Commentary on Ezekiel 4.4–6.14
Greek text: PG 81.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 4
4.4PG 81
᾿ α᾽, β΄. Καὶ σὺ, υἱὲ ἀνθρώπου,.1άδε σεαυτῷ αὐίγθον, καὶ θήσεις αὐτὴν πρὸ προσώπου σου, καὶ διαγράψεις ἴσως " ἐπ' αὐτὴν πόλιν τὴν βουσαλὴήμ " καὶ δώσεις περὶ "" αὐτὴν περιοχὴν, καὶ οἰκοδομήσεις ἐπ᾿ αὐτὴν προμαχῶνας, καὶ περιδαλεῖς ἐπ᾿ αὐτὴν χάρακα, καὶ δώσεις ἐπ᾿ αὐτὴν παρεμδολὰς, καὶ τάξεις τὰς βειϊοστάσεις κύκλῳ. Τὴν τῆς Ἱερουσαλὴμ πολιορκίαν διαγράψαι χελεύξται " ἐν πλίνθῳ δὲ ἡ διαγραφὴ γίνεται, διὰ τὸ τῶν ἐνοικούντων σαθρόν " οὐ γὰρ ὠκοδόμησαν αὑτῶν τὴν οἰκίαν κατὰ τὸν φρόνιμον ἐκεῖνον, ἐπὶ τῆς πέτρας, ἀλλ᾽ ἐπὶ τῆς ψάμμον " δι) καὶ ἥλθον οἱ ποταμοὶ, καὶ χατέθδη ἢ βροχὴ, καὶ ἕπνευταν οἱ ἄν: μοι, καὶ προσέῤῥηξαν αὐτῶν τῇ οἰχίχ, καὶ ἔπεσε, καὶ ἐγένετο ἡ πτῶσις αὐτῆς μεγάλη. θήσεις αὐτὸ τεῖχος σιδηροῦν ἀναμέσον σοῦ καὶ ἀναμέσον τῆς πόλεως, καὶ ἑτοιμάσεις τὸ ὠπόν σου ἐπ᾽ αὐτὴν, καὶ ἔσται ἐν συγκχλεισμῷ, καὶ συγκλείσεις αὑτήν " σημεῖόν ἐστι τοῦτο τοῖς υἱοῖς ᾿Ισραή,. Τοῦ Θεοῦ τὸν τύπον ἐπέχειν ὁ προφήτης κελεύεται" διὸ καὶ τήγανον σιδηροῦν μεκαξὺ αὑτοῦ καὶ τῆς ἐν τῇ πλίνθῳ διαγραφομένης πόλεως: θεῖναι προστάττεται,͵ διδασκόμενος, ὅτι καὶ παρὼν ὁ Θεὸς, καὶ ἐφορῶν τὰ κατὰ τῶν Ἱεροσολύμων γινόμενα, οὐδεμιᾶς αὐτοὺς ἀξιώσει προνοίας " ἀλλ᾽ ὥσπερ τινὶ τειχίῳ σιδηρῷ διειργόμενος, οὔτε ὁρῶν δόξει τὰ γινόμενα, οὔτε τῶν ἱκετευόντων ἀκούσεται. Ταῦτα δὲ, φησὶ, ποίησον, σημεῖον διδοὺς τὴν διὰ τῶν πραγμάτων προφυτείαν τοῖς νῦν ἀπειθοῦσι καὶ ἀντιλέγουσι. δ΄, ε΄, "6 Καὶ σὺ κοιμηθήσῃ ἐπὶ τὸ πιλευρόν σον τὸ ἀριστερὸν», καὶ θήσεις τὰς ἀδικίας οἴχου " Ἰσραὴ.1 ἐπ᾽ αὐτοῦ, κατ' ἀριθμὸν τῶν ἡμερῶν πεντήκογτα καὶ ἑκατὸν, ἃς κοιμηθήσῃ ἐπ᾽ αὐτοῦ, καὶ λήψῃ τὰς ἀδικίας αὐτῶν. Καὶ ἐγὼ δέδωκά σοι τὰς δύο ἀδικίας αὐτῶν εἰς ἀριθμὸν ἡμερῶν, ἐνγγεγήκογτα καὶ ἑκατὸν " ἡμέρας 5" καὶ λήψη τὰς ἀδικίας τοῦ οἴχου Ἱσραὴ.1, καὶ ᾿ σεις αὑτάς δ. Μετὰ τὸν Σολομῶντα ἐπὶ τοῦ 'Ρούολι διηρέθησαν αἱ δύδεχα φυλαὶ, καὶ αἱ μὲν δέκα ἐχρημάτιζον ποτὲ μὲν Ἐφραῖμ, ποτὲ δὲ Ἰσραὴλ, ὁ δὲ Ἰούδα καὶ Βενιαμὶν ἐκαλοῦντο Ἰούδα " ἀλλ᾽ ὅμως. εἷς ὑπῆρχε λαὸς, ἀπό τε τοῦ Ἰσραὴλ καὶ τοῦ ᾿Αὐραὰμ κατάγων τὸ γένος " διὸ ὡς ἐφ᾽ ἑνὸς λαοῦ, ἃ κατὰ διαίρεσιν εἶπε, ταῦτα πάλιν συνῆψεν" ἀπονείμας γὰρ τὰς ἑκατὸν πεντήκοντα ἡμέρας τῷ Ἰσραὴλ, καὶ τῷ Ἰούδᾳ τὰς τεσσαράχοντα, πάλιν συνῖψεν, ὡς ἐφ᾽ ἑνὸς σώματος καὶ μιᾶς συγγενείας, τὰς ἑκατὸν ἐννενέχοντα ἡμέρας ᾿ συνάψας ἂὲ διεῖλεν αὖθις, καί φησι"
᾿ a᾽, b΄. Kai sy, huie anthrōpou,.1ade seautǭ auigthon, kai thēseis autēn pro prosōpou sou, kai diagrapseis isōs " ep' autēn polin tēn bousalēēm " kai dōseis peri "" autēn periochēn, kai oikodomēseis ep᾿ autēn promachōnas, kai peridaleis ep᾿ autēn charaka, kai dōseis ep᾿ autēn paremdolas, kai taxeis tas beiïostaseis kyklǭ. Tēn tēs Hierousalēm poliorkian diagrapsai cheleuxtai " en plinthǭ de hē diagraphē ginetai, dia to tōn enoikountōn sathron " ou gar ōkodomēsan hautōn tēn oikian kata ton phronimon ekeinon, epi tēs petras, all᾽ epi tēs psammon " di) kai hēlthon hoi potamoi, kai chatethdē ē brochē, kai hepneutan hoi an: moi, kai proserrhēxan autōn tę̄ oichich, kai epese, kai egeneto hē ptōsis autēs megalē. thēseis auto teichos sidēroun anameson sou kai anameson tēs poleōs, kai hetoimaseis to ōpon sou ep᾽ autēn, kai estai en synkchleismǭ, kai synkleiseis hautēn " sēmeion esti touto tois huiois ᾿Israē,. Tou Theou ton typon epechein ho prophētēs keleuetai" dio kai tēganon sidēroun mekaxy hautou kai tēs en tę̄ plinthǭ diagraphomenēs poleōs: theinai prostattetai,͵ didaskomenos, hoti kai parōn ho Theos, kai ephorōn ta kata tōn Hierosolymōn ginomena, oudemias autous axiōsei pronoias " all᾽ hōsper tini teichiǭ sidērǭ dieirgomenos, oute horōn doxei ta ginomena, oute tōn hiketeuontōn akousetai. Tauta de, phēsi, poiēson, sēmeion didous tēn dia tōn pragmatōn prophyteian tois nyn apeithousi kai antilegousi. d΄, e΄, "6 Kai sy koimēthēsę̄ epi to pileuron son to aristeron», kai thēseis tas adikias oichou " Israē.1 ep᾽ autou, kat' arithmon tōn hēmerōn pentēkogta kai hekaton, has koimēthēsę̄ ep᾽ autou, kai lēpsę̄ tas adikias autōn. Kai egō dedōka soi tas dyo adikias autōn eis arithmon hēmerōn, enngegēkogta kai hekaton " hēmeras 5" kai lēpsē tas adikias tou oichou Hisraē.1, kai ᾿ seis hautas d. Meta ton Solomōnta epi tou 'Rouoli diērethēsan hai dydecha phylai, kai hai men deka echrēmatizon pote men Ephraim, pote de Israēl, ho de Iouda kai Beniamin ekalounto Iouda " all᾽ homōs. heis hypērche laos, apo te tou Israēl kai tou ᾿Auraam katagōn to genos " dio hōs eph᾽ henos laou, ha kata diairesin eipe, tauta palin synēpsen" aponeimas gar tas hekaton pentēkonta hēmeras tǭ Israēl, kai tǭ Ioudą tas tessarachonta, palin synipsen, hōs eph᾽ henos sōmatos kai mias syngeneias, tas hekaton ennenechonta hēmeras ᾿ synapsas ae dieilen authis, kai phēsi"
"And you, son of man, take for yourself a brick and set it before your face, and draw on it the city, Jerusalem; and you shall set a siege around it, and build ramparts against it, and throw up an earthwork around it, and set camps against it, and station siege engines all around." He is commanded to draw the siege of Jerusalem; and the drawing is made on a brick because of the rottenness of its inhabitants. For they did not build their house on the rock, like that wise man, but on the sand; therefore the rivers came, and the rain came down, and the winds blew and beat against their house, and it fell, and great was its fall. … "… you shall set it as an iron wall between you and the city, and you shall set your face against it, and it shall be under siege, and you shall besiege it: this is a sign to the sons of Israel." The prophet is commanded to take the part of God; therefore he is also told to set an iron pan between himself and the city drawn on the brick, being taught that God, though present and watching what is done against Jerusalem, will grant them no providence, but, as if separated by an iron wall, will seem neither to see what happens nor to hear those who supplicate. Do these things, he says, giving the prophecy through actions as a sign to those who now disobey and speak against you. "And you shall lie on your left side and lay the iniquities of the house of Israel upon it, according to the number of the days, one hundred and fifty, that you lie upon it, and you shall bear their iniquities. And I have given you their two iniquities as a number of days, one hundred and ninety days, and you shall bear the iniquities of the house of Israel, and …" After Solomon, under Rehoboam, the twelve tribes were divided: the ten were called sometimes Ephraim and sometimes Israel, while Judah and Benjamin were called Judah. Yet they were one people, tracing their descent from Israel and from Abraham. Therefore, as of one people, he joined together again what he had said separately: having assigned the one hundred and fifty days to Israel and the forty to Judah, he joined them again, as of one body and one kinship, into one hundred and ninety days; and having joined them, he divided them once more, and says:
Ezek 4:1–5 (quotation, high confidence) · Matt 7:24–27 (allusion, high confidence) · 1 Kgs 12:1–20 (allusion, medium confidence)
Notes and citation
Summary: On Ezek 4:1–5 Theodoret explains the brick as a picture of besieged Jerusalem built on sand, the iron pan as God's refusal to help, and the days on the prophet's left side as Israel's iniquity, the divided kingdoms counted together as one people.
- Lemmas: Ezek 4:1–2, 3, 4–5. The LXX numbers (150 and 190 days) differ from the Hebrew (390). The house on the sand: Matt 7:24–27. The division under Rehoboam: 1 Kgs 12. Long Latin debris and Migne's footnotes after the comment on 4:1–2 are removed by a logged correction; with them the opening of the lemma of 4:3 ("And take for yourself an iron pan, and") is lost (marked …). The end of the lemma of 4:5 is damaged.
Notes on the original text
- Digital text corrected (Latin debris and Migne's footnotes; marginal letter inside a hyphenated word): θεῖ, οοπούββοῦῖ. Εἰ υϑίφις δά ἀν, « φαΐ ἀθηνυ5 ἢ" ΤΙ λη 5 δα ηϊ ἰπἰ αι. (ον ἰστὶ [απ εἰ μονας σαοἱ ἀοδούπαῖι μὲ ενῖα, οἱ βρίγαγιηὶ νθ, οἱ ᾿γγαογιμῖ δὲ ἐξέλθ, -- αὖτ. Πῦτ. τοι 5. Δ λάρ. ὕτὰ}». φάρυγγα, ον}. τῷ λάρυγγέ σου. Γ᾿ κ ππᾶγ. 50 Τὶ δἰ δία, 5.6}}0}.. 67 ςοπμομογαῖα, "5 ἀδι [ἐν 6 βιιρν!. 5 ἔσ. θὲ5. ἰὴ Β οἱ ἀρ δ 810. " ἐπί. 39. συν. τιρὺς τὸν ἃ. σ. Πύῦγ. ἀἀΠπθνογο [Δ 110} 4 Β ἐπιτρέφει, ΝῈ δι. νι τὶ λὸ οἱ αι: γὸγε. 4, ὃ. Εἰ ιν ἀογιμλες νι εἰ εἶπαι σι υει8, εἰ οἱ εἰ «αι: αυΐ δ 115 ἃ το! αυΐ → ; ἀντι» Β → ἀντι.
