Sophia Scriptura

Commentary on Ezekiel 22.6–22.30

Theodoret of Cyrus · Commentary on Ezekiel · probably 430s (before ca. 446) · Cyrrhus · 11 passages

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

Chapter 22

22.6PG 81

γων" Εἰ κρίνεις 3 τὴν πόλιν τῶν αἱμάτων; Καὶ 5" παραδείξεις δ᾽ αὑτῇ πάσας τὰς ἀγομίας αὑτῆς; καὶ ἐρεῖς 5, Τάδε έγει ᾿Αδωναῖ Κύριος. Μετήγαγε πάλιν τὸν λόγον ἐπὶ τὴν Ἱερουσαλὴμ, καὶ τῷ προφήτῃ παρακελεύεται χριτοῦ δίκην διελέγξαι τὰ παρανόμως ὑπ᾽ αὐτῆς τολμώμενα᾽ καλεῖ δὲ αὑτὴν πόλιν αἰμάτων, ὡς πολλὰς ἀδίκως ἐργαταμένην γάς οὗ χάριν πάλιν τὰς αὐτὰς ὀνομάζει προσηγορία:, καὶ βοᾷ λέγων ὯΩΟ πόλις ἐχχέουσα αἷμα ἐν μέπῳ αὑτῆς, τοῦ ἐλθεῖν καιρὸν αὐτῆς, καὶ ποιοῦσα ἐνθυμήματα 5" καθ᾽ ἑαυτῆς, τοῦ μιαίνειν ἑαυτήν. Σὺ, φησὶν, ἐφέλχῃ τὰς συμφορὰς, ὦ πόλις, λογισμοῖς τε πονηροῖς ᾿" χεχρημένη, καὶ τούτους εἰς ἔργον ἄγουσα, καὶ διὰ τούτων μαινομένη, καὶ αἱμάτων ἀδίκων Β πληρουμένη" καιρὸν δὲ τὴν συμφορὰν ὠνόμασεν. δ. Ἐν τοῖς αἵμασί" σου οἷς ἐξέχεας, παραπέπτωκας, καὶ ἐν τοῖς ἐγθυμήμασί σου οἷς" σου, καὶ ἤγαγες καιρὸν ἐτῶν σου. Τὴν γὰρ κατὰ θείαν μακροθυμίαν ἐπιμετρουμένην προθεσμίαν συνπέμνει πλείων ἡ ἀνομία γιγνομένη " τοῦτο καὶ ἐπὶ τοῦ Νῶε γεγενημένον ἔστιν ἰδεῖν - εἴκοσι γὰρ καὶ ἑκατὸν ἐτῶν δεδωκὼς προθεσμίαν τοῖς τηνικάδε ἀνθρώποις εἰς μεταμέλειαν, θεασάμενος αὐξανομένην τὴν ἀσέδειαν, συνέτεμε τὴν προθεσμίαν, καὶ ἐν τῷ ἑκατοστῷ ἔτει τὴν διὰ τοῦ κατακλυσμοῦ τιμωρίαν ἔπήγαγε ᾿ τοῦτο καὶ ἐνταῦθα ἠνίξατο εἰπών " ε Καὶ προσήγγισας τὰς ἡμέρας σον, καὶ ἤγαγες καιρὸν Ω ἐτῶν σου. » Εἶτα διηγεῖται τοὺς τῆς παρανομίας καρπούς. Διὰ τοῦτο δέδωκά σδ εἰς ὀνειδισμὸν τοῖς ἔθνεσι, καὶ εἰς ἐμπαιγμὸν πάσαις ταῖς χώραις (6΄.) ταῖς ἐγγιζούσαις ἐπὶ σὲ, καὶ ταῖς μακρὰν ἀπἐχούσαις ἀπὸ σοῦ. Τούτου χάριν σε, φησὶν, ἐπίχαρτον ποιήσω, καὶ καταγέλαστον πᾶσι τοῖς ἀστυγείτοσι καὶ πλησιοχώροις, οὐ μὴν δὲ ἀλλὰ καὶ τοῖς πόῤῥω οἰκοῦσι. ε Καὶ ἐμπαίξονταί σοι", καὶ βοήσουσιν ἐπὶ σὲ, ἀκάθαρτος ἡ ὀνομαστὴ, καὶ πολλὴ ἐν ταῖς ἀνομίαις σου. » Ἐφηδόμενοι γὰρ τοῖς σοῖς χαγοῖς ν᾽, ἀκάθαρτόν σε καὶ παράνομον, καὶ ἐν πονηρίᾳ ἐπίσημον ὀνομάσουσιν. Εἶτα τῆς κακίας ἀπαριθμεῖτα! τὰ εἴδη. ς΄. ᾿ἸΙδοὺ οἱ ἀρηγούμεγοι οἴκου ᾿Ισραὴ.1, ἔκαστος δ" πρὸς τοὺς συγγενεῖς αὑτοῦ συγεφρύροντο ἐν σοὶ, ὅπως ἐκχέωσιν αἷμα. ᾿Απὸ δὲ τῶν ἀρχόντων ἥψατο τῆς κατηγορίας, ὡς τῶν ὑπηκόων ἑπομένων τοῖς ἄρχουσι " κεφαλῆς γὰρ κακῶς διακειμένης, μεταλαγχάνειν ἀνάγκη τὸ σῶμα τῇς ἀσθενείας " λέγει τοίνυν, ὡς οὐδὲν τῶν συγγενῶν ἀπείχοντο, ἀλλὰ καὶ τὰ τῆς συγγενείας συνέχεον δίκαια, ἀδίκους σφαγὰς ἐργαζόμενοι. ᾿Αλλὰ καὶ, ζ'. Πατέρα, φησὶ, καὶ μητέρα ἑκακοιϊόγουν ἐν σοί. " δὲ καὶ τοῦτο τῶν ἀπηγορευμένων τῷ νόμῳ, « Καὶ πρὸς τὸν προσήλυτον, φησὶν, ἀνεστρέφοντο ἐν ἀδικίᾳ "5, ἐν σοί. ν Καὶ τοῦτο δὲ ἀπηγορεύχει ὁ νόμος οὑτωσὶ λέγων’ ε Καὶ προσήλυτον οὐ χαχώσετε, ὅτι προσήλυτοι ἦτε ἐν γῇ Αἰγύπτῳ. » ᾿Αφ᾽ ὧν ἐπάθετε, φησὶ, μάθετε φιλανθρωπίαν " ἀλλὰ καὶ τοῦτον ἀδεῶς ἢ τὸν νόμον παρέθαινον. Εἶτα καὶ ἕτερον " « Ὀρφανὸν καὶ χήραν χατεδυνάστευον ἐν σοΐ. ν Πᾶν δὲ τούναντίον ὁ ἀγαθὸς νομοθετεῖ Θεός " «Κρίνατε γὰρ, φησὶν, ὁρτ:ανὸν, καὶ δικαιώσατε χήραν.» Καὶ ἐν τῷ νόμῳ " «Οὐκ ἐπανατρυγήσεις, φησὶ, τὴν ἄμπελόν σου, καὶ ἔσται τῷ ὀρφανῷ, καὶ τῇ χήρᾳ, καὶ τῷ προσηλύτῳ.» Οὗτοι δὲ οὐ μόνον ἀγαθοῦ τινος οὐ μετεδίδοσαν αὖποῖς, ἀλλὰ καὶ κακῶς διετίθεσαν. Καὶ τὰ τούτου χαλε-

