Commentary on Ezekiel 16.6–16.56
Greek text: PG 81.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 16
16.6PG 81
ς΄, ζ΄. Καὶ διῆλθον ἐπὶ σὲ, καὶ εἶδόν δ σε πεφυρμένην ἐν τῷ αἵματι "5" καὶ εἶπόν σοι, Ἔν " τῷ αἵματι ζώσῃ", καὶ Μ' εἶπόν σοι" Σὺν τῷ αἵματί σου ζωή" Πληθύνου ἀθώως 5", καθὼς τὴν ἀνατολὴν " τοῦ ἀγροῦ δέδωκά σε. θεαδάμενος γάρ σε τῷ τῆς εἰδωλολατρείας αἵματι πεφυρμένην, καὶ τὰ αἵματα τῶν θυσιῶν ἀσπαζομένην, σοι θύειν, οὐκ εἰδώλοις, ἀλλ᾽ ἐμοί. Τοῦτο γὰρ παρἐδήλωσεν εἰρηκώς “« Σὺν τῷ αἵματί σου ζωή " πληθύνου ἀθώως " » τουτέστι, Μὴ παρανόμως, ἀλλ' ἐννόμως " μὴ δαίμοσιν, ἀλλὰ Θεῷ θύουσα" τοῦτο γὰρ ποιοῦσα δίκην ἀρούρας εὐθαλοῦς βλαστήσεις, καὶ παντοδαποῖς χοσμηθήσῃ καρποῖς. ε Καὶ ἐπληθύνθτς καὶ ἐμεγαλύνθης ὅν, καὶ "᾽ εἰσῆλθες εἰς πόλεις πόλεων. » Ἠκολούθησε, φησὶ, τῇ ἐμῇ εὐλογίᾳ τὸ ἕρτον: ἐγὼ μὲν γὰρ εἶπον" Ὡς τὴν ἀνατολὴν τοῦ ἀγροῦ δέδωκά σε" σὺ δὲ δεξαμένη τὴν εὐλογίαν, καὶ πλῆθος ἐκτήσω, καὶ μέγεθος ' ἐπίσημός τε καὶ περιφανὴς ἀπεφάνθης, καὶ τὰς μεγίστας τῶν πόλεων ἔσχες ὑποχειρίους. Οὕτω συντόμως δείξας αὐτὴν “᾽ τὴν γένεσιν δ' καὶ τὴν ἐπίδοσιν, πάλιν ἐξηγεῖται τὴν κατὰ μέρος αὔξησιν. « Οἱ μαστοί σου, φησὶν, ἀνὠρθώϑησαν, καὶ ἡ θρίξ σου ἀνέτειλε. » Τροπικῶς ἅπαντα ἐκ μεταφορᾶς τῶν παιδίων λέγει, τὴν πλείονα 5ι:άθεσιν διὰ τούτων ἐπιδεικνύς. Μαστοὺς δὲ καλεῖ τοῦ λογικοῦ τὴν διάκρισιν (τὴν γὰρ καρδίαν οἱ μαστοὶ συγκαλύπτουσι), τρίχας δὲ τὸν ἀπὸ τελειότητος γινό- μένον κόσμον. « Σὺ δὲ ἦσθα 4", φησὶ, γυμνὴ, καὶ ἀσχημονοῦσα 5". » Οὐδέπω γὰρ ἐδέξω τοῦ νόμου τὸ γ΄. Καὶ διῆλθον διὰ σοῦ, καὶ εἶδόν σε " καὶ ἰδοὺ ὁ καιρός σου, καὶ καιρὸς καταλυόντων 5" καὶ διεπέτασα τὰς πτέρυγάς μου ἐπὶ σὲ “, καὶ ἐκά- Ἢυγα τὴν ἀσχημοσύνην σου, καὶ ὥμοσά σοι, καὶ εἰσῆλθον ἐν διαθήκῃ μετὰ σοῦ, «.έγει ᾿Αδωγναῖ Κύρίος. Θεασάμενος γάρ σε ἐπιτηδείαν λοιπὸν εἰς τὸ ἔξασθαι τὴν διὰ τοῦ νόμου πρὸς ἐμὲ κοινωνίαν, ἐξἐτεινα μὲν οἷόν τινας πτέρυγας νῷν σωτηρίων ἔντολῶν τὴν διδασκαλίαν, καὶ συνεκάλυψα τὴν τῆς ἀνοπαρηχολούθησε γραμματεῖον. ε Εἰσῆλθον γὰρ, φησὶν, ἐν διαθήκῃ μετὰ σοῦ.» Ἐπειδὴ δὲ ἔδει καὶ ὄρκον ἂντεθῆναι τῷ γραμματείῳ, οὐδὲ τοῦτο ποιῆσαι παρῃτησάμην᾽ ἀλλ᾽ ἀξιόχρεως ὧν καὶ λόγῳ μόνον ὑπισχνούμενος, καὶ ὄρκον τῷ λόγῳ προστέθειχα. Ῥάδιον δὲ Β τοῦτο καταμαθεῖν τῷ βουλομένῳ τοῖς τοῦ νόμου γράμμᾶσιν ἐντυχεῖν " εὑρήσειγὰρ καὶ ἐν τῇ τοῦ μακαρίον Μωσέως 5“ φδῇ αὐτὸν τὸν τῶν ὅλων Θεὸν λέγοντα " « ᾿Αρῶ εἰς τὸν οὐρανὸν τὴν χεῖρά μον, καὶ ὀμοῦμαι τῇ δεξιᾷ μον, καὶ ἐρῶ: Ζῶ ἐγὼ εἰς τὸν αἰῶνα. » «ε Καὶ ἐγένου μοι, » φησί. Τουτέστι, Συνήφθης μοι, καὶ ὁ γάμος ἀπετελέσθη.
s΄, z΄. Kai diēlthon epi se, kai eidon d se pephyrmenēn en tǭ haimati "5" kai eipon soi, En " tǭ haimati zōsę̄", kai M' eipon soi" Syn tǭ haimati sou zōē" Plēthynou athōōs 5", kathōs tēn anatolēn " tou agrou dedōka se. theadamenos gar se tǭ tēs eidōlolatreias haimati pephyrmenēn, kai ta haimata tōn thysiōn aspazomenēn, soi thyein, ouk eidōlois, all᾽ emoi. Touto gar paredēlōsen eirēkōs “« Syn tǭ haimati sou zōē " plēthynou athōōs " » toutesti, Mē paranomōs, all' ennomōs " mē daimosin, alla Theǭ thyousa" touto gar poiousa dikēn arouras euthalous blastēseis, kai pantodapois chosmēthēsę̄ karpois. e Kai eplēthynthts kai emegalynthēs hon, kai "᾽ eisēlthes eis poleis poleōn. » Ēkolouthēse, phēsi, tę̄ emę̄ eulogią to herton: egō men gar eipon" Hōs tēn anatolēn tou agrou dedōka se" sy de dexamenē tēn eulogian, kai plēthos ektēsō, kai megethos ' episēmos te kai periphanēs apephanthēs, kai tas megistas tōn poleōn esches hypocheirious. Houtō syntomōs deixas autēn “᾽ tēn genesin d' kai tēn epidosin, palin exēgeitai tēn kata meros auxēsin. « Hoi mastoi sou, phēsin, anōrthōϑēsan, kai hē thrix sou aneteile. » Tropikōs hapanta ek metaphoras tōn paidiōn legei, tēn pleiona 5i:athesin dia toutōn epideiknys. Mastous de kalei tou logikou tēn diakrisin (tēn gar kardian hoi mastoi synkalyptousi), trichas de ton apo teleiotētos gino- menon kosmon. « Sy de ēstha 4", phēsi, gymnē, kai aschēmonousa 5". » Oudepō gar edexō tou nomou to g΄. Kai diēlthon dia sou, kai eidon se " kai idou ho kairos sou, kai kairos katalyontōn 5" kai diepetasa tas pterygas mou epi se “, kai eka- Ēuga tēn aschēmosynēn sou, kai hōmosa soi, kai eisēlthon en diathēkę̄ meta sou, «.egei ᾿Adōgnai Kyrios. Theasamenos gar se epitēdeian loipon eis to exasthai tēn dia tou nomou pros eme koinōnian, exeteina men hoion tinas pterygas nǭn sōtēriōn entolōn tēn didaskalian, kai synekalypsa tēn tēs anoparēcholouthēse grammateion. e Eisēlthon gar, phēsin, en diathēkę̄ meta sou.» Epeidē de edei kai orkon antethēnai tǭ grammateiǭ, oude touto poiēsai parę̄tēsamēn᾽ all᾽ axiochreōs hōn kai logǭ monon hypischnoumenos, kai orkon tǭ logǭ prostetheicha. Rhadion de B touto katamathein tǭ boulomenǭ tois tou nomou grammasin entychein " heurēseigar kai en tę̄ tou makarion Mōseōs 5“ phdę̄ auton ton tōn holōn Theon legonta " « ᾿Arō eis ton ouranon tēn cheira mon, kai omoumai tę̄ dexią mon, kai erō: Zō egō eis ton aiōna. » «e Kai egenou moi, » phēsi. Toutesti, Synēphthēs moi, kai ho gamos apetelesthē.
“And I passed by you and saw you stained with your blood, and I said to you: In the blood you shall live; and I said to you: With your blood, life; multiply innocently, as I have made you the sprouting of the field.” For seeing you stained with the blood of idolatry and delighting in the blood of sacrifices, [I commanded you] to sacrifice, not to idols, but to me. This he indicated by saying: “With your blood, life; multiply innocently,” that is, not lawlessly but lawfully, sacrificing not to demons but to God; for by doing this you will spring up like a flourishing field and be adorned with fruits of every kind. “And you multiplied and grew great, and you entered into cities of cities.” The deed followed my blessing, he says. For I said: “As the sprouting of the field I have made you”; and you, receiving the blessing, gained both numbers and greatness; you became notable and illustrious, and had the greatest of cities under your hand. Having thus briefly shown her birth and her progress, he again explains her growth step by step. “Your breasts,” he says, “stood firm, and your hair grew.” He says all of this figuratively, by a metaphor from children, showing through these the more developed state. By breasts he means the discernment of the rational faculty (for the breasts cover the heart), and by hair the adornment that comes from maturity. “But you were,” he says, “naked and in shame.” For you had not yet received the … of the law. “And I passed through you and saw you; and behold, your time, and a time of lodgers; and I spread my wings over you and covered your shame; and I swore to you and entered into a covenant with you, says Adonai the Lord.” For seeing you now fit to receive fellowship with me through the law, I stretched out like wings the teaching of the saving commandments and covered your sh[ame] … the written contract followed. “For I entered,” he says, “into a covenant with you.” And since an oath also had to be added to the contract, I did not refuse to do this either; but although I am trustworthy even when I promise by word alone, I added an oath to the word. Anyone who wishes to read the writings of the law can easily learn this; for he will find in the song of the blessed Moses the God of all himself saying: “I will lift my hand to heaven, and I will swear by my right hand, and I will say: I live forever.” “And you became mine,” he says; that is, you were joined to me, and the marriage was completed.
Ezek 16:6 (quotation, high confidence) · Ezek 16:7 (quotation, high confidence) · Ezek 16:8 (quotation, high confidence) · Deut 32:40 (quotation, high confidence)
Notes and citation
Summary: God found Israel stained with idolatry, called her to sacrifice to him alone, made her grow, and then bound himself to her by covenant and oath, as in a marriage.
- The comment contains the lemmas of Ezek 16:6–7 and, after a lost verse numeral, 16:8 (“And I passed through you …”).
- Words lost in the OCR are marked “…”; “[I commanded you]” supplies the sense of a damaged clause.
- Quotation: Deut 32:40 (the Song of Moses).
- Marriage is here the image of God's covenant with Israel, not the subject of the passage.
Notes on the original text
- Digital text corrected (OCR debris: Migne's Latin column read as Greek; OCR debris: Migne's Latin column read as Greek; the following γὰρ restored; OCR debris: apparatus and Latin column read as Greek): ὕ. μί δεν οἱ ἃ δ} μος παι, ἴῃ ΞΕ αγρίο αὐ ΐάθην ἡ τὴ 0] Ἰόρϑι δῖ- Γαίου ηἱ ἰς γε. 6, Ἵ. δι, οἱ (εγ, δὰ τὰρ → γὰρ; (,Σ ξεγπλ νι }}}8, → ; τὶβ. « Εἰ πλυ ἰ ρ} Ποῖ 68, οἱ τπλρηϊ ἤοαια 65, οἱ ἰηπο, εἰ ἃ σα. → ; Ὁ πιοιανρίίαια ρῥτοιὶεἰδείτατγ. « Τὰ → ; “ ἀπό. 5. 8, ἐπί. παρ᾽ ἐμ. [18 ρομέθιιτ ἀπ παιδευθεῖσα. -- ζώσῃ. δυργα, ρᾷρ. 8, 166. ἐκ τοῦ ἡ πὰς 500 ζωή. 85. ζώσῃ. Β σου, ζήσον. 5 καὶ --- ζωή. Ὡριὰ ΕᾺΧ οἱ ἴῃ ἤθῦν, ατ. ὃν καὶ ἐμ. Ὀεογαῖ ἴῃ οὐϊίίοπο καὶ ἤκμασας καὶ ἦλθες εἰς ὥραν καλλωπισμοῦ. Ρ38. 8.-. “58 αὐτῆς. “ Β γέννησιν. 88 τ τὰν ἐν: ιν πόλεων, ΠΝ οι ΩΣ Αἱ δι. Β οὐδ᾽ ἕνα. 55 εἶδ. δι Ἕν ἃ ἰοιῃ. 1. ρᾷᾳ. 116, ἐν τῷ αἵματί σου ζωή. πος δ θυ). Πος ἀυίοπὶ ἴη- (οἰ σατο πὶ 4.» -- «Εἰ ἴδοι 68 πη, » ἰμᾳιΐι. 65 πὲ ϊ, οἱ εἰ εαἰδι μἷο Γαοὐ υηὶ οχ ρον. οἰ εἶπ! 8 σοηδοίυπι τ; ἰῃ 400 οἱ γ, οἱ καὶ αἱ περὶ τελειώσεως, διαλεγομένου. εαρει υἱγίυ! απ), αὐ δα ἀροπάυ πὶ πΠ08 Ἔχει; «πο ἢ 6 (0110 Α → .
Cite (SBL): Theodoret, Comm. Ezech. 16.6 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-6
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ezechielem-16-6) · 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.