Cite (SBL): Theodoret, Comm. Ezech. 4.4 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/4-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/4-4
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
4.6PG 81
ς΄. Καὶ κοιμηθήσῃ ἐπὶ τὸ πιϑδευρόν σου τὸ δεξιὸν ἐκ δευτέρου δ, καὶ ᾿ήγῃ τὰς ἀδικίας τοῦ οἴκον Ἰούδα τεσσαράχογτα ἡμέρας, ἡμέραν εἰς ἐνιαυτὸν ἔθηκά σοι αὑτάς 3, Πλείων γὰρ ἡ παρανομία τοῦ καλουμένου. Ἰσραὴλ" παντελῶς γὰρ ἀποατάντες τοῦ Θεοῦ, ποτὲ μὲν ἐλάτρευον ταῖς δαμάλεσι, ποτὲ δὲ τὰ παντοδαπὰ εἴδωλα προδεχύνουν. Διὰ ποῦτο ἐκείνῳ μὲν ἑκατὸν πεντήκοντα ἀφορίζει ἡμέ- " ρας, τῷ δὲ Ἰούδᾳ τεσσαράχοντα, ἑχάατης ἡμέρας εἰς ἐνιαυτὸν λογιζομένης. Ση μαίνουσι δὲ αἱ τεσσαράχοντα ἡμέραι τοῦ ἸΙούδᾳ τὰ λειπόμενα τοῖς ἑδδομήχοντα ἕτεσι τεσσαράχοντα ἔτη. ᾿Απεφήνατα γὰρ ὁ θεὸς διὰ τοῦ προφήτου Ἱερεμίου, ἑδδομήχοντα ἕτη διατελέσειν αὐτοὺς ἐν αδυλῶνι" ἀλλὰ τριάκοντα ἤδη παρεληλύθει ἔτη " ἐν γὰρ τῷ τριακοστῷ ἔτε: τῆς αἱχμαλωσίας ἤρξατο τῆς προφητείας ὁ θεῖος ᾿εζεκιήλ᾽ ἀπὸ δὲ τοῦ πέμπτου ἕτου; τῆς Ἰεχονίου αἰχμαλωεἴας, μέχρι πρώτου τῆς Κύρου τοῦ Πέρσου βασιλείας, τὰ λοιπὰ τεσσαράχοντα συμπληροῦνται ἔτη καὶ τοῦτο δυνατὸν οὐ μόνον ἀπὸ τῶν χροηνιχῶν συνἀγαγεῖν, ἀλλὰ καὶ ἀπὸ τῶν θείων Γραφῶν καταμαθεῖν’ καὶ γὰρ ὁ μακάριος Ἱερεμίας ὁ προφήτης, καὶ ἡ τῶν παραλειπομένων βί6λο: διδάσκει, ὡς ἐν τῷ τριαχοοστῷ καὶ ἑδδόμῳ ἕτει τῆς αἰχμαλωσίας Ἰωακεὶμ, τοῦ καὶ Ἰεχονίου, ὕψωσε τὴν κεφαλὴν αὐ“ «οὔ Εὐϊλαδμαρωδὰχ, καὶ ἐξέδαλεν αὐτὸν ἐξ οἴχου φυλακῆς ἐν τῷ ἐνιαυτῷ τῆς βασιλείας αὐτοῦ " μετὰ δὲ τοῦτον ἐδασίλευσε Βαδυλωνίων ὁ Βαλτάσαρ οὐ μακρὸν χρόνον. δυσσεδήσας γὸρ ἀνῃρέθη " περὶ δὲ τὰ τρία ἐκράτησεν ἔτη" καὶ γὰρ ἐν τῷ τρίτῳ ἕτει τἷς βασιλείας αὑτοῦ τὴν μίαν ὀπτασίαν ὁ Δανιὴλ ἐθεάσατο" μετὰ δὲ τοῦτον Δαρεῖος ὁ ᾿Ασουήρου, ἀπὸ τοῦ σπέρματος ὑπάρχων τῶν Μήδων, ἐδέξατο τὴν βασιλείαν - ὀλίγον δὲ καὶ αὐτὸς ἡγήσατο χρόνον. Καὶ τοῦτο ἡμᾶς ὁ μακάριος διδάσκει Δανιὴλ εἰρηκὼς, ἐν τῷ πρώτῳ ἔτει Δαρείου τοῦ υἱοῦ ᾿Ασουήρου. « Ἐν ἕτει ἑνὶ τῆς βασιλείας αὐτοῦ, ἐγὼ Δανιὴλ συνῆκα ἐν ταῖς βίδλοις τὸν ἀριθμὸν τῶν ἑτῶν, ὃς ἐγενήθη λόγος Κυρίου πρὸς Ἱερεμίαν τὸν προφή- “πν, εἰς συμπλέρωσιν ἐρημώσεως Ἱερουσαλὴμ δ᾽ ἐδδομήκοντα ἔτη. » Οὐκοῦν αἱ μὲν τῷ Ἰούδᾳ ἀφορισθεῖσαι τεσσαράχοντα ἡμέραι τῶν λειπομένων τεσσαράχοντα ἑτῶν σημαίνουσι τὸν ἀριθμὸν, αἱ δὲ ἐκατὸν πεντήκοντα τῷ Ἰσραὴλ, ἑκατὸν πεντήκοντα ἐτῶν ἀριθμὸν, μεθ᾽ ὃν ἢ τε πόλις ᾧκοδομήθη, καὶ οἰκητόρων πλήρης ἐγένετο, τειχισθεῖσα, καὶ ἀπολαδοῦσα τοὺς περιδόλους, καὶ αἱ ἄλλαι τοῦ τε Ἰσραὴλ καὶ Ἰούδα δεξάμεναι. Τοῦτο δὲ ἐγένετο τῷ εἰκοστῷ ἔτει τῆς βασιλείας ἸΑρταξέρξου τοῦ Ξέρξου, ἐφ᾽ οὗ Νεεμίας οἰνοχόος αὐτῷ γεγονὼς, καὶ χάριν αἰτήσας τὸν βασιλέα, σὺν πολλῇ προθυμίᾳ τὴν Ἰουδαίαν κατέλαδε, καὶ τὰ προεἰρημένα πάντα πεποίηκε. Καὶ τοῦτο σαφῶς " ἡ τοῦ Ἔσδρα διδάσκει συγγραφή. Εἰ δέ τις καὶ τὸν ἀριθμὸν τῶν ἑτῶν ἀχριδῶς μαθεῖν βούλεται, ἀρχὴν τοῦ ἀριθμοῦ λαδέτω τὸν " πέμπτον τῆς αἰχμαλωσίας Ἰεχονίου. Ἐξ ἐχείνου γὰρ καὶ τὰ τεσσαράχοντα ἠριθμήσαμεν " εὑρήσεις γὰρ τεσσαράχοντα μὲν ἕως πρώτου ἔτους Κύρο" τοῦ Πέρσου, ἐκεῖθεν ὑπόλοιπα Κύρου εἴκοσι καὶ ἐννέα, εἶτα Καμδύσου ἑπτὰ, ἔπειτα Δαρείου τοῦ Ὑστάσπου τριάκοντα καὶ πέντε’ πρὸς τούτοις Ξέρξου εἴκοσι, καὶ ᾿Αρταξέρξου ἐννεακαίδεχα" τῷ γὰρ εἰκοστῷ ἕτει προσέταξεν ἀνοικοδομηθῆναι τὰ τείχη τῆς πόλεως. Καὶ μηδεὶς λεγέτω, ὅτι τῷ Ἰσραὴλ τῆς Ἱερουσαλὴμ οἰκοδομία οὐδαμῶς διέφερεν πάλαι διαιρεθέντι τῆς Ἰούδα φυλῆς “ μετὰ γὰρ τὴν ἐπάνοδον οὐκ ἔμεινεν ἡ διαίρεσις, ἀλλ᾽ ὁμοφρονοῦντες διετέλουν ἅπαντες οἱ «ἧς ἐπανόδου τετυχηχότες, τὴν Ἱερουσαλὴμ μητρόπολιν ἔχοντες.
s΄. Kai koimēthēsę̄ epi to piϑdeuron sou to dexion ek deuterou d, kai ᾿ēgę̄ tas adikias tou oikon Iouda tessarachogta hēmeras, hēmeran eis eniauton ethēka soi hautas 3, Pleiōn gar hē paranomia tou kaloumenou. Israēl" pantelōs gar apoatantes tou Theou, pote men elatreuon tais damalesi, pote de ta pantodapa eidōla prodechynoun. Dia pouto ekeinǭ men hekaton pentēkonta aphorizei hēme- " ras, tǭ de Ioudą tessarachonta, hechaatēs hēmeras eis eniauton logizomenēs. Sē mainousi de hai tessarachonta hēmerai tou IIoudą ta leipomena tois heddomēchonta hetesi tessarachonta etē. ᾿Apephēnata gar ho theos dia tou prophētou Hieremiou, heddomēchonta hetē diatelesein autous en adylōni" alla triakonta ēdē parelēlythei etē " en gar tǭ triakostǭ ete: tēs haichmalōsias ērxato tēs prophēteias ho theios ᾿ezekiēl᾽ apo de tou pemptou hetou? tēs Iechoniou aichmalōeias, mechri prōtou tēs Kyrou tou Persou basileias, ta loipa tessarachonta symplērountai etē kai touto dynaton ou monon apo tōn chroēnichōn synagagein, alla kai apo tōn theiōn Graphōn katamathein’ kai gar ho makarios Hieremias ho prophētēs, kai hē tōn paraleipomenōn bi6lo: didaskei, hōs en tǭ triachoostǭ kai heddomǭ hetei tēs aichmalōsias Iōakeim, tou kai Iechoniou, hypsōse tēn kephalēn au“ «ou Euïladmarōdach, kai exedalen auton ex oichou phylakēs en tǭ eniautǭ tēs basileias autou " meta de touton edasileuse Badylōniōn ho Baltasar ou makron chronon. dyssedēsas gor anę̄rethē " peri de ta tria ekratēsen etē" kai gar en tǭ tritǭ hetei tis basileias hautou tēn mian optasian ho Daniēl etheasato" meta de touton Dareios ho ᾿Asouērou, apo tou spermatos hyparchōn tōn Mēdōn, edexato tēn basileian - oligon de kai autos hēgēsato chronon. Kai touto hēmas ho makarios didaskei Daniēl eirēkōs, en tǭ prōtǭ etei Dareiou tou huiou ᾿Asouērou. « En hetei heni tēs basileias autou, egō Daniēl synēka en tais bidlois ton arithmon tōn hetōn, hos egenēthē logos Kyriou pros Hieremian ton prophē- “pn, eis symplerōsin erēmōseōs Hierousalēm d᾽ eddomēkonta etē. » Oukoun hai men tǭ Ioudą aphoristheisai tessarachonta hēmerai tōn leipomenōn tessarachonta hetōn sēmainousi ton arithmon, hai de ekaton pentēkonta tǭ Israēl, hekaton pentēkonta etōn arithmon, meth᾽ hon ē te polis hǭkodomēthē, kai oikētorōn plērēs egeneto, teichistheisa, kai apoladousa tous peridolous, kai hai allai tou te Israēl kai Iouda dexamenai. Touto de egeneto tǭ eikostǭ etei tēs basileias IArtaxerxou tou Xerxou, eph᾽ hou Neemias oinochoos autǭ gegonōs, kai charin aitēsas ton basilea, syn pollę̄ prothymią tēn Ioudaian katelade, kai ta proeirēmena panta pepoiēke. Kai touto saphōs " hē tou Esdra didaskei syngraphē. Ei de tis kai ton arithmon tōn hetōn achridōs mathein bouletai, archēn tou arithmou ladetō ton " pempton tēs aichmalōsias Iechoniou. Ex echeinou gar kai ta tessarachonta ērithmēsamen " heurēseis gar tessarachonta men heōs prōtou etous Kyro" tou Persou, ekeithen hypoloipa Kyrou eikosi kai ennea, eita Kamdysou hepta, epeita Dareiou tou Hystaspou triakonta kai pente’ pros toutois Xerxou eikosi, kai ᾿Artaxerxou enneakaidecha" tǭ gar eikostǭ hetei prosetaxen anoikodomēthēnai ta teichē tēs poleōs. Kai mēdeis legetō, hoti tǭ Israēl tēs Hierousalēm oikodomia oudamōs diepheren palai diairethenti tēs Iouda phylēs “ meta gar tēn epanodon ouk emeinen hē diairesis, all᾽ homophronountes dieteloun hapantes hoi «hēs epanodou tetychēchotes, tēn Hierousalēm mētropolin echontes.
"And you shall lie on your right side a second time and bear the iniquities of the house of Judah forty days; a day for a year I have set them for you." For the lawlessness of the so-called Israel was greater: they had departed from God altogether, and sometimes worshipped the heifers, sometimes bowed down to idols of every kind. That is why he assigns one hundred and fifty days to it, and forty to Judah, each day counted as a year. The forty days of Judah signify the forty years remaining of the seventy. For God had declared through the prophet Jeremiah that they would spend seventy years in Babylon; but thirty years had already passed, since the divine Ezekiel began his prophecy in the thirtieth year of the captivity; and from the fifth year of Jechoniah's captivity to the first year of the reign of Cyrus the Persian the remaining forty years are completed. This can be gathered not only from the chronicles but also learned from the divine Scriptures. For the blessed prophet Jeremiah and the book of Chronicles teach that in the thirty-seventh year of the captivity of Joakim, who is also Jechoniah, Evil-merodach lifted up his head and brought him out of the prison house in the year of his reign. After him Baltasar reigned over the Babylonians, not for a long time, for he was put to death for his impiety; he held power for about three years, for in the third year of his reign Daniel saw one of his visions. After him Darius son of Ahasuerus, of the seed of the Medes, received the kingdom; and he too ruled only a short time. The blessed Daniel teaches us this when he says, in the first year of Darius son of Ahasuerus: "In the first year of his reign I, Daniel, understood in the books the number of the years, according to the word of the Lord that came to Jeremiah the prophet, for the fulfilment of the desolation of Jerusalem, seventy years." So the forty days assigned to Judah signify the number of the remaining forty years, and the one hundred and fifty assigned to Israel a number of one hundred and fifty years, after which the city was built and became full of inhabitants, walled and with its circuit restored, and the other [cities] of both Israel and Judah received [their people]. This took place in the twentieth year of the reign of Artaxerxes son of Xerxes, under whom Nehemiah, who had become his cupbearer, asked a favor of the king, reached Judea with great eagerness, and did all that has been mentioned. The writing of Ezra teaches this clearly. If anyone wishes to learn the number of the years exactly, let him take as the start of the count the fifth year of Jechoniah's captivity, from which we also counted the forty. You will find forty up to the first year of Cyrus the Persian; from there the remaining twenty-nine years of Cyrus, then seven of Cambyses, then thirty-five of Darius son of Hystaspes, besides these twenty of Xerxes, and nineteen of Artaxerxes; for in the twentieth year he ordered the walls of the city to be rebuilt. And let no one say that the building of Jerusalem made no difference to Israel, which had long ago been divided from the tribe of Judah; for after the return the division did not remain, but all who obtained the return continued of one mind, with Jerusalem as their mother city.
Ezek 4:6 (quotation, high confidence) · 1 Kgs 12:28–30 (allusion, medium confidence) · Jer 25:11 (allusion, high confidence) · Jer 29:10 (allusion, medium confidence) · Jer 52:31 (allusion, high confidence) · 2 Kgs 25:27 (allusion, high confidence) · Dan 5:30 (allusion, medium confidence) · Dan 8:1 (allusion, high confidence) · Dan 9:1–2 (quotation, high confidence) · Neh 2:1–8 (allusion, high confidence)
Notes and citation
Summary: On Ezek 4:6 Theodoret explains the forty days for Judah as the forty years left of the seventy-year exile, and the one hundred and fifty for Israel as the years until Nehemiah rebuilt Jerusalem's walls under Artaxerxes, giving the reign lengths that make up the total.
- Lemma: Ezek 4:6. Migne's footnotes and Latin debris inside the comment are removed by logged corrections; a few words are supplied in brackets. References: Jer 25:11; 29:10; Jer 52:31 and 2 Kgs 25:27 (Evil-merodach; Theodoret names Chronicles; "in the [first] year of his reign"); Belshazzar, Dan 5:30; 8:1; Dan 9:1–2; Nehemiah, Neh 1:11; 2:1–8 (Theodoret, like the Greek Bible, counts Nehemiah's book with Ezra's). The years add up to 150 (40 + 29 + 7 + 35 + 20 + 19). The calf-worship of the northern kingdom: 1 Kgs 12:28–30.
Notes on the original text
- Digital text corrected (Latin debris; Latin debris inside a word; Migne's footnotes inside a hyphenated word): - "6 Β τοῦ πλευροῦ σηυ τοῦ ἀριστεροῦ. νὰ τριακοσίας, ἰιχία εργ, 5" Β ἡμέραις. “1 οὔχ, Β ργϑιη. τοῦ. 80 καὶ συντ. ἀ. τριακοσίων τογῷ. 6, δ' αὐτάς. Α ταῦτα πάντα. 5" ἐκ → ; ᾿Α Ἰππὶ εκ Δη ΠΑ 08 “ΟΠ ἐφ], 66 εἰΐδπὶ χ αἰ νὶ 8 5εγί → ; ἀΐι, θαι 6] νἱά ξ. Ῥοϑὶ ἰρϑύη Β Τά πὰοἱ τὴ ταϊβοδῖα εεί, οἱ υπε!δυ → ; ( μος ἱπιροίγαϊο ἃ → ; ρον ἐδ ἐπὶ πὶ ιν : βοἰ γπιβ εἰ μὲ} Ὁ [πὰ ἀϊνίβἰο, οἱ αι ἰῃἡ → .