gōn" Ei krineis 3 tēn polin tōn haimatōn? Kai 5" paradeixeis d᾽ hautę̄ pasas tas agomias hautēs? kai ereis 5, Tade egei ᾿Adōnai Kyrios. Metēgage palin ton logon epi tēn Hierousalēm, kai tǭ prophētę̄ parakeleuetai chritou dikēn dielenxai ta paranomōs hyp᾽ autēs tolmōmena᾽ kalei de hautēn polin aimatōn, hōs pollas adikōs ergatamenēn gas hou charin palin tas autas onomazei prosēgoria:, kai boą legōn HōŌO polis echcheousa haima en mepǭ hautēs, tou elthein kairon autēs, kai poiousa enthymēmata 5" kath᾽ heautēs, tou miainein heautēn. Sy, phēsin, ephelchę̄ tas symphoras, ō polis, logismois te ponērois ᾿" chechrēmenē, kai toutous eis ergon agousa, kai dia toutōn mainomenē, kai haimatōn adikōn B plēroumenē" kairon de tēn symphoran ōnomasen. d. En tois haimasi" sou hois execheas, parapeptōkas, kai en tois egthymēmasi sou hois" sou, kai ēgages kairon etōn sou. Tēn gar kata theian makrothymian epimetroumenēn prothesmian synpemnei pleiōn hē anomia gignomenē " touto kai epi tou Nōe gegenēmenon estin idein - eikosi gar kai hekaton etōn dedōkōs prothesmian tois tēnikade anthrōpois eis metameleian, theasamenos auxanomenēn tēn asedeian, syneteme tēn prothesmian, kai en tǭ hekatostǭ etei tēn dia tou kataklysmou timōrian epēgage ᾿ touto kai entautha ēnixato eipōn " e Kai prosēngisas tas hēmeras son, kai ēgages kairon Ō etōn sou. » Eita diēgeitai tous tēs paranomias karpous. Dia touto dedōka sd eis oneidismon tois ethnesi, kai eis empaigmon pasais tais chōrais (6΄.) tais engizousais epi se, kai tais makran apechousais apo sou. Toutou charin se, phēsin, epicharton poiēsō, kai katagelaston pasi tois astygeitosi kai plēsiochōrois, ou mēn de alla kai tois porrhō oikousi. e Kai empaixontai soi", kai boēsousin epi se, akathartos hē onomastē, kai pollē en tais anomiais sou. » Ephēdomenoi gar tois sois chagois n᾽, akatharton se kai paranomon, kai en ponērią episēmon onomasousin. Eita tēs kakias aparithmeita! ta eidē. s΄. ᾿IIdou hoi arēgoumegoi oikou ᾿Israē.1, ekastos d" pros tous syngeneis hautou sygephryronto en soi, hopōs ekcheōsin haima. ᾿Apo de tōn archontōn hēpsato tēs katēgorias, hōs tōn hypēkoōn hepomenōn tois archousi " kephalēs gar kakōs diakeimenēs, metalanchanein anankē to sōma tę̄s astheneias " legei toinyn, hōs ouden tōn syngenōn apeichonto, alla kai ta tēs syngeneias synecheon dikaia, adikous sphagas ergazomenoi. ᾿Alla kai, z'. Patera, phēsi, kai mētera hekakoiïogoun en soi. " de kai touto tōn apēgoreumenōn tǭ nomǭ, « Kai pros ton prosēlyton, phēsin, anestrephonto en adikią "5, en soi. n Kai touto de apēgoreuchei ho nomos houtōsi legōn’ e Kai prosēlyton ou chachōsete, hoti prosēlytoi ēte en gę̄ Aigyptǭ. » ᾿Aph᾽ hōn epathete, phēsi, mathete philanthrōpian " alla kai touton adeōs ē ton nomon parethainon. Eita kai heteron " « Orphanon kai chēran chatedynasteuon en soï. n Pan de tounantion ho agathos nomothetei Theos " «Krinate gar, phēsin, hort:anon, kai dikaiōsate chēran.» Kai en tǭ nomǭ " «Ouk epanatrygēseis, phēsi, tēn ampelon sou, kai estai tǭ orphanǭ, kai tę̄ chērą, kai tǭ prosēlytǭ.» Houtoi de ou monon agathou tinos ou metedidosan aupois, alla kai kakōs dietithesan. Kai ta toutou chale-

“… [And the word of the Lord came to me, sa]ying: Will you judge the city of blood? And will you show her all her lawless deeds? And you will say: Thus says Adonai the Lord.” He has again turned the discourse to Jerusalem, and commands the prophet to expose, like a judge, what she lawlessly dared. He calls her the city of blood because she carried out many unjust [killings]; for this reason he again calls her by the same names and cries out: “O city that sheds blood in her midst, so that her time may come, and that makes schemes against herself to defile herself.” You yourself, O city, he says, draw calamities on yourself, by using evil reasonings and putting them into action, raging through them, and being filled with unjust blood. And he named the calamity “time.” “By your blood that you shed you have fallen, and by your schemes that you … and you have brought on the time of your years.” For the term measured out by divine long-suffering is cut short when lawlessness grows. One can see this happened in Noah's time too. For having given the people of that time a term of a hundred and twenty years for repentance, when he saw impiety increasing, he cut short the term and brought on the punishment of the flood in the hundredth year. This is what he hinted at here too, saying: “And you have brought near your days, and brought on the time of your years.” Then he relates the fruits of lawlessness: “Therefore I have made you a reproach to the nations and a mockery to all the countries, those near you and those far from you.” For this reason, he says, I will make you a joy and a laughingstock to all your neighbors and those close by, and also to those who live far away. “And they will mock you and cry out against you: Unclean, the famous one, and great in your lawless deeds.” For rejoicing at your evils, they will call you unclean and lawless and notorious for wickedness. Then he counts up the kinds of evil: “Behold, the leaders of the house of Israel, each with his kinsmen, conspired in you to shed blood.” He began the accusation with the rulers, since the subjects follow their rulers; for when the head is in a bad state, the body must share the sickness. He says, then, that they did not spare even their kinsmen, but even trampled on the rights of kinship by carrying out unjust killings. And moreover: “Father and mother,” he says, “they reviled in you.” This too is among the things forbidden by the law. “And toward the stranger,” he says, “they behaved unjustly in you.” This too the law had forbidden, saying: “And you shall not mistreat a stranger, for you were strangers in the land of Egypt.” Learn kindness, he says, from what you suffered; but they transgressed this law too without fear. Then another: “They oppressed orphan and widow in you.” But the good God legislates the very opposite: “Judge the orphan,” he says, “and vindicate the widow.” And in the law: “You shall not glean your vineyard a second time, and it shall be for the orphan, the widow and the stranger.” But these men not only gave them no share of any good, but even treated them badly. And harsher than this …

Ezek 22:1 (quotation, high confidence) · Ezek 22:2 (quotation, high confidence) · Ezek 22:3 (quotation, high confidence) · Ezek 22:4 (quotation, high confidence) · Ezek 22:5 (quotation, high confidence) · Ezek 22:6 (quotation, high confidence) · Ezek 22:7 (quotation, high confidence) · Gen 6:3 (allusion, high confidence) · Exod 21:17 (allusion, medium confidence) · Exod 22:21 (quotation, high confidence) · Isa 1:17 (quotation, high confidence) · Deut 24:21 (quotation, high confidence)

Notes and citation

Summary: Jerusalem, the city of blood, has shortened God's patience as in Noah's day; her rulers kill even kin, curse parents, and oppress strangers, orphans, and widows, against the law.

  • This is the first section of chapter 22 in the scan; the verse numerals of 22:1–5 were lost, so it holds the lemmas of Ezek 22:1–2, 22:3, 22:4, 22:4b–5, 22:6 and 22:7. Some words are lost in the OCR (marked “…”).
  • Noah's 120 years and the flood in the hundredth year: Gen 6:3; 5:32; 7:6, as Theodoret reckons it. Law quotations: Exod 21:17 (Lev 20:9); Exod 22:21; Isa 1:17; Deut 24:21.