16.9PG 81
θ΄, τ, Καὶ ξλουσά σε ἐν 51 ὕδατι, καὶ ἔπλυνα " τὸ αἷμά σου, καὶ ἔχρισά σε ἐν ἐλαίῳ. Καὶ ἐνκαὶ ἔζωσά σε βύσσῳ, καὶ περιέδαλόν σε τριχἄπτῳ 5. Κατὰ μέρος τὰς οἰκείας διῆλθεν εὐεργεσίας" πρῶτον μὲν γὰρ, φησὶ, τῷ τῆς διδασκαλίας τήρια προσενήνοχα. "Ἔπειτα ε ἔχρισά σε ἐλαίῳ. » Τὰ τῆς ἱερωσύνης λοιπὸν ἐνταῦθα διεξέρχεται εἴδη. Οἱ ἐερεῖς γὰρ τῷ ἐλαίῳ τῷ ἀγίῳ ἐχρίοντο " αὐτοὶδὲ καὶ τὴν νίττεται δὲ καὶ τὸν αὐτῷ τῷ λαῷ γενόμενον πλοῦτον, καὶ σωματικὸν, καὶ πνευματικὸν, διὰ τῆς αὑτοῦ κηδεμονίας. « Καὶ περιέδαλόν δε τριχάπτῳ. »Πλέγμα 15" ἐστὶ τοῦτο ἀπὸ τριχῶν κατεσκευασμένον, ταῖς τῶν γυναικῶν περιτιθέμενον κεφαλαῖς. Τροπικῶς τοίνυν τὴν ἐπιτεθεῖσαν αὐτοῖς εὐπρέπειαν διὰ τῆς παντοδαπῆς παρεδήλωσεν ἐπιμελείας. Αἰνίττεται δὲ, ὡς οἶμαι, καὶ τὴν σκηνὴν ἀπὸ νην, ἐν ἧ καὶ αἱ περὶ ἁμαρτίας προσεφέροντο θυσία:, ἀποκαλύψεις τε θεῖαι ἐγίνοντο ἐκ τοῦ ἱλαστηρίου, τῷ ἀρχιερεῖ τοῦ Θεοῦ προσ-
th΄, t, Kai xlousa se en 51 hydati, kai eplyna " to haima sou, kai echrisa se en elaiǭ. Kai enkai ezōsa se byssǭ, kai periedalon se trichaptǭ 5. Kata meros tas oikeias diēlthen euergesias" prōton men gar, phēsi, tǭ tēs didaskalias tēria prosenēnocha. "Epeita e echrisa se elaiǭ. » Ta tēs hierōsynēs loipon entautha diexerchetai eidē. Hoi eereis gar tǭ elaiǭ tǭ agiǭ echrionto " autoide kai tēn nittetai de kai ton autǭ tǭ laǭ genomenon plouton, kai sōmatikon, kai pneumatikon, dia tēs hautou kēdemonias. « Kai periedalon de trichaptǭ. »Plegma 15" esti touto apo trichōn kateskeuasmenon, tais tōn gynaikōn peritithemenon kephalais. Tropikōs toinyn tēn epitetheisan autois euprepeian dia tēs pantodapēs paredēlōsen epimeleias. Ainittetai de, hōs oimai, kai tēn skēnēn apo nēn, en hē kai hai peri hamartias prosepheronto thysia:, apokalypseis te theiai eginonto ek tou hilastēriou, tǭ archierei tou Theou pros-
“And I washed you in water, and washed off your blood, and anointed you with oil. And I clothed you … and girded you with fine linen, and put a hair-net around you.” He has gone through his own benefits one by one. First, he says, by the [water] of teaching … I brought the …. Then: “I anointed you with oil.” Here he now goes through the forms of the priesthood. For the priests were anointed with the holy oil; and they … He also hints at the wealth that came to the people itself through his care, both bodily and spiritual. “And I put a hair-net around you.” This is a braid made from hair, placed on women's heads. Figuratively, then, he has indicated the comeliness given them through every kind of care. He also hints, I think, at the tabernacle … in which the sacrifices for sin were offered, and divine revelations came from the mercy seat to the high priest of God …
Textual problem in this passage: see the notes.
Ezek 16:9 (quotation, high confidence) · Ezek 16:10 (quotation, high confidence) · Exod 30:30 (allusion, medium confidence) · Exod 25:22 (allusion, medium confidence)
Notes and citation
Summary: The washing, anointing, and adornment of the bride stand for God's teaching, the anointed priesthood, the people's wealth, and the tabernacle.
- Lemma Ezek 16:9–10; several lines are lost in the OCR here (marked “…”), and the section breaks off mid-sentence.
Cite (SBL): Theodoret, Comm. Ezech. 16.9 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-9
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ezechielem-16-9) · 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.
16.11PG 81
ια΄, ιβ΄. Καὶ ἐκόσμησά σε κόσμῳ, καὶ περιέθηκα ψέλλια περὶ τὰς χεῖράς σου, καὶ κάθεμα ἐπὶ τράχημόν σου. Καὶ ἔδωκα ἐνώτιον ἐπὶ τὸν μυκτηρὰ σου, καὶ τροχίσκους ἐπὶ τὰ ὠτία ᾽" σου, καὶ στέστον “6 δὲ τούτων τροπικῶς προσήκει νοεῖν. ε Ῥέλλια μὲν ταῖς χερσὶ περιτιθέμενα,» τὴν πρακτικὴν ἀρετὴν" τοῦ νόμου ζυγόν - ἐνώτιον δὲ τῷ μυχτῆρι νον, τὴν διὰ τῶν ἐντολῶν τῆς κακίας ἀνατροπὴν, χαλινοῦ δίκην προσφερομένην ἐκ μεταφορᾶς τῶν ταύρων, οἱ τὸν σιδηροῦν χαλινὸν ταῖς ῥισὶ δέχονται, καὶ δι᾽ ἐχείνου τῇδε κἀκεῖσε περιάγονται. Ὅτι δὲ καὶ βουσὶν ἀπείχασεν αὐτῶν τὴν θρασύτητα, μάρτυς ὁ προφήτης Ὡσηὲ ἐκ προσώπου τοῦ Θεοῦ λέγων" Ἐγώτια δὲ τοῖς ὠσὶ προσφερόμενα τὴν ἀγαθὴν λέγει διδασκαλίαν, κόσμον ταῖς ἀκοαῖς διὰ τῆς εὐπειθείας προσφέρουσαν' στέφανον δὲ τῇ κεφαλῇ ἐπιτιθέμενον, τὴν ἐκ τῆς εὐσεθείας, καὶ τῆς εὐνομίας, καὶ ἐξ ἁπάντων τῶν ἀγαθῶν προσφερομένην εὐφημίαν. τ. Καὶ ἐχοσμήθης χρυσίῳ, καὶ ἀργυρίῳ, καὶ τὰ περιξόλαιά σου βύσσινα, καὶ τρίχαπτα 15, καὶ ποιχίζα. Καὶ τούτων δὲ ἕχαστον δυνατὸν οὕτω νοῆσαι" κἀκεῖνο δὲ προσήκει προσθεῖναι τοῖς εἰρημένοις, ὅτι οὐ πνευματικὰ μόνον διὰ τῶν εἰρημένων αἰνίττεται, ἀλλὰ καὶ τὴν σωματικὴν εὑπραξίαν σημαίνει, Εὐθὺς μὲν. γὰρ ἐξελθόντες ἐξ Αἰγύπτου ἐχρήσατο παρὰ τῶν Αἰγυπτίων σχεύη ἀργυρᾶ καὶ χρνοᾶ, καὶ ἐσχύλευσαν τοὺς Αἰγυπτίους, τῆς βιαίας ἐργασίας δίκαιον ἀπαιτοῦντες μισθόν. Καὶ μέντοι καὶ τῶν τὴν Παλαιστίνην οἰκούντων ἐθνῶν πάντα τὸν πλοῦτον ἐλησαντο. Σημαίνει τοίνυν, πρὸς τοῖς πνευματικοῖς, καὶ τὴν σωματικὴν περιουσίαν Διὸ ἐπἀγει" ε Σεμέδαλιν, καὶ μέλι, καὶ ἔλαιον ἔφαγες. » Πάντων, φησὶ, τῶν ἐκ γῆς ἀπήλαυσας ἀγαθῶν. Καὶ ἐγένου καλὴ σφόδρα, σφόδρα 1". Εἴχες τὸν νόμον πληροῦτα τὴν ἀπὸ τῆς εὐνομία; εὐπρέπειαν. «Καὶ χατευ- Ό θύνθης εἰς βασιλείαν δ᾽.» Οὕτω, φησὶν, ηὐξέθης, ὡς φοθερὰ γενέσθαι πᾶσι τοῖς ἐκ γειτόνων, καὶ βασιλικῆς ἀπολαύειν τιμῆς. Τοῦτο γὰρ ἠνίξατο, δι᾿ ὧν ἐπήγαγεν.
ia΄, ib΄. Kai ekosmēsa se kosmǭ, kai periethēka psellia peri tas cheiras sou, kai kathema epi trachēmon sou. Kai edōka enōtion epi ton myktēra sou, kai trochiskous epi ta ōtia ᾽" sou, kai steston “6 de toutōn tropikōs prosēkei noein. e Rhellia men tais chersi peritithemena,» tēn praktikēn aretēn" tou nomou zygon - enōtion de tǭ mychtēri non, tēn dia tōn entolōn tēs kakias anatropēn, chalinou dikēn prospheromenēn ek metaphoras tōn taurōn, hoi ton sidēroun chalinon tais rhisi dechontai, kai di᾽ echeinou tę̄de kakeise periagontai. Hoti de kai bousin apeichasen autōn tēn thrasytēta, martys ho prophētēs Hōsēe ek prosōpou tou Theou legōn" Egōtia de tois ōsi prospheromena tēn agathēn legei didaskalian, kosmon tais akoais dia tēs eupeitheias prospherousan' stephanon de tę̄ kephalę̄ epitithemenon, tēn ek tēs eusetheias, kai tēs eunomias, kai ex hapantōn tōn agathōn prospheromenēn euphēmian. t. Kai echosmēthēs chrysiǭ, kai argyriǭ, kai ta perixolaia sou byssina, kai trichapta 15, kai poichiza. Kai toutōn de hechaston dynaton houtō noēsai" kakeino de prosēkei prostheinai tois eirēmenois, hoti ou pneumatika monon dia tōn eirēmenōn ainittetai, alla kai tēn sōmatikēn heupraxian sēmainei, Euthys men. gar exelthontes ex Aigyptou echrēsato para tōn Aigyptiōn scheuē argyra kai chrnoa, kai eschyleusan tous Aigyptious, tēs biaias ergasias dikaion apaitountes misthon. Kai mentoi kai tōn tēn Palaistinēn oikountōn ethnōn panta ton plouton elēsanto. Sēmainei toinyn, pros tois pneumatikois, kai tēn sōmatikēn periousian Dio epagei" e Semedalin, kai meli, kai elaion ephages. » Pantōn, phēsi, tōn ek gēs apēlausas agathōn. Kai egenou kalē sphodra, sphodra 1". Eiches ton nomon plērouta tēn apo tēs eunomia? euprepeian. «Kai chateu- O thynthēs eis basileian d᾽.» Houtō, phēsin, ēuxethēs, hōs phothera genesthai pasi tois ek geitonōn, kai basilikēs apolauein timēs. Touto gar ēnixato, di᾿ hōn epēgagen.
“And I adorned you with ornament, and put bracelets around your hands and a necklace on your neck. And I put a ring on your nostril, and discs on your ears, and a crown …” Each of these should be understood figuratively. “Bracelets placed around the hands” mean practical virtue; … the yoke of the law; the ring on the nostril, the overturning of evil through the commandments, applied like a bridle, by a metaphor from bulls, which take the iron ring in their nostrils and are led about this way and that by it. That he likened their insolence to cattle as well, the prophet Hosea is witness, speaking in the person of God: … The ornaments put on the ears he calls good teaching, which brings ornament to the hearing through ready obedience; the crown placed on the head, the good repute that comes from piety, from good order, and from all good things. “And you were adorned with gold and silver, and your garments were of fine linen, and hair-nets, and embroidered work.” Each of these too can be understood in the same way. And to what has been said one should add that through these words he hints not only at spiritual things but also signifies bodily prosperity. For as soon as they came out of Egypt they borrowed vessels of silver and gold from the Egyptians and despoiled the Egyptians, claiming a just wage for their forced labor. And they also took as plunder all the wealth of the nations that lived in Palestine. So, besides the spiritual things, he also signifies bodily abundance. That is why he adds: “You ate fine flour and honey and oil.” You enjoyed, he says, all the good things of the earth. “And you became very, very beautiful.” You had the law, which supplied the comeliness that comes from good order. “And you prospered into a kingdom.” You grew so great, he says, as to become fearsome to all your neighbors and to enjoy royal honor. For this is what he hinted at by what he added.
Ezek 16:11 (quotation, high confidence) · Ezek 16:12 (quotation, high confidence) · Ezek 16:13 (quotation, high confidence) · Hos 4:16 (allusion, low confidence) · Exod 12:35 (allusion, high confidence) · Exod 12:36 (allusion, high confidence)
Notes and citation
Summary: The bride's jewelry stands for virtue, the law's yoke, the restraint of the commandments, good teaching and good repute, and also for the real wealth Israel took from Egypt and Canaan.
- Lemmas Ezek 16:11–12 and 16:13. Some words are lost in the OCR (marked “…”), including the rest of the crown in the lemma and the Hosea quotation (probably Hos 4:16, Israel as a stubborn heifer).
- The spoiling of the Egyptians: Exod 12:35–36.
Cite (SBL): Theodoret, Comm. Ezech. 16.11 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-11
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ezechielem-16-11) · 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.
16.14PG 81
ιδ', Καὶ ξξη.1θέ σοι κ' ὄγομα ἐν τοῖς ἔθνεσιν ἐγ πτῷ κάλλει σου. Ἐπίσημος γὰρ ἐγένου, καὶ πο)υλρύλλητος παντσχοῦ. Εἴτα καὶ τὴν τούτου αἰτίαν φησί. ς Διότι συντετελεσμένον ἣν ἐνεὐπρεπείᾳ "", ζταξα ἐπὶ σὲ, λέγει ᾿Αδωναῖ Κύριος. » Ἔγὼ γάρ σο: τῆς εὐπρεπείας ταύτης ἐγενόμην αἴτιος, ἐντολαῖς καὶ νόμοις ἰδίοις χκαταχοσμήσας.
id', Kai xxē.1the soi k' ogoma en tois ethnesin eg ptǭ kallei sou. Episēmos gar egenou, kai po)ylryllētos pantschou. Eita kai tēn toutou aitian phēsi. s Dioti syntetelesmenon hēn eneuprepeią "", ztaxa epi se, legei ᾿Adōnai Kyrios. » Egō gar so: tēs euprepeias tautēs egenomēn aitios, entolais kai nomois idiois chkatachosmēsas.
“And your name went out among the nations for your beauty.” For you became notable and celebrated everywhere. Then he also states the cause of this: “Because it was perfected in the comeliness that I set upon you, says Adonai the Lord.” For I was the cause of this comeliness of yours, having adorned you with my own commandments and laws.
Ezek 16:14 (quotation, high confidence)
Notes and citation
Summary: Israel's fame among the nations came from the beauty God gave her through his commandments and laws.
Cite (SBL): Theodoret, Comm. Ezech. 16.14 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-14
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ezechielem-16-14) · 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.
16.15PG 81
ιε΄, Καὶ ἐπεποίθεις ἐν τῷ κά,λ1ει σου. Λὕτη τῶν κακῶν ἡ ἀρχὴ, τὸ καταλιπεῖν μὲν τὴν θείαν ἐλπίδα, τοῖς δὲ οἰκείοις ἐναδρύνεσθαι κατορθώμασι. ε Καὶ Ὁ ἐπόρνευσας ἐπὶ τῷ ὀνόματί σου, καὶ ἐξέχεας τὴν πὴρνείαν σου ἐπὶ πάντα πάροδον" αὐτῷ ἐγίνετο “δ, καὶ οἷκ ἔσται δῦ, γ Ὀνομαστοτάτη, φησὶ, γενομένη, καὶ μέγα διὰ τοῦτο φρονήσασα, ἐμοῦ μὲν ἀπέστης, εἰς ἐσχάτην ὃὲ ἀκολασίαν ἐξώχειλας, οὐκ ἕνα ἐραστὴν, οὐδὲ δύο δεχομένη, ἀλλὰ πάντα τὸν διὰ σοῦ παρελθεῖν χομένη τὴν συνουσίαν. Τοῦτο γὰρ παρεδήλωσεν εἰρηκώς" « Αὐτῷ ἐγίνετο, καὶ οὐκ ἔσται!" » τουτέστι, ἐμοὶ γὰρ σαυτὴν ἐξ ἀρχῆς ἀνατέθειχας. Ποργείαν δὲ ἐνταῦθα τὴν εἰδωλολατρείαν καλεῖ " πάντα δὲ πάροδον, τὰς διαφοροὺς τῶν δαιμόνων ἐπιδουλάς.
ie΄, Kai epepoitheis en tǭ ka,l1ei sou. Lytē tōn kakōn hē archē, to katalipein men tēn theian elpida, tois de oikeiois enadrynesthai katorthōmasi. e Kai Ho eporneusas epi tǭ onomati sou, kai execheas tēn pērneian sou epi panta parodon" autǭ egineto “d, kai hoik estai dy, g Onomastotatē, phēsi, genomenē, kai mega dia touto phronēsasa, emou men apestēs, eis eschatēn hoe akolasian exōcheilas, ouk hena erastēn, oude dyo dechomenē, alla panta ton dia sou parelthein chomenē tēn synousian. Touto gar paredēlōsen eirēkōs" « Autǭ egineto, kai ouk estai!" » toutesti, emoi gar sautēn ex archēs anatetheichas. Porgeian de entautha tēn eidōlolatreian kalei " panta de parodon, tas diaphorous tōn daimonōn epidoulas.