Cite (SBL): Theodoret, Comm. Ezech. 4.6 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/4-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/4-6
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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.
4.7PG 81
ζ'. Καὶ εἰς τὸν συγκχεισμὸν φησὶν, ἑτοιμάσεις τὸ πρόσωπόν σον, καὶ τὸν αὐτήν. « ΠΙροσώπου ἑτοιμασία » τὴν ἀγανάκτησιν παιδείαν η'. Καὶ ἰδοὺ δέδωκα ἐπὶ σὲ δεσμεὺς, καὶ οὐ μὴ στραφήσῃ ἀπὸ τοῦ πιλευροῦ σου ἐπὶ τὸ πιλευον σου, ἕως οὗ συντεμεσθῶσιν αἱ ἡμέραι τοῦ συγκιεισμοῦ σου. Δεῖ γὰρ αὑτοὺς μαθεῖν δι᾿ ὧν ἐπιτηδεύεις, ὡς πρὸ τοῦ ὡρισμένου καιροῦ οὐδεμιᾶς ἀνακλήσεως τεύξονται. Διὸ προσήκει σε τὸν ὡρισμέγον χρόνον ἐφ᾽ ἑκατέρου διατελέσαι πλευροῦ, μὴ μεταχινούμενον, ὥστε τὴν ἐπενεχθεῖσαν κατ᾽ αὐτῶν μαθεῖν αὐτοὺς ψῆφον. 6’, (. Καὶ σὺ. υἱὲ ἀνθρώπου ὅ᾽, τώδε σεαυτῷ πυροὺς, καὶ κριθὰς, καὶ κύαμον, καὶ φακὸν», καὶ κέγχρον, καὶ ὀλύρων, καὶ ἐμξαμεῖς αὐτὰ εἰς ἀγ. γος ἕν ὀστράκινον, καὶ ποιήσεις αὐτὰ ἑαυτῷ εἰς ἄρτους, κατὰ ἀριθμὸν τῶν ἡμερῶν, ὧν σὺ καϑ- Β ἑκατὸν ἡμέραις 5" φάγεσαι αὐτά: Καὶ τὸ βρῶμά σου. ὃ φάγεσαι, ἐν σταθμῷ δἵἴχοσε σίχέλους τὴν ἡμέραν, ἀπὸ καιροῦ ἕως καιροῦ φάγεσαι αὐτά. Ἐπίπονα ὁ προφήτης ἐπιτάττεται, τῶν τιμωρουμένων τὸν τύπον ἐν ἑαυτῷ δεχόμενος, καὶ διδάσκων τὸν λαὸν, δι᾽ ὧν ποιεῖν ἐχελεύετο, τὸν ἐσόμενον ἐν Ἱεροσυλύμοις λιμόν. Διὸ καὶ δ' οὐκ ἐκ πυρῶν μόνον κατασκευάζειν τὸν ἄρτον προστάττεται “", ἀλλὰ καὶ σις, ἐνδείας σημεῖον" καὶ ὁ σταθμὸς δὲ πάλιν τὴν σπάνιν σηυαίνει. ἽΛΔπαξ 55 γὰρ, φησὶ, τῆς ἡμέρας φάγεσαι εἴκοσι σίχλους, οἱ ποιοῦσι τρεῖς ὀγχίας, χοὶ μικρόν τι πρὸς, ὥς φασιν οἱ τὰ στάθμια ταῦτα καὶ
z'. Kai eis ton synkcheismon phēsin, hetoimaseis to prosōpon son, kai ton autēn. « PIrosōpou hetoimasia » tēn aganaktēsin paideian ē'. Kai idou dedōka epi se desmeus, kai ou mē straphēsę̄ apo tou pileurou sou epi to pileuon sou, heōs hou syntemesthōsin hai hēmerai tou synkieismou sou. Dei gar hautous mathein di᾿ hōn epitēdeueis, hōs pro tou hōrismenou kairou oudemias anaklēseōs teuxontai. Dio prosēkei se ton hōrismegon chronon eph᾽ hekaterou diatelesai pleurou, mē metachinoumenon, hōste tēn epenechtheisan kat᾽ autōn mathein autous psēphon. 6’, (. Kai sy. huie anthrōpou ho᾽, tōde seautǭ pyrous, kai krithas, kai kyamon, kai phakon», kai kenchron, kai olyrōn, kai emxameis auta eis ag. gos hen ostrakinon, kai poiēseis auta heautǭ eis artous, kata arithmon tōn hēmerōn, hōn sy kaϑ- B hekaton hēmerais 5" phagesai auta: Kai to brōma sou. ho phagesai, en stathmǭ diichose sichelous tēn hēmeran, apo kairou heōs kairou phagesai auta. Epipona ho prophētēs epitattetai, tōn timōroumenōn ton typon en heautǭ dechomenos, kai didaskōn ton laon, di᾽ hōn poiein echeleueto, ton esomenon en Hierosylymois limon. Dio kai d' ouk ek pyrōn monon kataskeuazein ton arton prostattetai “", alla kai sis, endeias sēmeion" kai ho stathmos de palin tēn spanin sēuainei. HiLDpax 55 gar, phēsi, tēs hēmeras phagesai eikosi sichlous, hoi poiousi treis onchias, choi mikron ti pros, hōs phasin hoi ta stathmia tauta kai
"And for the siege," he says, "you shall prepare your face, and … it." The "preparation of the face" [signifies] indignation [and] chastisement. … "And behold, I have put bonds on you, and you shall not turn from your [one] side to your [other] side until the days of your siege are completed." For they must learn through what you do that before the appointed time they will obtain no recall. Therefore you must spend the appointed time on each side without moving, so that they may learn the sentence passed upon them. "And you, son of man, take for yourself wheat, and barley, and beans, and lentils, and millet, and spelt, and put them into one earthen vessel, and make them into loaves for yourself, according to the number of the days that you lie … one hundred … days you shall eat them. And your food that you shall eat shall be by weight, twenty shekels a day; from time to time you shall eat it." The prophet is given laborious tasks, receiving in himself the figure of those who are being punished, and teaching the people, through what he was told to do, the famine that would come upon Jerusalem. Therefore he is ordered to make his bread not from wheat only, but also from …, a sign of want; and the weight, again, signifies scarcity. For once a day, he says, you shall eat twenty shekels, which make three ounces and a little more, as those who [know] these weights say, and
Textual problem in this passage: see the notes.
Ezek 4:7–10 (quotation, high confidence)
Notes and citation
Summary: On Ezek 4:7–10 Theodoret explains that the prophet's bonds show there will be no return before the appointed time, and that the mixed-grain bread eaten by weight foretells the famine of the siege.
- Lemmas: Ezek 4:7, 8, 9–10. Long Latin debris and Migne's footnotes in the comment on 4:7 and in the lemma of 4:8 are removed by logged corrections; with them the end of 4:7 ("you shall stretch out your arm and prophesy against"), part of the comment, and words of 4:8 are lost (marked … or supplied in brackets). In 4:9 the number of days is damaged in the scan (LXX: "one hundred and ninety"). After "not from wheat only, but also from" a word or line is lost. The sentence continues in the next section.
Notes on the original text
- Digital text corrected (Latin debris and Migne's footnotes; Latin debris from Migne's facing column): [ποἰοὶ » ελϑιυϊφϑιίοπθηι ιϑ Δα Ποία. κὶν 51. Ν )Δη.. αν 1. 1 Ἐϑάν, τι, 3 5674 τὲ υἱποιία, δι ποὴ σος ἃ → ; σαν μιν "μον αν 5 ροιοίβέγο, ἤν τγονοσθο5. 6556 ᾽πὶ φαιγίαιν, θη σοι δι αν ΔΛ ρὰ 5. οἴ Δρδια δἰ : ἀυλγο ἀσοοὶ ἴὸ μὸγΓ ἀοπιημαια πὰ ἰδῆ ρα 5. ἰΐὰ ἰὴ αἱ ὁ πον δ 5 αἰδῃ ἐμ Π 5821. γεμ5. 9, 10. Εἰ ἐμ, Αἰ μοπιπῖδ, διηι ἰδὲ {τι μιν, εἰ εἰ ἐφένθιι, δι ἰη εἴθ 5 δα δι ἀνοι!ἀἶδ, ἰδ ταῖν, σον Υἱρί πα! βἰοο8, 4} ὑγὸῦ τ οἷας οπι ἶπο α΄ «ἰίυ}}} οὐ ῥα απο ἐν ἶ58. οὐ θυ 5 βοΐ ἢν π5, βίοι οοπϑθόνογαηι μοῦγε. 15, δίς οἱ οἵη δὰ δία, → .
Cite (SBL): Theodoret, Comm. Ezech. 4.7 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/4-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/4-7
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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.
4.11PG 81
ια΄. Καὶ ὕδωρ μέτρῳ 5" πίεσαι, τὸ ἔκτον τοῦ ἕν 5 ἀπὸ καιροῦ ἕως καιροῦ πίεσαι. Καὶ τοῦτο πάλιν τὴν ἐπίτασιν τῆς ἐνδείας ἣν ἣ πολιορκία πε ποίηχε, παραδηλοῖ" τὸ δὲ ζ», μέτρον ἣν παρ᾽ αὑτοῖς " οὗ τὸ ἔκτου κατὰ τὸν Σύρον ἥμισυ ξέστου ἐχεωρει " τοῦτο δὲ πὸ μέτρον πίνειν ὁ προφήτης ἐχελεύετο, ἕνα προσημήνῃ τὴν ἀπὸ τῆς πολιορκίας αὑτοῖς γενησομένην τῶν ἀναγκαίων σπάνιν. κατ᾽ ὀρθαλμοὺς αὐτῶν. ᾿Ἀρτοποιήσεις δὲ, φησὶ, τὰ παντοδαπὰ ταῦτα σπέρματα, ὡς εἰώθασι τοὺς χριθίνους ἄρτους κατασκευάζειν " ὕλη δὲ τοῦ τῆς ἀρτοποῖας πυρὸς ἡ ἀνθρωπίνη χόπρος γενέσθω, εἰς ἔν- Ὁ δειξιν τῶν ἐσομένων αὐτοῖς ἐν τοῖς ἔθνεσι μιασμάτων. Διὸ ἐπάγει"
ia΄. Kai hydōr metrǭ 5" piesai, to ekton tou hen 5 apo kairou heōs kairou piesai. Kai touto palin tēn epitasin tēs endeias hēn hē poliorkia pe poiēche, paradēloi" to de z», metron hēn par᾽ hautois " hou to ektou kata ton Syron hēmisy xestou echeōrei " touto de po metron pinein ho prophētēs echeleueto, hena prosēmēnę̄ tēn apo tēs poliorkias hautois genēsomenēn tōn anankaiōn spanin. kat᾽ orthalmous autōn. ᾿Artopoiēseis de, phēsi, ta pantodapa tauta spermata, hōs eiōthasi tous chrithinous artous kataskeuazein " hylē de tou tēs artopoias pyros hē anthrōpinē chopros genesthō, eis en- Ho deixin tōn esomenōn autois en tois ethnesi miasmatōn. Dio epagei"
"And you shall drink water by measure, the sixth of a hin; from time to time you shall drink it." This too indicates how severe the want produced by the siege would be. The hin was a measure among them, whose sixth part, according to the Syrian, held half a xestes; the prophet was told to drink this measure in order to signify beforehand the scarcity of necessities that the siege would bring on them. … "before their eyes." You shall make bread, he says, of these seeds of every kind, as they are accustomed to prepare barley loaves; and let human dung be the fuel of the fire for the baking, to show the defilements that would befall them among the nations. Therefore he adds:
Ezek 4:11–12 (quotation, high confidence)
Notes and citation
Summary: On Ezek 4:11–12 Theodoret explains the measured water as a sign of the siege's want and the bread baked on dung as a sign of the defilement the exiles would suffer among the nations.
- Lemmas: Ezek 4:11, 12. The scan has lost most of the lemma of 4:12 ("And you shall eat them as a barley cake; you shall bake them on human dung"), keeping only its last words (marked …). "The Syrian" (ὁ Σύρος) is the anonymous Syriac rendering cited in the hexaplaric tradition; a xestes is about a pint.
Cite (SBL): Theodoret, Comm. Ezech. 4.11 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/4-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/4-11
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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.
4.13PG 81
ιγ΄. Οὕτως φάγονται οἱ υἱοὶ Ἰσραὴ.ἢ τὸν "1 ἄρτον αὑτῶν ἀκάθαρτον ἐν τοῖς ξύνεσιν, οὗ 5" διασκορπιῶ αὐτούς ". ᾿Ανάγχη γὰρ ἦν, ἅτε δὴ αἰχμαλώτους, καὶ ἀλλοφύλοις ἔθνεσιν ἐπιμιγνυμένους, οὐ κατὰ νόμον πολιτεύεσθαι, ἀλλὰ πολλὰς ἐκ τῆς ἐπι-
ig΄. Houtōs phagontai hoi huioi Israē.ē ton "1 arton hautōn akatharton en tois xynesin, hou 5" diaskorpiō autous ". ᾿Ananchē gar ēn, hate dē aichmalōtous, kai allophylois ethnesin epimignymenous, ou kata nomon politeuesthai, alla pollas ek tēs epi-
"Thus shall the sons of Israel eat their bread unclean among the nations, where I will scatter them." For it was inevitable that, as captives mingled with foreign nations, they would not live according to the law, but many …
Ezek 4:13 (quotation, high confidence)
Notes and citation
Summary: On Ezek 4:13 Theodoret begins to explain that the exiles, mixed with foreign nations, could not keep the law; the rest of the comment is lost.
- Lemma: Ezek 4:13. The comment breaks off in the scan (marked …).