Notes on the original text

  • Digital text corrected (OCR debris: apparatus, margin references and Migne's Latin column read as Greek): 32 Προς, ἴδοι. οδὶ κρινεῖς, ᾿αχία ἰῃ 16. Β καλοῖς. αὐ πιέ, ἀΐδια: Αὴ δὰ αι γι ἀ! οἶδ ἰη- 185 ἰῃ} (δι !οπ 05 16 πα πο ραν, {μια ἐδ : δι ἀρργομίιμαγο [οἰ διὶ σα οου τα ί. δι ἠὲ φιαπιθις αα (6, δἰ εἷς φι γτοεμί αὔδιιμ α (δ. εἱ ἃ αὐ ἐπησιΐποηι. Ἀ ρει ποῖ μὲ 608 ηἰ}} δι καί, Β εἰς. 5 ες. Ἰεεἴ, οδ᾽ παράδειξον. 41 σοι. ὃ ἀα ἔκαστος---ὄν σοί. Ηεοὺν. δά ὑπ 86 καὶ ἐρεῖς. 40 Βὶ ἐποίησας, υἱ ἰῃ Οὐμρ!. μ᾿ καί, Εκ Β. ὧν Ἰοϊογάΐοῖα ἡ. « Εἰ δὰ τὰν ἴπ ἐπ) υ5{}|4, ἴῃ 16...» Νδα οἃ ἰπΐι, οἱ νἱάυδιη }5}}Π {6 7...» Εἰ ἴῃ ἰοζ : ε Νοη ἰΐδγῖπι ν᾽ πἀ απ 15 υἱ δᾶ πὶ (8 πΠ|.,. οἵ ΟΥἿ ρα 1110, οἱ νἱάυω, οἵ δάνοια" 5. ν [51 δυΐθπὶ ποι πιο 40 ἱπ (6. ἴῃς Ττοϑ, οἱ ἴῃ ἱπ (6, ἃ εἰ ἐπ ἱπιηιμηἀ εἰς αν! [ἃ ἃ βοὰ ὧι 6, πὶ ἡ ἐχοὰ, χχι, 16. κ« Εχοά. χχιι, Φ!. γ 88. 1, Α → .

Topics: Ethics

Cite (SBL): Theodoret, Comm. Ezech. 22.6 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/22-6). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/22-6

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

22.8PG 81

η΄. Καὶ τὰ ἅγιά μου ἐξουθένουν, καὶ τὰ Σάξδδατά μου ἐδεδήλουν ἐν σοί. Τοὺς γὰρ ἐμοὺς, φησὶν. ἐπάτουν νόμους, καὶ τὴν ἀργίᾳ τετιμημένην ἡμέραν ἐργασίᾳ παρανόμῳ καθύδριζον. Καὶ τὰ τούτων δυσθ. "Αγδρες λῃσταὶ ἦσαν ἐν σοὶ, ὅπως ἐχχέωσιν αἵμα". ἐπὶ τῶν ὀρέων ἤσθιον ἐν σοΐ, Τούς τε Ἱὰρ παρανομίᾳ συζῶντας, ἀνδροφόνους καὶ μια-φόνους ὄντας, καὶ τοὺς ἐν τοῖς ὄρεσι τοὺς τιμῶντας, καὶ τοῖς εἰδωλιχοῖς τεμένεσιν ἐντρυφῶντας, εἶχες ἐνδιαιτωμένους. » Καὶ ἀνόσια, φτεὶν, ἐποίουν ἐν μέσῳ σου. » "Ἔπειτα τούτων ἕχαστον δι: ηγεῖται. ". Καὶ “Μ᾿ αἰσχύνην» πατρὸς ἀπεκάλυψαν ἐν σοὶ, καὶ ἐν ἀκαθαρσίαις ἀποκαθημένην ἐταπείνουν ἐν σοί. Μητρνυιαῖς, φησὶ, συνεγίνοντο " τοῦτο γὰρ ἀποκάλυψιν αἰσχύνης πατρὸς ὠνόμασεν οὕτω γὰρ αὐτὸ καὶ ἐν τῷ νόμῳ προσηγόρευσεν. « ᾿Ασχημοσύνην γὰρ, φησὶ, γυναικὸς πατρός σου οὐκ ἀποκαλύψεις, ἀσχημοσύνη γὰρ πατρός σού ἔστιν. » Λαγνίοστατοι, γὰρ, φησὶν, ὄντες, καὶ λίαν ἀκόλαστοι, οὐδὲ τῶν τὸ «ἧς ῥύσεως πάθος ὑπομενουσῶν γυναικῶν ἀπείχοντο" ὃ οὐ μόνον παράνομόν ἔστιν, ἀλλὰ καὶ λίαν ἀκάθαρτον. Εἶτα ἐπιμένει τῆς λαγνείας κατηγορῶν.

ē΄. Kai ta hagia mou exouthenoun, kai ta Saxddata mou ededēloun en soi. Tous gar emous, phēsin. epatoun nomous, kai tēn argią tetimēmenēn hēmeran ergasią paranomǭ kathydrizon. Kai ta toutōn dysth. "Agdres lę̄stai ēsan en soi, hopōs echcheōsin haima". epi tōn oreōn ēsthion en soï, Tous te Hiar paranomią syzōntas, androphonous kai mia-phonous ontas, kai tous en tois oresi tous timōntas, kai tois eidōlichois temenesin entryphōntas, eiches endiaitōmenous. » Kai anosia, phtein, epoioun en mesǭ sou. » "Epeita toutōn hechaston di: ēgeitai. ". Kai “M᾿ aischynēn» patros apekalypsan en soi, kai en akatharsiais apokathēmenēn etapeinoun en soi. Mētrnuiais, phēsi, syneginonto " touto gar apokalypsin aischynēs patros ōnomasen houtō gar auto kai en tǭ nomǭ prosēgoreusen. « ᾿Aschēmosynēn gar, phēsi, gynaikos patros sou ouk apokalypseis, aschēmosynē gar patros sou estin. » Lagniostatoi, gar, phēsin, ontes, kai lian akolastoi, oude tōn to «hēs rhyseōs pathos hypomenousōn gynaikōn apeichonto" ho ou monon paranomon estin, alla kai lian akatharton. Eita epimenei tēs lagneias katēgorōn.

“And they despised my holy things and profaned my Sabbaths in you.” For they trampled on my laws, he says, and insulted the day honored by rest with lawless work. And what is harsher than these …: “Robbers were in you, to shed blood; on the mountains they ate in you.” For you had living in you both those who lived in lawlessness, murderers and bloodstained men, and those who honor [the idols] on the mountains and revel in the idols' precincts. “And they did unholy things,” he says, “in your midst.” Then he relates each of these: “And they uncovered a father's shame in you, and humbled her who was set apart in impurity in you.” They had intercourse with their stepmothers, he says; for this is what he called uncovering a father's shame, since the law too named it so: “You shall not uncover the shame of your father's wife; it is your father's shame.” Being most lustful, he says, and very licentious, they did not keep away even from women suffering their monthly flow, which is not only lawless but also very unclean. Then he goes on accusing their lust.

Ezek 22:8 (quotation, high confidence) · Ezek 22:9 (quotation, high confidence) · Ezek 22:10 (quotation, high confidence) · Lev 18:8 (quotation, high confidence) · Lev 18:19 (allusion, high confidence)

Notes and citation

Summary: Jerusalem profaned the Sabbath, harbored murderers and idolaters, and committed incest with stepmothers and intercourse with menstruating women, all forbidden by the law.

  • Lemmas Ezek 22:8, 22:9 and 22:10 (verse numerals partly lost). A few words are lost in the OCR (marked “…”).
  • Law quotations and allusions: Lev 18:8; Lev 18:19 (20:18).

