ τῆς ἀσεδείας τὸ εἶδος παραδηλοῖ" « Ὅτι ἐξεφόδησαν δ᾽ γίγαντες ἐν τῇ ζωῇ αὑτῶν, καὶ 9 φόδος δυναστευόντων ἐγένοντο 9 ἐν τῇ γῇ τῶν ζώντων. » Τοσαύτῃ γὰρ, φησὶν, ἐχρήσαντο ὠμότητι καὶ θρασύτητι, ὡς πᾶσιν ἐπιθεῖναι φόδον, οὐ μόνον τοῖς εὐτελέσιν, ἀλλὰ καὶ τοῖς ἐπὶ ἰσχύϊ καὶ δυνα- α ὑπὸ σοῦ καὶ τὴν σφαγὴν ἐδέξω παραπλησίαν. Ταῦτα δ᾽ ὑπέμειναν καὶ τὰ ἄλλα ἔθνη.

Kai ethēkan tas makairas hautōn hypo tas cheramlas hautōn. Peritta gar ta hopla, tōn toutois kechrēmenōn, anę̄rēmenōn. Legei de kai tēs sphagēs tēn aitian « Kai egenēthēsan hai anomiai autōn epi tōn ostōn autōn. » Dikas, phēsi, tēs asedeias exetisan. Eita kai tēs asedeias to eidos paradēloi" « Hoti exephodēsan d᾽ gigantes en tę̄ zōę̄ hautōn, kai 9 phodos dynasteuontōn egenonto 9 en tę̄ gę̄ tōn zōntōn. » Tosautę̄ gar, phēsin, echrēsanto ōmotēti kai thrasytēti, hōs pasin epitheinai phodon, ou monon tois eutelesin, alla kai tois epi ischyï kai dyna- a hypo sou kai tēn sphagēn edexō paraplēsian. Tauta d᾽ hypemeinan kai ta alla ethnē.

“And they put their swords under their heads.” For weapons are superfluous when those who used them have been slain. He also states the cause of the slaughter: “And their lawless deeds were upon their bones.” They paid the penalty, he says, for their impiety. Then he indicates the form their impiety took: “For they terrified giants in their life, and they became the fear of the mighty in the land of the living.” For they used such cruelty and boldness, he says, as to put fear on all, not only on the lowly but also on those of strength and power … by you, and you received a like slaughter. The other nations too suffered these things.

Ezek 32:27–28 (quotation, high confidence)

Notes and citation

Summary: The slain lie with their useless swords, punished for the terror they spread (Ezek 32:27–28).

Text is lost in the OCR in the middle of the comment, marked “…”.

Notes on the original text

Digital text corrected (marginal verse number removed; stray footnote number): κζ΄. → ; ὀστῶν 5 αὐτῶν → ὀστῶν αὐτῶν.

Cite (SBL): Theodoret, Comm. Ezech. 32.27 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/32-27). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/32-27

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

32.29PG 81

Ἑκεῖ γὰρ ᾿Εδὼμ, καὶ “5 βασιλεῖς αὐτῆς, καὶ πάντες οἱ ἄρχοντες αὐτῆς, οἱ δόντες τὴν ἰσχὺν αὑτῶν εἰς τραύματα μακαίρας. Τουτἐστιν, οἱ τῇ ἰσχύϊ εἰς μιαιφονίαν χρησάμενοι. Καὺ τούτους δὲ δείξας ὁμοίως ἀναιρεθέντας, ὁμοίως δ ἐπήγαγε"

Hekei gar ᾿Edōm, kai “5 basileis autēs, kai pantes hoi archontes autēs, hoi dontes tēn ischyn hautōn eis traumata makairas. Toutestin, hoi tę̄ ischyï eis miaiphonian chrēsamenoi. Kau toutous de deixas homoiōs anairethentas, homoiōs d epēgage"

“There is Edom, and its kings and all its rulers, who gave their strength to the wounds of the sword.” That is, those who used their strength for bloodshed. And having shown that these too were likewise slain, he likewise added:

Ezek 32:29 (quotation, high confidence)

Notes and citation

Summary: Edom's rulers, who used their strength for bloodshed, lie among the slain.

Notes on the original text

Digital text corrected (marginal verse number removed): κθ΄. → .

Cite (SBL): Theodoret, Comm. Ezech. 32.29 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/32-29). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/32-29

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

32.30PG 81

Ἐκεῖ οἱ ἄρχογτες τοῦ βοῤῥᾶ πάντες αὐτοὶ, πάντες οἱ 3" στρατηγοὶ τοῦ ᾿Ασσοὺρ "᾽, οἴτιγες κατήχθησαν μετὰ τραυματιῶν 5“ σὺν τῷ φόδῳ αὑτῶν. « Ἐξελεύσεται γὰρ τὸ πνεῦμα αὐτοῦ, καὶ ἐπιστρέψει εἰς τὸν χοῦν 5“ αὑτοῦ, ὥς φησιν ὁ θεῖος Δαδίδ' ἐν ἐκείνῃ τῇ ἡμέρᾳ ἀπολοῦνται πάντες οἱ διαλογισμοὶ αὐτοῦ. » Τοῦτο καὶ ἐνταῦθα ὁ Θεὸς ἔφη" « Οἴτινες κατήχθησαν μετὰ τραυματιῶν σὺν τῷ φόδῳ αὐτῶν" » τῷ γὰρ θανάτῳ καὶ ὁ τῆς δυναστείας συγκατελύθη φόθος. « Ἡττηθέντες, φησὶν, ἀπὸ τῆς ἰσχύος αὑτῶν, » τουτέστι, γυμνοὶ καὶ ἔρημοι τῆς ἰσχύος ἐγένοντο. « Αἰσχυνόμενοι ἐχοιμήδησαν ἀπερίτμητοι 75,» Οὐδὲν γὰρ οὕτως αἰσχύνης ἀνα πίμπλησιν, ὡς πονηροῦ συνειδότος κατηγορία. 'Απε. ριτμήτους δὲ πάλιν ἐκάλεσε τοὺς τῆς ἁμαρτίας μὴ περιτέμνοντας τὰ περιττώματα. Εἶτα εἰρηκὼς, ὅτι ἔλαθον 1" τὴν βάσανον αὐτῶν μετὰ τῶν χαταθαινόντῶν εἰς βόθρον, τουτέστι τὴν τιμωρίαν, ἐπήγαγεν"

Ekei hoi archogtes tou borrha pantes autoi, pantes hoi 3" stratēgoi tou ᾿Assour "᾽, oitiges katēchthēsan meta traumatiōn 5“ syn tǭ phodǭ hautōn. « Exeleusetai gar to pneuma autou, kai epistrepsei eis ton choun 5“ hautou, hōs phēsin ho theios Dadid' en ekeinę̄ tę̄ hēmerą apolountai pantes hoi dialogismoi autou. » Touto kai entautha ho Theos ephē" « Oitines katēchthēsan meta traumatiōn syn tǭ phodǭ autōn" » tǭ gar thanatǭ kai ho tēs dynasteias synkatelythē phothos. « Hēttēthentes, phēsin, apo tēs ischyos hautōn, » toutesti, gymnoi kai erēmoi tēs ischyos egenonto. « Aischynomenoi echoimēdēsan aperitmētoi 75,» Ouden gar houtōs aischynēs ana pimplēsin, hōs ponērou syneidotos katēgoria. 'Ape. ritmētous de palin ekalese tous tēs hamartias mē peritemnontas ta perittōmata. Eita eirēkōs, hoti elathon 1" tēn basanon autōn meta tōn chatathainontōn eis bothron, toutesti tēn timōrian, epēgagen"

“There are the rulers of the north, all of them, all the generals of Assur, who were brought down with the slain, with their fear.” “For his spirit will go out, and he will return to his dust,” as the divine David says; “on that day all his thoughts will perish.” This is what God said here too: “Who were brought down with the slain, with their fear”; for with death the fear their power inspired was also destroyed. “Defeated,” he says, “from their strength”; that is, they became bare and destitute of strength. “Ashamed, they lay down uncircumcised.” For nothing fills one with shame so much as the accusation of an evil conscience. And again he called uncircumcised those who do not circumcise the excesses of sin. Then, having said that they received their torment, that is, their punishment, with those who go down to the pit, he added:

Ezek 32:30 (quotation, high confidence) · Ps 146:4 (145:4 LXX) (quotation, high confidence)

Notes and citation

Summary: With death the terror of the mighty perishes; they lie in shame, uncircumcised in heart (Ezek 32:30).

Quotation: Ps 146:4 (LXX 145:4). Latin debris inside the quoted phrases is removed as logged corrections.

Notes on the original text

Digital text corrected (Latin debris (Migne's parallel Latin column and apparatus read as Greek letters) removed; marginal verse number removed): Ρ αῖ. οχιυῦ, ἐ. μὲς ὀπὶ 0 οἱ ᾽πὶ με, ἴῃς Ὑποαυΐ « Εἰ ταῖν.» οἱ Ροἐδ ἐρεῖς, οἴ ἱπ δ θα τον ἰαγα. Ὁ μος οἰἴδπι ἷς Ῥευ8 αἷΐ : ε (υἱ ἀεάμοι! δυπὶ οὐ ἰρδ Α → ; νοῶν! 608, δι πὶ ἀϊεῖ! ροσου, οἱ ὑπ 6ἱ οϑύθηι 86} |6η065 αἰ 6 Γ ἐλοίδπὶ οἰ Του μη αἷι 4: « Εἰ τοι }8 ἴδ, Θχοί 6 (Θιπ}}, οἱ μτο]ϊος ἃ ἴδ τ. » Εἰ ἀθ εἰν], αἱ αὐ. οὐἱὶ πο- Βα → ; λ΄, → .

Cite (SBL): Theodoret, Comm. Ezech. 32.30 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/32-30). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/32-30

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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.