Cite (SBL): Theodoret, Comm. Ezech. 4.13 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/4-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/4-13
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
4.14PG 81
ιδ΄, Καὶ εἶπον, Μηδαμῶς Κύριε ὁ Θεὸς ᾿Ισραή."" ἰδοὺ 1" ἡ ψυχή μου οὐ μεμίαται 1" ἐν ἀκαθαρσίᾳ, καὶ θνησιμαῖον καὶ θηριάλωτον οὗ βόδρωκα ἀπὸ ηενέσεώς μου ἕως τοῦ νῦν, οὐδὲ εἰσελήϊυθεν εἰς τὸ στόμα μου πᾶν κρέας ἔωλον καὶ βέδημλλον "". ᾿λναγνασϑεὶς ὁ προφήτης τὴν ἔννομον αὑτοῦ ἴ" πολιτείαν γυμνοῖ, ἱκετεύων τὸν φιλάνθρωπον Δεσπότην προστάγματι ἑτέρῳ λῦσα' τὰ κελευσθέντα " καὶ παραυτίκα πέπεικεν ἀγαθὸς γὰρ καὶ ῥᾳδίως τοῖς ἱχέταις ἐπικαμπτόμενος, ὥσπερ ἀμέλει καὶ τότε, βαλδίτοις χρήσασθαι βοῶν εἰς τὴν ἀρτοποιῖαν ἐκέλευσε. Τούκοις ἐπάγει"
id΄, Kai eipon, Mēdamōs Kyrie ho Theos ᾿Israē."" idou 1" hē psychē mou ou memiatai 1" en akatharsią, kai thnēsimaion kai thērialōton hou bodrōka apo ēeneseōs mou heōs tou nyn, oude eiselēïythen eis to stoma mou pan kreas eōlon kai bedēmllon "". ᾿lnagnasϑeis ho prophētēs tēn ennomon hautou i" politeian gymnoi, hiketeuōn ton philanthrōpon Despotēn prostagmati heterǭ lysa' ta keleusthenta " kai parautika pepeiken agathos gar kai rhądiōs tois hichetais epikamptomenos, hōsper amelei kai tote, balditois chrēsasthai boōn eis tēn artopoiian ekeleuse. Toukois epagei"
"And I said: By no means, Lord God of Israel! Behold, my soul has not been defiled with uncleanness, and I have not eaten what died of itself or what was torn by beasts from my birth until now, nor has any stale or profane meat entered my mouth." Under this compulsion the prophet lays bare his way of life under the law, beseeching the loving Master to cancel what he had commanded by a different order; and he persuaded him at once. For being good and readily moved by those who supplicate him, as indeed he was then, he ordered him to use cow dung for the baking. To these words he adds:
Ezek 4:14–15 (quotation, high confidence)
Notes and citation
Summary: On Ezek 4:14–15 Theodoret notes that the prophet pleaded his lifelong observance of the law, and God kindly let him use cow dung instead of human dung.
- Lemma: Ezek 4:14; Theodoret's comment summarizes God's answer in 4:15. Migne's footnotes and Latin debris inside the lemma are removed by logged corrections.
Notes on the original text
- Digital text corrected (Latin debris; Migne's footnotes): 89 υἱὲ ἀνῦρ. δ. ἀρ μέλι. ἐν, 0 γδς, ἴδοι ὁδι, ἡμέρας. δἰ καί, θ65. ἴῃ Β. “5. Β πρητετάτἀχάθ. δου, Ἰοειία ἀκάθαρτα. 45 οὗ διασκ, αὖτ πὸ δὐάιυηίον ἴῃ ΔΙ4. 9’ αὐτούς. Β λάι. ἐκεῖ, 9. Ἵτρ Α δ θὰ. τοῦ, ἰδοῦ, Α εἰ, Ἰυχία γος ἰδεῖς, ΤὉ Δ οἱ Β μεμίανται, ᾿χῖλ τος, [ἰοςι, → ; ἃ εἰ "πονιϊεϊπίιια ἀμ οαρίμηι α → .
Cite (SBL): Theodoret, Comm. Ezech. 4.14 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/4-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/4-14
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
4.16PG 81
ις’, ζ΄. Υἱὲ ἀνθρώπου, ἰδοὺ ἐγὼ συγτρίδω στήριγμα ἄρτου ἐν 'Κρουσαμὴμ, καὶ φάγονται ἄρτον ἐν σταθμῷ καὶ ἐν ἐνδείᾳ, καὶ ὕδωρ ἐν μέτρῳ καὶ ἐν ἀρανισμῷ 15 πίονται. "Ὅπως ἐνδεεῖς ἄρτου καὶ ὕδατος γένωνται " καὶ. ἀφρανισθήσεται 16. ἄγθρωπος καὶ ἀδελρὸς αὐτοῦ, καὶ ἐντακήσογται ἐν ταῖς ἀδικίαις αὐτῶν. Δύο δὲ διὰ τῆς ἀρτοποιϊας ἐκείνης σημαίνεται πράγματα, διὰ μὲν τοῦ σταθμοῦ ὁ ἐν Ἱεροσολύμοις λιμὰς, διὰ δὲ τῆς ἀκαθάρτον κατασκευῆς ἢ ἐν τοῖς παρανόμοις ἔθνεσι διαγωγῇ. ᾿ἀλλὰ τὸ δίκαιον ἡ τιμωρία περιέχει." ἐ Ἑνταχήσονται γὰρ, φησὶν, ἐν ταῖς ἀδικίαις αὑτῶν " » δίκας γὰρ, φησὶ, τίσουσιν ὧν πλημμελοῦντες διετέλεσαν.
is’, z΄. Huie anthrōpou, idou egō sygtridō stērigma artou en 'Krousamēm, kai phagontai arton en stathmǭ kai en endeią, kai hydōr en metrǭ kai en aranismǭ 15 piontai. "Hopōs endeeis artou kai hydatos genōntai " kai. aphranisthēsetai 16. agthrōpos kai adelros autou, kai entakēsogtai en tais adikiais autōn. Dyo de dia tēs artopoiïas ekeinēs sēmainetai pragmata, dia men tou stathmou ho en Hierosolymois limas, dia de tēs akatharton kataskeuēs ē en tois paranomois ethnesi diagōgę̄. ᾿alla to dikaion hē timōria periechei." e Hentachēsontai gar, phēsin, en tais adikiais hautōn " » dikas gar, phēsi, tisousin hōn plēmmelountes dietelesan.
"Son of man, behold, I am breaking the staff of bread in Jerusalem, and they shall eat bread by weight and in want, and they shall drink water by measure and in dismay, so that they may lack bread and water; and a man and his brother shall be dismayed, and they shall waste away in their iniquities." Two things are signified by that baking: by the weight, the famine in Jerusalem; by the unclean preparation, their life among the lawless nations. But the punishment holds justice within it: "For they shall waste away," he says, "in their iniquities"; that is, they will pay the penalty for the offences they kept committing.
Ezek 4:16–17 (quotation, high confidence)
Notes and citation
Summary: On Ezek 4:16–17 Theodoret says the baking by weight foretells the famine in Jerusalem and the unclean fuel the exiles' life among the nations, and that the punishment is just.
- Lemmas: Ezek 4:16–17.
Cite (SBL): Theodoret, Comm. Ezech. 4.16 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/4-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/4-16
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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.
Chapter 5
5.1PG 81
α΄. Καὶ σὺ, υἱὲ ἀγθρώπου,.ά66ε σεαυτῷ ῥομσαι αὐτὴν σεαυτῷ, καὶ ἑἐπάξεις ἐπὶ τὴν κεφαλήν σου, καὶ ἐπὶ τὸν πώγωνά σου, καὶ ἰήψῃ ζυγὸν σταθμίων, καὶ διαστήσεις αὐτούς "5. Ἢ ῥομφαία τὴν τιμωρητικὴν αἰνίττεται - δύναμιν “ ἡ δὲ τῶν τριχῶν τῆς κεφαλῆς καὶ τοῦ πώγωνος ἀφαίρεσις, τίς εὐπρεκείας τὴν στέρησιν ᾿ τὰ δὲ ζυγὰ καὶ σταθμία, τὴς τοῦ Θεοῦ ψήφου τὸ δίκαιον " οὐδὲν κρίμασι. Κ΄. Τὸ τόταρτον Ἶ" ἐν πυρὶ κατακαύσεις δ᾽ ἐν μέσῃ τῇ πόλει, κωτὰ τὴν συμπλήρωσιν "' τῶν ἡμερῶν τοῦ συγκλεισμοῦ σου "", καὶ λήψῃ τὸ τέταρτον, καὶ κατακαύσεις 82 ἐγ δι μέσῳ αὐτῆς, καὶ τὸ τέταρτον κατωχόψεις ἐν ῥομφαίᾳ κύκλῳ αὐτῆς, καὶ τὸ τέταρτον διασκορπιεῖς τῷ πνεύματι, καὶ μάχαιραν ἐκκενώσω ὀπίσω αὑτῶν. Ταῦτα αὑτὸς ἑρμηνεύει μετὰ βραχέα, καὶ καλεῖ πῦρ, καὶ τὸν λιμὸν, καὶ τὸν θάνατον " διὸ τὰ δύο τέταρτα προσέταξε τῷ πυρὶ παραδοθῆναι, ὡς καὶ τούτου χκἀχείνου δίκην πυρὸς ἐπινεμομένού τοὺς ἀνθρώπους " διὰ δὲ τῆς ῥομφαίας τὴν τῶν πολεμίων ἔφοδον ἐσήμᾶνε, καὶ τὰς ὑπ᾽ ἐκείνων ἐσομένας σφαγάς " τὸν δὲ διασκορπισμὸν τὴν αἰχμαλωσίαν καὶ τὴν ἐσομένην διασπορὰν, περὶ ὧν ἐπήγαγε" « Καὶ μάχαιραν ἐχχενώσω ὀπίσω αὐτῶν " » καὶ γὰρ μετὰ τὸ γενέσθα: ζορυάλωτοι μυρία θανάτων ὑπέμειναν εἴδη. Καὶ "λήψῃ. φὴσιν, ἐκεῖθεν ὀλίγους ἐν ἀριθμῷ, καὶ συμπεριλήψῃ αὐτοὺς τῇ ἀναδολῇ σου. Καὶ ἐκ τούτων λήψῃ ἔτι, καὶ ῥέψεις αὐτοὺς ἐν μέσῳ 5 τοῦ πυρὸς, καὶ κατακαύσεις αὑτοὺς ἐν πυρί" ἐξ αὑτοῦ 5 ἐξελεύσεται πῦρ εἰς 5᾽ πάντα οἶκον ᾿Ισραή.1. Σημαίνει δὲ διὰ τούτων τοὺς ὑποθησαν " νῦν μὲν ὑπ᾽ ἀλλήλων ἀναιρούμενοι, νῦν δὲ εἰς Αἴγυπτον ἀποδιδράσκοντες, καὶ τῆς ἀσεδείας οὐκ ἀφιστάμενοι. Καὶ τοῦτο σαφῶς ἡμᾶς ἡ τοῦ Ἵερεμίου προφητεία διδάσκει. Τὸ δὲ, « Ἐξ αὐτῆς ἐξἐλεύσεται πῦρ εἰς πάντα οἶκον Ἰσραὴλ, » αἰνίττεται μὲν καὶ τὴν τότε γενομένην ἀγανάκτησιν τοῦ Βαθυλωνίου, καὶ τὸν ἐπενεχθέντα αὑτοῖς ἐν Αἰγύπτῳ ὄλεθρον " προσημαίνει δὲ καὶ τὰς μετὰ τὴν ἑἐπάνοδον ἐπὶ ᾿Αντιόχου τοῦ Ἐπιφανοῦς γενομένας στάσεις, δι᾽ ἃ: ταῖς μυρίαις ἐκείναις περιέπεσον σὺμφοραῖς. Διαφερόντω; δὲ προαγορεύξι τὴν κατὰ τοῦ Δεσπότου Χριστοῦ μανίαν, καὶ τὴν μετὰ τὸν σταυρὸν γενομένην αὐτῶν πανωλεθρίαν, καὶ εἰς πᾶσαν τὴν οἰκουμένην διασποράν. Ταῦτα, φησὶ, ποιήσας, εἰπὲ καὶ τῆς τιμωρίας τὰς αἰτίας."
a΄. Kai sy, huie agthrōpou,.a66e seautǭ rhomsai autēn seautǭ, kai heepaxeis epi tēn kephalēn sou, kai epi ton pōgōna sou, kai iēpsę̄ zygon stathmiōn, kai diastēseis autous "5. Ē rhomphaia tēn timōrētikēn ainittetai - dynamin “ hē de tōn trichōn tēs kephalēs kai tou pōgōnos aphairesis, tis euprekeias tēn sterēsin ᾿ ta de zyga kai stathmia, tēs tou Theou psēphou to dikaion " ouden krimasi. K΄. To totarton I" en pyri katakauseis d᾽ en mesę̄ tę̄ polei, kōta tēn symplērōsin "' tōn hēmerōn tou synkleismou sou "", kai lēpsę̄ to tetarton, kai katakauseis 82 eg di mesǭ autēs, kai to tetarton katōchopseis en rhomphaią kyklǭ autēs, kai to tetarton diaskorpieis tǭ pneumati, kai machairan ekkenōsō opisō hautōn. Tauta hautos hermēneuei meta brachea, kai kalei pyr, kai ton limon, kai ton thanaton " dio ta dyo tetarta prosetaxe tǭ pyri paradothēnai, hōs kai toutou chkacheinou dikēn pyros epinemomenou tous anthrōpous " dia de tēs rhomphaias tēn tōn polemiōn ephodon esēmane, kai tas hyp᾽ ekeinōn esomenas sphagas " ton de diaskorpismon tēn aichmalōsian kai tēn esomenēn diasporan, peri hōn epēgage" « Kai machairan echchenōsō opisō autōn " » kai gar meta to genestha: zoryalōtoi myria thanatōn hypemeinan eidē. Kai "lēpsę̄. phēsin, ekeithen oligous en arithmǭ, kai symperilēpsę̄ autous tę̄ anadolę̄ sou. Kai ek toutōn lēpsę̄ eti, kai rhepseis autous en mesǭ 5 tou pyros, kai katakauseis hautous en pyri" ex hautou 5 exeleusetai pyr eis 5᾽ panta oikon ᾿Israē.1. Sēmainei de dia toutōn tous hypothēsan " nyn men hyp᾽ allēlōn anairoumenoi, nyn de eis Aigypton apodidraskontes, kai tēs asedeias ouk aphistamenoi. Kai touto saphōs hēmas hē tou Hieremiou prophēteia didaskei. To de, « Ex autēs exeleusetai pyr eis panta oikon Israēl, » ainittetai men kai tēn tote genomenēn aganaktēsin tou Bathylōniou, kai ton epenechthenta hautois en Aigyptǭ olethron " prosēmainei de kai tas meta tēn heepanodon epi ᾿Antiochou tou Epiphanous genomenas staseis, di᾽ ha: tais myriais ekeinais periepeson symphorais. Diapherontō? de proagoreuxi tēn kata tou Despotou Christou manian, kai tēn meta ton stauron genomenēn autōn panōlethrian, kai eis pasan tēn oikoumenēn diasporan. Tauta, phēsi, poiēsas, eipe kai tēs timōrias tas aitias."
"And you, son of man, take for yourself a sharp sword, … procure it for yourself, and bring it over your head and over your beard, and take a balance of weights and divide them." The sword hints at the power that punishes; the removal of the hair of the head and of the beard, the loss of comeliness; the balances and weights, the justice of God's sentence; [he does] nothing [apart from just] judgments. "A fourth you shall burn with fire in the midst of the city, at the completion of the days of your siege; and you shall take a fourth and burn it in its midst; and a fourth you shall cut down with the sword around it; and a fourth you shall scatter to the wind, and I will draw out a sword after them." He himself interprets these shortly afterwards, and calls famine and pestilence fire; therefore he ordered two fourths to be given to the fire, since both the one and the other consume people like fire. By the sword he signified the onslaught of the enemies and the slaughter they would carry out; and by the scattering, the captivity and the dispersion to come, about which he added: "And I will draw out a sword after them"; for after being taken captive they suffered countless kinds of death. "And you shall take," he says, "from there a few in number, and wrap them in your cloak. And from these you shall take again and throw them into the midst of the fire and burn them with fire; from it a fire shall go out to all the house of Israel." By these he signifies those who were left … now killed by one another, now fleeing to Egypt and not departing from their impiety. The prophecy of Jeremiah teaches us this clearly. The words "From it a fire shall go out to all the house of Israel" hint at the anger of the Babylonian that arose then and at the destruction brought on them in Egypt; they also foretell the factions after the return in the time of Antiochus Epiphanes, through which they fell into those countless calamities; and above all they foretell their madness against the Master Christ, and their utter ruin after the cross, and their dispersion into the whole world. Having done these things, he says, tell also the causes of the punishment.