Topics: Ethics

Cite (SBL): Theodoret, Comm. Ezech. 22.8 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/22-8). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/22-8

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ezechielem-22-8) · Report an error

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

22.11PG 81

τα’, Ἕκαστος τὴν γυναῖκα τοῦ πιησίον αὑτοῦ ἠγνόμουν, καὶ ἔκαστος τὴν νύμφην αὑτοῦ ἐμίαιγοῦ ἐν ἀσεδείᾳ. ᾿Ἐπίτασις δὲ τοῦτο παρανομίας " οὔτε Ὁ γὰρ ἴσον ἀλλοτρίᾳ γυναικὶ μίγνυσθα!:, καὶ τῷ τοῦ ἰδίου παιδὸς ἐπιδουλεῦσαι γάμῳ " ἀλλ᾽ ὅσῳ πορνείας ἡ μοιχεία χαλεπωτέρα, τοσούτῳ τῆς μοιχείας ἡ πρὸ; τὴν νύμφην κοινωνία δυσσεδεστέρα. ε Καὶ ἕχαστος τὴν ἀδελφὴν αὑτοῦ θυγατέρα τοῦ πατρὸς αὑτοῦ ἐταπείγουν ἐν σοί. » Καὶ ἐνταῦθα δὲ σαφῶς ξὸειξε τὴν τοῦ ὐσους ὑπερθολὴν, ἑνὸς πατρὸς ὑποδείξας φυτὰ, τὸν ἄνδρα καὶ τὴν γυναῖκα " ἐντεῦθεν ἐπὶ τὴν τῆς πλέον" ιϑ, Δῶρα ἐλάμδαγον ἐν σοὶ, ὅπως ἐχχέωσιν τελευταῖον οἷόν τινα κολοφῶνα ἐπιτίθησι τῶν κακῶν. « Τόκον καὶ πλεονασμὸν "" ἐλάμθανον ἐν σοί. » Εἰ δὲ μὴ τελευταῖον ὡς χαλεπώτερον ἕκειτο, συνετέταχτο δὲ ὅμως τοῖς εἰρημένοις, ἱκανὸν ἣν δεδίξχσθαι τοὺς χρωμένους, καὶ πεῖσαι φυγεῖν τῆς ἀπληστίας ταύτης τὸ εἶδος, ὡς τοῖς ἄγαν δυσσεδέσι καὶ παρανόμοις συνεζευγμένον “ ἀνδροφόνοι; γὰρ καὶ εἰδωλολάτραις, θμήθη. Οὕτω διηγησάμενος τῆς κακίας τὰ εἴδη, διδάσκει λοιπὸν καὶ τὴν ἐσομένην τιμωρίαν "". Καὶ συντελέσω δ' συντέλειαν κακίας σου, τοῖς ἐν καταδυναστείᾳ " ἐμοῦ δὲ ἐπελάθου, ᾿Αδωγαῖ Κύριος. (ιγ', ιδ.) Ἰδοὺ οὖν δ᾽ πατάξω χεῖρά μου πρὸς χεῖρα ἐς" οἷς συντετέλεσαι, καὶ οἷς ἐποίησας, καὶ ἐπὶ τοϊςαϊμασί σου τοῖς γεγενη- “μένοις ἐν μέσῳ σου. Εἰ ἣ' ὑποστήσεται ἡ καρδία σου, ἣ κρατήσουσιν αἱ χεῖρές σου, ἐν ταῖς ἡμέῥαις αἷς ἐγὼ ποιῶ ἐν σοί; Δεσποτικῶς καὶ διχαστικῶς λέγει πατάσσειν τὰς χεῖρας, ὑποδεικνὺς τὴν ὀργήν᾽ ἐπειδὴ γὰρ, φησὶν, ἐπελάθου μου, καὶ οὐδὲ τῶν εὐεργεσιῶν μου, οὐδὲ τῶν νόμων λαθεῖν ἠθέλησας μνήμην, τοιαῦτά σοι, φησὶν, ἐπάξω δεινὰ, ὥστε τὰς μὲν χεῖρας διαλυθῆναι, τὴν δὲ καρδίαν θορύδου παντὸς ἀναπλιησθεῖσαν ἀπογνῶναι τὴν σωτηρίαν. Εἶτα τῶν εἰρημένων τὸ ἀψευδές" ε Ἐγὼ Κύριος λελάληχαᾳ, καὶ ποιήσω. » Βεθαιοῖ, φησὶ, τὰ εἰρημένα τὸ τοῦ εἰρηκότος ἀξίωμα" ἀρκεῖ γὰρ ὑμᾶς, μαθόντας τίς ὁ φθεγξάμενος, πιστεῦσαι τοῖς εἰρημένοις.

ta’, Hekastos tēn gynaika tou piēsion hautou ēgnomoun, kai ekastos tēn nymphēn hautou emiaigou en asedeią. ᾿Epitasis de touto paranomias " oute Ho gar ison allotrią gynaiki mignystha!:, kai tǭ tou idiou paidos epidouleusai gamǭ " all᾽ hosǭ porneias hē moicheia chalepōtera, tosoutǭ tēs moicheias hē pro? tēn nymphēn koinōnia dyssedestera. e Kai hechastos tēn adelphēn hautou thygatera tou patros hautou etapeigoun en soi. » Kai entautha de saphōs xoeixe tēn tou ysous hypertholēn, henos patros hypodeixas phyta, ton andra kai tēn gynaika " enteuthen epi tēn tēs pleon" iϑ, Dōra elamdagon en soi, hopōs echcheōsin teleutaion hoion tina kolophōna epitithēsi tōn kakōn. « Tokon kai pleonasmon "" elamthanon en soi. » Ei de mē teleutaion hōs chalepōteron hekeito, synetetachto de homōs tois eirēmenois, hikanon hēn dedixchsthai tous chrōmenous, kai peisai phygein tēs aplēstias tautēs to eidos, hōs tois agan dyssedesi kai paranomois synezeugmenon “ androphonoi? gar kai eidōlolatrais, thmēthē. Houtō diēgēsamenos tēs kakias ta eidē, didaskei loipon kai tēn esomenēn timōrian "". Kai syntelesō d' synteleian kakias sou, tois en katadynasteią " emou de epelathou, ᾿Adōgai Kyrios. (ig', id.) Idou oun d᾽ pataxō cheira mou pros cheira es" hois syntetelesai, kai hois epoiēsas, kai epi toïsaïmasi sou tois gegenē- “menois en mesǭ sou. Ei hē' hypostēsetai hē kardia sou, hē kratēsousin hai cheires sou, en tais hēmerhais hais egō poiō en soi? Despotikōs kai dichastikōs legei patassein tas cheiras, hypodeiknys tēn orgēn᾽ epeidē gar, phēsin, epelathou mou, kai oude tōn euergesiōn mou, oude tōn nomōn lathein ēthelēsas mnēmēn, toiauta soi, phēsin, epaxō deina, hōste tas men cheiras dialythēnai, tēn de kardian thorydou pantos anapliēstheisan apognōnai tēn sōtērian. Eita tōn eirēmenōn to apseudes" e Egō Kyrios lelalēchaą, kai poiēsō. » Bethaioi, phēsi, ta eirēmena to tou eirēkotos axiōma" arkei gar hymas, mathontas tis ho phthenxamenos, pisteusai tois eirēmenois.