32.31PG 81

Ἐχείγους ὄψεται βασιζεὺς "" Φαραὼ, καὶ παραχιἰηθήσεται ἐπὶ πᾶσαν τὴν ἰσχὺν αὖτῶν, τραυματίαι μακαίρας Φαραὼ, καὶ πᾶσα ἡ δύναμις αὐτοῦ, «.ἐγει ᾿Αδωγαὶ Κύριος - “Ὅτι ἔδω.κΒ 13 τὸν φόδον αὑτοῦ ἐπὶ γῆς ζωῆς, καὶ κχοιμηθήσεται ἐν μέσῳ ἀπεριτμήτων τραυματιῶν μακαίρας Φαραὼ, καὶ πᾶν τὸ πιῆθος αὐτοῦ, γει Ἀδωγαῖ. Κύριος. Εἷς ἐκείνους γὰρ, φησὶν, ἀφορῶν ὁ Φαραὼ μείζους γεγενημένους, καὶ λίαν δυνατωτέρους, παραψυχήν τινα λήψεται, καὶ σὺν αὐτῷ οἱ ὑπήκοοι " δώσει δὲ ὅμως τῆς ἀσεθείας δίκας, ὅτι πολὺν τοῖς ὑπηκόοις ἐπιτεθειχὼς φόθον, αὐτὸς τὸν ἐμὸν οὐκ ἐδέξατο νόμον 75, ἀλλ᾽ εἴασε τὴν ψυχὴν ἀπερίτμητον. Οὗ χάριν μετὰ τῶν τοιούτων καὶ αὖ- «ὃς, καὶ οἱ τὰ αὐτὰ αὐτῷ πεφρονηχότες, τῶν ὁμοίως αὐτῷ 15 βεδιωχότωφ δέξονται τὴν σφαγήν. Ταῦτα τοίνυν μεμαθηκότες, καὶ διὰ τῶν θείων ἐγνωκότες λογίων, οἵας τίνουσι δίκας οἱ τὴν Ψυχὴν ἔχοντες "ἀπερίτμητον, δεξώμεθα, παρακαλῶ, τοῦ παναγίου Ἠνεύματος τὴν ἀχειροποίητον περιτομὴν, περὶ ἧς ὁ μακάριος λέγει Παῦλας " ε Καὶ περιτομὴ καρδίας ἐν πνεύματι, οὐ γράμματι, οὗ ὁ ἔπαινος οὐκ ἐξ ἀνθρώπων, ἀλλ᾽ ἐκ τοῦ Θεοῦ. » Περιτομὴν δὲ καρδίας ἐδιδάχθημεν εἶναι τὴν τῆς ἁμαρτίας ἀφαίρεσιν, καὶ τῶν γῆς διανοίας κακῶν κινημάτων τὴν ἐκτομήν. Καὶ τοῦτο διδάσκων ὁ Δεσπότης ἔλεγεν" « Εἰ δ' ὀφθαλμός σου ὃ δεξιὸς σκανδαλίζει σε, ἔκκοψον 77, καὶ βάλε ἀπὸ σοῦ. » Καὶ περὶ χειρὸς δὲ καὶ ποδὸς τὸ αὐτὸ εἴρηκε καὶ προστέθεικε" « Συμφέρει σο!, ἵνα ἀπόληται ἕν τῶν μελῶν σὸυ, καὶ μὴ ὅλον τὸ σῶμά δον βληθῇ εἰς γέενναν. » Μέλη δὲ ἐνταῦθα τὰς τῶν μελῶν ἐκάλεσεν ἐνεργείας, ἃς προσήκει περ! τέμνειν, καὶ ἐκκόπτειν, καὶ τὸ λογικὸν ἀποχαθαέρειν, καὶ ὅλον τοῖς θείοις νόμοις ἀφιεροῦν τε καὶ καθοσιοῦν. Οὕτω γὰρ τῆς μὲν τοῦ ἐναντίου κοινωνίας ἀλλότριοι γενησόμεθα, τὸν δὲ ἡμέτερον καὶ Δεσπότην καὶ εὑεργέτην ἕνοικον ληψόμεθα, ᾧ πρέπει δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμῆν.

Echeigous opsetai basizeus "" Pharaō, kai parachiiēthēsetai epi pasan tēn ischyn autōn, traumatiai makairas Pharaō, kai pasa hē dynamis autou, «.egei ᾿Adōgai Kyrios - “Hoti edō.kB 13 ton phodon hautou epi gēs zōēs, kai kchoimēthēsetai en mesǭ aperitmētōn traumatiōn makairas Pharaō, kai pan to piēthos autou, gei Adōgai. Kyrios. Heis ekeinous gar, phēsin, aphorōn ho Pharaō meizous gegenēmenous, kai lian dynatōterous, parapsychēn tina lēpsetai, kai syn autǭ hoi hypēkooi " dōsei de homōs tēs asetheias dikas, hoti polyn tois hypēkoois epitetheichōs phothon, autos ton emon ouk edexato nomon 75, all᾽ eiase tēn psychēn aperitmēton. Hou charin meta tōn toioutōn kai au- «hos, kai hoi ta auta autǭ pephronēchotes, tōn homoiōs autǭ 15 bediōchotōph dexontai tēn sphagēn. Tauta toinyn memathēkotes, kai dia tōn theiōn egnōkotes logiōn, hoias tinousi dikas hoi tēn Psychēn echontes "aperitmēton, dexōmetha, parakalō, tou panagiou Ēneumatos tēn acheiropoiēton peritomēn, peri hēs ho makarios legei Paulas " e Kai peritomē kardias en pneumati, ou grammati, hou ho epainos ouk ex anthrōpōn, all᾽ ek tou Theou. » Peritomēn de kardias edidachthēmen einai tēn tēs hamartias aphairesin, kai tōn gēs dianoias kakōn kinēmatōn tēn ektomēn. Kai touto didaskōn ho Despotēs elegen" « Ei d' ophthalmos sou ho dexios skandalizei se, ekkopson 77, kai bale apo sou. » Kai peri cheiros de kai podos to auto eirēke kai prostetheike" « Sympherei so!, hina apolētai hen tōn melōn sou, kai mē holon to sōma don blēthę̄ eis geennan. » Melē de entautha tas tōn melōn ekalesen energeias, has prosēkei per! temnein, kai ekkoptein, kai to logikon apochathaerein, kai holon tois theiois nomois aphieroun te kai kathosioun. Houtō gar tēs men tou enantiou koinōnias allotrioi genēsometha, ton de hēmeteron kai Despotēn kai heuergetēn henoikon lēpsometha, hǭ prepei doxa eis tous aiōnas tōn aiōnōn. ᾿Amēn.

“Pharaoh the king will see them, and will be comforted over all their strength, slain by the sword, Pharaoh and all his power, says Adonai the Lord. For he gave his fear upon the land of life, and he will lie in the midst of the uncircumcised slain by the sword, Pharaoh and all his multitude, says Adonai the Lord.” For looking at those, he says, who were greater and far more powerful, Pharaoh will receive some consolation, and his subjects with him; yet he will pay the penalty for his impiety, because, having put great fear on his subjects, he himself did not receive my law, but left his soul uncircumcised. For this reason he too, and those who think as he does, will receive the slaughter of those who lived like him. Having learned these things, then, and come to know through the divine oracles what penalties those pay who have an uncircumcised soul, let us receive, I beg you, the circumcision not made with hands, that of the all-holy Spirit, of which the blessed Paul says: “And circumcision is of the heart, in the spirit, not in the letter; its praise is not from men but from God.” We have been taught that the circumcision of the heart is the removal of sin and the cutting out of the evil movements of the mind. Teaching this, the Master said: “If your right eye causes you to stumble, cut it out and throw it from you.” And he said the same of the hand and the foot, and added: “It is better for you that one of your members should perish, and not that your whole body should be thrown into Gehenna.” Here he called members the activities of the members, which one ought to circumcise and cut out, purifying the rational part and dedicating and consecrating it wholly to the divine laws. For so we shall become strangers to fellowship with the adversary, and shall receive our Master and Benefactor as one who dwells within us; to him be glory to the ages of ages. Amen.

Ezek 32:31–32 (quotation, high confidence) · Col 2:11 (allusion, high confidence) · Rom 2:29 (quotation, high confidence) · Matt 5:29–30 (quotation, high confidence) · Matt 18:8–9 (allusion, medium confidence)

Notes and citation

Summary: Pharaoh, uncircumcised in heart, will share the fate of the slain nations; Theodoret urges the circumcision of the heart by the Spirit (Ezek 32:31–32).

Quotations: Rom 2:29; Matt 5:29–30 (Matt 18:8–9). “Circumcision not made with hands”: Col 2:11.
The apparatus at the end of the section is removed as a logged correction.

Notes on the original text

Digital text corrected (Latin debris (Migne's parallel Latin column and apparatus read as Greek letters) removed; marginal verse number removed; stray footnote number; stray marginal letter): “ αἰσγυν. Α καὶ τῇ ἰσχύϊ αὐτῶν. Δ καὶ ἀπήνεγκαν. τὸ βασ, 68. ἰῃ Α. τὰ ΕἸ: ἴιὰ ἢ, 56 οϊι, ργίονῦ παν. αὐτῶν. μετὰ τραυματιῶν μακαίρας. τα ὅτι ἕλ, Τὸ τραυμ. ἃ Ἶ. 18 τῶν αἰώνων. θὲ. → ; λα΄, λβ΄. → ; τοὺς Ὁ αἰῶνας → τοὺς αἰῶνας; αἰώνων 75. → αἰώνων..

Cite (SBL): Theodoret, Comm. Ezech. 32.31 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/32-31). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/32-31

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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 33

33.1PG 81

Καὶ ἐγέγετο.1όγος Κυρίου πρός με,.16γων" Υἱὲ ἀνθρώπου, 1άλησον τοῖς υἱοῖς τοῦ αοῦ σου. Ἑὐμενὴς ὧν ὁ Θεὸς, ἑαυτοῦ λαὸν καλεῖ τὸν λαόν" διὰ δὲ τὰς παρανομίας ἀποστρεφόμενος, οὐχἕτι τῷ οἰκειώσεως 15 ὀνόματι κέχρηται" τοῦτο καὶ ἐπὶ τοῦ μεγάλου Μωτέως ὅ᾽ ἔστ’! γεγενημένον ἰδεῖν. Ἡρὸ μὲν γὰρ τῆς παρανομίας ἔφη τῷ Φαραώ" ε Ἐξ: απόστειλον τὸν λαόν μου, ἵνα μοι λατρεύσῃ᾽ » μετὰ δὲ τὴν τοῦ μόσχου λατρείαν, λέγει τῷ Μωσεῖ" « Σπεῦσον, χατάδηθι τὸ τάχος ἐντεῦθεν, ἠνόμησεν 5' ὃ λαός σου.» Οὕτω τοίνυν κἀνταῦθα οὐκ ἑαυτοῦ, ἀλλὰ τοῦ προφήτου λαὸν καλεῖ τὸν λαόν. Καὶ ἐρεῖς πρὸς αὐτοὺς" Γῆ, ἐφ᾽ ἣν ἂν ἐγὼ ἐπἐἴγω ῥομφαίαν, καὶ λάδῃ ὁ λαὸς τῆς γῆς ἄνγθρωστον ἔγα ἐξ αὑτῶν, καὶ δώσῃ 3 αὑτὸν ἑαυτοῖς εἰς σκχοπόν " καὶ ἴδῃ ῥομφαίαν ἐρχομένην ἐπὶ τὴν γῆν, καὶ σαϊλπίσῃ δ τῇ σάλπιγγι, καὶ σημάνῃ τῷ λαῷ" καὶ ἀκούσῃ ὁ ἀκούσας τῆς σάϊλπιγγος 5, καὶ μὴ φυλάξηται, καὶ ἐπέλθῃ ἡ ῥομφαία, καὶ καταάδῃ αὐτὸν, τὸ αἷμα αὑτοῦ ἐπὶ τῆς κεριΔλῆς αὐτοῦ ἔσται. Ὅτι τῆς φωνῆς τῆς σάλπιγγος ἀκούσας οὐκ ἐφυμάξατο, τὸ αἷμα αὐτοῦ ἐπ' αὐτὸν 5 ἔσται. ἹΡομραίαν λέγει κὸν πόλεμον, σκοπὸν δὲ τὸν χατάσχοπον διδάσκει δὲ ἡμᾶς ὁ λόγος, ὅτι εἰρήνην μὲν τοῖς ἀνθρώποις αὐτὸς παρέχει δι᾽ ἀγαθότητα, πόλεμον δὲ συγχωρεῖ γενέσθαι διὰ τὰς τῶν ἀνθρώπων παρανομίας ἐφελχομένων τὰ λυπηρά. Ἐὰν τοίνυν, φησὶ, πολέμου κατά τινος πόλεως γενομένου χατάσχοπον ἐπὶ γηἔχεῖνος θεασάμενος ἐπιοῦσαν τὴν στρατείαν σημάνῃ πῇ σάλπιγγι, καὶ μὴ καταφρονήσῃ, μηδὲ ἀμελήσῃ τῶν εἰς τοῦτο αὐτὸν προβαλλομένων, αὐτὸς μὲν, φησὶν, ἀθῶος ἔσται τὸ ἐγχεχειρισμένον ἔργον πεπληρωχὼς, ὁ ὃὲ μὴ βουληθεὶς φυλάξασϑαι καὶ τῆς οἰκείας φροντίσαι σωτηρία;, πρόξενος ἑαυτῷ σφαγῆς καὶ αἰχμαλωσίας γενήσεται. Διό φησι" «ε Τὸ αἷμα αὑτοῦ ἐπ᾽ αὐτὸν ἔσται" » ἑαυτῷ, φησὶ, τὰς αἰτίας τῆς σφαγῆς ἀνατιθέτω.ε Οὗτος 5 δὲ, ὅτι ἐφυλάξατο, τὴν ψυχὴν ἑαυτοῦ ἐξείλετο. ν» Ἐὰν δὲ, φησὶ, φυλάξηται, αἴτιος ἑαυτῷ σωτηρίας γενήσεται.