“And you trusted in your beauty.” This is the beginning of evils: to abandon hope in God and to pride oneself on one's own achievements. “And you committed sexual immorality on account of your name, and poured out your immorality on every passer-by; it was his, and it shall not be.” Having become most famous, he says, and proud because of it, you departed from me and ran aground in utter licentiousness, receiving not one lover, nor two, but everyone who [wished] to pass through you, [welcoming] intercourse. This is what he indicated by saying: “It was his, and it shall not be”; that is, for you had dedicated yourself to me from the beginning. Here he calls idolatry sexual immorality, and “every passer-by” the various schemes of the demons.
Ezek 16:15 (quotation, high confidence)
Notes and citation
Summary: Proud of the fame God gave her, Jerusalem trusted herself, left God, and gave herself to every idol, which the prophet calls sexual immorality.
- The OCR repeats this passage with the margin headings of 16:6–15 and the apparatus; the repetition and the debris are removed by logged corrections. A word or two lost at the junction is supplied in brackets by sense.
- Theodoret's gloss on “it was his, and it shall not be” is compressed; translated as printed.
Notes on the original text
- Digital text corrected (OCR debris: Latin column, repeated margin headings, a repeated run of the text, and apparatus; OCR debris: Migne's Latin column read as Greek): αὐ ὐῖα., ἰγϑηβ᾽διίοια ἃ δι. τὶς Εὶ εἰ Ρᾶγϑιδ οἷι. ἐ ἀνε ᾿ πιεπία μα ὀψεεῖπα, εἰ δεν α θὰ οτὶπῖϑιις "ἰοῖ. Εἰ Πυὰ δὲ δὰ ἐδ, πῃ, πϑοι 8 5}. δίαιῃ ν᾽ οἱ θη!} δὰ γεββ. 14. Εἰ οὐδ εἰδὲ ποπιθη ἐπ με οητι ἀπά → ; 5056 ιν, 106. ἰρϑὶ ἤαυαί, οἱ ποι οτἷ!.» Ταύτην δ, οὐαὶ εἴυβ ἀϊξηοβ. ρα μ θη, οἱ η6 γε εἰς ἀἴσεγα δ βο 8 γ οἱ δὰ 608 επί οἰ πὶ ς΄, ζ΄. Καὶ διῆλθον ἐπὶ σὲ, καὶ εἶδόν Ῥ σε πεθ΄, ὑ, Καὶ ξλουσά σε ἐν 5' ὕδατι, καὶ ἔπλυνα " τα’, ιβ΄. Καὶ ἐκόσμησά σε κόσμῳ, καὶ περιέθηκα ιδ΄, Καὶ ἐξη.1θὲ σοι 5' ὄγομα ἐν τοῖς ἔθγεσιν ιε΄, Καὶ ἐπεποίθεις ἐν τῷ κάλλει σου. Λῦτη τῶν ἃ ἰδωτε» εἰ "81. Εἰ {Πυὰ δὰ δὰ ἃ 51" δου δι σαι δὰ μη). « ἰὰ να! [ἐοίυπῦ. «Εἰ ἀἰγοοια 68 ἴα Γαβθ πὶ. ν» [τὰ, εἰ Υεμβ. 15. δἰ σοι βδβα ἐε ἦπ ρμιείοἰιν ἴδ ᾿μα. ἤος ποῖς δὲ οἰκείοις ἐναθρύνεσθαι κατορθώμασι. ε Καὶ ἢ ἐπόρνευσας ἐπὶ τῷ ὀνόματί σον, καὶ ἐξέχεας τὴν πηρνείαν σου ἐπὶ πάντα πάροδον. αὐτῷ ἐγίνετα 55, καὶ οἱκ ἔσται δ, γ Ὀνομαστοτάτη, φησὶ, γενομένη, καὶ μέγα διὰ τοῦτο φρονήσασα, ἐμοῦ μὲν ἀπέστης, εἰς ἐσχάτην ὃὲ ἀκολασίαν ἐξώχειλας, οὐκ ἕνα ἐραστὴν, οὐδὲ δύ δεχομένη, ἀλλὰ πάντα τὸν διὰ σοῦ παρελθεῖν 5 0360 τν, 16. δι ϑυρτα, ἢ. ς, σου, [υχίλ τος. ἰοοΐ, 8: ἐν ϑιιργα, Ἰ. ς. ἐπί. τὸ σφ. Νοη τοροιΠυπὶ Βαρτγα, Ρ. 8. " καὶ --- βασ, δὲ ρησί, 05. ἰπ Β. 5᾽ εὐπρ. Αρι ἐν τῇ ὡραιότητι. 39 αὖτ. ἐγ. [τ εἶδ : οἱ «αἴ. βοά ανἐξ οἱ → .
Cite (SBL): Theodoret, Comm. Ezech. 16.15 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-15
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ezechielem-16-15) · 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.
16.16PG 81
ις΄. Καὶ ἔλαδες ἐκ τῶν ἱματίων σου, καὶ ἐποίησᾶς σεαυτῇ εἴδωλα ῥαπτὰ, καὶ ἐξεπόρνευσας ἐπ' αὑτὰ, καὶ οὐ μὴ εἰσόλθῃς, ἃ οὐκ ἔσται ",, οὐδὲ μὴ γένηται. ἹΚαινὰ, φησὶ, καὶ παράδοξά σου τὰ τῆς εἰδωλολατρείας ἐπιτηδεύματα. Οὐ γὰρ μόνα πὰ τῶν ἄλλων ἐζήλωσας κακὰ, ἀλλὰ καὶ αὐτὴ ἕτερα ἐπενόησας, ἐξ ἱματίων εἰδώλων εἰκόνας χατασχευάσασα, καὶ θεοὺς ἀναγορεύσασα, καὶ ταῦτα ἐμοῦ σοι διὰ τοῦ νόμου τὰ τοιαῦτα "᾽ ἀπαγορεύσαντος. εξ, Καὶ ἔλαδες τὰ σκεύη τῆς καυχήσεώς σου ἐκ τοῦ ἀργυρίου μου καὶ ἐκ τοῦ χρυσίον μου, ἐξ ὧν δέδωκά 5 σοι, καὶ ἐποίησας σεαυτῇ εἰκόνας ἀῤῥενικὰς, καὶ ἐπόργευσας ἐν αὑταῖς. Παρ ἐμοῦ, φησὶ, τὸν ἄργυρον, καὶ τὸν χρυσὸν λαμβάνουσα, θεοὺς ἐκ τῶν ἐμῶν κατασχενάζεις δωρεῶν, καὶ τούτους τῆς ἐμῆς προείλου θεραπείας. Εἰχόγας δὲ ἀῤῥενικὰς ὧνόμᾶσεν, ἐπειδὴ πορνείαν τὴν εἰδωλολατρείαν τροπικῶς " ὀνομάζει. ιη", ιθ΄, Καὶ ἔλαδες, φησὶ, τὸν ἱματισμόν σοῦ τὸν ποικίλον, καὶ περιέδαιες αὑτὰ", καὶ τὸ ὅλαιόν μου καὶ τὸ θυμίαμὰ μου ἔθηκας πρὸ προσώπου αὖτῶν. Καὶ τοὺς ἄρτους, οὖς ἔδωκά σοι, σεμίδαιιν αὶ καὶ μέλι, καὶ ἔλαιον ἐψώμισά σε, καὶ ἔθηκας αὐτὰ πρὸ προσώπου αὑτῶν εἰς ὀσμὴν εὐωδίας. “Ἃ παρ' ἐμοῦ, φησὶν, ἐλάμθανες ἀγαθὰ, ταῦτα τοῖς μοιχοῖς ἐχείσμοῦσα, καὶ χαταποιχίλλουσα, τοῖς δὲ τὰς θυσίας καὶ Καὶ ἐγένετο, «1έγει ᾿Αδωγωῖ Κύριος. (χ') Καὶ ἔλαδες τοὺς υἱούς σου καὶ τὰς θυγατέρας σου, σιν ". Εἶτα κατ᾽ εἰρωνείαν ὁ ἔλεγχος. ε Ὥς μικρὰ ἐξεπόρνευσας.» Ἐξ ὧν δῆλον, καὶ λίαν σαφὲς, ὅτι πορνείαν ἐνταῦθα τὴν τῶν εἰδώλων θεραπείαν καλεῖ. ἣ
is΄. Kai elades ek tōn himatiōn sou, kai epoiēsas seautę̄ eidōla rhapta, kai exeporneusas ep' hauta, kai ou mē eisolthę̄s, ha ouk estai ",, oude mē genētai. HiKaina, phēsi, kai paradoxa sou ta tēs eidōlolatreias epitēdeumata. Ou gar mona pa tōn allōn ezēlōsas kaka, alla kai autē hetera epenoēsas, ex himatiōn eidōlōn eikonas chatascheuasasa, kai theous anagoreusasa, kai tauta emou soi dia tou nomou ta toiauta "᾽ apagoreusantos. ex, Kai elades ta skeuē tēs kauchēseōs sou ek tou argyriou mou kai ek tou chrysion mou, ex hōn dedōka 5 soi, kai epoiēsas seautę̄ eikonas arrhenikas, kai eporgeusas en hautais. Par emou, phēsi, ton argyron, kai ton chryson lambanousa, theous ek tōn emōn kataschenazeis dōreōn, kai toutous tēs emēs proeilou therapeias. Eichogas de arrhenikas hōnomasen, epeidē porneian tēn eidōlolatreian tropikōs " onomazei. iē", ith΄, Kai elades, phēsi, ton himatismon sou ton poikilon, kai periedaies hauta", kai to holaion mou kai to thymiama mou ethēkas pro prosōpou autōn. Kai tous artous, ous edōka soi, semidaiin ai kai meli, kai elaion epsōmisa se, kai ethēkas auta pro prosōpou hautōn eis osmēn euōdias. “Ha par' emou, phēsin, elamthanes agatha, tauta tois moichois echeismousa, kai chatapoichillousa, tois de tas thysias kai Kai egeneto, «1egei ᾿Adōgōi Kyrios. (ch') Kai elades tous huious sou kai tas thygateras sou, sin ". Eita kat᾽ eirōneian ho elenchos. e Hōs mikra exeporneusas.» Ex hōn dēlon, kai lian saphes, hoti porneian entautha tēn tōn eidōlōn therapeian kalei. hē
“And you took some of your garments and made yourself stitched idols, and committed sexual immorality with them; and you shall not enter, things that shall not be, nor come to pass.” Your practices of idolatry, he says, are new and strange. For you did not only copy the evils of others, but you yourself devised others, making images of idols out of garments and proclaiming them gods, and this when I had forbidden you such things through the law. “And you took the vessels of your boasting, of my silver and of my gold, of what I had given you, and made yourself male images, and committed sexual immorality with them.” Taking the silver and the gold from me, he says, you make gods out of my gifts, and you preferred them to my service. He called them male images because he calls idolatry, figuratively, sexual immorality. “And you took,” he says, “your embroidered clothing and covered them with it, and you set my oil and my incense before them. And my loaves which I gave you — I fed you fine flour and honey and oil — you set them before them for a fragrant aroma.” The good things you received from me, he says, you … on the adulterers, adorning and decking them, and to them the sacrifices and … “And so it was, says Adonai the Lord. And you took your sons and your daughters …” … Then the reproof, by irony: “As if your sexual immorality were a small thing!” From this it is plain and very clear that here he calls the worship of idols sexual immorality.
Textual problem in this passage: see the notes.
Ezek 16:16 (quotation, high confidence) · Ezek 16:17 (quotation, high confidence) · Ezek 16:18 (quotation, high confidence) · Ezek 16:19 (quotation, high confidence) · Ezek 16:20 (quotation, high confidence)
Notes and citation
Summary: Jerusalem made idols out of the very clothes, silver, gold, oil, and food God had given her, which is why the prophet calls her idolatry sexual immorality.
- The section holds the lemmas of Ezek 16:16, 16:17, 16:18–19, and 16:20 (verse numerals partly lost). Several lines are lost in the OCR (marked “…”), including most of 16:20 and Theodoret's comment on it.
Notes on the original text
- Digital text corrected (OCR debris: Migne's Latin column read as Greek (with a stray ἐν)): ἐν Ετ 65568. ») ἔχ ου πὶ 80 60 εἰ Το αι Ομ πὶ ἃ πιδ}18, τι βία!6 ορίπαυδπίυν, 5810] → .
Cite (SBL): Theodoret, Comm. Ezech. 16.16 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-16
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ezechielem-16-16) · 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.
16.21PG 81
κα', κβ΄. Καὶ ἔσφαξας, φησὶ, τὰ τέχνα σου" καὶ ἔδωκας αὑτὰ ἐν τῷ ἀποτροπιάζεσθαί 5" σε αὐτὰ Ὁ αὐτοῖς. Τοῦτο παρὰ πᾶσαν τὴν ποργείαν καὶ τὰ βδελύγματά σου. Πάντων γὰρ τῷ ὄντι καὶ μυσαρώτατον, καὶ μιαρώτατον, ἣ ἄδικος τῶν παίδων σφαγὴ, ἣν ἐπετέλουν οἱ μεμηνότες καὶ κακῶν ἀπαλλαγὴν, ὡς ἀνοήτως ὑπελάμδανον, σφίσιν αὐτοῖς μηχανώμενοι. ε Καὶ οὐκ ἐμνήσθης τῆς ἡμέρας τῆς νηπιότητός σου, ὅτε ἦσθα γυμνὴ, καὶ ἀσχημονοῦσα, καὶ πεφυρμένη ἐν τῷ αἵματί σου, καὶ
ka', kb΄. Kai esphaxas, phēsi, ta techna sou" kai edōkas hauta en tǭ apotropiazesthai 5" se auta Ho autois. Touto para pasan tēn porgeian kai ta bdelygmata sou. Pantōn gar tǭ onti kai mysarōtaton, kai miarōtaton, hē adikos tōn paidōn sphagē, hēn epeteloun hoi memēnotes kai kakōn apallagēn, hōs anoētōs hypelamdanon, sphisin autois mēchanōmenoi. e Kai ouk emnēsthēs tēs hēmeras tēs nēpiotētos sou, hote ēstha gymnē, kai aschēmonousa, kai pephyrmenē en tǭ haimati sou, kai
“And you slaughtered,” he says, “your children, and gave them over when you consecrated them to them. This is beyond all your sexual immorality and your abominations.” For truly the most loathsome and most defiling of all things is the unjust slaughter of children, which those madmen carried out, contriving for themselves, as they foolishly supposed, a release from evils. “And you did not remember the day of your infancy, when you were naked and in shame and stained in your blood, and …”
Textual problem in this passage: see the notes.
Ezek 16:21 (quotation, high confidence) · Ezek 16:22 (quotation, high confidence)
Notes and citation
Summary: The sacrifice of children to idols is the most loathsome of Jerusalem's crimes, and she forgot the helpless state from which God raised her.
- Lemma Ezek 16:21–22. The section breaks off in the middle of the lemma; the rest is lost in the scan.
Cite (SBL): Theodoret, Comm. Ezech. 16.21 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-21). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-21
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ezechielem-16-21) · 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.
16.23PG 81
κγ'. Καὶ ἐγένετο μετὰ πάσας τὰς ἀδικίας σου,
kg'. Kai egeneto meta pasas tas adikias sou,
“And it came to pass after all your wickedness …”
Ezek 16:23 (quotation, high confidence)
Notes and citation
Summary: Only the opening words of the lemma survive in the scan.
- Lemma Ezek 16:23. The rest of the lemma and the comment are lost in the OCR.