“Each acted lawlessly with his neighbor's wife, and each defiled his daughter-in-law in impiety.” This is an intensifying of lawlessness. For it is not the same thing to have intercourse with another man's wife and to plot against the marriage of one's own son; but as adultery is worse than sexual immorality, so intercourse with a daughter-in-law is more impious than adultery. “And each humbled his sister, his father's daughter, in you.” Here too he clearly showed the excess of the disease, pointing out the offspring of one father, the man and the woman; from here to the … “They took bribes in you, so as to shed …” … last he puts on as a kind of capstone of the evils: “They took interest and increase in you.” Even if it had not been put last as the most grievous, but had merely been ranked with what was said, that would be enough to frighten those who practice it and persuade them to flee this kind of greed, since it is yoked with the most impious and lawless deeds; for it has been counted with murderers and idolaters. Having thus related the kinds of evil, he next teaches the punishment to come: “… the completion of your wickedness … by oppression; and you forgot me, … Adonai the Lord. Behold, then, I will strike my hand against hand at what you have completed and what you have done, and at your blood that has been shed in your midst. Will your heart endure, or will your hands prevail, in the days that I am bringing about in you?” As Master and Judge he speaks of striking the hands, showing his anger. Since you forgot me, he says, and were unwilling to keep in memory either my benefits or my laws, I will bring on you such terrors that your hands will go slack and your heart, filled with every turmoil, will despair of safety. Then the truthfulness of what was said: “I the Lord have spoken, and I will do it.” The dignity of the speaker, he says, confirms what was said; for it is enough for you to learn who spoke in order to believe what he said.

Textual problem in this passage: see the notes.

Ezek 22:11 (quotation, high confidence) · Ezek 22:12 (quotation, high confidence) · Ezek 22:13 (quotation, high confidence) · Ezek 22:14 (quotation, high confidence) · Lev 18:15 (allusion, medium confidence) · Lev 18:9 (allusion, medium confidence) · Lev 25:36 (allusion, medium confidence)

Notes and citation

Summary: The sins of Jerusalem rise from adultery to incest with daughters-in-law and sisters, to bribery and usury, which the prophet ranks with murder and idolatry; God will act as he has spoken.

  • Lemmas Ezek 22:11, 22:12, and 22:12b–14 (verse numerals partly lost); a few lines are lost in the OCR (marked “…”).
  • Theodoret ranks πορνεία, μοιχεία, and incest in rising order of gravity; translated as written. Law: Lev 18:9, 15, 20; on interest, Exod 22:25; Lev 25:36–37.

Notes on the original text

  • Digital text corrected (OCR debris: margin reference read as text): 41. τ θαι. χχιν, 31. δ → .

Topics: Ethics

Cite (SBL): Theodoret, Comm. Ezech. 22.11 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/22-11). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/22-11

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ezechielem-22-11) · 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.

22.16PG 81

ις΄. Καὶ διασκορπιῶ σε ἐν τοῖς ἔθνεσι, καὶ διωσπερῶ σε ἐν ταῖς χώραις. Εἶτα ἡ ἐντεῦθεν ὠφέλεια. Καὶ ἐκλείψει ἡ ἀκαθαρσία σου ἐκ σοῦ" (ις".) Καὶ καταχιληρονομήσω ὃ" ἐν σοὶ κατ᾽ ὀφθαλμοὺς τῶ» ἐθνῶν 55, διότι ἐγὼ Κύριος. Ὅταν γὰρ, φησὶν, αἰχμάλωτοι γένησθε, καὶ μέτοιχοι, τηνικαῦτα τῇ πείρᾳ διδαχθήσεσθε σωφρονεῖν, καὶ τῆς προτέρας παυσάμενοι παρανομίας, μαθήσεσθέ με Θεὸν ὑμῶν ὄντα καὶ Κύριον, καὶ κληρονομία ἐμὴ χρηματίσετε, καὶ μαλήσεται δι᾽ ὑμῶν τὰ ἔθνη, ἐν οἷς παροιχεῖτε, τὴν ἐμὴν ἀξίαν καὶ δύναμιν.

is΄. Kai diaskorpiō se en tois ethnesi, kai diōsperō se en tais chōrais. Eita hē enteuthen ōpheleia. Kai ekleipsei hē akatharsia sou ek sou" (is".) Kai katachilēronomēsō ho" en soi kat᾽ ophthalmous tō» ethnōn 55, dioti egō Kyrios. Hotan gar, phēsin, aichmalōtoi genēsthe, kai metoichoi, tēnikauta tę̄ peirą didachthēsesthe sōphronein, kai tēs proteras pausamenoi paranomias, mathēsesthe me Theon hymōn onta kai Kyrion, kai klēronomia emē chrēmatisete, kai malēsetai di᾽ hymōn ta ethnē, en hois paroicheite, tēn emēn axian kai dynamin.

“And I will scatter you among the nations and disperse you in the countries.” Then the benefit that comes from this: “And your uncleanness will fail from you, and I will take possession in you before the eyes of the nations, … that I am the Lord.” For when you become captives and exiles, he says, then you will be taught by experience to be sober-minded; and ceasing from your former lawlessness you will learn that I am your God and Lord, and you will be called my inheritance; and through you the nations among whom you sojourn will learn my dignity and power.

Ezek 22:15 (quotation, high confidence) · Ezek 22:16 (quotation, high confidence)

Notes and citation

Summary: Exile will cure Israel's uncleanness, teach it to know God, and make God's power known among the nations.

  • Lemmas Ezek 22:15 and 22:16 (the scan's verse numeral is a misreading of 15). A few words are lost (marked “…”).

Cite (SBL): Theodoret, Comm. Ezech. 22.16 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/22-16). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/22-16

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ezechielem-22-16) · 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.