Kai egegeto.1ogos Kyriou pros me,.16gōn" Huie anthrōpou, 1alēson tois huiois tou aou sou. Heumenēs hōn ho Theos, heautou laon kalei ton laon" dia de tas paranomias apostrephomenos, oucheti tǭ oikeiōseōs 15 onomati kechrētai" touto kai epi tou megalou Mōteōs ho᾽ est’! gegenēmenon idein. Hēro men gar tēs paranomias ephē tǭ Pharaō" e Ex: aposteilon ton laon mou, hina moi latreusę̄᾽ » meta de tēn tou moschou latreian, legei tǭ Mōsei" « Speuson, chatadēthi to tachos enteuthen, ēnomēsen 5' ho laos sou.» Houtō toinyn kantautha ouk heautou, alla tou prophētou laon kalei ton laon. Kai ereis pros autous" Gē, eph᾽ hēn an egō epeigō rhomphaian, kai ladę̄ ho laos tēs gēs angthrōston ega ex hautōn, kai dōsę̄ 3 hauton heautois eis skchopon " kai idę̄ rhomphaian erchomenēn epi tēn gēn, kai saïlpisę̄ d tę̄ salpingi, kai sēmanę̄ tǭ laǭ" kai akousę̄ ho akousas tēs saïlpingos 5, kai mē phylaxētai, kai epelthę̄ hē rhomphaia, kai kataadę̄ auton, to haima hautou epi tēs keriDlēs autou estai. Hoti tēs phōnēs tēs salpingos akousas ouk ephymaxato, to haima autou ep' auton 5 estai. HiRomraian legei kon polemon, skopon de ton chataschopon didaskei de hēmas ho logos, hoti eirēnēn men tois anthrōpois autos parechei di᾽ agathotēta, polemon de synchōrei genesthai dia tas tōn anthrōpōn paranomias ephelchomenōn ta lypēra. Ean toinyn, phēsi, polemou kata tinos poleōs genomenou chataschopon epi gēecheinos theasamenos epiousan tēn strateian sēmanę̄ pę̄ salpingi, kai mē kataphronēsę̄, mēde amelēsę̄ tōn eis touto auton proballomenōn, autos men, phēsin, athōos estai to enchecheirismenon ergon peplērōchōs, ho hoe mē boulētheis phylaxasϑai kai tēs oikeias phrontisai sōtēria?, proxenos heautǭ sphagēs kai aichmalōsias genēsetai. Dio phēsi" «e To haima hautou ep᾽ auton estai" » heautǭ, phēsi, tas aitias tēs sphagēs anatithetō.e Houtos 5 de, hoti ephylaxato, tēn psychēn heautou exeileto. n» Ean de, phēsi, phylaxētai, aitios heautǭ sōtērias genēsetai.

“And the word of the Lord came to me, saying: Son of man, speak to the sons of your people.” When God is well disposed, he calls the people his own people; but when he turns away because of their transgressions, he no longer uses the name that shows kinship. This can be seen in the case of the great Moses too. For before the transgression he said to Pharaoh: “Send out my people, that they may serve me”; but after the worship of the calf he says to Moses: “Hurry, go down quickly from here; your people have acted lawlessly.” So here too he calls the people not his own but the prophet's people. “And you shall say to them: A land upon which I bring a sword, and the people of the land take one man from among them and set him as a watchman for themselves; and he sees the sword coming upon the land, and blows the trumpet and warns the people; and the one who hears hears the sound of the trumpet and does not take heed, and the sword comes and takes him: his blood shall be upon his head. Because he heard the sound of the trumpet and did not take heed, his blood shall be upon him.” By the sword he means war, and by the watchman the scout. The word teaches us that he himself grants peace to men out of goodness, but permits war to come because of the transgressions of men, who draw painful things upon themselves. If, then, he says, when war is waged against some city, they set a scout on …, and he, seeing the army approaching, gives the signal with the trumpet, and does not despise or neglect those who appointed him for this, he himself, he says, will be guiltless, having fulfilled the work entrusted to him; but the one who would not take heed and see to his own safety will become the author of his own slaughter and captivity. Therefore he says: “His blood shall be upon him”; let him attribute to himself, he says, the causes of the slaughter. “But this one, because he took heed, has delivered his soul.” If he takes heed, he says, he will be the cause of his own safety.

Ezek 33:1–5 (quotation, high confidence) · Exod 7:16 (quotation, high confidence) · Exod 32:7 (quotation, high confidence)

Notes and citation

Summary: God calls Israel the prophet's people because of its sin, and sets the image of the watchman: whoever ignores his warning is responsible for his own death (Ezek 33:1–5).

Quotations: Exod 7:16; Exod 32:7. A word is lost in the OCR after “a scout on” (probably a height), marked “…”.

Notes on the original text

Digital text corrected (Latin debris (Migne's parallel Latin column and apparatus read as Greek letters) removed; marginal verse number removed): 55 αὐ πιό, δι Ἰμ τ ἢ Ομ 86 → ; α΄, β΄. → ; (γ'-ε'.) → .

Cite (SBL): Theodoret, Comm. Ezech. 33.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/33-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/33-1

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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.

33.6PG 81

Καὶ ὁ σκοπὸς ἐὰμ ἴδῃ τὴν ῥομφαίαν ἐρχο- μένην 5, καὶ μὴ σακπίσῃ " τῇ σάλπιγγι, καὶ " μὴ σημάνῃ τῷ «ἰαῷ, καὶ ὁ λαὸς μὴ φυλάξηται, καὶ ἐπελθοῦσα "' ἡ ῥομφαίω 1άδῃ ἐξ αὑτῶν ψυ χὴν, αὐτὴ μὲν 5 διὰ τὴν αὐτῆς ἀνομίαν ἐλήφθη, τὸ "5 δὲ αἷμα αὑτῆς ἐκ τῆς χειρὸς τοῦ σκοποὺ ἐκζητήσω. Ἐὰν δὲ, φησὶν, ἀμελήσας ὃ χειρητονηθεὶς χατάσχοπος μὴ σημάνῃ τῷ λαῷ τῶν πολεμίων τὴν ἔφοδον, οἱ μὲν ἀναλισχόμενοι δίκας ὧν λησαν τίσουσι, τῆς δὲ γεγενημένης ὑπὸ τοῦ σκοποῦ προδοσίας αὐτὸς ὑφέξει τὰς εὐθύνας - ταῦτα δὲ ἔφη σπουδαιότερον τὸν προφήτην περὶ τὴν τοῦ λόγου διακονίαν ποιῇ. Διὸ ἐπάγει"

Kai ho skopos eam idę̄ tēn rhomphaian ercho- menēn 5, kai mē sakpisę̄ " tę̄ salpingi, kai " mē sēmanę̄ tǭ «iaǭ, kai ho laos mē phylaxētai, kai epelthousa "' hē rhomphaiō 1adę̄ ex hautōn psy chēn, autē men 5 dia tēn autēs anomian elēphthē, to "5 de haima hautēs ek tēs cheiros tou skopou ekzētēsō. Ean de, phēsin, amelēsas ho cheirētonētheis chataschopos mē sēmanę̄ tǭ laǭ tōn polemiōn tēn ephodon, hoi men analischomenoi dikas hōn lēsan tisousi, tēs de gegenēmenēs hypo tou skopou prodosias autos hyphexei tas euthynas - tauta de ephē spoudaioteron ton prophētēn peri tēn tou logou diakonian poię̄. Dio epagei"

“And the watchman, if he sees the sword coming and does not blow the trumpet and does not warn the people, and the people do not take heed, and the sword comes and takes a soul from among them, that soul was taken because of its own lawlessness, but its blood I will require from the hand of the watchman.” If, he says, the appointed scout neglects to warn the people of the enemies' attack, those who are destroyed will pay the penalty for their own lawless deeds, but the watchman himself will be held to account for the betrayal he committed. He said this to make the prophet more zealous in the ministry of the word. Therefore he adds:

Ezek 33:6 (quotation, high confidence)

Notes and citation

Summary: A watchman who fails to warn is answerable for the blood of those who perish, though they die for their own sins (Ezek 33:6).

Latin debris and apparatus inside the lemma are removed as a logged correction.

Notes on the original text

Digital text corrected (Latin debris (Migne's parallel Latin column and apparatus read as Greek letters) removed; marginal verse number removed): (θπὶ, δὲ ποι ἐοοίμον! (αϑα., οἱ τὸ οἶκ, Β ργῶπ) τῆς. σφαγῇ. 81 οὗτος Βὶ καὶ αὐτός, 55 Β ἀρχομένην. Μωῦσεϊ. δ᾽: Βὶ ἡνόμησε γά 5:.Α δῶσιν. Δ Δ σημάνῃ. 3 καὶ --Φλχῷ, Βὲ5. ἴῃ Α. δία μος, δυ ) οἷ! : γεκβ. 7. Εἰ πὶ, Ιλ Υεμβ. 10. Εἰ τα, διὶ ἐιϊφωϊίαίοα ποδίτῳ ἷπ ποδὶ διιπί, οἱ ἐπ ἱρδὶδ πος [ααυὶ πο υπι Α → ; ς΄. → .

Cite (SBL): Theodoret, Comm. Ezech. 33.6 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/33-6). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/33-6

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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.