Notes on the original text
- Digital text corrected (OCR debris: Migne's Latin column read as Greek): γεκβ. 95. Εἰ [αοίωπι ἐεὶ → .
Cite (SBL): Theodoret, Comm. Ezech. 16.23 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-23). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-23
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ezechielem-16-23) · 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.
16.24PG 81
κδ΄, χε΄, Καὶ φκοδόμησας σεαυτῇ οἴκημα πορνι- νατο κάλλος, καὶ πάντα πάροδον εἰς τὴν τοιαύτην ἀκολασίαν ὑπεδέξατο, νῦν μὲν τοὺς τῶν Αἰγυπτίων, νῦν δὲ τοὺ; τῶν ᾿Ασσυρίων καὶ Χαλδαίων προσχυνήσασα θεούς. Καὶ τοῦτο διδάσκων ἐπήγαγε" Καὶ ἐπλήθυνας τὴν πορνείαν σου. (κς᾽.) Καὶ ἐξεπόρνευσας ἐπὶ τοὺς υἱοὺς Αἰγύπτου τοὺς μεγαλοσάρχους, τοὺς μεθ᾽ ὑπερδολῆς τῇ τῶν εἰδώλων θεραπείᾳ προστετηχότας ὠνόμασεν. Οὗτϑι γὰρ καὶ τράγους, καὶ βόας, καὶ πρόδατα, κύνας καὶ καὶ πιθήκους, καὶ κροκοδείλους, καὶ ἴδεις, καὶ ἱέρακας προσεκύνησαν. ᾿ αζ΄. Καὶ ἰδοὺ "5 ἐκτεγῶ τὴν χεῖρά μου ἐπὶ σὲ, καὶ ἐξαρῶ τὰ νόμιμά σου, καὶ παραδώσω σε εἰς γψυχὰς μισούντων σε, θυγατέρας ἀλλορύλων, υ τὰς "5" ἐχκλιγούσας ἀπὸ τῆς ὁδοῦ σου, ἧς ἠσέβησας. Κινήσω, φησὶν, εἰς παιδείαν τὴν χεῖρά μον, καὶ γυμνώσω σε τῆς τοῦ νόμου λαμπρότητος, καὶ ἐπίχαρτόν σε τοῖς ἐχθροῖς καταστήσω, καὶ τὰς ἐκ γειτόνων πόλεις ἐπιγελᾷν φδοι ποιήσω, αἵ τὴν τῆς
kd΄, che΄, Kai phkodomēsas seautę̄ oikēma porni- nato kallos, kai panta parodon eis tēn toiautēn akolasian hypedexato, nyn men tous tōn Aigyptiōn, nyn de tou? tōn ᾿Assyriōn kai Chaldaiōn proschynēsasa theous. Kai touto didaskōn epēgage" Kai eplēthynas tēn porneian sou. (ks᾽.) Kai exeporneusas epi tous huious Aigyptou tous megalosarchous, tous meth᾽ hyperdolēs tę̄ tōn eidōlōn therapeią prostetēchotas ōnomasen. Houtϑi gar kai tragous, kai boas, kai prodata, kynas kai kai pithēkous, kai krokodeilous, kai ideis, kai hierakas prosekynēsan. ᾿ az΄. Kai idou "5 ektegō tēn cheira mou epi se, kai exarō ta nomima sou, kai paradōsō se eis gpsychas misountōn se, thygateras allorylōn, y tas "5" echkligousas apo tēs hodou sou, hēs ēsebēsas. Kinēsō, phēsin, eis paideian tēn cheira mon, kai gymnōsō se tēs tou nomou lamprotētos, kai epicharton se tois echthrois katastēsō, kai tas ek geitonōn poleis epigeląn phdoi poiēsō, hai tēn tēs
“And you built yourself a brothel-house …” … [she defiled her] beauty, and received every passer-by into such licentiousness, worshiping now the gods of the Egyptians, now those of the Assyrians and Chaldeans. And to teach this he added: “And you multiplied your sexual immorality.” “And you committed sexual immorality with the sons of Egypt …” He called “great of flesh” those devoted beyond measure to the worship of idols. For these worshiped goats and oxen and sheep, dogs and apes, crocodiles, ibises and hawks. “And behold, I stretch out my hand against you, and I will take away your ordinances, and hand you over to the souls of those who hate you, the daughters of foreigners, who turned you aside from your way, in which you acted impiously.” I will move my hand, he says, to discipline you, and strip you of the splendor of the law, and make you a joy to your enemies, and I will make the neighboring cities laugh at you, which …
Textual problem in this passage: see the notes.
Ezek 16:24 (quotation, high confidence) · Ezek 16:25 (allusion, medium confidence) · Ezek 16:26 (quotation, high confidence) · Ezek 16:27 (quotation, high confidence)
Notes and citation
Summary: Jerusalem took up the animal-gods of Egypt and the gods of Assyria and Chaldea, so God will strip her of the law's splendor and make her a laughing-stock to her neighbors.
- Lemmas Ezek 16:24–25, 16:26 and 16:27. The OCR interleaves the Greek with Migne's Latin column, and several Greek lines are lost (marked “…”), including most of 16:24–26; the section breaks off mid-sentence.
- “Great of flesh” (μεγαλοσάρκους) is the LXX of 16:26.
Notes on the original text
- Digital text corrected (OCR debris; OCR debris inside a hyphenated word; OCR debris: Latin read as Greek; τῦ read τῇ; OCR debris: Migne's Latin column read as Greek; OCR debris: Migne's Latin column read as Greek; the rest of the lemma is lost): ὕει. 24, 25. Εἰ ααϊβεπειὶ εἰδὲ ἀοιαμπι → ; δ΄ ὑοοὶἐ : ἱ → ; Καὶ, Ει → Καὶ ; Εἰ [ογπίοαία δε ἐμεῦ Αἰΐος Αἰ δὲ πάλιν → ; τῦ τῶν οαγηθ 608, 4] → τῇ τῶν ; τξ ογθῖ, ςΔῃ658486, εἰ δἰοἶδθ, οἱ ἐγϑοοά!!ο8, εἰ 1065, → καὶ ; ἱέρα-ἠ 6 φοροὶρέϊνε8 αὐογανδωῖ. χας → ἱέρακας; γειλς. 31. Εὶ δοθ → ; ἰ6, οἰ ἀμίεταπι ἱερίπίπια (μα, δἰ ἰγαάανι (6 ἵπ απίπιαε → ; ἡσέ- ικα, θησας → ἠσέβησας; καὶὰ ἰερῖδ, οἱ ἰῶ Βοδιίθαβ τι͵ → καὶ ; ἢηϊιίπιάϑαθα νἱοἴπογθπι “ ΠΓΡῸΒ δὐάνισανε υἱ εἰν → ; ἰΠυἀαπί, δε → .
Cite (SBL): Theodoret, Comm. Ezech. 16.24 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-24). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-24
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ezechielem-16-24) · 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.
16.28PG 81
χη’, κθ'. Καὶ ἐξεπόρνευσας, φησὶν, ἐπὶ τοὺς υἱοὺς "" ᾿Ασσοὺρ, καὶ οὐδὲ οὕτως ἐνεπλήσθης, θυνας τὰ ποργεῖά" σου πρὸς γῆν Χαναὰν, καὶ εἷς τοὺς Χαλδαίους, καὶ οὐδὲ ἐν τούτοις σθης. Ἕναστον, φησὶν, ἔθνος ἰδίοις εἰδώλοις ἐδούλευσε σὺ δὲ τοὺς ἁπάντων προσχυνήσασα θεοὺς, καὶ τῶν πανταχοῦ εἰδώλων τὴν θεραπείαν ἀσπαζομένη, χόρον τῆς ἀσεδείας οὐδέπω καὶ τήμερον ἔλαδες. γ΄. Τίγι καθαριῶ τὴν καρδίαν σου ", λέγει Ἄδωγαῖ Κύριος, ἐν τῷ ποιῆσαί σε πάντα ταῦτα ἔργα γυναικὸς πόργης παῤῥησιαζομέγης ὃ; Ποίαν, φησὶν, ἀξίαν τῆς ἀσεδείας ἐπαγάγω σοι τιμωρίαν; ποίῳ φαρμάκῳ χρησάμενος ποιήσομαι τῶν δυσωδῶν ἑλκῶν σου τὴν κάθαρσιν; τετόλμηχας γὰρ ἔργα γυναικὸς τὴν μὲν αἰδὼ τῶν μετώπων ἀποξυσάσης, Β τως δὲ καὶ προφανῶς τὴν ἀκολασίαν μετερχομένης. « Καὶ" ἐξεπόρνευσας τριοσῶς ἐν ταῖς θυγατράσι σου.» Τῶν ὑπηκόων σου, φησὶ, πόλεων ἡ σὴ παρανομία τριπλασίων ἐστὶ, καὶ ἣν ἔδει διδάσκαλον τῆς εὗσεδείας γενέσθαι, αὕτη πάσης ἀσεδείας ἀρχέτυπον
chē’, kth'. Kai exeporneusas, phēsin, epi tous huious "" ᾿Assour, kai oude houtōs eneplēsthēs, thynas ta porgeia" sou pros gēn Chanaan, kai heis tous Chaldaious, kai oude en toutois sthēs. Henaston, phēsin, ethnos idiois eidōlois edouleuse sy de tous hapantōn proschynēsasa theous, kai tōn pantachou eidōlōn tēn therapeian aspazomenē, choron tēs asedeias oudepō kai tēmeron elades. g΄. Tigi kathariō tēn kardian sou ", legei Adōgai Kyrios, en tǭ poiēsai se panta tauta erga gynaikos porgēs parrhēsiazomegēs ho? Poian, phēsin, axian tēs asedeias epagagō soi timōrian? poiǭ pharmakǭ chrēsamenos poiēsomai tōn dysōdōn helkōn sou tēn katharsin? tetolmēchas gar erga gynaikos tēn men aidō tōn metōpōn apoxysasēs, B tōs de kai prophanōs tēn akolasian meterchomenēs. « Kai" exeporneusas triosōs en tais thygatrasi sou.» Tōn hypēkoōn sou, phēsi, poleōn hē sē paranomia triplasiōn esti, kai hēn edei didaskalon tēs heusedeias genesthai, hautē pasēs asedeias archetypon
“And you committed sexual immorality,” he says, “with the sons of Assyria, and even so you were not satisfied” … [and you multi]plied your sexual immorality toward the land of Canaan and toward the Chaldeans, and not even with these were you [satisfied].” Each nation, he says, served its own idols; but you, worshiping the gods of all and embracing the worship of idols everywhere, have not yet had your fill of impiety even today. “How shall I cleanse your heart, says Adonai the Lord, when you do all these things, the works of a brazen prostitute?” What punishment worthy of your impiety, he says, shall I bring on you? With what medicine shall I cleanse your foul sores? For you have dared the works of a woman who has scraped the shame from her forehead and pursues licentiousness openly and in public. “And you committed sexual immorality three times over in your daughters.” Your lawlessness, he says, is three times that of the cities subject to you; and you who ought to have become the teacher of piety have become the pattern of all impiety.
Textual problem in this passage: see the notes.
Ezek 16:28 (quotation, high confidence) · Ezek 16:29 (quotation, high confidence) · Ezek 16:30 (quotation, high confidence) · Ezek 16:31 (quotation, medium confidence)
Notes and citation
Summary: Jerusalem took up the gods of every nation, so that her idolatry outstrips that of the cities subject to her and has made her the model of impiety.
- Lemmas Ezek 16:28–29, 16:30 and 16:31a (LXX, “three times over in your daughters”). Latin debris removed; a few words of 16:29 lost in the scan are supplied in brackets by sense.
Notes on the original text
- Digital text corrected (OCR debris; OCR debris: Migne's Latin column and apparatus read as Greek; the words of the lemma between are lost): γεκβ. 38, 99. Εἰ → ; Αδδιγ, εἰ πὲ δἷς 56 χ, ἔξ, 68. ἐπ ΠΕῦγ. 5 ἀδι Θαργα, Ρ. 8, κακίας, Ἰ. ς. 3") οἵκ. πορν. Ηεϑν, δα [ογπἰοδιῆβ. [1 φιοιμι6 νοτβ. δ οἱ ὅ9. ν"" βϑυργα, ρ. 8, ἀρχήν. 535 Καὶ ἰδού. [ἃ οπηρ!. πχίᾶ ροῦν. 35" τὰς -- σε. Π] οὺν. 4185 (εἶα ἴα βεοίογδαι). " σῆς. ἔα Β., 564 δι]. ργίογ 30. πάτης. δ᾽ τοὺς υἱούς. ΠπΔ Οοπιρ]. εἴα τα 516. 5 (ἃ ἢ αυο 8.}}}}εἴδη ργοδπίοϊτυγ. ε« Εἰ (Ὁγηϊοαία 65. {γἰ ρ!!οἴτῦ ἴῃ ᾿ἕῃ γγὶποὶρίο οπιπὶδ οἷα, εἰ Ῥτοφιπιΐοποπι (παπὶ [δεῖ δι πατέθυθ, 408 ἃ πὸ (ἰδὲ τη υσθαπίυν, 115 θυ ἃ δε ἱπ αὐά τὁ μπάϊφιαφυο ἱπ [ογπὶσαίϊοπε (μα. → .
Cite (SBL): Theodoret, Comm. Ezech. 16.28 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-28). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-28
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ezechielem-16-28) · 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.
16.31PG 81
λα΄. Ἐν " τῷ οἰκοδομῆσαί σε, φησὶ, τὸ πορ» γεῖόν σου ἐν ἀρχῇ πάσης ὁδοῦ, καὶ τὸ ἔχθεμά σου ἐποίησας ἐν πάσῃ τῇ πιλατείᾳ, καὶ οὐκ " ἐγένου ὡς πόρνη συνάγουσα μισθώματα. Οὔτε γὰρ ἣ τῶν ἀναγκαίων χρεία ἐπὶ ταύτην σε ἤγαγε τὴν ἀκολασίαν" πάντων γὰρ ἀπολαύουσα τῶν ἀγαθῶν, καὶ τοῖς ἐμοῖς ἐντρυφῶσα δώροις, τὰ παρ᾽ ἐμοῦ σο: διδόμενα προσέφερες ἐκείνοις. Διὸ γυναικὶ ἔοικας, ἀνδρὶ μὲν συνεζευγμένῃ, μοιχοῖς δὲ τὴν ὥραν προϊεμένῃ, καὶ τὰ τοῦ ἀνδρὸς ἐχφερούσῃ, καὶ τοῖς
la΄. En " tǭ oikodomēsai se, phēsi, to por» geion sou en archę̄ pasēs hodou, kai to echthema sou epoiēsas en pasę̄ tę̄ pilateią, kai ouk " egenou hōs pornē synagousa misthōmata. Oute gar hē tōn anankaiōn chreia epi tautēn se ēgage tēn akolasian" pantōn gar apolauousa tōn agathōn, kai tois emois entryphōsa dōrois, ta par᾽ emou so: didomena prosepheres ekeinois. Dio gynaiki eoikas, andri men synezeugmenę̄, moichois de tēn hōran proïemenę̄, kai ta tou andros echpherousę̄, kai tois
“In your building,” he says, “your brothel at the head of every way, and you made your display in every street; and you did not become like a prostitute gathering wages.” For it was not the need of necessities that led you into this licentiousness: enjoying all good things and luxuriating in my gifts, you offered to them what I gave you. So you are like a woman joined to a husband who gives away her bloom to adulterers, carries off her husband's goods, and to the …
Textual problem in this passage: see the notes.
Ezek 16:31 (quotation, high confidence)
Notes and citation
Summary: Unlike a prostitute who sells herself from need, Jerusalem spent God's own gifts on her idols, like a wife who robs her husband for her lovers.
- Lemma Ezek 16:31. The section breaks off mid-sentence; the rest is lost in the scan.
- The adulterous wife is the image of Jerusalem's idolatry, not a ruling on marriage.