22.17PG 81

ιζ΄, τη. Καὶ ἐγένετο «16γος Κυρίου πρὸς μὲ, «Ἰέγων " Υἱὲ ἀγθρώπου, ἰδοὺ γεγόνασί μοι ὁ οἶκος καὶ κασσιτέρῳ, καὶ σιδήρῳ δ καὶ μολύδδῳ, ἐν μέσῳ φησὶν, ὁ λαὸς οὗτος, ὦ προφῆτα, ἀργύρῳ κιδδήλῳ, καὶ πολλὴν ἐπιμιξίαν ἔχοντι χαλκοῦ, καὶ σιδήρου, καὶ χασσιτόρου, καὶ μολύδδου. Τοῦτο δὲ καὶ διὰ Ἱερεμίου τοῦ προφήτου φησὶν ὁ Θεός" «ε ᾿Αργύριον σεν αὐτοὺς Κύριος ὁ Θεός" » διὰ δὲ τῶν εἰρη μένων ὑλῶν τὰ παντοδαπὰ τῆς κακίας παρεδήλωσεν εἴδη" καὶ τοῦτο πάλιν διὰ Ἱερεμίου τοῦ προφήτου μαθεῖν «δυνατόν " ταύτην γὰρ τῶν Ἰουδαίων τὴν κατηγορίαν ποιούμενος ἔφη καὶ αὐτός" ε Ἐξέλιπεν φυσητὴρ ἀπὸ πυρὸς, ἐξέλιπε μόλυδδος, εἰς χενὶν ἀργυροχοπεῖ" αἱ πονηρίαι αὐτῶν οὐκ ἐτάχησαν. » Ὅθεν ἐπήγαγεν' ε« ᾿Αργύριον ἀποδεδοχιμασμένον καλέσατε αὐτοὺς, ὅτι ἀπεδοχίμασεν αὐτοὺς Κύριος ὁ Θεός. ν» Φνσητῆρα δὲ τὴν θείαν ἐνέργειαν ἀπεκά. λεσε πῦρ δὲ νῦν μὲν τὸν παιδευτικὸν καὶ χαθαρτήβίον λόγον, νῦν δὲ τὴν δι᾽ ἔργων τιμωρίαν. Δι’ ἀμφοτέρων δὲ ἡ θεία δύναμις ἐνεργεῖ. ᾿Αργυροχόπον δὲ πάλιν τὴν προφητικὴν διδασκαλίαν ὠνόμασε, μό: λυόδον δὲ τὴν τιμωρίαν ὅτι γὰρ μόλυθδος Β τᾶ! τῷ ἀργύρῳ χωνενομένῳ, ὡς ἂν τὸ ἐν τούτῳ χίὄδηλον δαπανήσιεν, καὶ ἣ τιμωρία τοῖς ἀξίοις ἐπιφέρεται, ἵνα καθαροὶ τῆς ἁμαρτίας ἀναφανῶσι. Τοῦτο καὶ ἐνταῦθα ποιήσειν ἀπειλεῖ, ιθ΄-κβ', Διὼ τοῦτο εἰπέ' Τάδε λέγει ᾿Αδωναῖ Κύριος " Ἄγθ' ὧν ἐγένεσθε " πάντες εἰς σύγκρασιν μίαν, διὰ τοῦτο ἰδοὺ ἐγὼ εἰσδέξομαι "9 ὑμᾶς ἐν μέσῳ Ἱερουσαλήμ. Καθὼς εἰσδέχεται ἄργυρος καὶ χαϊκὸς, καὶ σίδηρος, καὶ μόλυδδος, καὶ κασσίτερος ἐν μέσῳ καμίνου, τοῦ ἐμρυσῆσαι " εἰς αὑτὴν πῦρ εἰς τὸ χωνγευθῆναι, οὕτως εἰσδέξομαι ὑμᾶς ἐν τῇ ὀργῇ μου, καὶ ἐν τῷ θυμῷ μου, καὶ εἰσάξω, καὶ ἐπαρήσω "" Καὶ χωγεύσω ὑμᾶς, καὶ ἐμφυσήσω ὑμᾶς “" ἐν πυρὶ ὀργῆς μου, καὶ χωγευθήσεσθε ἐν μέσῳ αὐτῆς. “ον τράπον ται ἀργύριον ἐν μέσῳ καμίνου, οὕτως χωνευθὴσεσθε ἐγ μέσῳ αὑτῆς, καὶ ἐπιγνώσεσθε ὅτι ἐγὼ Κύριος ἐξέχεα τὸν θυμόν μου ἐφ᾽ ὑμᾶς. Ἐπειδὴ, φησὶ, τὴν τῆς χκαχίας ἐπιμιξίαν ἐδέξασθε, καὶ ἀργύρῳ ἀδοκίμῳ ἐοικότες, διὰ τῆς παντοδαπῆς πονη: ρίας ἀνεφάνητε χίόδηλοι, χωνευτήριον᾽ μὲν ὑμῖν καταστήσω τὴν Ἱερουσαλὴμ, ἀνθράκων δὲ δίκην ἐμδαλῶ τοὺς πολεμίους " τὴν δὲ ἐμὴν ἐνέργειαν καὶ βούλησιν, οἷόν τινα φυσητῇρα κινήσω, καὶ κατὰ ταυτὸν ὑμᾶς χωνεύσω, ἵνα τοὺς μὲν ἀνήκεστα νενοσηκότας, ταῖς ἄλλαις ὕλαις παραπλησίως δαπανήτω, τοὺς δὲ ἴασιν ἐπιδεχομένους, οἷόν τινα κεκαθαρμένον

iz΄, tē. Kai egeneto «16gos Kyriou pros me, «Iegōn " Huie agthrōpou, idou gegonasi moi ho oikos kai kassiterǭ, kai sidērǭ d kai molyddǭ, en mesǭ phēsin, ho laos houtos, ō prophēta, argyrǭ kiddēlǭ, kai pollēn epimixian echonti chalkou, kai sidērou, kai chassitorou, kai molyddou. Touto de kai dia Hieremiou tou prophētou phēsin ho Theos" «e ᾿Argyrion sen autous Kyrios ho Theos" » dia de tōn eirē menōn hylōn ta pantodapa tēs kakias paredēlōsen eidē" kai touto palin dia Hieremiou tou prophētou mathein «dynaton " tautēn gar tōn Ioudaiōn tēn katēgorian poioumenos ephē kai autos" e Exelipen physētēr apo pyros, exelipe molyddos, eis chenin argyrochopei" hai ponēriai autōn ouk etachēsan. » Hothen epēgagen' e« ᾿Argyrion apodedochimasmenon kalesate autous, hoti apedochimasen autous Kyrios ho Theos. n» Phnsētēra de tēn theian energeian apeka. lese pyr de nyn men ton paideutikon kai chathartēbion logon, nyn de tēn di᾽ ergōn timōrian. Di’ amphoterōn de hē theia dynamis energei. ᾿Argyrochopon de palin tēn prophētikēn didaskalian ōnomase, mo: lyodon de tēn timōrian hoti gar molythdos B ta! tǭ argyrǭ chōnenomenǭ, hōs an to en toutǭ chiodēlon dapanēsien, kai hē timōria tois axiois epipheretai, hina katharoi tēs hamartias anaphanōsi. Touto kai entautha poiēsein apeilei, ith΄-kb', Diō touto eipe' Tade legei ᾿Adōnai Kyrios " Agth' hōn egenesthe " pantes eis synkrasin mian, dia touto idou egō eisdexomai "9 hymas en mesǭ Hierousalēm. Kathōs eisdechetai argyros kai chaïkos, kai sidēros, kai molyddos, kai kassiteros en mesǭ kaminou, tou emrysēsai " eis hautēn pyr eis to chōngeuthēnai, houtōs eisdexomai hymas en tę̄ orgę̄ mou, kai en tǭ thymǭ mou, kai eisaxō, kai eparēsō "" Kai chōgeusō hymas, kai emphysēsō hymas “" en pyri orgēs mou, kai chōgeuthēsesthe en mesǭ autēs. “on trapon tai argyrion en mesǭ kaminou, houtōs chōneuthēsesthe eg mesǭ hautēs, kai epignōsesthe hoti egō Kyrios exechea ton thymon mou eph᾽ hymas. Epeidē, phēsi, tēn tēs chkachias epimixian edexasthe, kai argyrǭ adokimǭ eoikotes, dia tēs pantodapēs ponē: rias anephanēte chiodēloi, chōneutērion᾽ men hymin katastēsō tēn Hierousalēm, anthrakōn de dikēn emdalō tous polemious " tēn de emēn energeian kai boulēsin, hoion tina physētę̄ra kinēsō, kai kata tauton hymas chōneusō, hina tous men anēkesta nenosēkotas, tais allais hylais paraplēsiōs dapanētō, tous de iasin epidechomenous, hoion tina kekatharmenon

“And the word of the Lord came to me, saying: Son of man, behold, the house … has become to me … and tin and iron and lead in the midst …” This people, he says, O prophet, [has become] like counterfeit silver with much admixture of bronze, iron, tin and lead. God says this through Jeremiah the prophet too: “… silver … the Lord God has rejected them.” And by the materials named he indicated the manifold kinds of evil. This too can be learned again through Jeremiah the prophet; for in making this accusation against the Jews he too said: “The bellows has failed from the fire, the lead has failed; in vain does the silversmith smelt; their wickednesses have not melted away.” Whence he added: “Call them rejected silver, for the Lord God has rejected them.” He called the divine working a bellows; and fire, at one time the disciplining and purifying word, at another the punishment brought by deeds; through both the divine power is at work. He named the silversmith, again, the prophetic teaching, and lead the punishment. For as lead is [put] with silver when it is smelted, so as to consume what is counterfeit in it, so punishment is brought on those who deserve it, so that they may come out pure of sin. This is what he threatens to do here too: “Therefore say: Thus says Adonai the Lord: Because you have all become one mixture, therefore, behold, I will gather you into the midst of Jerusalem. As silver and bronze and iron and lead and tin are gathered into the midst of a furnace, to blow fire on it to melt it, so I will gather you in my anger and in my wrath, and I will bring you in and leave you there, and I will melt you, and I will blow on you in the fire of my anger, and you will be melted in its midst. As silver is melted in the midst of a furnace, so you will be melted in its midst, and you will know that I the Lord have poured out my wrath on you.” Since you took on the admixture of evil, he says, and like rejected silver have shown yourselves counterfeit through every kind of wickedness, I will make Jerusalem a smelting furnace for you and throw in the enemies like coals; and I will set my working and my will in motion like a bellows and smelt you all together, so that those who are incurably sick may be consumed like the other materials, and those who admit of healing, like a kind of refined …

Ezek 22:17 (quotation, high confidence) · Ezek 22:18 (quotation, high confidence) · Ezek 22:19 (quotation, high confidence) · Ezek 22:20 (quotation, high confidence) · Ezek 22:21 (quotation, high confidence) · Ezek 22:22 (quotation, high confidence) · Jer 6:29 (quotation, high confidence) · Jer 6:30 (quotation, high confidence)

Notes and citation

Summary: Israel is counterfeit silver mixed with base metals; God will make Jerusalem a furnace and the enemy its coals, to consume the incurable and refine the rest.