Textual problem in this passage: see the notes.
Ezek 5:1–4 (quotation, high confidence) · Ezek 5:12 (allusion, high confidence) · Jer 41:1–44:30 (allusion, medium confidence)
Notes and citation
Summary: On Ezek 5:1–4 Theodoret interprets the shaving and dividing of the prophet's hair as Jerusalem's fate by famine, pestilence, sword and exile, the few hairs kept as the survivors who later fled to Egypt, and the fire spreading to all Israel as later calamities down to the dispersion after the cross.
- Lemmas: Ezek 5:1, 2, 3–4. Words of 5:1 are lost ("sharper than a barber's razor"; marked …), and after "the justice of God's sentence" a line is lost (supplied in brackets by sense). Latin debris and Migne's footnotes after the comment on 5:2 are removed by logged corrections. After "those who were left" one or more lines are lost (marked …). The interpretation of fire as famine and pestilence: Ezek 5:12. The remnant in Judea and Egypt: Jer 40–44. Antiochus Epiphanes: 1 Macc 1–6 (extrabiblical). Theodoret's reading of the verse as foretelling the Jews' ruin after the crucifixion is his own Christian interpretation, translated as written.
Notes on the original text
- Digital text corrected (Latin debris and Migne's footnotes; Latin debris inside the lemma): ι οπὶ 11, δ. ἐδ οι οἱ : βτραπειι ἡια τα ροπάνις εἰ ἷπ ἐπα ρον ιῖα, εἰ αημαπὶ ρακὶς εἰ ἀφια : εἰ ἀοίοδὶιαν Ποῖ οἱ [γα 7 εἾι6, Εἰ δόϑνεἰ εἰ νἱϊοταπι εαρὶ δ οἱ ει ἀϊονιηι ἢ 1. Ὁ οϑεῖδυο δ 5 η}- (ποτα, “ἕν, τὸ ἢ ἑαυτοῦ. γε, 81 συμπλ. [Δ συ] Α οὐ ἴθ, βοὺ πιθοῦ, ἃ γ,', δ. → ; οἱ γεγο 717 ἴῃ Γαν σλ 1585. ἢ ας ΗἩϊεγοδοίμψιπα, ἱπ πιο ἷο εἰ ἐκ → .
Extrabiblical texts: 1 Macc 1–6 (1 Maccabees [in RC, EO canons]; allusion)
Cite (SBL): Theodoret, Comm. Ezech. 5.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/5-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/5-1
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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.
5.5PG 81
ε', ς΄. Τάδε «όγει ᾿Αδωναῖ Κύριος " Αὕτη ᾿16ρουσωαλὴμ, ἐν μέσῳ τῶν ἐθγῶν τέθεικα αὐτὴν, καὶ τὰς κύκιλῳ αὐτῆς χώρας " καὶ ἐρεῖς, ἤ..- "αξε 3 τὰ δικαιώματά μου εἰς 3" ἀνομίαν ἐκ τῶν - ἐθνῶν τῶν κύκλῳ αὐτῆς. Διόεε τὰ δικαιώματά μου ἀπώσαντο αὐτὰ "", καὶ ἐν τοῖς νομίμοις μου οὐκ ἐπορεύθησαν ἐν αὑτοῖς. Ὁ τῶν ὅλων θεὸς τὸ Ἰουδαίων ἐξελέξατο ἔθνος, διὰ τούτων ἅπαντας ἀνθρώπους εὐεργετῇσαι βουλόμενος " διὸ καὶ νόμον αὐτοῖς ἀπὸ πάντων αὐτοὺς διορίζοντα δέδωκεν, ἵνα κἀντεῦθεν τὸ ἐπίσημον ἔχωσιν " ἔδωκε δὲ αὐτοῖς καὶ τόπον εἰς οἰκητήριον τῆς οἰκουμένης τὰ μέσα " πρὸς ἕω μὲν γὰρ καὶ ἄρκτον τὴν ᾿Ασίαν εἶχον, πρὸς ἑσπέραν δὲ τὴν Εὐρώπην διὰ τῆς θαλάσσης συναπτομένὴν ᾿ ἀπὸ δὲ νότου τὴν Λιδύην. Εἰς ταῦτα γὰρ τρία τμήματα καὶ οἱ τοῦ Νῶε παῖδες τὴν οἰκουμένην διείς λοντο. « Τέθεικα "' τοίνυν τὴν Ἱερουσαλὴμ, φησὶν ὁ Θεὸς, ἐν μέσῳ τῶν ἐθνῶν, ἵν᾿ ἐκεῖνοι τὴν ἀπὸ ταύτης ὠφέλειαν ἐλχύσωσιν, καὶ πᾶσαν εὐσέδειαν καὶ εὐνομίαν παρ᾽ αὐτοῖς μεταμάθωσιν “ αὕτη δὲ. πᾶν τοὐναντίον πεποίηκεν " οὐ γὰρ μόνον αὐτοῖς τῆς ιν παρ᾽ ἐμοῦ δοθείσης εὐνομίας οὐ μετέδωκεν, ἀλλὰ καὶ
e', s΄. Tade «ogei ᾿Adōnai Kyrios " Hautē ᾿16rousōalēm, en mesǭ tōn ethgōn tetheika autēn, kai tas kykilǭ autēs chōras " kai ereis, ē..- "axe 3 ta dikaiōmata mou eis 3" anomian ek tōn - ethnōn tōn kyklǭ autēs. Dioee ta dikaiōmata mou apōsanto auta "", kai en tois nomimois mou ouk eporeuthēsan en hautois. Ho tōn holōn theos to Ioudaiōn exelexato ethnos, dia toutōn hapantas anthrōpous euergetę̄sai boulomenos " dio kai nomon autois apo pantōn autous diorizonta dedōken, hina kanteuthen to episēmon echōsin " edōke de autois kai topon eis oikētērion tēs oikoumenēs ta mesa " pros heō men gar kai arkton tēn ᾿Asian eichon, pros hesperan de tēn Eurōpēn dia tēs thalassēs synaptomenēn ᾿ apo de notou tēn Lidyēn. Eis tauta gar tria tmēmata kai hoi tou Nōe paides tēn oikoumenēn dieis lonto. « Tetheika "' toinyn tēn Hierousalēm, phēsin ho Theos, en mesǭ tōn ethnōn, hin᾿ ekeinoi tēn apo tautēs ōpheleian elchysōsin, kai pasan eusedeian kai eunomian par᾽ autois metamathōsin “ hautē de. pan tounantion pepoiēken " ou gar monon autois tēs in par᾽ emou dotheisēs eunomias ou metedōken, alla kai
"Thus says Adonai the Lord: This is Jerusalem; I have set her in the midst of the nations, and the countries around her. And she changed my ordinances into lawlessness more than the nations around her; for they rejected my ordinances and did not walk in my statutes." The God of all chose the nation of the Jews, wishing through them to benefit all human beings; that is why he gave them a law that set them apart from all, so that by this too they might be distinguished. He also gave them as their dwelling the middle of the world: to the east and the north they had Asia, to the west Europe, joined to them by the sea, and to the south Libya; for the sons of Noah divided the world into these three parts. "I have set Jerusalem, then," says God, "in the midst of the nations, so that they might draw benefit from her and learn from her people all true religion and good order. But she has done the very opposite: not only did she not share with them the good order I had given her, but she also
Ezek 5:5–6 (quotation, high confidence) · Gen 10:1–32 (allusion, medium confidence)
Notes and citation
Summary: On Ezek 5:5–6 Theodoret explains that God placed Israel, with its distinctive law, at the center of the world to benefit all nations, but Jerusalem did the opposite.
- Lemmas: Ezek 5:5–6 (damaged in places in the scan). Latin debris at the start of the comment is removed by a logged correction. The division of the world among Noah's sons: Gen 10. The sentence continues in the next section, which begins with the next lemma; its end is lost.
Notes on the original text
- Digital text corrected (Latin debris): υἱ ἴπ 85 " 6. Ϊ}} πη) ἀἰν]- “μι δϑά ἷπ → .
Cite (SBL): Theodoret, Comm. Ezech. 5.5 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/5-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/5-5
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ezechielem-5-5) · 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.
5.7PG 81
ζ', η΄. Διὰ τοῦτο τάδε.1έγει ᾿Αδωναῖ Βύριος " Ἄνθ' ὧν ἡ "" μορρὴ ὑμῶν ἐκ τῶν ἐθνῶν τῶν κύκιῳ ὑμῶν, ἐν " τοῖς γομίμοις μου οὐκ ἐορεύθητε, καὶ τὰ δικαιώματά μου οὐκ ἐποιήσατϑ, ἀλι' οὐδὲ κατὰ τὰ δικαιώματα τῶν ἐθνῶν τῶν κύχίίῳ ὑμῶν οὐκ ἐποιήσατε "". Διὰ τοῦτο τάδε “έγει ᾿Αδωναὶ Κύριος, ἰδοὺ ἐγὼ ἐπὶ σὲ, καὶ ποιήσω ἐν μέσῳ σου κρῖμα ἐνώπιον τῶν ἐθγῶν. Ἐπειδὴ γὰρ" τὸν τῶν ἐθνῶν ἀνεμάξασθε χαρακτῆρα, καὶ τοῖς ἐχείνων ἐπιτηδεύμασιν ἐνεφύρητε, καὶ τὰ ἐμὰ δικαιώματά τε καὶ νόμιμα διεπτύσατε, ὑπερδολῇ δὲ τὰ ἔθνη, παρ᾽ ὧν ταύτην ἐμάθετε“ τούτου χάριν προφανῶς σοι διχάσω, τῶν ἐθνῶν θεωρούντων τὸ διχαστήριον, καὶ τῆς δίκης ἀκροωμένων " ἵν᾽ ἐπειδὴ διὰ τῆς σῆς οὐκ ὠφελήθησαν εὐνομίας, διὰ γοῦν τῆς ϑ', Καὶ ποιήσω ἐν σοὶ ἃ οὐ πεποίηκα, καὶ οὗ μὴ ποιήσω ὅμοια αὑτοῖς ἔτι διὰ "" πάντα τὰ βδὲ- λύγματά σου. Εἶτα διδάσκει, τίνα τὰ ἐ, Διὰ τοῦτο πατέρες φάγονται τέχγα ἀναμέ- σον σου, καὶ τέχνα φάγονται πατέρας. Τοῦτο δὲ καὶ ἐν τῇ Βαδυλωνίων, καὶ ἐν τῇ Ῥωμαίων πο- λιορχίᾳ γεγένηται, τῆς ὑπερδολῆς τοῦ λιμοῦ τὴν ἀνοσιουργίαν 55 ἐργασαμένης. ε Καὶ ποιήσω ἐν σοὶ κρίματα. » Τουτέστι, δικαίως σοι διχάσω. « Καὶ δια- σπερῶ "» πάντας τοὺς καταλοίπους σου εἰς πάντα ἄνεμον. » Οὐ δεῖται ἑρμηνείας λόγος ", τῶν πραγμά- των βοώντων.
z', ē΄. Dia touto tade.1egei ᾿Adōnai Byrios " Anth' hōn hē "" morrē hymōn ek tōn ethnōn tōn kykiǭ hymōn, en " tois gomimois mou ouk eoreuthēte, kai ta dikaiōmata mou ouk epoiēsatϑ, ali' oude kata ta dikaiōmata tōn ethnōn tōn kychiiǭ hymōn ouk epoiēsate "". Dia touto tade “egei ᾿Adōnai Kyrios, idou egō epi se, kai poiēsō en mesǭ sou krima enōpion tōn ethgōn. Epeidē gar" ton tōn ethnōn anemaxasthe charaktēra, kai tois echeinōn epitēdeumasin enephyrēte, kai ta ema dikaiōmata te kai nomima dieptysate, hyperdolę̄ de ta ethnē, par᾽ hōn tautēn emathete“ toutou charin prophanōs soi dichasō, tōn ethnōn theōrountōn to dichastērion, kai tēs dikēs akroōmenōn " hin᾽ epeidē dia tēs sēs ouk ōphelēthēsan eunomias, dia goun tēs ϑ', Kai poiēsō en soi ha ou pepoiēka, kai hou mē poiēsō homoia hautois eti dia "" panta ta bde- lygmata sou. Eita didaskei, tina ta e, Dia touto pateres phagontai techga aname- son sou, kai techna phagontai pateras. Touto de kai en tę̄ Badylōniōn, kai en tę̄ Rhōmaiōn po- liorchią gegenētai, tēs hyperdolēs tou limou tēn anosiourgian 55 ergasamenēs. e Kai poiēsō en soi krimata. » Toutesti, dikaiōs soi dichasō. « Kai dia- sperō "» pantas tous kataloipous sou eis panta anemon. » Ou deitai hermēneias logos ", tōn pragma- tōn boōntōn.
"Therefore thus says Adonai the Lord: Because your form is from the nations around you, you have not walked in my statutes and have not done my ordinances; you have not even acted according to the ordinances of the nations around you. Therefore thus says Adonai the Lord: Behold, I am against you, and I will execute judgment in your midst before the nations." Since you took on the stamp of the nations and mixed yourselves up in their practices, and spat upon my ordinances and statutes, and outdid in wickedness the very nations from whom you learned it, for this reason I will judge you openly, with the nations watching the court and hearing the case; so that, since they were not benefited by your good order, at least through your [punishment they may be] … "And I will do in you what I have not done, and the like of which I will not do again, because of all your abominations." Then he teaches what these things are: "Therefore fathers shall eat children in your midst, and children shall eat fathers." This happened both in the siege of the Babylonians and in that of the Romans, the extremity of the famine producing that unholy deed. "And I will execute judgments in you": that is, I will judge you justly. "And I will scatter all your remnant to every wind." The word needs no interpretation, since the events cry it out.
Ezek 5:7–10 (quotation, high confidence) · Lam 4:10 (allusion, medium confidence) · Lam 2:20 (allusion, low confidence)
Notes and citation
Summary: On Ezek 5:7–10 Theodoret says Jerusalem, having copied and outdone the nations' wickedness, would be judged publicly before them, and notes that the cannibalism foretold happened in both the Babylonian and the Roman sieges.
- Lemmas: Ezek 5:7–8, 9, 10. Latin debris from Migne's facing column runs through the whole section and is removed by logged corrections; after "at least through your" a few words are lost (marked …). Cannibalism in the sieges: Lam 2:20; 4:10; for the Roman siege of AD 70, Josephus, J.W. 6.201–213.