33.7PG 81

Καὶ σὺ, υἱὲ ἀνθρώπου, σκοπὸν δέδωκά σε τῷ οἵκῳ ἸΙσραὴ,1, καὶ ἀκούσῃ ἐκ τοῦ στόματός μου λόγον, καὶ "" προξυλάξῃς αὐτὸν παρ᾽ ἐμοῦ. Ὅπερ ἐν τοῖς πολεμίοις, φησὶν, εἴωθε ποιεῖν ὁ χατάσχοπος, τοῦτό σε δρᾷν, ὦ προφῆτα, προσήκει, καὶ τὰ παρ᾽ ἐμοῦ λεγόμενα μετὰ πάσης προθυμίας δια-

Kai sy, huie anthrōpou, skopon dedōka se tǭ hoikǭ IIsraē,1, kai akousę̄ ek tou stomatos mou logon, kai "" proxylaxę̄s auton par᾽ emou. Hoper en tois polemiois, phēsin, eiōthe poiein ho chataschopos, touto se drąn, ō prophēta, prosēkei, kai ta par᾽ emou legomena meta pasēs prothymias dia-

“And you, son of man, I have made you a watchman for the house of Israel, and you shall hear a word from my mouth and warn them from me.” What the scout usually does in the face of enemies, he says, you must do, O prophet, and proclaim with all eagerness what is said by me …

Ezek 33:7 (quotation, high confidence)

Notes and citation

Summary: The prophet is Israel's watchman and must pass on God's warnings with all zeal (Ezek 33:7).

The section breaks off mid-word (δια-).

Notes on the original text

Digital text corrected (marginal verse number removed): ζ΄. → .

Cite (SBL): Theodoret, Comm. Ezech. 33.7 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/33-7). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/33-7

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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.

33.8PG 81

Ἐν τῷ εἰπεῖν μὲ τῷ ἁμαρτωλῷ" ᾿Αμαρτωμὲ ν5, θανάτῳ ἀποθισ ῇ, καὶ μὴ διαστείλῃ τῷ ἁμαρτωλῷ τοῦ φυλάξασθαι τὸν ἀσεθῆ. τοῦ ἀπο. στρέψαι αὐτὸν "5 ἀπὸ τῆς ὁδοῦ αὑτοῦ τοῦ ζῆσαι. αὐτὸν ", αὑτὸς ὁ ἄνομος τῇ ἀνομίᾳ αὑτοῦ ἀποθαγεῖται" τὸ αἵμω "8 αὐτοῦ ἐκ χειρός σου ἐκζῃτήσω. Ἐὰν, φησὶ, καταψηφίσωμαί τινος θάνατον, καὶ μὴ γνωρίσῃς αὐτῷ τὴν ἐξενεχθεῖσαν κατ᾽ αὑτοῦ ψῆφον, ἴνα διὰ μετανοίας λύσῃ τὴν ψῆφον, ἐκεῖνος μὲν ἄξιον εὑρήσει τοῦ βίου τὸ πέρας, σὲ δὲ τῇς ἀπωλείας τῆς ἐκείνον πράξομαι τὰς εὐθύνας" ἐὰν δὲ, ( Φησὶ, σὺ μὲν τὰ παρ᾽ ἐμοῦ πάντα δῆλα ποιήσῃς τῷ παρανόμως βιοῦντι, καταφρονήσῃ δὲ ἐκεῖνος τῶν σῶν λόγων, καὶ τῇ οἰκείᾳ ἐπιμείνῃ κακίᾳ, ἐκεῖνος μὲν τὴν δικαίαν ὑφέξει τιμωρίαν, σὺ δὲ σεαυτὸν ἀπαλλάξει: τῶν εὐθυνῶν. Καὶ σὺ, υἱὰ ἀνθρώπου, εἰπὲ τῷ οἴκῳ Ἰσἡμῶν καὶ αἱ ἀνομίαι ἡμῶν ἐν" ἡμῖν εἰσι, καὶ ἐν ' αὐταῖς ἡμεῖς τηχόμεθα, καὶ πῶς ζησόμεθα; Ἐμοῦ, φησὶ, πάντα ὑπὲρ τῆς τοῦ Ἰσραὴλ σωτηρίας πραγματευομένου, καὶ ἀπαγορεῦσαι αὑτοὺς μὴ βονἀδύνατον εἶναι νομίζουσι τὴν διὰ μετανοίας σωτῇρίαν, βαρύτατον ἁμαρτημάτων περικεῖσθαι φορτίον λέγοντες, καὶλἔτι αὶ τήμερον καὶ τῇ πλάνῃ καὶ τῇ παρανομίᾳ κεχρῆσθαι " καὶ ἡγοῦνται ἀδύνατον εἶναι, τοὺς οὕτω διακειμένους διὰ μετανοίας τῆς σωτηρίας τυχεῖν.

En tǭ eipein me tǭ hamartōlǭ" ᾿Amartōme n5, thanatǭ apothis ę̄, kai mē diasteilę̄ tǭ hamartōlǭ tou phylaxasthai ton asethē. tou apo. strepsai auton "5 apo tēs hodou hautou tou zēsai. auton ", hautos ho anomos tę̄ anomią hautou apothageitai" to haimō "8 autou ek cheiros sou ekzę̄tēsō. Ean, phēsi, katapsēphisōmai tinos thanaton, kai mē gnōrisę̄s autǭ tēn exenechtheisan kat᾽ hautou psēphon, ina dia metanoias lysę̄ tēn psēphon, ekeinos men axion heurēsei tou biou to peras, se de tę̄s apōleias tēs ekeinon praxomai tas euthynas" ean de, ( Phēsi, sy men ta par᾽ emou panta dēla poiēsę̄s tǭ paranomōs biounti, kataphronēsę̄ de ekeinos tōn sōn logōn, kai tę̄ oikeią epimeinę̄ kakią, ekeinos men tēn dikaian hyphexei timōrian, sy de seauton apallaxei: tōn euthynōn. Kai sy, huia anthrōpou, eipe tǭ oikǭ Isēmōn kai hai anomiai hēmōn en" hēmin eisi, kai en ' autais hēmeis tēchometha, kai pōs zēsometha? Emou, phēsi, panta hyper tēs tou Israēl sōtērias pragmateuomenou, kai apagoreusai hautous mē bonadynaton einai nomizousi tēn dia metanoias sōtę̄rian, barytaton hamartēmatōn perikeisthai phortion legontes, kaileti ai tēmeron kai tę̄ planę̄ kai tę̄ paranomią kechrēsthai " kai hēgountai adynaton einai, tous houtō diakeimenous dia metanoias tēs sōtērias tychein.

“When I say to the sinner, ‘Sinner, you shall surely die,’ and you do not warn the sinner to guard the ungodly man, to turn him from his way so that he may live, that lawless man shall die in his lawlessness, but his blood I will require from your hand.” If, he says, I pass sentence of death on someone, and you do not make known to him the sentence passed against him, so that through repentance he may undo the sentence, he will meet the end of life he deserves, but I will exact from you an account for his destruction. But if, he says, you make all my words plain to the one who lives lawlessly, and he despises your words and persists in his own wickedness, he will undergo the just punishment, but you will free yourself from accountability. “And you, son of man, say to the house of Israel: … our lawless deeds are upon us, and in them we waste away; and how shall we live?” While I, he says, do everything for the salvation of Israel, and take pains that they should not despair, they think salvation through repentance impossible, saying that they bear a very heavy load of sins, and that even to this day they practise error and transgression; and they consider it impossible for those in such a state to obtain salvation through repentance.

Ezek 33:8–10 (quotation, high confidence)

Notes and citation

Summary: The prophet who fails to warn the sinner shares his guilt; Israel despairs of salvation through repentance (Ezek 33:8–10).

The section holds the lemmas of Ezek 33:8 (with 33:9 summarized in the comment) and 33:10; words of 33:10 lost in the OCR (“Thus you have spoken, saying: Our errors and”) are marked “…”.

Notes on the original text

Digital text corrected (OCR: broken word with stray letter; marginal verse number removed): η΄. → ; νι, → ; παρα- Ὁ νομίᾳ → παρανομίᾳ.

Cite (SBL): Theodoret, Comm. Ezech. 33.8 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/33-8). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/33-8

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ezechielem-33-8) · Report an error

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

33.11PG 81

Εἰπὲ τοίνυν αὐτοῖς " Ζῶ ἐγὼ, «1έγει ᾿Αδωγαῖ Κύριος, ὅτι οὗ βούλομαι τὸν θάγατον τοῦ ἁμαρτωλοῦ, ὡς τὸ ἀποστρέψαι αὐτόν " ἀπὸ τῆς ὁδοῦ αὐτοῦ 5, καὶ ζῇν αὐτόν. Τίς ἂν ἀξί' ως θαυμάσηται " τοῦ Δεσπότου τὴν ἀγαθότητα; ἀγνωμονούμενος γὰρ, καὶ λίαν ἀχαριστούμενος, χῆ" δεται τῶν ἀχαρίστων, καὶ πᾶσαν αὐτῶν ποιεῖται πρϑιαν, ἰδεῖν αὑτῶν βουλόμενος; τὴν μεταδολήν, Διὰ ἐπάγει πατρικὴν καὶ φιλοστοργίας πεπληρωμένὴν παραίγεσιν'" « Ἐπιστροφῇ ἐπιστρέψατε ὃ ἀπὸ «ἧς ὁδοῦ ὑμῶν τῆς πονηρᾶς, καὶ ἱνατί ἀποθνήσκετε, Ὑλώττης ἰδίωμα, δηλοῖ δὲ τῆς ἐπιστροφῆς τὸ γνήσιον. Καὶ σὺ, υἱὲ ἀνθρώπου ", εἰπὲ πρὸς τοὺς υἱοὺς τοῦ 1αοῦ σου" Δικαιοσύνη δικαίου οὐ μὴ ἐξέληται αὑτὸν ἐν ἦ ἂν ἡμέρᾳ πιανηθῇ, καὶ ἀνομία ἀνόμου οὐ μὴ ἀποκτείνῃ αὐτὸν ἐν ἦ ἡμέρᾳ 1 ἀποστρέψῃ ἀπὸ τῆς ἀνομίας αὑτοῦ. Πεῖσαι βουλόμενος, ὡς δέχεται τοῦ ἁμαρτωλοῦ τὴν μετάνοιαν, ἀπὸ τοῦ ἐναντίου τοῦτο δεέχνυσιν. Ὥσπερ γὰρ, φησὶν, εἴ τις τῶν ἐν ἀρετῇ βεδιωχότων ταύτην μὲν καταλείποι τὴν ὁδὸν, τὴν δὲ τῆς κακίας προέλοιτο, ἀνάγκη αὐτὸν εὑρεῖν ἄξιον τῆς ὁδοῦ τὸ τέλος " οὕτως εἴ τις παρανομίᾳ συντραφεὶς εἰς τὴν τῆς ἀρετῆς ὁδὸν ἐπανελθεῖν ἐθελήσειεν, ἀπαλλαγήσεται πάντως τῆς τοῖς παρανόμοις τιμωρίας ἀφωρισμένης. ᾽᾿ΕΥ͂ τῷ εἰπεῖν μὲ τῷ δικαίῳ, ὅτι ζωῇ ζίσει, καὶ οὗτος πέποιθεν ἐπὶ τῇ δικαιοσύνῃ αὑτοῦ, καὶ ποιήσει ἀνομίαν, πᾶσαι αἱ διχαιοσύναι αὐτοῦ οὐ μὴ μνησθῶσιν, ἐν τῇ ἀδικίᾳ αὑτοῦ ἢ ἐποίησεν, ἐν αὐτῇ ἀποθαγεῖται. Καὶ ἐν τῷ εἰπεῖν μὲ τῷ καὶ ἀποστρέψει ἀπὸ τῆς ἀνομίας " αὑτοῦ, καὶ ποιήσει κρῖμα καὶ δικαιοσύνην᾽" καὶ ἐγεχυρασμὸν " ὁξείλοντος ἀποδῷ, καὶ ἅρπαγμα ἀποτίσεε, ὁ ἄνομος " ἐν τοῖς προστάγμασι τῆς ζωῆς διαπεπόρευται 1 τοῦ μὴ ποιῆσαι ἄδικον, ζωῇ ζήσεται, καὶ οὐ μὴ ἀποθάνῃ. Οὔτε, φησὶ, τὸν δίκαιον ὀνήσει ἡ παρ᾽ ἐμοῦ γινομένη τῶν ἀγαθῶν ὑπόσχεσις, εἰ μὴ ἐπιμείνῃ ἐν τῇ τῶν ἀγαθῶν ἐργασίᾳ, ἀλλὰ δώσει δίκας τῶν βεδιωμένων ἀξίας " οὔτε τὸν ἁμαρτωλὸν ἡ τῆς τιμωρίας ἀπόφασις χαταδλάψει κοἷς τῆς μετανοίας φαρμάκοις βαυλόμενον σθαι, καὶ πάσης μὲν ἀδικίας ἀπαλλαττόμενον, φιλανθρωπίᾳ δὲ πρὸς τὸν πέλας χρώμενον, καὶ ἀπαξαπλῶς τὰ παρ᾽ ἐμοῦ διηγορευμένα φυλάττειν προαιρούμενον " λύσει γὰρ τῇ μεταδολῇ τὴν ἀπόφασιν, καὶ ζωῆς ἀπολαύσεται. Καὶ τὸ πάντων ἐρασμιώτατον