  • Lemmas Ezek 22:17–18 and 22:19–22. Some words are lost in Latin debris (marked “…”); the section breaks off mid-sentence.
  • Quotation: Jer 6:29–30.

Notes on the original text

  • Digital text corrected (OCR debris inside a word: Migne's Latin column read as Greek; OCR debris: Migne's Latin column and apparatus read as Greek; OCR debris: Migne's Latin column read as Greek): υἱ Επ ἐξ, δἰ φιι(δ [θοἰειἑ, οἱ ἐπ δαπριιίιῖθιις [αἷς ἵπ πιφάϊο (πὶ. Απ τα ἐπ παϑο (6 ἵη Εἰ οἰ γο- «ὦ ἀοοἱ Ῥεῖ». » Εἰ ῬῈΓ ποτα πὶ 48 πλεον, Ηεύτ. [νπ8. δ τιμᾷ. Β ρίϑηι. αὐτῇ. 5 καὶ --ἤμα τοῖ8, δ χ. σιδ. 68. ἴῃ οὐ. ϑιῖ. δ) εἰ, Β καί. καὶ γνώσεσθε. ἴῃ Ἰρϑὰ ιο Α → ; αι ἐδ 'ος ἢ πᾶπὶ πα πειραν, οἱ ῥ᾽ ηλει δι δι α]- 41 ο οι ὧδ, εἶδ, αὐ ἱπδιΠάμην ἴθ θα ἰσμόπι αὐ δον βαπάμπηι, → ; νοῦ οἱ νὸοι δ θο, υἱ 605 41} ᾿ἰπϑὰτί μι, γι! αὐ Ρυυἷα → .

Cite (SBL): Theodoret, Comm. Ezech. 22.17 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/22-17). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/22-17

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

22.23PG 81

χΥ', κδ΄, Καὶ ἐγένετο 1όγος Κυρίου πρὸς μὲ, γῶν" Υἱὲ ἀγθρώπου,, εἰπὲ αὐτῇ" Σὺ εἶ γῆ οὐ »ϑβρεχομένη “" οὐδὲ ὑετὸς ἐγένετο ἐπὶ σὲ ἐν ἡμέρᾳ ὀργῆς. Καὶ ἐκ πολέμου χερσεύουσα, καὶ μήτε ὑετὸν, μὴτε ἄροτρον δεξαμένη " καὶ μὴν τὸν τῆς διδασκαλίας ὑετὸν διὰ τῶν ἁγίων αὐτῇ προσέφερε προφητῶν" ἀλλ᾽ ἐπειδὴ τοῦτον οὐκ ἐδέχοντο, ἀλλ᾽ ἀπωθοῦντο,᾿ καθάπερ τις πέτρα παρείσδυσιν οὐ παρέχουσα τῇ τοῦ ὑετοῦ φορᾷ, εἰκότως αὐτὴν οὐ βρεχομένην ὠνόμασε γῆν. Εἶτα πάλιν τῶν ἀρχόντων χατηγομεῖ.

chY', kd΄, Kai egeneto 1ogos Kyriou pros me, gōn" Huie agthrōpou,, eipe autę̄" Sy ei gē ou »ϑbrechomenē “" oude hyetos egeneto epi se en hēmerą orgēs. Kai ek polemou cherseuousa, kai mēte hyeton, mēte arotron dexamenē " kai mēn ton tēs didaskalias hyeton dia tōn hagiōn autę̄ prosephere prophētōn" all᾽ epeidē touton ouk edechonto, all᾽ apōthounto,᾿ kathaper tis petra pareisdysin ou parechousa tę̄ tou hyetou phorą, eikotōs autēn ou brechomenēn ōnomase gēn. Eita palin tōn archontōn chatēgomei.

“And the word of the Lord came to me, saying: Son of man, say to her: You are a land not rained upon, nor did rain come upon you in the day of wrath.” [Like a land] lying waste from war, receiving neither rain nor plow. And yet he brought her the rain of teaching through the holy prophets; but since they did not receive it but thrust it away, like a rock that gives no entry to the downpour of rain, he fittingly named her a land not rained upon. Then again he accuses the rulers.

Ezek 22:23 (quotation, high confidence) · Ezek 22:24 (quotation, high confidence)

Notes and citation

Summary: Jerusalem is a land without rain because it shed off the prophets' teaching like rock.

  • Lemma Ezek 22:23–24. Apparatus at the end is removed.

Notes on the original text

  • Digital text corrected (OCR debris: apparatus read as text): δ γ. -- μίαν. Πεῦν. Δ ϊβε15. ἴῃ βοογίδβ. τ: ἐπαφ. [)65. ἴῃ Ηουνγ,, οι ἐπ Ὅροι. τὰ ῃ οεἱ ἐχφυ- → .

Cite (SBL): Theodoret, Comm. Ezech. 22.23 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/22-23). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/22-23

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

22.25PG 81

χε΄. Ἧς " οἱ ἀρηγούμεγοι ἐν μέσῳ αὐτῆς, ὡς χὰς κατεσθίοντες ἐν δυναστείᾳ, πιιοῦτον καὶ τιμὰς ᾿αμδάνυντες, τὰς "5 χήρας αὐτῆς ἐπιιήθυγαΥ ἐν μέσῳ αὑτῆς. Τῶν γὰρ ἀνδρῶν ἀναιρουμένων. δῆλον ὅτι ἡ χηρεία χώραν ἐλάμθανεν " ἐντεῦθεν ἐπὶ τοὺς ἱερέας τὸν κατηγοριχὸν μεταφέρει λόγον.

che΄. Hēs " hoi arēgoumegoi en mesǭ autēs, hōs chas katesthiontes en dynasteią, piiouton kai timas ᾿amdanyntes, tas "5 chēras autēs epiiēthygaU en mesǭ hautēs. Tōn gar andrōn anairoumenōn. dēlon hoti hē chēreia chōran elamthanen " enteuthen epi tous hiereas ton katēgorichon metapherei logon.

“Whose leaders in her midst are like … devouring souls in oppression, taking wealth and honors; they have multiplied her widows in her midst.” For when the men were killed, clearly widowhood took their place. From here he moves his accusing speech to the priests.

Ezek 22:25 (quotation, high confidence)

Notes and citation

Summary: Jerusalem's rulers devour lives for gain, so that widows multiply.

  • Lemma Ezek 22:25; part of it is 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): αὶ Ὑεπβ. 90. Ομὐμς ἀμοθδ ἰπ → .