Cite (SBL): Theodoret, Comm. Ezech. 16.31 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-31). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-31
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ezechielem-16-31) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
16.32PG 81
λβ΄. Ἡ γυνὴ γὰρ, φησὶ, καὶ 1 ἡ " μοιχωμένη ὑπὸ τὸν ἄνδρα αὑτῆς εἰς ἀλλοτρίους, ὁμοία " σοι, ἡ καὶ πᾶσι τοῖς ἐκπορνεύουσιν" εἰς αὐτὴν προσδιδοῦσα μισθώματα. Καὶ τὸ αὐτὸ πλατύτερον διεξιὼν, ἵνα σαφῶς διελέγξῃ τὴν ἀτοπίαν.
lb΄. Hē gynē gar, phēsi, kai 1 hē " moichōmenē hypo ton andra hautēs eis allotrious, homoia " soi, hē kai pasi tois ekporneuousin" eis autēn prosdidousa misthōmata. Kai to auto platyteron diexiōn, hina saphōs dielenxę̄ tēn atopian.
“For the adulterous wife,” he says, “who [takes wages] from strangers while under her husband is like you, she who even gives wages besides to all who commit sexual immorality with her.” And he goes through the same thing more broadly, so as to expose the absurdity clearly.
Ezek 16:32 (quotation, high confidence)
Notes and citation
Summary: Jerusalem is worse than an adulterous wife who takes pay, since she pays her lovers.
- Lemma Ezek 16:32–33 in a form that differs from the usual LXX and seems damaged; translated by sense.
Cite (SBL): Theodoret, Comm. Ezech. 16.32 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-32). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-32
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ezechielem-16-32) · 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.
16.33PG 81
λγ΄, Πάσαις γὰρ 3", φησὶ, πόρναις δίδοται μιτοῖς ἐρασταῖς σου, καὶ ἐφόρτιζες αὐτοὺς τοῦ ἔρχεσθαι πρὸς σὰ κυχιόθεν ἐν τῇ ποργείᾳ σου. Οὐδεὶς γὰρ οὐδὲν ἀγαθὸν παρὰ τῶν ἀλαστόρων δαιμόνων ἐδέξατο πώποτε" οἱ δὲ τούτοις δουλεύειν αἱ- Ὁ Ρούμενοι, τὰ παρὰ τοῦ Θεοῦ χορηγούμενα τούτοις προσφέροντες, τὴν τούτων δεσποτείαν ἐφέλχονται. Τοῦτο γὰρ ἡνίξατο εἰρηκώς " ε Καὶ ἐφόρτιζες αὐτοὺς ποῦ ἔρχεσθαι πρὸς σὲ κυκλόθεν ἐν τῇ πορνείᾳ σον.» Δι᾿ ὧν γὰρ, φησὶ, προσέφερες, προέτρεπες αὐτοὺς προσθέειν σοι, καὶ προστρέχειν, καὶ διηνεκῶς συνεἶναι.
lg΄, Pasais gar 3", phēsi, pornais didotai mitois erastais sou, kai ephortizes autous tou erchesthai pros sa kychiothen en tę̄ porgeią sou. Oudeis gar ouden agathon para tōn alastorōn daimonōn edexato pōpote" hoi de toutois douleuein hai- Ho Roumenoi, ta para tou Theou chorēgoumena toutois prospherontes, tēn toutōn despoteian ephelchontai. Touto gar hēnixato eirēkōs " e Kai ephortizes autous pou erchesthai pros se kyklothen en tę̄ porneią son.» Di᾿ hōn gar, phēsi, prosepheres, proetrepes autous prostheein soi, kai prostrechein, kai diēnekōs syneinai.
“For to all prostitutes,” he says, “wages are given; [but you gave wages] to your lovers, and loaded them with gifts so that they came to you from all around in your sexual immorality.” For no one has ever received any good from the avenging demons; but those who choose to serve them, offering them what God supplies, draw their lordship upon themselves. This is what he hinted at by saying: “And you loaded them with gifts so that they came to you from all around in your sexual immorality.” For by what you offered, he says, you urged them to run to you, to hurry to you, and to be with you continually.
Textual problem in this passage: see the notes.
Ezek 16:33 (quotation, high confidence)
Notes and citation
Summary: Those who serve demons with God's gifts receive nothing good from them, but only draw the demons' rule upon themselves.
- Lemma Ezek 16:33; a few words lost in the scan are supplied in brackets by sense.
Notes on the original text
- Digital text corrected (OCR debris: Migne's Latin column read as Greek): πὴ 5' δὶ πα, αὐ ἰ|5 οὔδγθυδε, 605 μου αθαγίβ, υἱ δά 16 νδ → .
Cite (SBL): Theodoret, Comm. Ezech. 16.33 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-33). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-33
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ezechielem-16-33) · 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.
16.34PG 81
λδ', Καὶ ἐγένετο ἐν σοὶ διεστρειιμμένον παρὰ τὰς αὶ
ld', Kai egeneto en soi diestreiimmenon para tas ai
“And there was in you something perverse beyond the [women] …”
Ezek 16:34 (quotation, high confidence)
Notes and citation
Summary: Only the opening words of the lemma survive in the scan.
- Lemma Ezek 16:34. The rest of the lemma and the comment are lost in the OCR.
Cite (SBL): Theodoret, Comm. Ezech. 16.34 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-34). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-34
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ezechielem-16-34) · 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.
16.35PG 81
λε΄, λς΄. Διὰ τοῦτο, πόρνη, ἄκουε.6γον Κυρίου. φαίνεσθαι λοιπὸν τοῦ χρυσίου τὴν φύσιν, ἀλλ᾽ ὅλον σου τὸ νόμισμα θεωρεῖσθαι χαλκοῦν, " γυμνώσω σὲ λοιπὸν τῆς ἐμῆς προνοίας, καὶ αἰσχύνης ἐμπλήσω, τῆς παντὸδαπῆς σε παρανομίας δίκας πραττόμενος, διαφερόντως δὲ τῆς ἀδίκου τῶν τέχνων σου σφαγῆς, ἣν τοῖς μιαιφόνοις προσήνεγχας δαίμοσι. ᾿
le΄, ls΄. Dia touto, pornē, akoue.6gon Kyriou. phainesthai loipon tou chrysiou tēn physin, all᾽ holon sou to nomisma theōreisthai chalkoun, " gymnōsō se loipon tēs emēs pronoias, kai aischynēs emplēsō, tēs pantodapēs se paranomias dikas prattomenos, diapherontōs de tēs adikou tōn technōn sou sphagēs, hēn tois miaiphonois prosēnenchas daimosi. ᾿
“Therefore, prostitute, hear the word of the Lord.” … that the nature of the gold no longer appear, but all your coinage be seen to be bronze … I will strip you henceforth of my providence and fill you with shame, exacting from you the penalty for every kind of lawlessness, and especially for the unjust slaughter of your children, which you offered to the bloodthirsty demons.
Ezek 16:35 (quotation, high confidence) · Ezek 16:36 (allusion, high confidence)
Notes and citation
Summary: God will withdraw his providence from Jerusalem and punish her for her lawlessness, above all for sacrificing her children to demons.
- Lemmas Ezek 16:35–36. The rest of the lemma of 16:36 and the start of the comment are lost in the OCR (marked “…”); the gold turned to bronze refers to the LXX of 16:36 (“because you poured out your bronze”).
Cite (SBL): Theodoret, Comm. Ezech. 16.35 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-35). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-35
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ezechielem-16-35) · 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.
16.37PG 81
λζ΄. Διὰ τοῦτο ἰδοὺ ἐγὼ ἐπὶ σὲ συγάγω πάντας τοὺς ἐραστάς σου, ἐν οἷς ἐπεμίγης ἐν αὐτοῖς, καὶ πάντας οὗς ἠγάπησας, σὺν πᾶσιν "δ οῦς ἐμίσεις, καὶ συγάξω αὑτοὺς ἐπὶ σὲ κυχιϊόθεν. Δι᾽ αὐτῶν, φησὶ, τῶν ἐραστῶν σου τιμωρήσομαί σε" ἐζήλωσας Χαλδαίων καὶ ᾿Λσσυρίων, Χαναναίων τε γαὶ Αἰγυπτίων τὴν ἀσέδειαν" τούτοις ὀργάνοις χρήσομαι κατὰ σοῦ, τὰς ἀξίας σοι ἐπιφέρων τιμωρίας " συνάψω δὲ τοῖς ἐρασταῖς σου καὶ τοὺς ὑπὸ σοῦ μισουμένους, ἵνα καὶ οὗτοι κἀκεῖνοι τὴν πολλήν σαν παρανομίαν θεάσωνται. ε« ᾿Αποκαλύψω γὰρ, φησὶ, τὰς κακίας σου "Ἶ πρὸς αὐτοὺς, καὶ ὄψονται πᾶσαν τὴν αἰσχύνην σον. » :
lz΄. Dia touto idou egō epi se sygagō pantas tous erastas sou, en hois epemigēs en autois, kai pantas hous ēgapēsas, syn pasin "d ous emiseis, kai sygaxō hautous epi se kychiïothen. Di᾽ autōn, phēsi, tōn erastōn sou timōrēsomai se" ezēlōsas Chaldaiōn kai ᾿Lssyriōn, Chananaiōn te gai Aigyptiōn tēn asedeian" toutois organois chrēsomai kata sou, tas axias soi epipherōn timōrias " synapsō de tois erastais sou kai tous hypo sou misoumenous, hina kai houtoi kakeinoi tēn pollēn san paranomian theasōntai. e« ᾿Apokalypsō gar, phēsi, tas kakias sou "I pros autous, kai opsontai pasan tēn aischynēn son. » :
“Therefore, behold, I am gathering against you all your lovers, with whom you mingled, and all whom you loved, together with all whom you hated, and I will gather them against you from all around.” Through your very lovers, he says, I will punish you. You emulated the impiety of the Chaldeans and Assyrians, of the Canaanites and Egyptians: these I will use as instruments against you, bringing on you the punishments you deserve. And to your lovers I will join those whom you hated as well, so that both the one and the other may behold your great lawlessness. “For I will uncover,” he says, “your evils to them, and they will see all your shame.”
Ezek 16:37 (quotation, high confidence)
Notes and citation
Summary: God will punish Jerusalem through the very nations whose gods she loved, joined by those she hated, so that all see her shame.
Cite (SBL): Theodoret, Comm. Ezech. 16.37 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-37). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-37
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ezechielem-16-37) · 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.
16.38PG 81
λη΄. Καὶ ἐκδικήσω σε ἐκδικήσει μοιχαλίδων "8 καὶ ἐκχεουσῶν αἷμα, καὶ θήσω σε ἐν αἵματι θυμοῦ ἢ, ἡ γυναικῶν᾽ τίσεις δίκας " ὧν γὰρ ἐμιμήσω τὴν παρανομίαν, τούτων δέξῃ τὴν τιμωρίαν.
lē΄. Kai ekdikēsō se ekdikēsei moichalidōn "8 kai ekcheousōn haima, kai thēsō se en haimati thymou ē, hē gynaikōn᾽ tiseis dikas " hōn gar emimēsō tēn paranomian, toutōn dexę̄ tēn timōrian.
“And I will punish you with the punishment of adulteresses and of women who shed blood, and I will set you in the blood of wrath …” … you will pay the penalty of [such] women; for you will receive the punishment of those whose lawlessness you imitated.
Ezek 16:38 (quotation, high confidence)
Notes and citation
Summary: Jerusalem will receive the punishment of the adulteresses and murderers whose lawlessness she imitated.
- Lemma Ezek 16:38. The end of the lemma and most of the comment are lost in Latin debris in the OCR (marked “…”).
Notes on the original text
- Digital text corrected (OCR debris: Migne's Latin column read as Greek): Ἰδβοῖνὶβ πη} τ θα 5, Υἱδά}ἡ πο: οἷ» εἰ ϊᾳ ἀφιηοηΐθιι5 οὐ ἀ 0} εἰδή ἸηΠί σϑι δι ρρ! οἶα, δὲ οα πὶ διμδιοΥ }}}}15 (18. 605 υὲ εἰ 1511 οὐ ἢ}}} ἰὴ εἰ → .
Cite (SBL): Theodoret, Comm. Ezech. 16.38 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-38). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-38
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ezechielem-16-38) · 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.
16.39PG 81
λθ΄. Καὶ παραδώσω σε εἰς χεῖρας αὐτῶν, καὶ δαιμόνων τεμένη. « Καὶ καθελοῦσι τὴν βάσιν σου 3.» Τὸν θεῖον νεὼν διὰ τούτων ἠνίξατο " βάσις γὰρ αὐτῶν, καὶ κρηπὶς, καὶ ὑποδάθρα, ἡ ἐν ἐκείνῳ ἐπιτελουμένη λατρεία. « Καὶ ἐχδύσουσί ας τὰ ἱμάτιά σον, καὶ λήψονται τὰ σχεύη τῆς καυχήσεώς σον, καὶ ἀφοκαὶ τὸν ἀνδραποδισμὸν διὰ τούτων ἐδήλωσε. μ᾽, μα’, Καὶ ἄξουσιν ὑπὲρ 3. σὲ ὄχλους, καὶ «“τιθοδοιήσουσί σε ἐν «λίθοις, καὶ χκατασφάξουσί σε ἐν τοῖς ξίφεσιν αὑτῶν " καὶ ἐμπρήσουσι τοὺς οἴκους σου ἐν πυρὶ, καὶ ποιήσουσιν ὃν σοὶ ἐκδικήσεις ἐνώπιον γυναικῶν πολλῶν. Ταῦτα κατὰ τὸν τῆς αἰχμαλωσίας καιρόν" τροπικῶς δὲ αὐτὰ, ὡς ἐπὶ γυναικὸς νης, καὶ σφαττομένης, καὶ ἐμπιπραμένης᾽ οὗ χάριν ἐπιμείνας τῇ τροπῇ ἐπήγαγε" « Καὶ ποιήσουσιν ἐν σοὶ ἐκδικήσεις ἐνώπιον γυναικῶν πολλῶν" ν»οὐ γυνγαῖδ κας δὲ τὰς γυναῖκας ὀνομάζει, ἀλλὰ τροπικῶς τὰς πόλεις οὕτω καλεῖ, ἐπειδὴ καὶ αὐτὴν πόλιν οὖσαν δίκην γυναικὸς εἰς τὸ δικαστήριον εἰσάγει. Εἶτα τὴν ἀπὸ τῆς τιμωρίας ὠφέλειαν αἰνίττεται. ε Καὶ ἀποστρέψω σε ἀπὸ πορνείας, καὶ μισθώματα οὐ μὴ προσδῷς ": ἔτι, » Γυμνωθεῖσα γὰρ τῆς εὐημερίας, καὶ τῇ αἰχμαλωσίᾳ παραδοθεῖσα, οὐκ ἔτι λοιπὸν ἕξεις τῆς κακῆς ἐκείνης χορηγίας τὰς ὕλας, ἡ δὲ σπάνις ὠφελείας σοι γενήσεται πρόξενος.
lth΄. Kai paradōsō se eis cheiras autōn, kai daimonōn temenē. « Kai kathelousi tēn basin sou 3.» Ton theion neōn dia toutōn ēnixato " basis gar autōn, kai krēpis, kai hypodathra, hē en ekeinǭ epiteloumenē latreia. « Kai echdysousi as ta himatia son, kai lēpsontai ta scheuē tēs kauchēseōs son, kai aphokai ton andrapodismon dia toutōn edēlōse. m᾽, ma’, Kai axousin hyper 3. se ochlous, kai «“tithodoiēsousi se en «lithois, kai chkatasphaxousi se en tois xiphesin hautōn " kai emprēsousi tous oikous sou en pyri, kai poiēsousin hon soi ekdikēseis enōpion gynaikōn pollōn. Tauta kata ton tēs aichmalōsias kairon" tropikōs de auta, hōs epi gynaikos nēs, kai sphattomenēs, kai empipramenēs᾽ hou charin epimeinas tę̄ tropę̄ epēgage" « Kai poiēsousin en soi ekdikēseis enōpion gynaikōn pollōn" n»ou gyngaid kas de tas gynaikas onomazei, alla tropikōs tas poleis houtō kalei, epeidē kai autēn polin ousan dikēn gynaikos eis to dikastērion eisagei. Eita tēn apo tēs timōrias ōpheleian ainittetai. e Kai apostrepsō se apo porneias, kai misthōmata ou mē prosdǭs ": eti, » Gymnōtheisa gar tēs euēmerias, kai tę̄ aichmalōsią paradotheisa, ouk eti loipon hexeis tēs kakēs ekeinēs chorēgias tas hylas, hē de spanis ōpheleias soi genēsetai proxenos.