Notes on the original text
- Digital text corrected (Latin debris; Latin debris (some Greek words are lost with it); Latin debris inside a word; Migne's footnotes and Latin debris): ἴμ ε Δ Ή5, Δα -. Ν' εἰς κύκλῳ αὖτ. μου τῶν χωρῶν τῶν κύκλῳ αὐτῆς. ὕἱλλαιο Ἰδυ0. 40 ΠΟ τ. γοροῦῖι. καὶ τὰ νόμιμά μοῦ. τέθεικα. "3 ἡ-- ξηνῶν, {Πεὐγν ἀνα ρ!!οτῖς5 (5. οἴονται. νοθῖτα) πιαρ δ ἀϑτι βοι65, εἰς, " ἕν, Β καί. 5᾽ Β οὐ πεποιήκατε. → ; ἐγ Α Βοπιῖνιμς : Εδοδ 660 δΆΡΩΡ ἴδ, οἱ [αεἴαπι ἐπ πιϑαϊο (μὲ → ἐν ; ιάϊείμηι ἐπ → ; πιρᾶ Ἰυἀο!Δ οἱ → ; ἰπίαιυ! 4115 ἀκϑυ ρογαη ἰὴ) → ; : ἌρθΓΙ6 ἡπάίοαθυ 16, ᾿πϑροοίδπιθυ5 ἠυαϊοίαπι βοη → ; -ὀ [᾿008, οἱ → ; δΦαμ [6 υ{}ΠΔ|6 πὸ ρογο ρα, δἰφυ πὶ φα]ιοπὶ ροῦ → ; εἰρίδηϊ ἃ → ; γεββ8. 9. Εἰ [αεἴατης πὶ (6 φκ ποὴ [εεὶ, εἰ ποι → ; [αοίαμι εἰπε (δα ἱρεῖα απιρ! μα, → ; Β γεκς. 40. [660 → ; Τοῦτο εἰ δὲ → Τοῦτο δὲ; ΒΑΡΥ]Οπίοτιπι οἱ Βοιη ΔΗ Τα πὶ, ἱπογθ }}}} νἱ [ληνῖ 5 → ; δἃ ἰοῦ → ; σὺ ἰπ (6 Ἰυάϊεἰα. » Ηος → σοὶ ; πΔ00. « Εἰ ἀἰβραγρϑιῃ → ; γεπίππι » → ; ἰρδᾶ; → .
Extrabiblical texts: Josephus, J.W. 6.201–213 (Josephus (works); allusion)
Cite (SBL): Theodoret, Comm. Ezech. 5.7 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/5-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/5-7
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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.
5.11PG 81
ια΄, Διὰ τούτο, Ζῶ ἐγὼ, “έγει ᾿Αδωναῖ Κύριος, ἡ μὴν ἀνθ᾽ ὧν τὰ ἅγιά μου ἐμίανας ἐν πᾶσι τοῖς προσοχθίσμασί σου, καὶ ἐν πᾶσι τοῖς σου, κἀγὼ ἀπώσομαι " σα. για καλεῖ οὐ μόνον τὰ νόμιμα, ἀλλὰ καὶ τὸν ἀφορισθέντα αὐτῷ ναὸν, ὃν τῇ ποῃ τῶν εἰδώλων ἐδεδήλωσαν στάσει " προσοχθίσματα αὶ ὃ καὶ βδελύγματω, τὰ εἴδωλα ὀνομάζει, τὰ " ἀηδίας πάσης ἀνάμεστα. Τοιοῦτόν ἐστι τὸ ὑπὸ τῆς Ῥεδέχχας λεγόμενον." « Προσώχθικα τῇ ψυχῇ " μου διὰ τὰς θυγατέρας τῶν Χαναναίων ", εἰ λήψεται « Ἰαχὼδ ὁ υἱός μου ἐξ αὐτῶν γυναῖκα, ἱνατί μοι ζῆν; » κουτέστι, Βδελύττομαι σφόδρα τὰς θυγατέρας τῶν Χαναναίων. Καὶ πάλιν ὁ θεὸς διὰ τοῦ Δαδὶδ, « Διὸ προσώχθισα τῇ γενεᾷ ἐκείνῃ, καὶ εἶπον ᾿Αεὶ πλα- νῶνται τῇ καρδίᾳ" τουτέστιν, Ἐδδελυξάμην. Καὶ πάλιν περὶ τοῦ παρανόμου, φησὶν ὁ αὐτὸς προφήτης ' Εἰ « Κακίᾳ δὲ οὐ προσώχθισε », τουτέστιν, οὐκ λύξατο τὴν κακχίαν. « Οὐ φείσεται ὀφθαλμός " μου, καὶ ᾿ οὐκ ἐλεήσω ἐγώ. » Τοσαύτη ἡ τῆς παρανομίας ὑπερδολῇ, ὅτι ὁ ἐλεήμων ἐλεεῖν οὐκ ἀνέχεται, καὶ ὁ φιλάνθρωπος τῶν κολαζομένων οὐ φείδεται. Εἴτα διηγεῖται τὰ ἤδη ἡρμηνευμένα, ὅπως λιμῷ μὲν πα. ραδώσει τὸ τέταρτον, καὶ θανάτῳ πάλιν τὴν ἄλλην μοῖραν " εἶτα τὴν ἄλλην τῇ διὰ τοῦ πολέμου σφαγῇ, καὶ τὸ λειπόμενο" τέταρτον αἰχμαλωσίᾳ, τῆς
ia΄, Dia touto, Zō egō, “egei ᾿Adōnai Kyrios, hē mēn anth᾽ hōn ta hagia mou emianas en pasi tois prosochthismasi sou, kai en pasi tois sou, kagō apōsomai " sa. gia kalei ou monon ta nomima, alla kai ton aphoristhenta autǭ naon, hon tę̄ poę̄ tōn eidōlōn ededēlōsan stasei " prosochthismata ai ho kai bdelygmatō, ta eidōla onomazei, ta " aēdias pasēs anamesta. Toiouton esti to hypo tēs Rhedechchas legomenon." « Prosōchthika tę̄ psychę̄ " mou dia tas thygateras tōn Chananaiōn ", ei lēpsetai « Iachōd ho huios mou ex autōn gynaika, hinati moi zēn? » koutesti, Bdelyttomai sphodra tas thygateras tōn Chananaiōn. Kai palin ho theos dia tou Dadid, « Dio prosōchthisa tę̄ geneą ekeinę̄, kai eipon ᾿Aei pla- nōntai tę̄ kardią" toutestin, Eddelyxamēn. Kai palin peri tou paranomou, phēsin ho autos prophētēs ' Ei « Kakią de ou prosōchthise », toutestin, ouk lyxato tēn kakchian. « Ou pheisetai ophthalmos " mou, kai ᾿ ouk eleēsō egō. » Tosautē hē tēs paranomias hyperdolę̄, hoti ho eleēmōn eleein ouk anechetai, kai ho philanthrōpos tōn kolazomenōn ou pheidetai. Eita diēgeitai ta ēdē hērmēneumena, hopōs limǭ men pa. radōsei to tetarton, kai thanatǭ palin tēn allēn moiran " eita tēn allēn tę̄ dia tou polemou sphagę̄, kai to leipomeno" tetarton aichmalōsią, tēs
"Therefore, as I live, says Adonai the Lord, surely because you defiled my holy things with all your loathsome things and with all your …, I too will reject you." … "Holy things" he calls not only the statutes but also the temple set apart for him, which they defiled by setting up the idols. "Loathsome things" and "abominations" is what he calls the idols, full of every kind of disgust. Such is what Rebekah said: "I am weary of my life because of the daughters of the Canaanites; if Jacob my son takes a wife from among them, why should I live?" that is, I greatly abhor the daughters of the Canaanites. And again God says through David: "Therefore I loathed that generation, and said: They always go astray in heart," that is, I abhorred them. And again the same prophet says of the lawless man: "But he did not loathe evil," that is, he did not abhor evil. "My eye shall not spare, and I will not have mercy." So great is the excess of lawlessness that the Merciful cannot bring himself to have mercy, and the Lover of humankind does not spare those who are punished. Then he recounts what has already been interpreted: how he will hand over a fourth to famine, and again the next portion to pestilence, then the next to slaughter in war, and the remaining fourth to captivity …
Ezek 5:11–12 (quotation, high confidence) · Gen 27:46 (quotation, high confidence) · Ps 95:10 (94:10 LXX) (quotation, high confidence) · Ps 36:4 (35:5 LXX) (quotation, high confidence)
Notes and citation
Summary: On Ezek 5:11–12 Theodoret explains that 'holy things' include the temple defiled by idols, and illustrates the word 'loathe' from Rebekah and the Psalms; Jerusalem's lawlessness was so great that the merciful God would not spare it.
- Lemmas: Ezek 5:11, 12. Latin debris throughout the section is removed by logged corrections; words of the lemma ("abominations") and the start of the comment are damaged (marked …), and the section ends in debris and Migne's footnotes. Quotations: Gen 27:46; Ps 95:10 (LXX 94:10); Ps 36:4 (LXX 35:5).
Notes on the original text
- Digital text corrected (Latin debris; Latin debris inside a word; Migne's footnotes and Latin debris): Υεκβ. 11. ἸΔεῖτοο, γίυο 1} 9 εἐσο, ἀϊεῖ: Αἀοπαὶ → ; οπιΐπας, → ; ΠᾺ; οβεπείονος,, αἱ → ; ΤΠ: δἷ ἀυχοτῖι 60} ΠἸΐ 05 → ; ᾿Ἂαυ͵ἀ }εναῖ → ; πον ἢ] ᾽Ὰ5 Οἰιδιδηθοτιη. Εἰ → ; δι : ε [460 → ; ἰἰλπι. « Νοη → ; ὑὕοτ 680. » → ; Ὁ τρἰ ΒΓ 6008 → ; ἃ ροηΐδ → ; [πὶ ἱπιογρΓεῖδι! δα → ; δὶ ρ68 : {πὶ Δα πὶ )0}}} οὐ → ; πεῖ: ὃ, "5 γάρ. Β 2404, φησί, 5 διά, 6, Ἰοι {0 κατά, "7 ἀναμ. Β ἐν μέσῳ, εκ Β οιἰμδινάδία δαὶ ἰδοιῖο 5ίτιη. ἐργασίαν. ν᾽ Β, ῥγαιῃ. ὁ, 7 καί. Β καίγε. ὁδί, δἱ 80 Ἰο μαι ἰγγοφαν. ὦ οἰοπβ οὐδ δὶ ἀοαῦθο οϑ ὁχογυοϊα ἔπ, 81 Πμ ἀδαμέ, οἱ οἦυ5. {Πππάλπὶ βο ἐμά ϊ!. « Ετ νἱΐπα, οἱ ἀϑεοίαιϊομῖνιδ, οἐ βία μα ἐπ εἰγοιῖτα τίν οὐ τὐνὴν οἱ ὁξὺ ἴω, τ μι εἴα μὲ ἱγα οἱ ἔμτογο, ἴη σιν. δι ἀμ. πὸ ρίαὃ“ εν 865 → .
Cite (SBL): Theodoret, Comm. Ezech. 5.11 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/5-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/5-11
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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.
5.13PG 81
ιγ΄. Καὶ συντελεσθήσεται ὁ θυμός μου, καὶ ἡ οργὴ μου ἐπ᾿ αὐτοὺς, καὶ παραχ.1ηϑήσομαι, καὶ ἐπιγνώσονται δ, διότι ἐγὼ Κύριος.λεάληχα ἐν τῷ ζήλῳ μου, ἐν τῷ συντελέσαι μὲ τὴν ὀργήν μου ἐπ᾿ αὐτούς. ᾿Απαθὲς τὸ Θεῖον, καὶ παντελῶ; ἀόργητον, τοῖς δὲ ἀνθρωπίνοις ὀνόμασι κέχρηται, τὰ; τιμωρητιχὰς ἐνεργείας οὕτω προσαγορεύων. Τὸ ὃὲ, “ «Συντελεσθήσεται ἡ ὀργή μου ἐπ᾽ αὐτοὺς ». ἀντὶ τοῦ, πέρας λήψεται, Μαθόνπων δὲ αὐτῶν διὰ τῆς πείρας, ὅτι Θεός εἰμι, καὶ Δεσπότης ", ὅτι τὴν παρανομίαν αὐτῶν βδελυξάμενος τὴν τιμωρίαν ἐπήγαγον, παρπληθήσομχι " ἐπὶ τοῦτο γὰρ καὶ τὰς κολάσεις ἐπἦγαγον.
ig΄. Kai syntelesthēsetai ho thymos mou, kai hē orgē mou ep᾿ autous, kai parach.1ēϑēsomai, kai epignōsontai d, dioti egō Kyrios.lealēcha en tǭ zēlǭ mou, en tǭ syntelesai me tēn orgēn mou ep᾿ autous. ᾿Apathes to Theion, kai pantelō? aorgēton, tois de anthrōpinois onomasi kechrētai, ta? timōrētichas energeias houtō prosagoreuōn. To hoe, “ «Syntelesthēsetai hē orgē mou ep᾽ autous ». anti tou, peras lēpsetai, Mathonpōn de autōn dia tēs peiras, hoti Theos eimi, kai Despotēs ", hoti tēn paranomian autōn bdelyxamenos tēn timōrian epēgagon, parplēthēsomchi " epi touto gar kai tas kolaseis epēgagon.
"And my wrath and my anger shall be accomplished upon them, and I will be comforted, and they shall know that I the Lord have spoken in my zeal, when I accomplish my anger upon them." The Divine is impassible and altogether free of anger; but he uses human terms, naming his punishing activities in this way. "My anger shall be accomplished upon them" means: it will come to an end. When they have learned by experience that I am God and Master, and that I brought the punishment because I abhorred their lawlessness, I will be comforted; for it was for this purpose that I brought the chastisements.
Ezek 5:13 (quotation, high confidence)
Notes and citation
Summary: On Ezek 5:13 Theodoret explains that God is impassible and that 'anger' is a human word for his punishing acts, which aim at making the people know him.
- Lemma: Ezek 5:13.
Cite (SBL): Theodoret, Comm. Ezech. 5.13 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/5-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/5-13
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
5.14PG 81
ιδ΄, Καὶ θήσομαί σδ εἰς ἔρημον, καὶ "5 εἰς ὄγει. δος "' τοῖς κύκλῳ σου. ᾿Ἰκανὸν καὶ τοῦτο πικρῶς ἀνιᾶσαι, τὸ τοὺς ἐκ γειτότων οἰκοῦντας, καὶ διγνεχῶς ἐπεντρνφᾷν. ε Καὶ τὰ; θυγατέρας λ᾽ τὰς κύκλῳ σὼ ἐνώπιον παντὸς διοδεύοντος. » Θυγατέρας καλεῖ τὰς ὑποκειμένας πόλεις καὶ κώμας.
id΄, Kai thēsomai sd eis erēmon, kai "5 eis ogei. dos "' tois kyklǭ sou. ᾿Ikanon kai touto pikrōs aniasai, to tous ek geitotōn oikountas, kai dignechōs epentrnphąn. e Kai ta? thygateras l᾽ tas kyklǭ sō enōpion pantos diodeuontos. » Thygateras kalei tas hypokeimenas poleis kai kōmas.