Eipe toinyn autois " Zō egō, «1egei ᾿Adōgai Kyrios, hoti hou boulomai ton thagaton tou hamartōlou, hōs to apostrepsai auton " apo tēs hodou autou 5, kai zę̄n auton. Tis an axi' ōs thaumasētai " tou Despotou tēn agathotēta? agnōmonoumenos gar, kai lian acharistoumenos, chē" detai tōn acharistōn, kai pasan autōn poieitai prϑian, idein hautōn boulomenos? tēn metadolēn, Dia epagei patrikēn kai philostorgias peplērōmenēn paraigesin'" « Epistrophę̄ epistrepsate ho apo «hēs hodou hymōn tēs ponēras, kai hinati apothnēskete, Hylōttēs idiōma, dēloi de tēs epistrophēs to gnēsion. Kai sy, huie anthrōpou ", eipe pros tous huious tou 1aou sou" Dikaiosynē dikaiou ou mē exelētai hauton en ē an hēmerą pianēthę̄, kai anomia anomou ou mē apokteinę̄ auton en ē hēmerą 1 apostrepsę̄ apo tēs anomias hautou. Peisai boulomenos, hōs dechetai tou hamartōlou tēn metanoian, apo tou enantiou touto deechnysin. Hōsper gar, phēsin, ei tis tōn en aretę̄ bediōchotōn tautēn men kataleipoi tēn hodon, tēn de tēs kakias proeloito, anankē auton heurein axion tēs hodou to telos " houtōs ei tis paranomią syntrapheis eis tēn tēs aretēs hodon epanelthein ethelēseien, apallagēsetai pantōs tēs tois paranomois timōrias aphōrismenēs. ᾽᾿EU tǭ eipein me tǭ dikaiǭ, hoti zōę̄ zisei, kai houtos pepoithen epi tę̄ dikaiosynę̄ hautou, kai poiēsei anomian, pasai hai dichaiosynai autou ou mē mnēsthōsin, en tę̄ adikią hautou ē epoiēsen, en autę̄ apothageitai. Kai en tǭ eipein me tǭ kai apostrepsei apo tēs anomias " hautou, kai poiēsei krima kai dikaiosynēn᾽" kai egechyrasmon " hoxeilontos apodǭ, kai harpagma apotisee, ho anomos " en tois prostagmasi tēs zōēs diapeporeutai 1 tou mē poiēsai adikon, zōę̄ zēsetai, kai ou mē apothanę̄. Oute, phēsi, ton dikaion onēsei hē par᾽ emou ginomenē tōn agathōn hyposchesis, ei mē epimeinę̄ en tę̄ tōn agathōn ergasią, alla dōsei dikas tōn bediōmenōn axias " oute ton hamartōlon hē tēs timōrias apophasis chatadlapsei kois tēs metanoias pharmakois baulomenon sthai, kai pasēs men adikias apallattomenon, philanthrōpią de pros ton pelas chrōmenon, kai apaxaplōs ta par᾽ emou diēgoreumena phylattein proairoumenon " lysei gar tę̄ metadolę̄ tēn apophasin, kai zōēs apolausetai. Kai to pantōn erasmiōtaton

“Say to them, then: As I live, says Adonai the Lord, I do not desire the death of the sinner, so much as that he turn from his way and live.” Who could worthily marvel at the goodness of the Master? For though treated with ingratitude and great thanklessness, he cares for the ungrateful and makes every provision, wishing to see their change. Therefore he adds a fatherly exhortation full of affection: “Turn back, turn back from your evil way; and why will you die …?” … an idiom of the language, and it shows the genuineness of the turning. “And you, son of man, say to the sons of your people: The righteousness of the righteous will not deliver him on the day he goes astray, and the lawlessness of the lawless will not kill him on the day he turns from his lawlessness.” Wishing to persuade them that he accepts the sinner's repentance, he shows it from the opposite case. For just as, he says, if one who has lived in virtue were to leave this road and choose that of wickedness, he must find an end that suits his road; so if one brought up in transgression should wish to return to the road of virtue, he will certainly be freed from the punishment appointed for transgressors. “When I say to the righteous, ‘You shall surely live,’ and he trusts in his righteousness and commits lawlessness, none of his righteous deeds will be remembered; in the injustice that he has done, in it he shall die. And when I say to the … and he turns from his lawlessness and does judgment and righteousness, and the lawless man gives back the debtor's pledge and repays what he seized, and walks in the commandments of life so as not to do injustice, he shall surely live and shall not die.” Neither, he says, will the promise of good things I have made benefit the righteous man unless he persists in doing good, but he will pay a penalty worthy of the life he lived; nor will the sentence of punishment harm the sinner who wishes to be healed by the medicines of repentance, rids himself of all injustice, shows kindness to his neighbour, and, in a word, chooses to keep what I have commanded; for by the change he will undo the sentence and enjoy life. And the most lovable thing of all:

Ezek 33:11–15 (quotation, high confidence)

Notes and citation

Summary: God does not desire the sinner's death; the righteous who turn to evil die, and sinners who repent live (Ezek 33:11–15).

The section holds the lemmas of Ezek 33:11, 33:12 and 33:13–15; Latin debris and apparatus are removed as logged corrections.
Words lost in the OCR are marked “…”: the end of 33:11 (“house of Israel”), the start of the remark on the repeated “turn back” (an idiom of the language), and the words “ungodly: ‘You shall surely die’” in 33:14.

Notes on the original text

Digital text corrected (Latin debris (Migne's parallel Latin column and apparatus read as Greek letters) removed; OCR: broken word with stray text; marginal verse number removed): "ΑΔ ἐλθοῦσα, 5" αὖτ. Ῥῶὰ ἃ αὕτη. φυλάξ, Α Θανάτῳ θανατωθήσῃ, καὶ μὴ μι Α, 38 αἷμα. ἃ εἱ Βὶ ρυδι. δέ. 55. Α ἐφ᾽, 1 ἐν. θὲ τὸ --α αὖτ. ἃ καὶ τὸ αἷμα. λαλήσῃς φυλάξαι. 99 τ΄ ἀπ, αὖτ. Π65. ἴῃ Α. 571 τ, ζῆσ, αὖτ. θεδ. Δ ἐφ᾽ ᾿" καὶ -- ἐμοῦ, Ὀε5. πη Δ. "'Αμ. Εν Β ϑυρρ!. ᾿ αὑτόν. Α τὸν ἐμ. νη, ἂρ. 98, Ἰὺ0ρ. ὡς τὸ ἐπιστοίψαι αὐτόν. 3 αὖτ, αν. [ἀὐ. 1. εἷϊ, 564ι, πονηρᾶς. 5" Β θαυμασειεν. → ; Α ργονίἀδηιί8 ργοβοαυΐαγ, υὐ → ; ἢθην Γ- (εἰ : τὶς, εἰ Υἷὰ γο οί, δἰ θγαπ Υἱεἰογυτ ἢ}}} ἀπ Θροβι τ !, πὸ → ; Β ᾳυ]5 'π → ; προα!:ἴση] 651, ες ἴῃ αυΐ δἰ δὶ ργοχίπιυβ 6ϑί δ θα δῦ τ, οἱ Θπμπῖπ Οὔ Βαγνᾶγα Ομ ύϑίοη6 δϑη θη πὶ ἀνογίαι, ἃς Υἱία [γι 1. οούμενον → προαιρούμενον; ια΄. → ; εβ΄. → ; εγτιε, → ; δί- Καὶ καῖον → δίκαιον.

Cite (SBL): Theodoret, Comm. Ezech. 33.11 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/33-11). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/33-11

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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.

33.16PG 81

Πᾶσαι, φησὶν, αἱ ἁμαρτίαι αὐτοῦ, ἅς ἥμαρτεν, οὐ μνημογευθήσονται αὑτῷ 5, ὅτι χεῖμα καὶ δικαϊοσύγην ἐποίησεν, ἐν αὐτοῖς ζήσεται. Οὕτω τὴν οἰκείαν ἀγαθότητα δείξας, τοῦ λαοῦ Καὶ «έγουσιν "3 οἱ υἱοὶ τοῦ 1αοῦ σου" Οὐκ εὐθεῖα ἡ ὁδὸς Κυρίου, καὶ αὕτη ἡ ὁδὸς εὐτῶν οὐκ εὐθεῖα. Τοσαύτης, φησὶ, παρ᾽ ἐμοῦ προκειμένης ἀγαθότητος καὶ φιλανθρωπίας, διαβάλλειν τὰς ἐμὰς τολμῶσιν οἰκονομίας, ὡς οὐκ ὀρθάς. Καὶ μὴν ἔδει συνιδεῖν αὐτοὺς ἀπὸ τῶν πραγμάτων, … σφῶν αὑτῶν διεστραμμένα. Εἶτα τὸ αὐτὸ σαφέστερον κατ᾽ ἐρώτησιν λέγε: ᾿Ακούσατε "" δὲ "δ, οἶκος ᾿Ισραή" μὴ ἡ ὁδός μου οὐκ εὐθεῖα; οὐκὶ αἱ ὁδοὶ ὑμῶν οὐκ εὐθεῖαι; Εἶτα ἐπαναλαμθάνει τὰ εἰρημένα, χα φησιν, ὅτι ὁ δίκαιος τὴν κακίαν προαιρούμενος χηλισθήσεται, καὶ ὁ ἁμαρτωλὸς εἰς τὴν δικαιοσύνην ἐπανιὼν σωτηρίας τεύξεται ὑμῖν δὲ, φησὶ, τοῦτο οὐ κατεφάνη δίκαιον. Διὸ ἐπῆγαγεν ᾿"