“And I will hand you over into their hands …” … and sacred precincts of demons. “And they will tear down your base.” By these words he hinted at the divine temple; for their base, foundation and footing was the worship carried out in it. “And they will strip you of your garments, and take the vessels of your boasting, and leave …” … and by these words he showed the enslavement. “And they will bring crowds against you, and stone you with stones, and slaughter you with their swords; and they will burn your houses with fire, and execute punishments on you before many women.” These things [happened] at the time of the captivity; but he speaks of them figuratively, as of a woman …, slaughtered and burned. That is why, keeping to the figure, he added: “And they will execute punishments on you before many women”; yet by women he does not mean women, but figuratively calls the cities so, since he also brings Jerusalem, which is a city, into court like a woman. Then he hints at the benefit that comes from the punishment: “And I will turn you away from sexual immorality, and you will no longer give wages.” For stripped of your prosperity and handed over to captivity, you will no longer have the means for that wicked largesse; and want will become for you the agent of benefit.
Textual problem in this passage: see the notes.
Ezek 16:39 (quotation, high confidence) · Ezek 16:40 (quotation, high confidence) · Ezek 16:41 (quotation, high confidence)
Notes and citation
Summary: The captivity will strip Jerusalem of her temple and wealth, and the very poverty it brings will cure her of idolatry.
- Lemmas Ezek 16:39 and 16:40–41. Several Greek lines are lost among Latin debris in the OCR (marked “…”).
Notes on the original text
- Digital text corrected (OCR debris: Migne's Latin column and apparatus read as Greek; OCR debris: Migne's Latin column read as Greek): Γιηὶ τη] Ἔτι πὶ. οἱ 605 ἐδ! γα, « Επ θεῖ τοιρρίτ πὶ : θ4515 δ ει ἰρβόγυπι, οἵ Ἕγορία0, εἱ [υηὐδιπαπίυπι, ου}π5 αὐἱ ᾿ν 60 Ἔχ θαυ δίυΓ, « Εἰ 15 καὶ --- δίεστρ., ϑαρτα, Ὁ. 9. κσί σοι μισθώματα οὐκ ἐδόθη, ἐγένετο ἐν σοὶ διεστραμμένον.,. ας κακ, σου. ἱπ Β. "5 χαλκόν. ' 16 Βοος, ἰοοῖ. 68ὲ οἷς. (οειρὶ. ᾿5 τ. βάσ. σου. 1 καί. ἀἰάα ἰαΔ, οἱ ἀϊιηἑτθηῖ (6 πυάδηι οἱ ἱξωοηιίηΐα ρὶ6- Α → ; ὲ ἰαεἰ ἰἃ- « Εἰ (Δεΐδηι ἷμ 16 υἱλίοη 68. οογαπὶ τυ]! γι. αι} οἷ πὶ → ; δἀάυοῖς, Ὀεΐπθ αμ Πτδίο πὶ ἃ ραπᾶ ῥτοίεοίδαν ἰη- Β → ; ἰδ, «οἰ αυλ ἐδ εἰμ : }ο- ἸΠυβίγοῃλ. Φ Εἰ δἷς ποι! [δοὶ βδοουπβάυπι οἰπηδιη ὑπὶ- Ρἰδιαίοπι ἐδ ἴῃ οπιηΐθυδ ἰπἰ φυ δι θε5 τα 8. » αὶ ΘΙ 681 ΦὈΡΡ] εἶ θη), δἱ οὐ πὶ ἰπρἰεἰδια γεββ. δ. ἤκε ἐμηϑ → .
Cite (SBL): Theodoret, Comm. Ezech. 16.39 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-39). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-39
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ezechielem-16-39) · 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.
16.42PG 81
μβ΄. Καὶ ἑπαφήσω 5 τὸν θυμόν μου ἐπὶ σὲν καὶ ἐξαρθήσεται "" ὁ ζῆλός μου ἐκ σοῦ, καὶ ἄγναπαύσομαι, καὶ οὗ μὴ μεριμνήσω "" ἔτι. Ἐροπιχὼῶς πάλιν, ὡς ἐπὶ ἀνδρὸς ζηλοτυποῦντος τῆς γυναικὸς τὴν μοιχείαν, καὶ ταῦτα ἔφη. Τῇ γὰρ τιμωρίᾳ, φησὶ, χρησάμενος καταπαύσω σον τὴν ἀκολασίαν, καὶ τῆς ἐπὶ σοὶ φροντίδος ἀπαλλαγήσομαι “ οὐκέτι γάρ μά εἰς ζηλοτυπίαν οἱ ἐρασταί σον χινήσουσι, Ταύτην δὲ σοι τὴν τιμωρίαν ἐπάξω" ΒΥ. Ἀγθ' ὧν οὐκ ἐμνήσθης τῆς ἡμέρας " τῆς γηπιότητός σου, καὶ ἐλύπεις με ἐν πᾶσι τούτοις " καὶ ἐγὼ ἰδοὺ τὰς ὁδούς σου εἰς κεραλήν σου δέτὴν τῶν κακῶν τούτων φορὰν, οὐ βουληθεῖσα λαδεῖν εἰς διάνοιαν, οἵα ἀνθ᾽ οἵας ἐγένου, καὶ ὅπως σε εὐτελῇ οὖσαν, καὶ σμικρὰν, καὶ παντελῶς ἄσημον, δοίδιμον ἀπέφηνα, καὶ λίαν περιφανῆ. ε Καὶ 36 οὕτως οὐκ ἐποίησα κατὰ πᾶσαν τὴν ἀπέδειάν σου ἐν πάσαις ταῖς ἀνομίαις σου. » Οὐδὲν, φησὶ, τῶν ἁμαρτημάτων ἄξιον ὑπομένεις " σμικρὰ γὰρ ἣ τιμωρία τῇ ἀσεδείᾳ συγκρινομένη "".
mb΄. Kai hepaphēsō 5 ton thymon mou epi sen kai exarthēsetai "" ho zēlos mou ek sou, kai agnapausomai, kai hou mē merimnēsō "" eti. Eropichōōs palin, hōs epi andros zēlotypountos tēs gynaikos tēn moicheian, kai tauta ephē. Tę̄ gar timōrią, phēsi, chrēsamenos katapausō son tēn akolasian, kai tēs epi soi phrontidos apallagēsomai “ ouketi gar ma eis zēlotypian hoi erastai son chinēsousi, Tautēn de soi tēn timōrian epaxō" BY. Agth' hōn ouk emnēsthēs tēs hēmeras " tēs gēpiotētos sou, kai elypeis me en pasi toutois " kai egō idou tas hodous sou eis keralēn sou detēn tōn kakōn toutōn phoran, ou boulētheisa ladein eis dianoian, hoia anth᾽ hoias egenou, kai hopōs se eutelę̄ ousan, kai smikran, kai pantelōs asēmon, doidimon apephēna, kai lian periphanē. e Kai 36 houtōs ouk epoiēsa kata pasan tēn apedeian sou en pasais tais anomiais sou. » Ouden, phēsi, tōn hamartēmatōn axion hypomeneis " smikra gar hē timōria tę̄ asedeią synkrinomenē "".
“And I will let my wrath loose on you, and my jealousy will be taken away from you, and I will rest and no longer be anxious.” Again he said this figuratively, as of a husband jealous over his wife's adultery. For when I have used punishment, he says, I will put an end to your licentiousness and be rid of my care for you; for your lovers will no longer move me to jealousy. And I will bring this punishment on you: “Because you did not remember the day of your infancy, and you grieved me in all these things, behold, I … your ways on your head …” … this course of evils, not willing to take to heart what you had become from what you were, and how, when you were worthless, small and wholly obscure, I made you renowned and very illustrious. “And even so I did not act according to all your impiety in all your lawlessness.” You suffer nothing that your sins deserve, he says; for the punishment is small compared with the impiety.
Textual problem in this passage: see the notes.
Ezek 16:42 (quotation, high confidence) · Ezek 16:43 (quotation, high confidence)
Notes and citation
Summary: Like a jealous husband, God will punish and then cease his jealousy, though even the punishment falls short of what Jerusalem's ingratitude deserved.
- Lemmas Ezek 16:42 and 16:43. Some lines are lost in the OCR (marked “…”). The last lemma differs from the usual LXX of 16:43; translated as printed.
- The jealous husband is the image of God and Jerusalem, not the subject of the passage.
Cite (SBL): Theodoret, Comm. Ezech. 16.42 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-42). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-42
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ezechielem-16-42) · 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.
16.44PG 81
μδ', Ταῦτά ἐστι πάντα, ὅσα εἶπον κατὰ σοῦ ἐν Καθὼς ἡ μήτηρ καὶ ἡ θυγάτηρ. 'Αρμόττει σοι, φησὶν, ἣ περιφερομένη παροιμία, ὅτι μητρὶ ἔοικεν ἡ θυγάτηρ μητέρα δὲ αὑτῆς ἄνω τὴν Χετταίαν ὠνόμασε.
md', Tauta esti panta, hosa eipon kata sou en Kathōs hē mētēr kai hē thygatēr. 'Armottei soi, phēsin, hē peripheromenē paroimia, hoti mētri eoiken hē thygatēr mētera de hautēs anō tēn Chettaian ōnomase.
“These are all the things that I said against you in … As the mother, so the daughter.” The proverb that goes around fits you, he says, that the daughter is like her mother; and he named her mother above: the Hittite.
Ezek 16:44 (quotation, high confidence) · Ezek 16:3 (allusion, high confidence)
Notes and citation
Summary: The proverb “like mother, like daughter” fits Jerusalem, whose “mother” is the Hittite.
- Lemma Ezek 16:44. A few words of the lemma are lost in Latin debris (marked “…”).
- Reference back to 16:3.
Notes on the original text
- Digital text corrected (OCR debris inside a word: Migne's Latin column read as Greek): θυδία. Τ θὲ γεκ5, ἀδ, Ρί Πα κραιτίε μα 789 [κ ἐς, φιια τέρα γάτηρ → θυγάτηρ.
Cite (SBL): Theodoret, Comm. Ezech. 16.44 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-44). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-44
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ezechielem-16-44) · 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.
16.45PG 81
με΄. Θυγάτηρ τῆς μητρός σου σὺ εἶ, τῆς " ἁπωσαμένης τὸν ἄνδρα αὑτῆς καὶ τὰ τόχνα αὖτῆς, καὶ ἀδερὴ τῶν ἀδελρῶν σου, τῶν ἀπωσαμένων τὸν ἄνδρα αὐτῶν καὶ τὰ τέχνα αὐτῶν. Δείχνυαι διὰ τούτων, ὡς οὐκ Ἰουδαίων ὁ Θεὸς μόνον, ἀλλὰ καὶ ἐθνῶν" καὶ γὰρ ἐχείνων πάλαι Θεὸς ἐχρημάτισε, πρὶν αὐτοὺς δέξασθαι τῆς εἰδωλολατρείας τὴν λώδην" διὸ κἀκείνους ἔφη, καὶ τὸν ἄνδρα ἀπώσασθαι, καὶ τὰ τέχνα, τὸν μὲν Θεὸν ἀρνηθέντας, τὰ δὲ τέκνα τοῖς δαίμοσι χαταθύσαντας. Εἶτα σαφέστερον τὸν λόγον ποιεῖ " Ἧ μήτηρ ὑμῶν Χειταα, καὶ ὁ πατὴρ ὑμῶν ᾿Αμοῤῥαῖος. (μς΄.) Σαμάρεια, αὐτὴ καὶ αἱ θυγατέρες αὐτῆς, καὶ ἡ κατοιχοῦσα ἐξ εὐωνύμων σον, καὶ ἡ ἀδειϊή σον ἡγεωτέρα ἡ κατοικοῦσα ἐκ δεξιῶν σου, Σόδομα, καὶ αἱ θυγατέρες αὑτῆς. --- Πρεσ δυτέραν τὴν Σαμάρειάν φησιν, οὐ κατὰ τὸν χρόνον, ἀλλὰ κατὰ τὴν τῆς ἀσεδείας διδασκαλίαν ὠνόμασε " κατὰ γὰρ τὸν χρόνον, ἡ Σόδομα πρεσθδυτέρα " ἀλλ᾽ ἐπειδὴ τὰ τῆς Σαμαρείας πρότερον ἐζήλωσεν ἐπιτηδεύματα, εἶτα κατὰ μέρος τὴν παρανομίαν ἐξέτεινεν, ὡς καὶ Σοδόμοις ἀπει κασθῆναι, Νεωτέραν δὲ ἀδελφὴν προσαἸορεύει τὴν Σόδομα, ὡς ὕστερον τὴν πρὸς αὐτὴν ἀσπασαμένην συγγένειαν" τὴν γὰρ τῆς ἀσεδείας χοιγωνίαν συγγένειαν προσηγόρευσε. Τὸ δὲ, ε ἐκ δεξιῶν καὶ ἐξ εὐωνώμων, » διὰ τὴν θέσιν τῶν τόπων τέθεικε " τοῖς γὰρ ἐν δ Ἱεροσολύμοις πρὸς ἀνατολὰς τετραμμέγοις. ἔχ δεξιῶν μὲν τὰ Σόδομα χεῖται" νοτιώτερα γάρ“ ἐξ εὐωνύμων δὲ ἡ Σαμάρεια, βορειοπέρα διαχειμένη. Θυγατέρας δὲ καὶ ταύτης κἀκείνης τὰ; ὑποκειμένας καὶ πόλεις καὶ χώμα; ὀνομάζει. ἐπήγαγεν"
me΄. Thygatēr tēs mētros sou sy ei, tēs " hapōsamenēs ton andra hautēs kai ta tochna autēs, kai aderē tōn adelrōn sou, tōn apōsamenōn ton andra autōn kai ta techna autōn. Deichnyai dia toutōn, hōs ouk Ioudaiōn ho Theos monon, alla kai ethnōn" kai gar echeinōn palai Theos echrēmatise, prin autous dexasthai tēs eidōlolatreias tēn lōdēn" dio kakeinous ephē, kai ton andra apōsasthai, kai ta techna, ton men Theon arnēthentas, ta de tekna tois daimosi chatathysantas. Eita saphesteron ton logon poiei " Hē mētēr hymōn Cheitaa, kai ho patēr hymōn ᾿Amorrhaios. (ms΄.) Samareia, autē kai hai thygateres autēs, kai hē katoichousa ex euōnymōn son, kai hē adeiïē son hēgeōtera hē katoikousa ek dexiōn sou, Sodoma, kai hai thygateres hautēs. --- Pres dyteran tēn Samareian phēsin, ou kata ton chronon, alla kata tēn tēs asedeias didaskalian ōnomase " kata gar ton chronon, hē Sodoma presthdytera " all᾽ epeidē ta tēs Samareias proteron ezēlōsen epitēdeumata, eita kata meros tēn paranomian exeteinen, hōs kai Sodomois apei kasthēnai, Neōteran de adelphēn prosaIoreuei tēn Sodoma, hōs hysteron tēn pros autēn aspasamenēn syngeneian" tēn gar tēs asedeias choigōnian syngeneian prosēgoreuse. To de, e ek dexiōn kai ex euōnōmōn, » dia tēn thesin tōn topōn tetheike " tois gar en d Hierosolymois pros anatolas tetrammegois. ech dexiōn men ta Sodoma cheitai" notiōtera gar“ ex euōnymōn de hē Samareia, boreiopera diacheimenē. Thygateras de kai tautēs kakeinēs ta? hypokeimenas kai poleis kai chōma? onomazei. epēgagen"
“You are the daughter of your mother, who thrust away her husband and her children, and the sister of your sisters, who thrust away their husbands and their children.” By these words he shows that God is not the God of the Jews only, but also of the nations; for of old he was called their God too, before they received the ruin of idolatry. That is why he said that they too thrust away both their husband and their children: denying God, and sacrificing their children to the demons. Then he makes the saying clearer: “Your mother was a Hittite and your father an Amorite. Samaria, she and her daughters, who lives on your left, and your younger sister who lives on your right, Sodom and her daughters.” He calls Samaria the elder, naming her so not by time but by the teaching of impiety; for in time Sodom is the elder. But since Jerusalem first emulated the practices of Samaria, and then gradually stretched her lawlessness so far as to be likened even to Sodom, he calls Sodom the younger sister, as the one whose kinship she embraced later; for he has called fellowship in impiety kinship. He put “on the right and on the left” because of the position of the places: for those in Jerusalem who face east, Sodom lies on the right, since it is more to the south, and Samaria on the left, lying more to the north. By the daughters of each he means the cities and villages subject to them. He added:
Ezek 16:45 (quotation, high confidence) · Ezek 16:46 (quotation, high confidence)
Notes and citation
Summary: Samaria and Sodom are Jerusalem's sisters in impiety: God was once the God of the nations too, and Jerusalem copied first Samaria and then Sodom.