"And I will make you a desert, and a reproach to those around you." This too is enough to grieve them bitterly: that those living nearby should mock them continually. "And your daughters around you, before everyone who passes by." He calls the cities and villages subject to her "daughters."
Ezek 5:14 (quotation, high confidence)
Notes and citation
Summary: On Ezek 5:14 Theodoret notes the bitterness of being mocked by neighbors and explains 'daughters' as Jerusalem's dependent towns.
- Lemma: Ezek 5:14.
Cite (SBL): Theodoret, Comm. Ezech. 5.14 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/5-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/5-14
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
5.15PG 81
ιε΄, Καὶ " ἔσῃ στεγαχτὴ, καὶ δή,1ἰη παιδείᾳ καὶ ἀφωνγισμοῖς, καὶ αἱ θυγατέρες σου κύχιλῳ σου σὶν "", ἐν τοῖς κακοῖς ποιήσω, ὥστε πάντας τοὺς ἀκούοντας τὸν ἀφανιομόν σον, καὶ τῶν ὑποκειμένων σος πόλεων καὶ κωμῶν, στένειν καὶ ὀδύρεσθαι. « Ἕν τῷ ποιῆδαΐ με ἐν σοὶ κρίματα ἐν ὀργῇ καὶ ἐν θυμῷ, ἐν ἐκδικήσει θυμοῦ, καὶ ἐλέγχοις. » Εἶτα τὸ ἀψευδὲς » δεικνὺς 15 τῶν εἰρημένων,
ie΄, Kai " esę̄ stegachtē, kai dē,1iē paideią kai aphōngismois, kai hai thygateres sou kychilǭ sou sin "", en tois kakois poiēsō, hōste pantas tous akouontas ton aphaniomon son, kai tōn hypokeimenōn sos poleōn kai kōmōn, stenein kai odyresthai. « Hen tǭ poiēdaï me en soi krimata en orgę̄ kai en thymǭ, en ekdikēsei thymou, kai elenchois. » Eita to apseudes » deiknys 15 tōn eirēmenōn,
"And you shall be groaned over and wretched, in chastisement and desolations, and your daughters around you …" … in evils I will act, so that all who hear of your desolation and that of the cities and villages subject to you will groan and lament. "When I execute judgments in you in anger and in wrath, in vengeance of wrath, and in rebukes." Then, showing the truth of what has been said,
Textual problem in this passage: see the notes.
Ezek 5:15 (quotation, high confidence)
Notes and citation
Summary: On Ezek 5:15 Theodoret says Jerusalem's ruin will make all who hear of it groan.
- Lemma: Ezek 5:15. The end of the lemma and the start of the comment are lost in the scan (marked …). The sentence continues in the next section.
Cite (SBL): Theodoret, Comm. Ezech. 5.15 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/5-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/5-15
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
5.16PG 81
ις΄. Ἐγὼ “ Κύριος, φησὶ 8,.:ελάζηκα. γὰρ ἡ τοῦ προσώπου δήλωσις τὴν ἀλήθειαν δεῖξαι. Ἕν τῷ " ἐξαποστεῖλαι μὲ τὰς βοιλίδας μου τοῦ λιμοῦ ἐπ' αὐτοὺς, καὶ ἔσονται εἰς ἔχιλευψιν" συντάξω, καὶ συντρίψω στήριγμα ἄρτου σου. {(:5 Καὶ ἐξαποστε.ζῶ ἐπὶ σὲ ῥομξαίαν, καὶ θηρίῳ αἷμα διδλεύσδται ἐπὶ σὲ, καὶ ῥομφαίαν ἐπάξω ἐπὶ σὲ κυκλόθεν" ἐγὼ Κύριος.14.14.1ηκα. Τὰ αὐτὰ πολλάκις λέγει, δεδίξασθαι βουλόμενος τοὺς ἀχούρντας, ἵνα τῷ φόδῳ τῶν ἀλγεινῶν εἰς εὐσέθδειαν μεταὑάλῃ, καὶ τῆς ἀπειλῆς μὴ ἐπαγάγῃ τὴν πεῖραν. μᾶσξν, δίκην θηρίων ὡμοδόρων ἐπιόντας, καὶ τοὺς μὲν κατασφάττοντας, τοὺς δὲ ζωγροῦντας καὶ δορυ-
is΄. Egō “ Kyrios, phēsi 8,.:elazēka. gar hē tou prosōpou dēlōsis tēn alētheian deixai. Hen tǭ " exaposteilai me tas boilidas mou tou limou ep' autous, kai esontai eis echileupsin" syntaxō, kai syntripsō stērigma artou sou. {(:5 Kai exaposte.zō epi se rhomxaian, kai thēriǭ haima didleusdtai epi se, kai rhomphaian epaxō epi se kyklothen" egō Kyrios.14.14.1ēka. Ta auta pollakis legei, dedixasthai boulomenos tous achourntas, hina tǭ phodǭ tōn algeinōn eis eusethdeian metaualę̄, kai tēs apeilēs mē epagagę̄ tēn peiran. masxn, dikēn thēriōn hōmodorōn epiontas, kai tous men katasphattontas, tous de zōgrountas kai dory-
"I the Lord," he says, "have spoken." For the naming of the person [is enough] to show the truth. "When I send my arrows of famine upon them, and they shall be for destruction … and I will break the staff of your bread. And I will send upon you sword and wild beasts, … and death and blood shall pass through you, and I will bring a sword upon you all around: I the Lord have spoken." He says the same things many times, wishing to frighten his hearers, so that through fear of painful things they may turn to true religion and he may not bring upon them the experience of what he threatens. … attacking like savage wild beasts, slaughtering some and taking others alive and captive
Textual problem in this passage: see the notes.
Ezek 5:15–17 (quotation, high confidence)
Notes and citation
Summary: On Ezek 5:15–17 Theodoret says God repeats his threats of famine, beasts and sword so that fear may bring the people to repentance before the punishment comes.
- Lemmas: Ezek 5:15 (end), 16–17. The lemma is damaged in the scan, and a line is lost before the last sentence (which probably explained the "wild beasts" as the enemy; marked …). The sentence continues in the next section.
Cite (SBL): Theodoret, Comm. Ezech. 5.16 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/5-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/5-16
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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.
Chapter 6
6.1PG 81
α’, 8’. Καὶ ἐγένετο 1όγος Κυρίου πρός με γων " Υἱὲ ἀνθρώπου, στήρισον τὸ πρόσωπόν σου ἐπὶ τὰ ὄρη ᾿Ισραὴ.1, καὶ προφήτευσον ἐπ᾿ αὐτὴ, καὶ ἐρεῖς "". Οὐ λογικὰ τὰ ὄρη, οὔτε μὴν ἔμψυχα, ἀλλὰ καὶ ἀναίσθητα - εἰς ἔλεγχον δὲ τῶν λογικῶν τοῖς ἀψύχοις προσδιαλέγεται - οὕτω καὶ ἐπὶ τοῦ ροῦολ πρὸς τὸ θυσιαστήριον ὁ ἄνθρωπος τοῦ Θεοῦ ποὺς λόγους ἐποιήσατο.
a’, 8’. Kai egeneto 1ogos Kyriou pros me gōn " Huie anthrōpou, stērison to prosōpon sou epi ta orē ᾿Israē.1, kai prophēteuson ep᾿ autē, kai ereis "". Ou logika ta orē, oute mēn empsycha, alla kai anaisthēta - eis elenchon de tōn logikōn tois apsychois prosdialegetai - houtō kai epi tou rouol pros to thysiastērion ho anthrōpos tou Theou pous logous epoiēsato.
"And the word of the Lord came to me saying: Son of man, set your face against the mountains of Israel and prophesy against them, and you shall say." The mountains are not rational, nor even alive, but without sense; yet he addresses soulless things in order to rebuke rational beings. So too in the time of Jeroboam the man of God addressed his words to the altar.
Ezek 6:1–2 (quotation, high confidence) · 1 Kgs 13:1–2 (allusion, high confidence)
Notes and citation
Summary: On Ezek 6:1–2 Theodoret explains that God speaks to the senseless mountains to rebuke the people, as the man of God once spoke to Jeroboam's altar.
- Lemmas: Ezek 6:1–2. Migne's footnotes and Latin debris inside the lemma are removed by logged corrections. The man of God and the altar: 1 Kgs 13:1–2.
Notes on the original text
- Digital text corrected (Migne's footnotes and Latin debris; Migne's marginal letter): δ «. ν. σου. Α ὀνειδισμὴν τοῖς ἔθνεσιν τοῖς κύκλῳ σου, ΠᾺ «το μι "1 Ἐγὼ οἱ 47, “ ἦν, 18. οῃτί, 05, ἴῃ δ. "᾽ ἐν τῷ, χ' → ; ἔμψυχα, Α → ἔμψυχα, .
Cite (SBL): Theodoret, Comm. Ezech. 6.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/6-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/6-1
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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.
6.3PG 81
Υ΄, δ΄. Τὰ "" ὅρη Ἰσραὴ.1 ἀκούσατε τὸν ᾿Αδωγαῖ Κυρίου " τάδε λέγει ᾿Αδωγαῖ Κύριος τοῖς ἔἥρεσι, καὶ τοῖς βουνοῖς, καὶ ταῖς νάπαις, καὶ ταῖς φάραγξιν" Ιδοὺ ἐγὼ ἐπάγω ἐφ᾽ ὑμᾶς ῥομφαίαν, καὶ ἐξολοθρευθήσεται τὰ ὑψηλὰ ὑμῶν. Καὶ ἀφαγισθήσεταωι 5 τὰ θυσιαστήρια ὑμῶν, καὶ συγτριβήσεται Ἶ τὰ τεμένη ὑμῶν, καὶ καταδωλῶ ματίας ὑμῶν ἐνώπιον τῶν εἰδώζωγ ὑμῶν, Ἐπειδὴ γὰρ ἐν τούτοις πᾶσι τοῖς χωρίοις βωμοὺς τοῖς εἰδώλοι; ἀνήγειραν. ἀναγκαίως προλέγει τὴν ἐσομένην τῶν πολεμέων ἔφοδον, καὶ τὰς πανταχοῦ γεντσομένας θησιν.
Y΄, d΄. Ta "" horē Israē.1 akousate ton ᾿Adōgai Kyriou " tade legei ᾿Adōgai Kyrios tois heēresi, kai tois bounois, kai tais napais, kai tais pharanxin" Idou egō epagō eph᾽ hymas rhomphaian, kai exolothreuthēsetai ta hypsēla hymōn. Kai aphagisthēsetaōi 5 ta thysiastēria hymōn, kai sygtribēsetai I ta temenē hymōn, kai katadōlō matias hymōn enōpion tōn eidōzōg hymōn, Epeidē gar en toutois pasi tois chōriois bōmous tois eidōloi? anēgeiran. anankaiōs prolegei tēn esomenēn tōn polemeōn ephodon, kai tas pantachou gentsomenas thēsin.
"Mountains of Israel, hear the word of Adonai the Lord: thus says Adonai the Lord to the mountains and the hills, and to the glens and the ravines: Behold, I bring a sword upon you, and your high places shall be destroyed. And your altars shall be made desolate, and your sacred precincts shall be broken, and I will cast down your slain before your idols." Since they had raised altars to the idols in all these places, he necessarily foretells the coming onslaught of the enemies and the [slaughter] that would take place everywhere.
Ezek 6:3–4 (quotation, high confidence)
Notes and citation
Summary: On Ezek 6:3–4 Theodoret explains that the mountains and valleys are addressed because the people had built idol altars everywhere on them.
- Lemmas: Ezek 6:3–4. The last word of the comment is damaged in the scan and supplied in brackets by sense.
Cite (SBL): Theodoret, Comm. Ezech. 6.3 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/6-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/6-3
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
6.5PG 81
ε', ς΄. Καὶ "" δώσω τὰ πτώματα υἱῶν Ἰσραὶμ κατὰ πρόσωπον εἰδώλων "5 αὐτῶν, καὶ διασχορπιῶ τὰ ὀστὰ ὑμῶν κὐυχίῳ τῶν θυσιαστηρίων ὑμῶν - ἐν πάσῃ τῇ κατοικίᾳ ὑμῶν. ᾿Απὸ τῶν ἀψύχων μετήγαγεν ἐπὶ τοὺς λογικοὺς τὸν λόγον, καὶ ἀπειλεῖ, ὅτι "5 γεχρῶν πληρώσει τὰ τῶν εἰδώλων τεμένη, καὶ ἀνθρωπείων ὀστέων τὰ τῶν δαιμόνων θυσιαστήρια, διδάσκων διὰ τῆς τιμωρίας, ὡς οὐδὲν ἀπώναντο τῆς τῶν δαιμόνων θεραπείας, οὐδὲ μὴν ἐπικουρίας τινὸς ἐν ταῖς ἐπενεχθείσαις συμφοραῖς παρ᾽ ἐκείνων ἀπήλαυσαν. ε Καὶ αἱ πόλεις ἐξερημωθήσονται, καὶ τὰ ὑψηλὰ ἀφανισθήσονται "7, ὅπως ᾿ ἐξολολρευθῇ τε καὶ πλημμελήσῃ ᾿ τὰ θυσιαστήρια ὑμῶν, καὶ συντριδήσεται. » Τὸ δὲ πλημμεζήσῃ, ἐρημωθήσῃ ὁ Σύμμαχος. ἡρμήνευσε. ε Καὶ ᾽ χαταπαύσῃ τὰ εἴδωλα ὑμῶν, καὶ ἐξαρθῇ τὰ τεμένη ὑμῶν, καὶ ἐξαλειφθῇ ᾽ τὰ ἔργα ὑμῶν. » "Εδειξε τῆς τιμωρίας τὰς αἰτίας " ἰατριχῶς γὰρ ὁ φιλάνθρωπος χολάεἰ Δεσπότης, ἵνα παύσῃ τῆς ἀσεδείας͵ τὸν δρόμον ταῦτα γὰρ πάντα, φησὶ, ποιῶ, καὶ τὴν ἐρημίαν ἐπάξω, ἵνα σδέσω τὴν περὶ τὰ εἴδωλα μανίαν τε καὶ
e', s΄. Kai "" dōsō ta ptōmata huiōn Israim kata prosōpon eidōlōn "5 autōn, kai diaschorpiō ta osta hymōn kyychiǭ tōn thysiastēriōn hymōn - en pasę̄ tę̄ katoikią hymōn. ᾿Apo tōn apsychōn metēgagen epi tous logikous ton logon, kai apeilei, hoti "5 gechrōn plērōsei ta tōn eidōlōn temenē, kai anthrōpeiōn osteōn ta tōn daimonōn thysiastēria, didaskōn dia tēs timōrias, hōs ouden apōnanto tēs tōn daimonōn therapeias, oude mēn epikourias tinos en tais epenechtheisais symphorais par᾽ ekeinōn apēlausan. e Kai hai poleis exerēmōthēsontai, kai ta hypsēla aphanisthēsontai "7, hopōs ᾿ exololreuthę̄ te kai plēmmelēsę̄ ᾿ ta thysiastēria hymōn, kai syntridēsetai. » To de plēmmezēsę̄, erēmōthēsę̄ ho Symmachos. hērmēneuse. e Kai ᾽ chatapausę̄ ta eidōla hymōn, kai exarthę̄ ta temenē hymōn, kai exaleiphthę̄ ᾽ ta erga hymōn. » "Edeixe tēs timōrias tas aitias " iatrichōs gar ho philanthrōpos cholaei Despotēs, hina pausę̄ tēs asedeias͵ ton dromon tauta gar panta, phēsi, poiō, kai tēn erēmian epaxō, hina sdesō tēn peri ta eidōla manian te kai
"And I will set the corpses of the sons of Israel before their idols, and I will scatter your bones around your altars, in all your dwelling place." He has turned his word from the soulless things to the rational ones, and threatens to fill the precincts of the idols with corpses and the altars of the demons with human bones, teaching by the punishment that they had gained nothing from serving the demons and received no help from them in the calamities that came upon them. "And the cities shall be laid waste, and the high places shall be made desolate, so that your altars may be destroyed and go to ruin, and be broken." "Go to ruin" Symmachus rendered "be made desolate." "And your idols shall cease, and your precincts be taken away, and your works be wiped out." He has shown the causes of the punishment; for the loving Master punishes as a physician does, to stop the course of impiety. I do all these things, he says, and bring the desolation, in order to quench their madness for the idols and
Ezek 6:5–6 (quotation, high confidence)
Notes and citation
Summary: On Ezek 6:5–6 Theodoret says the idol altars filled with corpses would prove that the demons gave no help, and that God punishes like a physician to end idolatry.