Pasai, phēsin, hai hamartiai autou, has hēmarten, ou mnēmogeuthēsontai hautǭ 5, hoti cheima kai dikaïosygēn epoiēsen, en autois zēsetai. Houtō tēn oikeian agathotēta deixas, tou laou Kai «egousin "3 hoi huioi tou 1aou sou" Ouk eutheia hē hodos Kyriou, kai hautē hē hodos eutōn ouk eutheia. Tosautēs, phēsi, par᾽ emou prokeimenēs agathotētos kai philanthrōpias, diaballein tas emas tolmōsin oikonomias, hōs ouk orthas. Kai mēn edei synidein autous apo tōn pragmatōn, … sphōn hautōn diestrammena. Eita to auto saphesteron kat᾽ erōtēsin lege: ᾿Akousate "" de "d, oikos ᾿Israē" mē hē hodos mou ouk eutheia? ouki hai hodoi hymōn ouk eutheiai? Eita epanalamthanei ta eirēmena, cha phēsin, hoti ho dikaios tēn kakian proairoumenos chēlisthēsetai, kai ho hamartōlos eis tēn dikaiosynēn epaniōn sōtērias teuxetai hymin de, phēsi, touto ou katephanē dikaion. Dio epēgagen ᾿"

“All his sins,” he says, “that he has sinned will not be remembered against him; because he has done judgment and righteousness, he shall live in them.” Having thus shown his own goodness, he shows the ingratitude of the people: “And the sons of your people say: The way of the Lord is not straight; and this their way is not straight.” Though such goodness and love for humankind is set before them by me, he says, they dare to slander my dispensations as not right. And yet they ought to have perceived from the facts … that their own ways were perverted. Then he says the same thing more clearly by way of question: “Hear, then, house of Israel: Is my way not straight? Is it not your ways that are not straight?” Then he repeats what was said, and says that the righteous man who chooses wickedness will be punished, and the sinner who returns to righteousness will obtain salvation; but to you, he says, this did not seem just. Therefore he added:

Ezek 33:16–19 (quotation, high confidence) · Ezek 18:25 (allusion, medium confidence)

Notes and citation

Summary: Israel accuses God's way of being crooked, though it is their own ways that are perverse (Ezek 33:16–19).

The section holds the lemmas of Ezek 33:16, 33:17 and 33:18 (in a form close to 18:25), and summarizes 33:18–19. Latin debris is removed as a logged correction; “he shows the ingratitude” supplies the sense of words lost in the OCR, and a phrase after “from the facts” is marked “…”.

Notes on the original text

Digital text corrected (Latin debris (Migne's parallel Latin column and apparatus read as Greek letters) removed; OCR: broken word; marginal verse number removed): γώ το ἶα., ΔΟοουδᾶΓ6 π) 688 Δι! δι Γα πα ΐ γϑιῖοπθ9, αἱ αὐ πιὸ, ἐπ (οπμογαγὶϊ δαηϊ, οἱ βο πα ὐΐ ποι τὴ}, παι] ς Ὕει5. 20, 20. Ργορίεγοι αἷς εἷς : Παο αἰεὶ! → … ; ις΄. → ; ιξ΄ → ; «η΄. → ; διαθἀλ- Ἅειν → διαβάλλειν.

Cite (SBL): Theodoret, Comm. Ezech. 33.16 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/33-16). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/33-16

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

33.20PG 81

Καὶ τοῦτό ἐστιν ὃ εἴπατε" Οὐκ εὐθεῖα ἡ ὁδὸς Κυρίου. Ἔπειτα ἀποφαντικῶς " « Ἔχαστον κατὰ τὰς ὁδοὺς ὁμῶν κρινῶ ὑμᾶς, οἶκος Ἱκανὸν δὲ τοῦτο πεῖσαι καὶ τοὺς λίαν ἀδαμαντίνους τὴν τῆς κακίας ἀγαπῆσαι μεταθολὴν.᾿

Kai touto estin ho eipate" Ouk eutheia hē hodos Kyriou. Epeita apophantikōs " « Echaston kata tas hodous homōn krinō hymas, oikos Hikanon de touto peisai kai tous lian adamantinous tēn tēs kakias agapēsai metatholēn.᾿

“And this is what you said: The way of the Lord is not straight.” Then decisively: “I will judge each of you according to your ways, house …” This is enough to persuade even those who are very hard, like adamant, to love the change from wickedness.

Ezek 33:20 (quotation, high confidence)

Notes and citation

Summary: God will judge each according to his ways (Ezek 33:20).

The end of the lemma (“of Israel”) is lost in the OCR.

Notes on the original text

Digital text corrected (marginal verse number removed; stray footnote number): χ', → ; ὁδοὺς 15 ὁμῶν → ὁδοὺς ὁμῶν.

Cite (SBL): Theodoret, Comm. Ezech. 33.20 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/33-20). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/33-20

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

33.21PG 81

Καὶ ἐγένετο") ἐν τῷ δωδεκάτῳ ἕτει, ἐν τῷ δεκάτῳ" μηνὶ, πέμπτῃ τοῦ μηγὸς τὴς αἰχμαλωσίας ἡμῶν, ἤθεν ὁ ἀνασωθεὶς πρός με ἀπὸ Ἱερουσαλὴμ “έγων- 'Εάλω " ἡ πόλις. Καὶ χεὶρ Κυρίου ἐγέγετο ἐπ᾽ ἐμὲ ἑσπέρας πρὶν" ἡ ἐλθεῖν τὸν ἀγνασωθέντα, καὶ ἥγοιξέ μου τὸ στόμα, μου οὗ συνεσχέθη ἔτι. Ὁ Σύρος, « Τῷ ἐνδεκάτῳ ἔτει καὶ τῷ ξωδεχάτῳ μηνὶ, ν καὶ μᾶλλον ἀκολούθως" τῷ γὰρ ἐνδεκάτῳ ἔτει ἥλω ἣ πόλις. Λέγει δὲ, ὅτι κατὰ τὸν εἰρημένον χρόνον ἧκέ τις ἀπαγγέλλων τῆς Ἱερουσαλὴμ τὴν ἅλωσιν, προλαθὼν δὲ ὁ Δεσπότης ἀφ᾽ ἑσπέρας τὸν τῆς προφητείας ἐνέθηχε ἕωθεν δὲ ἐχείνου φανέντος, καὶ τὴν ἀγγελίαν κομΐ’ σαντος, οὐκέτι με σιγῇ κατέχειν τοὺς προφτητιχοὺς εἴατε λόγους, ἀλλ᾽ ἀπαύστως τούτους προσφέρειν ἐκέλευσέ τε καὶ παρεσχεύατε " πάντων γὰρ μάλιττα τῆς σιγῆς καὶ τῆς λαλιᾶς καιρὸν ὁ Δεσπότης ἐπίταται.

Kai egeneto") en tǭ dōdekatǭ hetei, en tǭ dekatǭ" mēni, pemptę̄ tou mēgos tēs aichmalōsias hēmōn, ēthen ho anasōtheis pros me apo Hierousalēm “egōn- 'Ealō " hē polis. Kai cheir Kyriou egegeto ep᾽ eme hesperas prin" hē elthein ton agnasōthenta, kai hēgoixe mou to stoma, mou hou syneschethē eti. Ho Syros, « Tǭ endekatǭ etei kai tǭ xōdechatǭ mēni, n kai mallon akolouthōs" tǭ gar endekatǭ etei hēlō hē polis. Legei de, hoti kata ton eirēmenon chronon hēke tis apangellōn tēs Hierousalēm tēn halōsin, prolathōn de ho Despotēs aph᾽ hesperas ton tēs prophēteias enethēche heōthen de echeinou phanentos, kai tēn angelian komï’ santos, ouketi me sigę̄ katechein tous prophtētichous eiate logous, all᾽ apaustōs toutous prospherein ekeleuse te kai parescheuate " pantōn gar malitta tēs sigēs kai tēs lalias kairon ho Despotēs epitatai.

“And it came to pass in the twelfth year, in the tenth month, on the fifth of the month of our captivity, the one who had escaped from Jerusalem came to me, saying: The city has been taken. And the hand of the Lord had come upon me in the evening, before the one who escaped came, and he opened my mouth …, and my mouth was no longer held.” The Syriac has “in the eleventh year and the twelfth month”, and this is more consistent; for the city was taken in the eleventh year. He says that at the stated time someone came announcing the capture of Jerusalem; but the Master had anticipated him and from the evening put into me the [gift] of prophecy; and at dawn, when that man appeared and brought the news, he no longer allowed me to keep the prophetic words in silence, but commanded and enabled me to speak them unceasingly. For the Master, above all, appoints the time for silence and for speech.

Ezek 33:21–22 (quotation, high confidence) · 2 Kgs 25:2 (allusion, low confidence) · Ezek 24:27 (allusion, medium confidence)

Notes and citation

Summary: News of Jerusalem's fall reaches the prophet, whose mouth God had opened the evening before (Ezek 33:21–22).

Theodoret compares the date with the Syriac, which agrees with the fall of the city in the eleventh year (2 Kgs 25:2; Jer 39:2). Words of the lemma lost in the OCR (“before he came to me in the morning”) are marked “…”; “[gift]” supplies a lost word.

Notes on the original text

Digital text corrected (marginal verse number removed): χα', κβ'. → .

Cite (SBL): Theodoret, Comm. Ezech. 33.21 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/33-21). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/33-21

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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.

33.23PG 81

Καὶ ἐγένετο «1όγος Κυρίου πρὸς μὲν “έγων" Υἱὲ ἀνθρώπου, οἱ κατοικοῦντες τὰς ἠρημωμένας ταύτας "" ἐπὶ τῆς γῆς τοῦ τὴν γῆν, καὶ ἡμεῖς πλείους ἐσμὲν", ἡμῖν δέξοται ἡ γῆ εἰς κατάσχεσιν. ᾿Αναλγησίας νοσοῦσιν ὑπερθολήν " μετὰ γὰρ τὰς τοσαύτας καὶ τηλικαύτας τιμωρίας, ἔτι θρασύνονται, καὶ τὴν ἐρημίαν τῇς Ἰουδαίας ὁρῶντες τολμῶσι λέγειν - Εἰ μόνος ὧν ᾿Δυραὰμ τὴνδε κατέσχε τὴν γῆν, πολλῷ μᾶλλον ἡ μεῖς πλείους ὄντες ταύτης ἐσόμεθα κύριοι. Ἔδει δὲ συνιδεῖν καὶ το) ᾿Αθραὰμ τὴν ἀρετὴν καὶ τὴν οἰκείαν κακίαν, καὶ μὴ πλήθει θαῤῥεῖν, ἀλλὰ δικαιοσύνην ἐπιζητεῖν. ὐθεν καὶ ὁ Δεσπότης τοῦτον αὐτοῖς προσφέρε: πὸ ἔλεγχον "

Kai egeneto «1ogos Kyriou pros men “egōn" Huie anthrōpou, hoi katoikountes tas ērēmōmenas tautas "" epi tēs gēs tou tēn gēn, kai hēmeis pleious esmen", hēmin dexotai hē gē eis kataschesin. ᾿Analgēsias nosousin hypertholēn " meta gar tas tosautas kai tēlikautas timōrias, eti thrasynontai, kai tēn erēmian tę̄s Ioudaias horōntes tolmōsi legein - Ei monos hōn ᾿Dyraam tēnde katesche tēn gēn, pollǭ mallon hē meis pleious ontes tautēs esometha kyrioi. Edei de synidein kai to) ᾿Athraam tēn aretēn kai tēn oikeian kakian, kai mē plēthei tharrhein, alla dikaiosynēn epizētein. ythen kai ho Despotēs touton autois prosphere: po elenchon "

“And the word of the Lord came to me, saying: Son of man, those who inhabit these desolate places on the land of … the land, and we are more; to us the land has been given as a possession.” They are sick with an excess of insensibility; for after so many and such great punishments they are still bold, and seeing the desolation of Judea they dare to say: If Abraham, being one man, possessed this land, much more shall we, who are more, be its masters. But they ought to have considered both Abraham's virtue and their own wickedness, and not to trust in numbers but to seek righteousness. Hence the Master too brings this refutation against them:

Ezek 33:23–24 (quotation, high confidence)

Notes and citation

Summary: The survivors in Judea boast that, if Abraham alone held the land, they will hold it all the more (Ezek 33:23–24).