- Lemmas Ezek 16:45 and 16:46.
Notes on the original text
- Digital text corrected (OCR debris inside a hyphenated word: Migne's Latin column read as Greek): - Αυἱι (οἷα οοἰετδηϊ. Θυδρτορίεγ {Π 08 συσᾷιι οἱ νἱγυτη τατρείας → λατρείας.
Cite (SBL): Theodoret, Comm. Ezech. 16.45 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-45). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-45
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ezechielem-16-45) · 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.
16.47PG 81
μζ΄. Καὶ οὐδ' ὡς ἐν ταῖς ὁδοῖς αὑτῶν ἐπορεύθϑης, οὐδὲ κατὰ τὰς ἀνομίας αὐτῶν ἐποίησας " πορὰ μικρὸν καὶ ὑπέρκεισας αὐτὰς ἐν πάσαις ταῖς ὁδοῖς σου. Βῦξησας, φησὶν, ἐπινοίαις τὰ πονηρὰ ἐχείνων ἐπιτηδεύματα, καὶ κινδυνεύεις τὰ νυμη. Ζῶ ἐγὼ,.16γει ᾿Αδωναϊ Κύριος, εἰ ἐποίησε Σόδομα ἡ ἀδειϊφή σου αὕτη, καὶ αἱ θυγατέρες αὐτῆς, ὃν τρόπον ἐποίησας σὺ, καὶ αἱ θυγατέμὲς σου. Εἴτα δείκνυσι τὸ διάφορον. μΌ, ν. Πλὴν τὸ ἀνόμημα Σοδόμων ἐν ὑπερηφαγίᾳ, καὶ ἐν πλησμονῇ ἄρτων καὶ εὐθηνίαις "3 ἐσκατάλων αὐτὴ καὶ αἱ θυγατέρες αὐτῆς " τοῦτο ὑπῆρχον ἐν αὐτῇ, καὶ ἐν ταῖς θυγατράσιν αὑτῆς" καὶ χεῖρα πτωχοῦ καὶ πένητος οὐκ ἀντελαμδάγοντο, καὶ ἐμδεγαλαύχουν 35. Καὶ ἐποίησαν ἀνομίματα ἐνώπιόν μου, καὶ ἐξῆρα αὐτὰς, καθὼς εἶδον. Ὑπερμαζήσαντες, φησὶ, τῇ τῶν ἀγαθῶν ἀφθογίᾳ εἰς ὑπερηφανίαν καὶ ἀλαζονείαν ἐξώκειλαν, καὶ ὑπερεώρων τοὺς ἐν ἐνδείᾳ οἱ πάσης χλιδῆς ἀπολαύοντες - ὅθεν εἰς τὴν ἐσχάτην ἀκολασίαν ἐξέπεϑαν, καὶ δίκας ὑπέμειναν τῶν ἀσεδημάτων ἀξίας. νά, Καὶ Σαμάρεια κατὰ ἡμίση "" τῶν ἁμαρτημάτων σου οὐκ ἥμαρτεν, καὶ ἐπλήθυνας τὰς ἀνομίας σου ὑπὲρ αὐτὰς, καὶ ἐδικαίωσας τὰς ἀδεῖράς σου ἐν ταῖς δ ἁμαρτίαις σου, καὶ πάσαις Δεῖξαι δὲ βουλόμενος τὴν τῆς ἀσεδεία:ς ὑπερδολὴν, ταῖς ἀνομίαις σου αἷς ἐποίησας. Ταύτην ὃὲ τὴν παρεξέτασιν οὐ κατὰ μόνην ποιεῖται τὴν τῆς ἁμαρπίας ποιότητα, ἀλλὰ κατὰ τὴν τῆς κηδεμονίας. Εἰ γὰρ καὶ ἐξήμαρτε, καὶ μυρία παράνομα ἡ Σαμάρεια τετόλμηκεν, ἀλλὰ πόῤῥω ἦν τοῦ θείου νεὼ, καὶ εἶχε σμικρὰν γοῦν τινα συγγνώμην, ὑφ᾽ ἕτερον μὲν τελοῦσα βασιλέα, ἐπιτελεῖν δὲ ἐν τῷ θείῳ νεῷ τὰ νόμιμα μὴ δυναμένη. Καὶ τὰ Σόδομα δὲ οὔτε προφήτην εἶχεν, οὔτε νομοθέτην, μόνης δὲ τῆς "ποῦ φυσικοῦ νόμου διδασκαλίας ἀπήλαυς. Σὺ δὲ καὶ νόμον ἔχουσα, καὶ ἱερέας, καὶ προφήτας, καὶ τὸν θεῖον νεὼν, καὶ τὴν ἔννομον λατρείαν, τὴν ἐχείνων ἀσέδειαν ἐπ:τήδευσας " διὸ συγγνώμης ἐκείνας ἀπο-
mz΄. Kai oud' hōs en tais hodois hautōn eporeuthϑēs, oude kata tas anomias autōn epoiēsas " pora mikron kai hyperkeisas autas en pasais tais hodois sou. Byxēsas, phēsin, epinoiais ta ponēra echeinōn epitēdeumata, kai kindyneueis ta nymē. Zō egō,.16gei ᾿Adōnaï Kyrios, ei epoiēse Sodoma hē adeiïphē sou hautē, kai hai thygateres autēs, hon tropon epoiēsas sy, kai hai thygatemes sou. Eita deiknysi to diaphoron. mO, n. Plēn to anomēma Sodomōn en hyperēphagią, kai en plēsmonę̄ artōn kai euthēniais "3 eskatalōn autē kai hai thygateres autēs " touto hypērchon en autę̄, kai en tais thygatrasin hautēs" kai cheira ptōchou kai penētos ouk antelamdagonto, kai emdegalauchoun 35. Kai epoiēsan anomimata enōpion mou, kai exēra autas, kathōs eidon. Hypermazēsantes, phēsi, tę̄ tōn agathōn aphthogią eis hyperēphanian kai alazoneian exōkeilan, kai hypereōrōn tous en endeią hoi pasēs chlidēs apolauontes - hothen eis tēn eschatēn akolasian exepeϑan, kai dikas hypemeinan tōn asedēmatōn axias. na, Kai Samareia kata hēmisē "" tōn hamartēmatōn sou ouk hēmarten, kai eplēthynas tas anomias sou hyper autas, kai edikaiōsas tas adeiras sou en tais d hamartiais sou, kai pasais Deixai de boulomenos tēn tēs asedeia:s hyperdolēn, tais anomiais sou hais epoiēsas. Tautēn hoe tēn parexetasin ou kata monēn poieitai tēn tēs hamarpias poiotēta, alla kata tēn tēs kēdemonias. Ei gar kai exēmarte, kai myria paranoma hē Samareia tetolmēken, alla porrhō ēn tou theiou neō, kai eiche smikran goun tina syngnōmēn, hyph᾽ heteron men telousa basilea, epitelein de en tǭ theiǭ neǭ ta nomima mē dynamenē. Kai ta Sodoma de oute prophētēn eichen, oute nomothetēn, monēs de tēs "pou physikou nomou didaskalias apēlaus. Sy de kai nomon echousa, kai hiereas, kai prophētas, kai ton theion neōn, kai tēn ennomon latreian, tēn echeinōn asedeian ep:tēdeusas " dio syngnōmēs ekeinas apo-
“And not even so did you walk in their ways, nor act according to their lawlessness; but in a little while you surpassed them in all your ways.” You have outdone their wicked practices with your inventions, he says, and you are in danger … “As I live, says Adonai the Lord, Sodom your sister, she and her daughters, did not do as you and your daughters have done.” Then he shows the difference: “But this was the lawlessness of Sodom: she and her daughters lived in arrogance, in fullness of bread and in plenty and luxury; this was in her and in her daughters; and they did not take hold of the hand of the poor and needy, and they boasted greatly, and they committed lawless deeds before me, and I removed them, as I saw.” Glutted with the abundance of good things, he says, they ran aground in arrogance and boastfulness, and those who enjoyed every luxury looked down on those in need; from there they fell into utter licentiousness and suffered penalties worthy of their impieties. “And Samaria did not sin half of your sins; and you multiplied your lawless deeds beyond them, and you justified your sisters by all your sins and by all your lawless deeds that you did.” [Wishing to show the excess of the impiety …] He makes this comparison not by the quality of the sin alone, but by the measure of the care received. For although Samaria sinned and dared countless lawless things, she was far from the divine temple and had at least some small excuse, since she was subject to another king and could not perform the lawful rites in the divine temple. And Sodom had neither prophet nor lawgiver, but enjoyed only the teaching of the natural law. But you, who had the law, priests, prophets, the divine temple and the lawful worship, practiced their impiety; therefore [you have shown] them deserving of pardon …
Ezek 16:47 (quotation, high confidence) · Ezek 16:48 (quotation, high confidence) · Ezek 16:49 (quotation, high confidence) · Ezek 16:50 (quotation, high confidence) · Ezek 16:51 (quotation, high confidence)
Notes and citation
Summary: Jerusalem sinned worse than Sodom and Samaria because she had the law, the prophets, and the temple, while Sodom had only the natural law.
- Lemmas Ezek 16:47, 16:48, 16:49–50 and 16:51. The end of the comment on 16:47 is garbled in the OCR (marked “…”). The clause in brackets (“Wishing to show the excess of the impiety”) stands out of place among Latin debris in the scan and seems to belong to a lost sentence; it is kept and translated as printed. The section breaks off mid-word.
Notes on the original text
- Digital text corrected (OCR debris: Migne's Latin column read as Greek): ἐ)1|8, οἰ δείξῃ α εἰμιἰδιγ δ (ἰδ : Εἰ ΒΟΤΟΥΤ (μα ἤνδ1, υἱὲ αὐ μοϑίεγ'υ8 οοςπαιίΐίοι δι οὕ ἰρϑὰ Εἰ ας → ; γεβϑ. 47. Εἰ πὸ οἷς φμέάενι ἱμ υἱὲ ἐατκηι εἰ μαδἱ ρου [ἐεἱ εὐ τω, ὁ" βιία πῶ. θεϊηάο ἀϊξογί θα οδιθηαϊ!. δὲ θυ δηεἴα, ἰῃ ϑυυρόγθίαηι εἰ Ὁ οἱ δο8 αυὶ εἰειὶ. Πλ πο δυΐδιν σοιῃ ραγδίΐοποπὶ πη [Δοἷϊ βδουη- Α → ; ιἰπ φυδ!τ416π|. Νά πη (Διο 5] ρροοδδϑδῖ, οἱ ἰμἤωϊίδ δεὶ ἤρα [ες 518βοὰ ἰμ δία, οἱ τᾶ Εἰ απ, πο → .
Cite (SBL): Theodoret, Comm. Ezech. 16.47 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-47). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-47
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ezechielem-16-47) · 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.
16.52PG 81
νβ΄. Καὶ σὺ κόμισαι τὴν βάσανόν σου "δ ὑπερ- Β ξάλλουσαν -» ἐν" ἦ ἔρθειρας τὰς ἀδειῖςφάς σου ἐν ταῖς ἁμαρτίαις σου, αἷς ἠγόμησας ὑπὲρ αὐὖτὰς, καὶ ἐδικαίωσας αὐτὰς " ὑπὲρ σεαυτήν. Οὐκ ἁπλῶς εἶπεν, ἐδικαίωσας, ἀλλ᾽ ὑπὲρ σεαυτὴν. Σὺ μὲν γὰρ, τὴν ἐχείνων παρανομίαν μιμησαμένη "", οὐκ ἔχεις ἀπολογίαν ὑπὸ νόμου καὶ προφητῶν βοηθουμένη " ἐκεῖναι δὲ διὰ τὴν τῆς σῆς ἀαεδείας ὑπερ. Θολὴν τυχεῖν συγγνώμης ἐθέλουσι. Δέξαι τοίνυν τῶν σῶν ἐπιτηδευμάτων τὴν τιμωρίαν, δι᾽ ὧν χὰλάδε τὴν ἀτιμίαν σου, ἐν τῷ δικαιῶσαΐ ας τὰς ἀδελφάς σου. » Ὅταν τις ἐν τιμῇ ὧν μὴ συνίῃ, ἀτιμίᾳ περιδληθεὶς εἰς αἴσθησιν. ἔρχετα! τῆς προτέρας τιμῆς. Καὶ Ἱερουσαλὴμ τοίνυν, τὴν ὑπὰ τοῦ Θεοῦ δα» αὐτῇ μὴ γνωρίσασα τιμὴν, διὰ τῆς πολιορχίας καὶ αἰχμαλωσίας "5 τὸν ἑαυτῆς ἐπέγνω Θεόν" διὸ βοᾷ ὑπὸ τοῦ μακαρίου διδαχθεῖσα Δαδίδ᾽ «Ἢ αἰοχύνη τοῦ προσώπου μου ἐκάλυψέ με, ἀπὸ φωνῆς ὀνειδίξοντος καὶ καταλαλοῦντος, ἀπὸ προσώπου
nb΄. Kai sy komisai tēn basanon sou "d hyper- B xallousan -» en" ē ertheiras tas adeiisphas sou en tais hamartiais sou, hais ēgomēsas hyper auytas, kai edikaiōsas autas " hyper seautēn. Ouk haplōs eipen, edikaiōsas, all᾽ hyper seautēn. Sy men gar, tēn echeinōn paranomian mimēsamenē "", ouk echeis apologian hypo nomou kai prophētōn boēthoumenē " ekeinai de dia tēn tēs sēs aaedeias hyper. Tholēn tychein syngnōmēs ethelousi. Dexai toinyn tōn sōn epitēdeumatōn tēn timōrian, di᾽ hōn chalade tēn atimian sou, en tǭ dikaiōsaï as tas adelphas sou. » Hotan tis en timę̄ hōn mē synię̄, atimią peridlētheis eis aisthēsin. ercheta! tēs proteras timēs. Kai Hierousalēm toinyn, tēn hypa tou Theou da» autę̄ mē gnōrisasa timēn, dia tēs poliorchias kai aichmalōsias "5 ton heautēs epegnō Theon" dio boą hypo tou makariou didachtheisa Dadid᾽ «Ē aiochynē tou prosōpou mou ekalypse me, apo phōnēs oneidixontos kai katalalountos, apo prosōpou
“And you, bear your torment, which exceeds theirs, in which you corrupted your sisters by your sins, by which you acted more lawlessly than they, and you justified them above yourself.” He did not simply say “you justified,” but “above yourself.” For you, who imitated their lawlessness, have no defense, since you were helped by the law and the prophets; but they, because of the excess of your impiety, may claim to obtain pardon. Receive, then, the punishment for your practices, through which … “[And be ashamed, and] receive your dishonor, in justifying your sisters.” When someone who is in honor does not understand, once he is clothed with dishonor he comes to recognize his former honor. So Jerusalem too, which did not recognize the honor given her by God, recognized her own God through siege and captivity. That is why, taught by the blessed David, she cries: “The shame of my face has covered me, at the voice of the one who reproaches and slanders, at the face …”
Textual problem in this passage: see the notes.