- Lemmas: Ezek 6:5, 6. The sentence continues in the next section.
Cite (SBL): Theodoret, Comm. Ezech. 6.5 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/6-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/6-5
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
6.7PG 81
ζ΄. Καὶ πεσοῦνται τραυματίαι ὑμῶν ἐν μέσῳ ὑμῶν, καὶ γνώσεσθε ὅτι ἐγὼ Κύριος. Ὥστε ἡ τιμωρία διδάσκαλος δ" θεογνωσίας " διὸ καὶ ὁ μακάριος ἔλεγε Δαβὶδ, ε ᾿Αγαθόν μοι, ὅτι ἐταπείνωσάς με, ὅπως ἂν μάθω τὰ δικαιώματά σου, » τῷ. Καὶ ὑπολείψομαι, τοῦ 3 γενέσθαι ἐξ ὑμῶν ἀνασωζόμενον 3 ἐκ ῥομξαίας ἐν τοῖς ἔθνεσιν", ἐν' τῷ διασκορπισμῷ ὑμῶν ἐν ταῖς χώραις. Ἐπειδὴ γὰρ εἶπε, «ΓνώσεσθΞ: ὅτ' ἐγὼ Κύριος,» ἀναγκαίως δείκνυσι τοὺς ὠφεληθησομένου; " οἱ ν᾽ γὰρ ἐκ τῆς τιμωρίας τὴν ὠφέλειαν χαρπώσονται. Διὸ ἐπάγει" θ.. Καὶ μγησθήσονταί μου οἱ ἀνασωζόμενγοι ἐξ ὑμῶν, οὗ "5 ἠχμαιλωτεύθησαν ἐκεῖ. Χρῆσιμος τοίνυν ἡ ὑπὸ Θεοῦ ἐπιφερομένη παιδεία " μεταμελείας γὰρ μήτηρ. Ὁμώμοχα γὰρ τῇ καρδίᾳ αὑτῶν τῇ ἐχποργευούσῃ, τῇ ἀποστάσῃ δ᾽ ἀπ᾽ ἐμοῦ, καὶ τοῖς ὀφρθαμμοῖς αὐτῶν τοῖς ἐκπορνεύουσιν ὀπίσω τῶν ἐπιτηδευμάτων αὐτῶν, ὅτι χιλαύσονται κατὰ πρόσωπον ἑδαυτῶν περὶ τῶν κακῶν, ὧν ἐποίησαν ἐν πᾶσι τοῖς βδελύγμασιν αὐτῶν. (ι..) Καὶ ἐπιγνώσονται, διότι ἐγὼ Κύριος οὐκ " εἰς δωρεὰν.λελάληκα τοῦ ποιῆσαι "5" ἅπαντα τὰ κακὰ ταῦτα. ᾿Αναντίῤῥητος, φησὶν, ἔσται αὐτοῖς μεταμέλεια, ἐφ᾽ οἷς ἐμὲ μὲν ἐγκατέλιπον, τὴν δὲ τῶν εἰδώλων ἠγάπησαν θεραπείαν᾽ τοῦτο γὰρ ἐνταῦθα πορνείαν ἐκάλεσε " καὶ μαθήσονται διὰ τῆς πείρας αὑτῆς, ὡς οὔτε ἀδίκως, οὔτε ἀνωφελῶς ταύταις αὐτοὺς περιέδαλον ταῖς «ιμωρίαις “ τὸ μὲν γὰρ δίκαιον ἡ ἀσέθεια δείκνυσι, τὴν δὲ ὠφέλειαν ἣ μεταμέλεια.
z΄. Kai pesountai traumatiai hymōn en mesǭ hymōn, kai gnōsesthe hoti egō Kyrios. Hōste hē timōria didaskalos d" theognōsias " dio kai ho makarios elege Dabid, e ᾿Agathon moi, hoti etapeinōsas me, hopōs an mathō ta dikaiōmata sou, » tǭ. Kai hypoleipsomai, tou 3 genesthai ex hymōn anasōzomenon 3 ek rhomxaias en tois ethnesin", en' tǭ diaskorpismǭ hymōn en tais chōrais. Epeidē gar eipe, «GnōsesthX: hot' egō Kyrios,» anankaiōs deiknysi tous ōphelēthēsomenou? " hoi n᾽ gar ek tēs timōrias tēn ōpheleian charpōsontai. Dio epagei" th.. Kai mgēsthēsontai mou hoi anasōzomengoi ex hymōn, hou "5 ēchmailōteuthēsan ekei. Chrēsimos toinyn hē hypo Theou epipheromenē paideia " metameleias gar mētēr. Homōmocha gar tę̄ kardią hautōn tę̄ echporgeuousę̄, tę̄ apostasę̄ d᾽ ap᾽ emou, kai tois ophrthammois autōn tois ekporneuousin opisō tōn epitēdeumatōn autōn, hoti chilausontai kata prosōpon hedautōn peri tōn kakōn, hōn epoiēsan en pasi tois bdelygmasin autōn. (i..) Kai epignōsontai, dioti egō Kyrios ouk " eis dōrean.lelalēka tou poiēsai "5" hapanta ta kaka tauta. ᾿Anantirrhētos, phēsin, estai autois metameleia, eph᾽ hois eme men enkatelipon, tēn de tōn eidōlōn ēgapēsan therapeian᾽ touto gar entautha porneian ekalese " kai mathēsontai dia tēs peiras hautēs, hōs oute adikōs, oute anōphelōs tautais autous periedalon tais «imōriais “ to men gar dikaion hē asetheia deiknysi, tēn de ōpheleian hē metameleia.
"And your slain shall fall in your midst, and you shall know that I am the Lord." So punishment is a teacher of the knowledge of God; that is why the blessed David said: "It is good for me that you humbled me, that I might learn your ordinances." "And I will leave [a remnant], so that some of you may escape the sword among the nations, in your scattering in the countries." Since he had said, "You shall know that I am the Lord," he necessarily points out those who would benefit; for those who [come through] the punishment will reap its benefit. Therefore he adds: "And those of you who escape will remember me [among the nations], where they were taken captive." The discipline brought by God is useful, then, for it is the mother of repentance. "For I have sworn to their heart that goes whoring, that has departed from me, and to their eyes that go whoring after their practices, that they shall beat their faces for the evils that they did in all their abominations. And they shall know that I the Lord have not spoken in vain, to do all these evils to them." Their repentance, he says, will be beyond dispute, because they abandoned me and loved the service of the idols; this is what he here called sexual immorality. And they will learn by their own experience that it was neither unjustly nor to no purpose that I surrounded them with these punishments; for their impiety shows the justice, and their repentance the benefit.
Ezek 6:7–10 (quotation, high confidence) · Ps 119:71 (118:71 LXX) (quotation, high confidence)
Notes and citation
Summary: On Ezek 6:7–10 Theodoret calls punishment a teacher of the knowledge of God and the mother of repentance: the survivors in exile will remember God, mourn their idolatry, and see that their punishment was just and beneficial.
- Lemmas: Ezek 6:7, 8, 9, 10. Ps 119:71 (LXX 118:71). Migne's footnotes and Latin debris in the comment on 6:8 are removed by logged corrections; a participle is lost and supplied in brackets; a few words of the lemma of 6:9 are lost (supplied in brackets). The LXX verb ἐκπορνεύω is rendered "goes whoring"; Theodoret says the prophet here calls idolatry πορνεία, rendered "sexual immorality" as elsewhere on the site.
Notes on the original text
- Digital text corrected (Latin debris; Latin debris inside a word; Migne's footnotes and Latin debris): ΠῚ Πρ. Κμ, ὃ. α Ῥ ναὶ, οχνηι, εἰ τὲενα. 794 Εἰ μη Ομ, θὰ 5. [15 ἱπ εἷν- Γι" Ὠμ πὶ ρΓΟΓυἾ 586. Οὐ τ}, Θ΄ 6 605 Ορὸπι Δ᾽ ἃ εἴν " οἱ ἀὸοἴ 8118 τοῦ πρὶ, Ὁ 490 μυμμΠλνογῖ8. πιὸ, υἱ (25 ἢ. ) Γ Δ εἰ Β. "5 εἰδ. Α οἱ Βὶ ρυσι. τῶν. ᾿ ὅτ' νεχρ. πλ. Β νεκρῶν πληρώσειν. 59. καὶ - ἔργα ὑμῶν. ΑἸΐὸγ οὐ οὐ.... Τὰ --- Κυρίου. Π65. ἰῃ Β. ἢ ἄφαν, 3. Καὶ αὐτῶν. [14 ΑΙὸχ. ὄαν 40 σοηδο πὲ 17 Βὶ ἀφανισθήσεται. δ τς δι διδάσχ. ἴῃ Β δὰ τὰ ἐκ τῆς → ; ἃ α μι ἴῃ → ; υἱ! ταῖς ᾿α- Β → ; }ιβοοιηοάϊΐ Βα ρρ]} οἰ 5. ἃ πιὸ δῇϊοὶ. Πρ οἵα δηΐηι [υ → ; πιά μα, δἰ οὐξιτορὶιο με (μο. Εἰ αἷς: Ἐπθ6, οἰιρδ, αὐ οι, 605 ν → .
Cite (SBL): Theodoret, Comm. Ezech. 6.7 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/6-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/6-7
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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.
6.11PG 81
τα’, Τάδε λέγει ᾿Αδωγαῖ Κύριος " Κρότησον τῇ χειρί σου, καὶ ψόφησον τῷ ποδί σου, καὶ εἰπὸν, Εὖγε ", εὖγε ἐπὶ πᾶσι τοῖς βδειλύγμασι τῶν κακῶν " οἴχου Ἰσραὴλ, ἐν ῥομφαίᾳ, καὶ ἐν Διμῷ, καὶ ἐν θαγάτῳ πεσοῦνται. Ἐμοῦ, φησὶν, ἀποφαινομένου, καὶ καταψηφιζομένου τὰς παντοδαπὰ; τιμωρίας, σὺ χρότει, καὶ θαύμαζε τῆς ψήφου τὸ δίκαῖον. Εἶτα πάλιν τὰ αὐτὰ προαγορεύσας, ὅπως καὶ λιμῷ, καὶ θανάτῳ, καὶ σφαγῇ πολεμίων, καὶ αἰχματοῖς ὑπ᾽ αὐτῶν τιμηθεῖσι. ε Καὶ ὑποχάτω " δρυὸ; "" δασείας ἔδωκαν, φησὶν, ὀσμὴν εὐωδίας πᾶσι τοῖ; εἰδώλοις αὐτῶν. » Ὑποδείκνυσι καὶ τῆς ἐρημίας τοὺς ὄρους.;
ta’, Tade legei ᾿Adōgai Kyrios " Krotēson tę̄ cheiri sou, kai psophēson tǭ podi sou, kai eipon, Euge ", euge epi pasi tois bdeilygmasi tōn kakōn " oichou Israēl, en rhomphaią, kai en Dimǭ, kai en thagatǭ pesountai. Emou, phēsin, apophainomenou, kai katapsēphizomenou tas pantodapa? timōrias, sy chrotei, kai thaumaze tēs psēphou to dikaion. Eita palin ta auta proagoreusas, hopōs kai limǭ, kai thanatǭ, kai sphagę̄ polemiōn, kai aichmatois hyp᾽ autōn timētheisi. e Kai hypochatō " dryo? "" daseias edōkan, phēsin, osmēn euōdias pasi toi? eidōlois autōn. » Hypodeiknysi kai tēs erēmias tous orous.?
"Thus says Adonai the Lord: Clap your hand and stamp your foot and say: Well done, well done, at all the abominations of the evils of the house of Israel; by sword and by famine and by pestilence they shall fall." When I declare and pass sentence of every kind of punishment, he says, clap your hands and marvel at the justice of the sentence. Then, having again foretold the same things, how by famine and pestilence and the slaughter of enemies and captivity … to those honored by them. "And under a shady oak," he says, "they gave a sweet-smelling odor to all their idols." He also points out the bounds of the desolation.
Ezek 6:11–13 (quotation, high confidence)
Notes and citation
Summary: On Ezek 6:11–13 Theodoret says the prophet is told to applaud the justice of God's sentence on Israel's idolatry under every green tree.
- Lemmas: Ezek 6:11, 13. Latin debris after the comment on 6:11 is removed by a logged correction; with it the lemma of 6:12 and part of 6:13 are lost (marked …).
Notes on the original text
- Digital text corrected (Latin debris (some Greek words are lost with it)): ὐ πι αἴξσεπε. Εἰ (μ, Εἰϊ Ἀοπιϊπὶα, ας ἀϊοῖ! Αἀοπαὶ Ὁ ἢπὶς τὰ, δε 8 → .
Cite (SBL): Theodoret, Comm. Ezech. 6.11 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/6-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/6-11
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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.
6.14PG 81
ιδ΄, Θήσομαι " γὰρ, φησὶ, τὴν γῆν εἰς ἄξαγε σμὸν καὶ δλεῦρον ἀπὸ τῆς ἐρήμου τῆς Δεδλαθὰ ἐν πάσαις ταῖς κατοιχίαις αὐτῶν͵ καὶ ἐπιγνώσονται ὅτι ἐγὼ Κύριος.
id΄, Thēsomai " gar, phēsi, tēn gēn eis axage smon kai dleuron apo tēs erēmou tēs Dedlatha en pasais tais katoichiais autōn͵ kai epignōsontai hoti egō Kyrios.
"For I will make," he says, "the land a desolation and a ruin from the wilderness of Deblatha, in all their dwellings, and they shall know that I am the Lord."
Ezek 6:14 (quotation, high confidence)
Notes and citation
Summary: Ezek 6:14: the land will be laid waste from the wilderness of Deblatha.
- Lemma: Ezek 6:14; no comment follows in the scan.
Cite (SBL): Theodoret, Comm. Ezech. 6.14 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/6-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/6-14
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.