Words of the lemma lost in the OCR (“Israel say: Abraham was one, and he possessed”) are marked “…”.

Notes on the original text

Digital text corrected (OCR: stray letter; marginal verse number removed): κγ', χὸ, → ; τὴνὸε Ὁ κατέσχε → τὴνδε κατέσχε.

Cite (SBL): Theodoret, Comm. Ezech. 33.23 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/33-23). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/33-23

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

33.25PG 81

Διὰ τοῦτο εἰπὲ αὐτοῖς " Τάδε «ἰέγει ᾿Αδωναῖ Κύριος " ᾿Επειδὴ " τοῦ αἵματος ἐσθίετε, … σθαι πρὸς εἴδωλα ὑμῶν καὶ αἷμα ἐχχεῖτε, καὶ τὴν ὑμῶν, καὶ αἷμα ἐκχέετε, καὶ τὴν γῆν κληρονοσατε βδειύγματα"5, καὶ ἔκαστος τὴ» γυναῖκα τοῦ πλησίον αὑτοῦ 3" ἐμιάνατε, καὶ τὴν γῆν κατακαηρογομήσετε"; Τοῖς οἰκείοις, φησὶ, θαῤῥοῦντες ἔργοις ἐλπίζετε τῆς πατρῴας κρατήσειν γῆς “ καὶ μὴν παράνομος ὑμῶν ὁ βίος, τὰ γὰρ ἀπηγορευμένα τῷ νόμῳ δρᾶτε - αἷμα μὲν γὰρ ἐσθίετε, ὃ καὶ τῷ Νῶε νομοθετῶν ἀπηγόρευσα, καὶ διὰ Μωσέως ἐκκεῖσθαι ἐπὶ τὴν γῆν προσέταξα " τὴν δὲ τῶν εἰδώλων θεραπείαν περὶ πολλοῦ ποιεῖσθε, μιαιφονίαις τε καὶ μοιχείαις κεχρημένοι διατελεῖτε. Τοιαῦτα τοίνυν τολμῶντες μὴ ἐλπίζετε κληρονομῆσαι τὴν γῆν. Τάδε 1έγει ᾿Αδωνταῖ Κύριος " Ζῶ ἐγὼ, εἰ μὴ " οἱ ἐν ταῖς ἠρημωμέγαις πεσοῦνται" μακαίρᾳ, καὶ οἱ ἐπὶ προσώπου τοῦ πεδίου τοῖς θηρίοις τοῦ ἀγροῦ δοθήσονται εἷς κατάδρωμα, καὶ τοὺς ἐν ταῖς τετειχισμέγαις, καὶ τοὺς ἐν τοῖς σπηλαίοις θανάτῳ ἀποχτεγῶ. Καὶ δώσω τὴν γῆν εὶς ἔρημον. Τῶν εἰρημένων ἡ σφαγὶς τὸ, Ζῶ ἐγώ" λέγει ὅτι' καὶ οἱ τὰς τετειχισμένας πόλεις οἰκοῦντες, καὶ οἱ τὰ σπήλαια, καὶ οἱ τοὺς ἐρήμους τόπους, τὰς προειρημένας τίσουσι τιμωρίας. Καὶ τὴν αἰτίαν δει- Καὶ ἀπολεῖται ἡ ὕδρις τῆς ἰσχύος αὐτῆς, καὶ ἐρημωθήσεται τὰ ὄρη τοῦ ᾿Ισραὴ παρὰδ' τὸ μὴ εἶναι διαπορευόμενον. Καὶ γγώσονται ὅτι ἐγὼ Κύριος" καὶ ποιήσω τὴν γῆν αὐτῶν ἔρημον, καὶ ἐρημωθήσεται διὰ πάντα τὰ βδελύγματα (ὁ γίον αὑτῶν ἃ ἐποίησαν. Διὰ πάντων κἀκεῖνοι καὶ ἡμεῖς ἐδιδάχθημεν, παρανομίᾳ συζῶντες, μηδὲ πολλαῖς καὶ ἀριθμοῦ κρείττοσι μυριάτι θαῤῥεῖν " μόνοις δὲ τοῖς τῆς μετανοίας φαρμάκοις, ἃ προλαδὼν ἔδειξεν ὁ Δεσπότης.

Dia touto eipe autois " Tade «iegei ᾿Adōnai Kyrios " ᾿Epeidē " tou haimatos esthiete, … sthai pros eidōla hymōn kai haima echcheite, kai tēn hymōn, kai haima ekcheete, kai tēn gēn klēronosate bdeiygmata"5, kai ekastos tē» gynaika tou plēsion hautou 3" emianate, kai tēn gēn katakaērogomēsete"? Tois oikeiois, phēsi, tharrhountes ergois elpizete tēs patrǭas kratēsein gēs “ kai mēn paranomos hymōn ho bios, ta gar apēgoreumena tǭ nomǭ drate - haima men gar esthiete, ho kai tǭ Nōe nomothetōn apēgoreusa, kai dia Mōseōs ekkeisthai epi tēn gēn prosetaxa " tēn de tōn eidōlōn therapeian peri pollou poieisthe, miaiphoniais te kai moicheiais kechrēmenoi diateleite. Toiauta toinyn tolmōntes mē elpizete klēronomēsai tēn gēn. Tade 1egei ᾿Adōntai Kyrios " Zō egō, ei mē " hoi en tais ērēmōmegais pesountai" makairą, kai hoi epi prosōpou tou pediou tois thēriois tou agrou dothēsontai heis katadrōma, kai tous en tais teteichismegais, kai tous en tois spēlaiois thanatǭ apochtegō. Kai dōsō tēn gēn eis erēmon. Tōn eirēmenōn hē sphagis to, Zō egō" legei hoti' kai hoi tas teteichismenas poleis oikountes, kai hoi ta spēlaia, kai hoi tous erēmous topous, tas proeirēmenas tisousi timōrias. Kai tēn aitian dei- Kai apoleitai hē hydris tēs ischyos autēs, kai erēmōthēsetai ta orē tou ᾿Israē parad' to mē einai diaporeuomenon. Kai ngōsontai hoti egō Kyrios" kai poiēsō tēn gēn autōn erēmon, kai erēmōthēsetai dia panta ta bdelygmata (ho gion hautōn ha epoiēsan. Dia pantōn kakeinoi kai hēmeis edidachthēmen, paranomią syzōntes, mēde pollais kai arithmou kreittosi myriati tharrhein " monois de tois tēs metanoias pharmakois, ha proladōn edeixen ho Despotēs.

“Therefore say to them: Thus says Adonai the Lord: Since you eat with the blood … to your idols, and shed blood, … and each of you defiled his neighbour's wife; and will you inherit the land?” Trusting in your own deeds, he says, you hope to take possession of your fathers' land; and yet your life is lawless, for you do what the law forbids. You eat blood, which I forbade when I gave the law to Noah, and which through Moses I commanded to be poured out on the ground; you set great store by the worship of idols, and you go on committing murders and adulteries. Since you dare such things, then, do not hope to inherit the land. “Thus says Adonai the Lord: As I live, those in the desolate places will surely fall by the sword, and those on the face of the plain will be given to the beasts of the field for food, and those in the walled cities and in the caves I will kill with death. And I will make the land a desert.” The seal of what has been said is “As I live”. He says that those who inhabit the walled cities, and those in the caves, and those in the desert places will all pay the penalties foretold. And he shows the cause: “And the insolence of its strength will perish, and the mountains of Israel will be made desolate, because there is no one passing through. And they will know that I am the Lord; and I will make their land a desert, and it will be made desolate because of all the abominations that they have done.” Through all this both they and we have been taught, if we live in transgression, not to trust even in many myriads beyond number, but only in the medicines of repentance, which the Master showed beforehand.

Ezek 33:25–29 (quotation, high confidence) · Gen 9:4 (allusion, high confidence) · Deut 12:16 (allusion, high confidence) · Lev 17:13 (allusion, medium confidence)

Notes and citation

Summary: Israel's survivors cannot claim the land while they eat blood, worship idols, kill and commit adultery; God will make the land desolate (Ezek 33:25–29).

The lemma of Ezek 33:25–26 is badly garbled in the OCR, mixed with apparatus (removed as a logged correction); lost words are marked “…”.
The blood prohibition: Gen 9:4; Lev 17:13; Deut 12:16, 24.

Notes on the original text

Digital text corrected (Latin debris (Migne's parallel Latin column and apparatus read as Greek letters) removed; marginal verse number removed): " Ακούσ, --- εὐθεῖαι. Ηπο ἀ65. ἀρὰ ΧΧ οἱ ἴη ἃ οἱ δή. "Ὁ. δωδεκάτῳ. Α πρὶν ἐλθεῖν αὐτόν. Α ἀνοιχθέντος τοῦ στόματός Α Ἐπὶ τῷ αἴματ': φάγεσθαι καὶ ὀφθαλμοὺς ὑμῶν λὴψ γῶν κληρονομήσητε; 16. ΧΑ ἐν ταῖς ὁδοῖς. 19. ἑάλω. [4 Α 18. δεκάτῳ. [8 Α }υτῖ: → … ; ἔρηγ 015. εἰθ, ἀὰπὶ ΡΙ υτῖ πὶ [46 1118, οἵ οδάοβ δίᾳιιθ δα] γα ρᾶεἰ γιὶ ὧν πηι ἶδ, οἱ ἱπ εἰ 88- Εἰ μον, → ἔρημον,; χε’, κς΄. → ; χξ', κη΄. → ; (κθ) → .