Ezek 16:52 (quotation, high confidence) · Ps 49:20 (48:21 LXX) (echo, medium confidence) · Ps 44:15 (43:16 LXX) (quotation, high confidence) · Ps 44:16 (43:17 LXX) (quotation, high confidence)
Notes and citation
Summary: Jerusalem's greater guilt makes Samaria and Sodom look righteous by comparison; the dishonor of siege and captivity will make her recognize her God.
- Lemma Ezek 16:52; a few words lost in the scan are supplied in brackets by sense. The section breaks off mid-quotation.
- Echo of Ps 49:12, 20 (LXX 48:13, 21), “a man in honor does not understand”; quotation Ps 44:15–16 (LXX 43:16–17).
Notes on the original text
- Digital text corrected (OCR debris inside a word: Migne's Latin column read as Greek): ἃ οἱ Φυ]οφυοι 18, ἃ ἴδοϊ ἰ οἱ οἱ μουβο αι θ15 ", » ἐμ ει", εἴ μά → .
Cite (SBL): Theodoret, Comm. Ezech. 16.52 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-52). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-52
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ezechielem-16-52) · 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.
16.53PG 81
νγ΄. Καὶ ἀποστρέψω, φησὶν, ἀποστροφὰς "" αὖτῶν, τὴν ἁποστροφὴν Σοδόμων, καὶ τῶν θυγα» τέρων' αὑτῆς, καὶ" ἀποσερέψω τὴν ἀποστροφὴν Σαμαρείας, καὶ τῶν θυγατέρων αὑτῆς. Προσἧκει τὰ τῆς Γραφῆς ἰδιώματα εἰδέναι" οὔτε γὰρ δυνατὸν ἑτέρως αὐτῆς τὸν σκοπὸν διαγνῶναι. “Ἔχει τοίνυν πρὸς ἄλλοις πολλοῖς καὶ τοῦτο ἰδίωμα, τὸ καὶ τὰ γεγενημένα, ὡς ἐσόμενα λέγειν, καὶ τὰ ἐσόμενα ὡς γεγενημένα. Ὅδυτω τοίνυν κἀνταῦθα τὰ ἤδη γεῃ γενημένα, ὡς. ἐσόμενα λέγει " '᾿λπεστράφη με Σόδομα, καὶ αἱ ὑπ᾽ αὐτὴν πόλεις " ὡσαύτως δὲ καὶ ἣ Σαμάρεια σὺν τοῖς ὑπηκόοις. ᾿Αλλὰ κἀγὼ ἀπεστράφὴν "" καὶ δίκας ὧν ἥμαρτεν ἐπραξάμην. ᾿ Καὶ σοῦ δὲ πάλιν ὡσαύτως ἀποστρέψω τὴν ἀποστροφήν σου " ἐν μέσῳ αὐτῶν" (νδ'.) ὅπως κομίσῃ τὴν βάσανόν σου, καὶ ἀειμωθήσῃ ἐκ πάντων ὧν ἐποίησας ἐν" τῷ σε παροργίσαι μες "Ταὐτὰ, φησὶν, ἐκείναις πείσῃ καὶ σὺ, καὶ ὧν εἰς Α ἐμὲ πεπλημμέληχας δώσεις τὰς δίκας. γ νε΄, Καὶ ἡ ἀδελ:»ἡ σου Σόδομα, καὶ αἱ θυγατέρὲς αὐτῆς ἀποκατασταθήσονται, καθὼς ἦσαν ἀπ᾿ ἀρχῆς " καὶ σὺ", καὶ αἱ θυγατέρες σου ἀποχατασταθήσεσθε, καθὼς ἦτε ἀπ᾿ ἀρχῆς. --- Ἀποκατάστασιν ἐνταῦθα οὗ τὴν ἐπὶ τὸ χρεῖττον, ἀλλὰ τὴν ἐπὶ τὸ χεῖρον ὠνόμασςξ " τὸ γὰρ μελετητιχὺν ἐπὶ Σοδόμων πάλιν τὸ ἰδίωμα τῆς Γραφῆς πρόσκεῖται, Ὃ δὲ λέγει, τοιοῦτόν ἐστιν" “Ὥσπερ τὰ Σόἕομα, λαμπρὰ ὄντα καὶ ὑπὸ “πλείστων υἱχούμενα,᾿ εἰς τὸ ἀρχαῖον μετέθηχα σχῆμα, καὶ πεποίηκα πανοὕτω καὶ σοῦ πᾶσαν ἀφελόμενος τὴν εὐπρέπειαν, εἰς τὸ πρότερον εἶδος ἐπανελθεῖν παρασχευάσω.
ng΄. Kai apostrepsō, phēsin, apostrophas "" autōn, tēn hapostrophēn Sodomōn, kai tōn thyga» terōn' hautēs, kai" aposerepsō tēn apostrophēn Samareias, kai tōn thygaterōn hautēs. Prosēkei ta tēs Graphēs idiōmata eidenai" oute gar dynaton heterōs autēs ton skopon diagnōnai. “Echei toinyn pros allois pollois kai touto idiōma, to kai ta gegenēmena, hōs esomena legein, kai ta esomena hōs gegenēmena. Hodytō toinyn kantautha ta ēdē geę̄ genēmena, hōs. esomena legei " '᾿lpestraphē me Sodoma, kai hai hyp᾽ autēn poleis " hōsautōs de kai hē Samareia syn tois hypēkoois. ᾿Alla kagō apestraphēn "" kai dikas hōn hēmarten epraxamēn. ᾿ Kai sou de palin hōsautōs apostrepsō tēn apostrophēn sou " en mesǭ autōn" (nd'.) hopōs komisę̄ tēn basanon sou, kai aeimōthēsę̄ ek pantōn hōn epoiēsas en" tǭ se parorgisai mes "Tauta, phēsin, ekeinais peisę̄ kai sy, kai hōn eis A eme peplēmmelēchas dōseis tas dikas. g ne΄, Kai hē adel:»hē sou Sodoma, kai hai thygateres autēs apokatastathēsontai, kathōs ēsan ap᾿ archēs " kai sy", kai hai thygateres sou apochatastathēsesthe, kathōs ēte ap᾿ archēs. --- Apokatastasin entautha hou tēn epi to chreitton, alla tēn epi to cheiron ōnomassx " to gar meletētichyn epi Sodomōn palin to idiōma tēs Graphēs proskeitai, Ho de legei, toiouton estin" “Hōsper ta Soeoma, lampra onta kai hypo “pleistōn huichoumena,᾿ eis to archaion metethēcha schēma, kai pepoiēka panoutō kai sou pasan aphelomenos tēn euprepeian, eis to proteron eidos epanelthein parascheuasō.
“And I will turn back,” he says, “their turnings: the turning of Sodom and of her daughters; and I will turn back the turning of Samaria and of her daughters.” One must know the idioms of Scripture, for otherwise one cannot discern its aim. Among many others it has this idiom too: to speak of things that have happened as if they were to come, and of things to come as if they had happened. So here too he speaks of things already done as if they were to come: Sodom and the cities under her turned away from me, and likewise Samaria with her subjects; but I too turned away, and exacted the penalty for their sins. And yours likewise I will turn back, your turning “in their midst, so that you may bear your torment and be dishonored for all that you did in provoking me.” You too, he says, will suffer the same as they, and pay the penalty for your offenses against me. “And your sister Sodom and her daughters will be restored as they were from the beginning; and you and your daughters will be restored as you were from the beginning.” Here he has called restoration not a return to something better but to something worse; for the future tense used of Sodom is again the idiom of Scripture. What he says is this: as I brought Sodom, which was splendid and inhabited by very many, back to its ancient state and made it [utterly desolate], so I will strip you too of all your comeliness and make you return to your former condition.
Ezek 16:53 (quotation, high confidence) · Ezek 16:54 (quotation, high confidence) · Ezek 16:55 (quotation, high confidence)
Notes and citation
Summary: Theodoret reads the “restoration” of Sodom, Samaria, and Jerusalem as a return to their original desolation, since Scripture often speaks of past events in the future tense.
- Lemmas Ezek 16:53–54 and 16:55. Theodoret takes “restoration” here as punishment, not as a promise; translated as written. A word lost in the OCR after “made it” is supplied in brackets by sense.
Notes on the original text
- Digital text corrected (OCR debris: apparatus and Migne's Latin column read as Greek): 5 βάσ. σου. ἢ σου. εὐ γ. ἀνδιν Δι} δ λ)]νὰ 9. ἔχ Β διιρρ!. αἰχμ. Β ργάιη. τῆς. Ν᾽ ἀπ᾿ 1} μγίθιν, τάς. "5 καὶ αὐτῆς, θε58. ἰῃ δἀ. ργίογ!, ὁ ἀπεστρ. ὙΤ σήν, 65, ἐμ Β. Νὴ) ὲν --- μἷς Πεὔτ. σαμν (ὰ ἀς → .
Topics: Scripture and canon
Cite (SBL): Theodoret, Comm. Ezech. 16.53 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-53). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-53
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ezechielem-16-53) · 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.
16.56PG 81
νς΄, νζ΄. Καὶ εἰ μὴ ἦν Σόδυμα ἡ ἀδε1ρή σου Β εἰς ἀκοὴν ἐν τῷ στόματί σου, ἐν ταῖς ἡμέραις ὑπερηφανείας σου. Πρὸ τοῦ ἀποκαλυφθῆναι τὰς κακίας σου, ὃν τρόπον νῦν ὄνειδος εἶ σὺ θυγατέρων Συρίας, καὶ πάντων τῶν κύχιῳ σου, καὶ "5 θυγατέρων ἀ.1.1ο:»ύλων τῶν περιεχουσῶν σε κύκίῳ. Εἰ μὴ ἐμεμαθήχεις τῶν Σοδόμων, φησὶ, τὴν τιμωρίαν, καὶ περιεφέρετο ἐν τῷ στόματί σου ἡ ἐχείνων πανωλεθρία, ὃν τρόπον νῦν ἢ σὴ πολιορκία ἐν ταῖς τῆς Συρίας καὶ Παλαιστίνης πόλετι, τί τλέον ἂν εἰργάσω κακόν; Οὐδὲ γὰρ τὸ ἐχείνων ὥνησέ σε παράδειγμα, ἀλλ᾽ εἰδυῖα τά τε ὑπ᾽ αὐτῶν τολμηθέντα, τά τε ἐπενεχθέντα αὐτοῖς κακὰ, οὐδὲν ἧττον ἐπέμεινας παρανομοῦσα. Διὰ τοῦτο νη, νθ΄. Τὰς ἀσεδείας σου, καὶ τὰς ἁγομίας σου σὺ κόμισαι αὐτὰς,.1ἐγει Κύριος. Τάδε “έγει ἀδωγαῖ Κύρεος" Καὶ ποιήσω ὃν σοὶ, καθὼς ἐποίησας, ὡς ἠτίμωσας τὴν ἀρὰν, τοῦ παραἔῆναι τὴν διαθήκην μου.᾿ Εἶχεν ὁ νόμος ἀρὰν τοῖς παραδαίνουσιν αὐτὸν ἑπομένην “ ἐκέλευσε δὲ ταύτην τὰς ξξ φυλὰς ἐν τῷ ὄρει τῷ Γηδὰλ ἑστῶσας διεξιέναι, καὶ πάντα τὸν λαὸν ἐπάγειν ᾿Αμὴν, οἷον ὑπογράφοντας, καὶ συντιθεμένους τῇ τοῦ νόμου ἀρᾷ. Ἐπειδὴ τοίνυν, φησὶν, οὐδὲ τὴν ἀρὰν ἐφοδήθης, ἀλλ᾽ ἀδεῶς τὴν ἐμὴν παρέδης διαθήκην, δέξαι τῶν σπερμάτων τὰ δράγματα. Εἶτα ὑπισχνεῖται καὶ τὰ μετὰ τὴν τιμωρίαν ἀγαθά. ᾿
ns΄, nz΄. Kai ei mē ēn Sodyma hē ade1rē sou B eis akoēn en tǭ stomati sou, en tais hēmerais hyperēphaneias sou. Pro tou apokalyphthēnai tas kakias sou, hon tropon nyn oneidos ei sy thygaterōn Syrias, kai pantōn tōn kychiǭ sou, kai "5 thygaterōn a.1.1o:»ylōn tōn periechousōn se kykiǭ. Ei mē ememathēcheis tōn Sodomōn, phēsi, tēn timōrian, kai periephereto en tǭ stomati sou hē echeinōn panōlethria, hon tropon nyn ē sē poliorkia en tais tēs Syrias kai Palaistinēs poleti, ti tleon an eirgasō kakon? Oude gar to echeinōn hōnēse se paradeigma, all᾽ eiduia ta te hyp᾽ autōn tolmēthenta, ta te epenechthenta autois kaka, ouden hētton epemeinas paranomousa. Dia touto nē, nth΄. Tas asedeias sou, kai tas hagomias sou sy komisai autas,.1egei Kyrios. Tade “egei adōgai Kyreos" Kai poiēsō hon soi, kathōs epoiēsas, hōs ētimōsas tēn aran, tou paraeēnai tēn diathēkēn mou.᾿ Eichen ho nomos aran tois paradainousin auton hepomenēn “ ekeleuse de tautēn tas xx phylas en tǭ orei tǭ Gēdal hestōsas diexienai, kai panta ton laon epagein ᾿Amēn, hoion hypographontas, kai syntithemenous tę̄ tou nomou arą. Epeidē toinyn, phēsin, oude tēn aran ephodēthēs, all᾽ adeōs tēn emēn paredēs diathēkēn, dexai tōn spermatōn ta dragmata. Eita hypischneitai kai ta meta tēn timōrian agatha. ᾿
“And was not Sodom your sister a byword in your mouth in the days of your arrogance, before your evils were uncovered, as now you are a reproach to the daughters of Syria and to all around you, and to the daughters of the foreigners who surround you on every side?” Had you not learned the punishment of Sodom, he says, and was not their utter destruction on your lips, as your siege now is in the cities of Syria and Palestine? What worse evil could you have done? For not even their example helped you; knowing both what they had dared and the evils brought on them, you nonetheless persisted in lawlessness. Therefore: “Your impieties and your lawless deeds, you bear them, says the Lord. Thus says Adonai the Lord: And I will do to you as you have done, as you dishonored the curse, so as to transgress my covenant.” The law had a curse that followed those who transgressed it; and it commanded six tribes standing on Mount Ebal to recite it, and all the people to answer “Amen,” as if signing and assenting to the curse of the law. Since you did not even fear the curse, he says, but transgressed my covenant without fear, receive the sheaves of what you sowed. Then he also promises the good things after the punishment.
Ezek 16:56 (quotation, high confidence) · Ezek 16:57 (quotation, high confidence) · Ezek 16:58 (quotation, high confidence) · Ezek 16:59 (quotation, high confidence) · Deut 27:13 (allusion, high confidence) · Deut 27:15 (allusion, high confidence)
Notes and citation
Summary: Jerusalem knew Sodom's fate and still persisted in sin, and she despised the curse she had sworn to at Mount Ebal, so she reaps what she sowed.
- Lemmas Ezek 16:56–57 and 16:58–59. The curse on Mount Ebal: Deut 27:13–26.
Notes on the original text
- Digital text corrected (OCR debris; OCR debris: Migne's Latin column read as Greek): δ' αυα ἴῃ πη6 ἀο] αυἷ51} ρα α γγὶπεῖρίο : δὲ πὶ εἰ βία μα τέξει τἴοπόνι Ἰΐς ἤθη ἴῃ πιο 5, 86 ἴῃ ὑπ) 416 υἱ ργογϑι8 ἃ οὐ] ἐπ (πα σα ἐπ → ; Ἢ γεκς. → .
Cite (SBL): Theodoret, Comm. Ezech. 16.56 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-56). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/16-56
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ezechielem-16-56) · 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.