Topics: Ethics

Cite (SBL): Theodoret, Comm. Ezech. 33.25 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/33-25). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/33-25

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

33.30PG 81

Καὶ σὺ, υἱὲ ἀνθρώπου, οἱ υἱοὶ τοῦ σου «αλήσουσι περὶ σοῦ παρὰ τοὺς τοίχους “5, καὶ ἐν τοῖς πυιῶσι τῶν οἱκιῶν, καὶ λαιτήσουσιν 35 ἔκαστος δ τῷ πιϊησίον αὑτοῦ, καὶ ἕκαστος τῷ ὠδειϊφῷ αὑτοῦ, λέγοντες " Συνέλθωμεν, καὶ ἀκούσωμεν τί τὸ ῥῆμα τὸ ἐκπορευόμενον 51 παρὰ Κυρίου. Καὶ ἔρχονται πρὸς σὲ, ὡς ἐκπορεύεται αὸς, καὶ κάθηται ἐνώπιόν σου 83 ὁ 1αός μου, καὶ ἀκούουσι τὰ ῥήματά σου, καὶ οὐ μὴ ποιήσουσιν ἢ δα αὐτά 35. Τὰ μὲν οὖν προξιρημένα πάντα περὶ τῶν ἐν τῇ Ἰουδαίᾳ ἐῤῥέθη " ταῦτα δὲ περὶ τῶν αἰχμα- “ὅτων ἤδη γεγενημένων, καὶ τὴν Βαδυλῶνα οἱχούνων, οἵ ἀκούειν μὲν ἐδούλοντο τῶν προφητικῶν λο- (ων, πείθεσθαι δὲ τοῖς λεγομένοις οὐκ ἔτι, ἀλλ᾽ ἐν τοῖς ἑαυτῶν συλλόγοις ἀλλήλοις παραχελευόμενοι τρὸς τὸν προφήτην δραμεῖν, καὶ μαθεῖν τὰ ὑπὸ τοῦ ϑεοῦ διηγορευμένα, ἀντιλέγοντες διετέλουν " διό φησι « Καὶ οὐ μὴ ποιήσουσιν αὐτά. “Ὅτι ᾿9 ψεῦδος ἐν τῷ οηαὐτῶν πορΞτύετα:. » Τέρψεως γὰρ μόνης, ἀλλ᾽ οὐκ ἐπήγαγε" … ἐστόματι αὑτῶν. » Οὐ συνομολογεῖ, φησὶν, ἡ καρδία τῇ γλώττῃ. « Ὀπίσω γὰρ τῶν μιασμάτων ἣ καρδίᾳ ὠφελείας, τὸν λόγον "" ἀκούουσιν. “Ὅθεν ἁρμοδίως

Kai sy, huie anthrōpou, hoi huioi tou sou «alēsousi peri sou para tous toichous “5, kai en tois puiōsi tōn hoikiōn, kai laitēsousin 35 ekastos d tǭ piïēsion hautou, kai hekastos tǭ ōdeiïphǭ hautou, legontes " Synelthōmen, kai akousōmen ti to rhēma to ekporeuomenon 51 para Kyriou. Kai erchontai pros se, hōs ekporeuetai aos, kai kathētai enōpion sou 83 ho 1aos mou, kai akouousi ta rhēmata sou, kai ou mē poiēsousin ē da auta 35. Ta men oun proxirēmena panta peri tōn en tę̄ Ioudaią errhethē " tauta de peri tōn aichma- “hotōn ēdē gegenēmenōn, kai tēn Badylōna hoichounōn, hoi akouein men edoulonto tōn prophētikōn lo- (ōn, peithesthai de tois legomenois ouk eti, all᾽ en tois heautōn syllogois allēlois paracheleuomenoi tros ton prophētēn dramein, kai mathein ta hypo tou ϑeou diēgoreumena, antilegontes dieteloun " dio phēsi « Kai ou mē poiēsousin auta. “Hoti ᾿9 pseudos en tǭ oēautōn porXtyeta:. » Terpseōs gar monēs, all᾽ ouk epēgage" … estomati hautōn. » Ou synomologei, phēsin, hē kardia tę̄ glōttę̄. « Opisō gar tōn miasmatōn hē kardią ōpheleias, ton logon "" akouousin. “Hothen harmodiōs

“And you, son of man, the sons of your people talk about you beside the walls and in the doorways of the houses, and they speak each to his neighbour and each to his brother, saying: Let us come together and hear what is the word that comes forth from the Lord. And they come to you as a people comes, and my people sit before you, and they hear your words, but they will not do them.” All that was said before was said about those in Judea; but these words are about those who had already been taken captive and were living in Babylon. They were willing to hear the prophetic words but no longer to obey what was said; in their own gatherings they urged one another to run to the prophet and learn what had been declared by God, yet they went on contradicting it. Therefore he says: “And they will not do them; for falsehood is in their mouth.” For they listen for pleasure alone, and not … “in their mouth.” The heart, he says, does not agree with the tongue. “For their heart is after defilements …” … benefit, they hear the word. Hence fittingly:

Ezek 33:30–31 (quotation, high confidence)

Notes and citation

Summary: The exiles flock to hear the prophet but have no intention of obeying; their heart does not agree with their tongue (Ezek 33:30–31).

The end of the section is badly garbled in the OCR (Latin debris and apparatus removed as logged corrections); the order of the surviving phrases is uncertain and lost words are marked “…”.

Notes on the original text

Digital text corrected (Latin debris (Migne's parallel Latin column and apparatus read as Greek letters) removed; marginal verse number removed): οὐ τ ἢ 0115, 56} 50115 (ει εἰ πιο αὐ 16. εἰσὶ αἰ οἴα δι, ἐς 115. (αἱ ἴῃ → ; ε δι, ἀν αἷν τε Εἰ μή. [1 Α, 64 Β μήν. ἐἑ. 43 παρά. διά. 33 λαλ, Λ οἱ λαλοῦντες. 1 πεσοῦνται. [π Β ρομπίμτιν ρηοῖ μακαίρᾳ. 9 εἰς. Ὀ68. ἰῃ Α. 1 ὃτ δι Λ τὰ τείχη. δὲ Α ἐλάλουν. “5 ἕκασς. -- ἀδ, αὖτ. Α νθρωπὸος τῷ ἀδελφῷ αὐτῶν. 2Α τὰ ἐχπορευήμενα. ᾽δ Δ κάθηνται ἐναντίον σου. ὅἢ αὐτά. ἴῃ Δ μουίίαγ δι - Α → ; μι θη ἴυ πὶ, 5 ΘΟΠΟΙΠΠ ΒΟ ὰπ δἀϊὶ, δι ἀἰδη (65 δᾶ, υἱπα πὶ ᾿δυάαἰ οτὶεἰ «οἰ οἱ ὀΥγαμ5 ποῖ τοάμαϊειῖς, οἱ σφισι μογίογαί, πον ἴπμια π}), ναί → … ; λ', λα΄. → .

Cite (SBL): Theodoret, Comm. Ezech. 33.30 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/33-30). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/33-30

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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.

33.32PG 81

Καὶ γίνῃ αὑτοῖς ὡς φωνὴ ψαλτηρίου ἡδυφώγνου εὑαρμόστου. Καθάπερ, φησὶν, οἱ ὀργάνου τινὸς εὐαρμόνιον " ἢχὴν ἀποτελοῦντος ἀκούοντες τέρψιν ἐκεῖθεν καρποῦνται, οὐ μὴν καὶ τῶν κρουμάτων "5 τὴν μάθησιν " οὕτω καὶ οἱ λόγοι σου, ὦ προ» φῆτα, τὴν ἀκοὴν αὐτῶν μόνην τέρπουσι, τὴν δὲ ψυχὴν οὐ καταθέλγουσι πονηρίᾳ συζῶσαν. Τοῦτο γὰρ ἐπἤγαγεν" ε Καὶ ἀχούσονταξ σου τοὺς λόγους "", καὶ οὐ μὴ ποιήσουσιν αὐτοὺς, διότι "5 ψεῦδος ἐν τῷ στόματι αὐτῶν. ν ᾿Αλλὰ νῦν, φησὶ, μὴ πιστεύοντες, ὅταν ἴδωσι τὴν ἔχδασιν, διὰ τῆς πείρας πιστεύσουσιν. :

Kai ginę̄ hautois hōs phōnē psaltēriou hēdyphōgnou heuarmostou. Kathaper, phēsin, hoi organou tinos euarmonion " ēchēn apotelountos akouontes terpsin ekeithen karpountai, ou mēn kai tōn kroumatōn "5 tēn mathēsin " houtō kai hoi logoi sou, ō pro» phēta, tēn akoēn autōn monēn terpousi, tēn de psychēn ou katathelgousi ponērią syzōsan. Touto gar epēgagen" e Kai achousontax sou tous logous "", kai ou mē poiēsousin autous, dioti "5 pseudos en tǭ stomati autōn. n ᾿Alla nyn, phēsi, mē pisteuontes, hotan idōsi tēn echdasin, dia tēs peiras pisteusousin. :

“And you are to them like the sound of a sweet-voiced, well-tuned harp.” Just as, he says, those who hear an instrument giving out a harmonious sound reap pleasure from it, but not the learning of the notes, so too your words, O prophet, delight only their hearing, but do not charm the soul that lives with wickedness. For this is what he added: “And they will hear your words and will not do them, because falsehood is in their mouth.” But now, he says, though they do not believe, when they see the outcome they will believe through experience.

Ezek 33:32 (quotation, high confidence)

Notes and citation

Summary: The prophet is to his hearers like pleasant music: they enjoy his words but do not obey them (Ezek 33:32).

Notes on the original text

Digital text corrected (OCR: broken word with stray letter; marginal verse number removed): λβ΄. → ; στό- Β ματι → στόματι.

Cite (SBL): Theodoret, Comm. Ezech. 33.32 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/33-32). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/33-32

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

33.33PG 81

Ἡγίκα γὰρ, φησὶν, ξλθωσιν "., ἐροῦσιν" ᾿Ιδοὺ ἦκει, καὶ γγώσονται ὅτε προφήτης ἦν ἐν μέσῳ αὑτῶν. Οἷς γὰρ νῦν ἀπιστοῦσι, διὰ τῶν πραμάτων πιστεύσουσι "7, καὶ την: καῦτα τὴν προφητικὴν μαθήσονται δύναμιν. ᾿Εντεῦθεν ἐπὶ τοὺς ποιμένας μεταφέρει τὸν λόγον " καλεῖ δὲ ποιμένας οὐ μόνον τοὺς βασιλέας, ἀλλὰ καὶ τοὺς ἱερέας" κατηγορεῖ δὲ αὐτῶν ἀναίδειαν, καὶ ῥᾳθυμίαν, καὶ τὴν τῶν προδάτων προδοσίαν.

Hēgika gar, phēsin, xlthōsin "., erousin" ᾿Idou ēkei, kai ngōsontai hote prophētēs ēn en mesǭ hautōn. Hois gar nyn apistousi, dia tōn pramatōn pisteusousi "7, kai tēn: kauta tēn prophētikēn mathēsontai dynamin. ᾿Enteuthen epi tous poimenas metapherei ton logon " kalei de poimenas ou monon tous basileas, alla kai tous hiereas" katēgorei de autōn anaideian, kai rhąthymian, kai tēn tōn prodatōn prodosian.

“For when it comes,” he says, “they will say: Behold, it has come; and they will know that a prophet was in their midst.” For what they now disbelieve they will believe through the facts, and then they will learn the power of prophecy. From here he turns his discourse to the shepherds. He calls shepherds not only the kings but also the priests, and he accuses their shamelessness, their indolence and their betrayal of the sheep.

Ezek 33:33 (quotation, high confidence)

Notes and citation

Summary: When the prophecy is fulfilled the people will know a prophet was among them; the oracle against the shepherds, kings and priests, follows.

Notes on the original text

Digital text corrected (marginal verse number removed): λγ΄. → .

Topics: Church office

Cite (SBL): Theodoret, Comm. Ezech. 33.33 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/33-33). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/33-33

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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.