Cite (SBL): Theodoret, Comm. Ezech. 22.25 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/22-25). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/22-25

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

22.26PG 81

κς΄. Καὶ οἱ ἱερεῖς αὑτῆς ἠθέτησαν τὸν γόμον μου. Μεγίστη δὲ αὕτη παρανομία " οὖς γὰρ ποδηγεῖ" τοὺς ἄλλους ἐχρῆν, οὗτοι διετέλουν τυφλώττοντες. «Καὶ ἐδεδήλουν τὰ ἅγιά μου. ν Παρανόμως, φησὶν, ἐπετέλουν τὰς λειτουργίας " εἶτα τῆς παρανομίας τὰ εἴδη. « ᾿Αναμέσον ἁγίου καὶ βεδήλου οὐ διέστελλον, καὶ ἀναμέσον καθαροῦ καὶ ἀκαθάρτου οὐ διέστελλον.» Οὐ διέχρινον, φησὶ, καὶ ἐδίδασκον, τί μὲν ἅγιον καὶ θεῖον, τί δὲ βέδηλον καὶ ἀνθρώπειον “7: βέδηλον γὰρ ἐνταῦθα οὐ τὸ ἐναγὲς “"' καλεῖ, ἀλλὰ τὸ κοινὸν καὶ τῶν θείων κεχωρισμένον. καθαρὸν καὶ ἀκάθαρτον, τὰ κατὰ τὸν νόμον κεχωρισμένα “, καὶ τὰ κατὰ νόμὸν αὖ πάλιν ἀπηγορευμένα, οὐ περὶ βρωμάτων μόνον καὶ θυμάτων, ἀλλὰ καὶ περὶ ἐνδυμάτων, καὶ τῶν ἄλλων τῶν τε κατὰ γνώμην, καὶ παρὰ γνώμην καὶ ἁφῆς λέπρας, καὶ ἁφῆς νεκροῦ, καὶ θνησιμαίου, χχὶ θηριαλώτου, καὶ τὰ ἄλλα ὅσα ὁ νόμος Τούτοις προστίθησι, « Καὶ ἀπὸ τῶν σαδδάτων παρεχάλυπτον τοὺς ὀφθαλμοὺς αὑτῶν, καὶ ἐδεῤβῇλουν 5 με ἐν μέσῳ αὐτῶν. ν» 'θρῶντες γὰρ ὑόριζομένην προφανῶς τὴν τῶν σαδδάτων ἡμέραν, καὶ ἐργασίαν παράνομον ἐπιτελουμένην ἐν τῇ ἀργῇ ἡμέρᾳ, ἐλέγχειν οὐκ ἔθελον τοὺς παρανομεῖν τολμῶνπας, ἀλλ᾽ οἱονεὶ μύοντες τοὺς ὀφθαλμοὺς, οὐκ ἐδόκουν ὁρᾷν, ἃ διετέλουν ὁρῶντες. Πάλιν ἐπὶ τοὺς ἄρχοντας ἐπανελθὼν, φησίν" χῷ, Οἱ ἄρχοντες αὑτῆς ἐν μέσῳ αὐτῆς, ὡς Δλύχοι ἁρπάζοντες ἁρπάγματα, τοῦ ἐκχέαι αἷμα, εἐχτῶσιν. ᾿Αφηρμὴν, φησὶ, κέρδους ἐποιοῦντο οἱ ἄρχεῖν λαχόντες τὰς ἀδίκους σφαγὰς, καὶ οὗς ἔδει τῶν ἀδικουμένων εἶναι προμάχους, οὗτοι τῆς τῶν ἀδικούντων ἐγένοντο μοίρας. ᾿Εντεῦθεν ἐπὶ τοὺς προφή-

ks΄. Kai hoi hiereis hautēs ēthetēsan ton gomon mou. Megistē de hautē paranomia " ous gar podēgei" tous allous echrēn, houtoi dieteloun typhlōttontes. «Kai ededēloun ta hagia mou. n Paranomōs, phēsin, epeteloun tas leitourgias " eita tēs paranomias ta eidē. « ᾿Anameson hagiou kai bedēlou ou diestellon, kai anameson katharou kai akathartou ou diestellon.» Ou diechrinon, phēsi, kai edidaskon, ti men hagion kai theion, ti de bedēlon kai anthrōpeion “7: bedēlon gar entautha ou to enages “"' kalei, alla to koinon kai tōn theiōn kechōrismenon. katharon kai akatharton, ta kata ton nomon kechōrismena “, kai ta kata nomon au palin apēgoreumena, ou peri brōmatōn monon kai thymatōn, alla kai peri endymatōn, kai tōn allōn tōn te kata gnōmēn, kai para gnōmēn kai haphēs lepras, kai haphēs nekrou, kai thnēsimaiou, chchi thērialōtou, kai ta alla hosa ho nomos Toutois prostithēsi, « Kai apo tōn saddatōn parechalypton tous ophthalmous hautōn, kai ederbę̄loun 5 me en mesǭ autōn. n» 'thrōntes gar hyorizomenēn prophanōs tēn tōn saddatōn hēmeran, kai ergasian paranomon epiteloumenēn en tę̄ argę̄ hēmerą, elenchein ouk ethelon tous paranomein tolmōnpas, all᾽ hoionei myontes tous ophthalmous, ouk edokoun horąn, ha dieteloun horōntes. Palin epi tous archontas epanelthōn, phēsin" chǭ, Hoi archontes hautēs en mesǭ autēs, hōs Dlychoi harpazontes harpagmata, tou ekcheai haima, eechtōsin. ᾿Aphērmēn, phēsi, kerdous epoiounto hoi archein lachontes tas adikous sphagas, kai hous edei tōn adikoumenōn einai promachous, houtoi tēs tōn adikountōn egenonto moiras. ᾿Enteuthen epi tous prophē-

“And her priests set aside my law.” This is the greatest lawlessness; for those who ought to have guided the others went on being blind. “And they profaned my holy things.” They performed the services lawlessly, he says. Then the kinds of lawlessness: “Between holy and profane they made no distinction, and between clean and unclean they made no distinction.” They did not distinguish and teach, he says, what is holy and divine and what is profane and human; for here he calls profane not what is accursed, but what is common and set apart from divine things. And clean and unclean are the things set apart according to the law and those, again, forbidden by the law, not only concerning foods and sacrifices, but also concerning clothing and the other things, both voluntary and involuntary: the touch of leprosy, the touch of a corpse, of carrion, of what was killed by wild beasts, and the other things that the law …. To these he adds: “And they hid their eyes from my Sabbaths, and profaned me in their midst.” For seeing the Sabbath day openly insulted and lawless work done on the day of rest, they would not rebuke those who dared to transgress, but, as if shutting their eyes, pretended not to see what they kept seeing. Returning again to the rulers, he says: “Her rulers in her midst are like wolves seizing prey, to shed blood … gain.” Those allotted to rule, he says, made unjust killings a means of gain, and those who should have been champions of the wronged joined the party of the wrongdoers. From here he passes to the prophets.

Ezek 22:26 (quotation, high confidence) · Ezek 22:27 (quotation, high confidence) · Lev 10:10 (allusion, high confidence)

Notes and citation

Summary: Jerusalem's priests failed to teach the difference between holy and common, clean and unclean, and ignored Sabbath-breaking, while its rulers killed for gain.

  • Lemmas Ezek 22:26 and 22:27. A few words are lost in the OCR (marked “…”). Distinguishing holy from common: Lev 10:10.

Notes on the original text

  • Digital text corrected (OCR debris; OCR debris: Migne's Latin column read as Greek): ηιφαπι. ΜΑΧΙ πη Δα οι ἰὸς ὁδϑῖ 566115. → ; μι Νοη → .

Cite (SBL): Theodoret, Comm. Ezech. 22.26 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/22-26). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/22-26

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

22.28PG 81

χη΄, Καὶ οἱ πμοφρῆται αὐτῆς ἀλείφοντες αὑτούς. Τοῦτο καὶ ἄνω ἔφη, τὸν κακῶς οἰχοδομηθέντα τοῖχον ὑπὸ τοῦ λαοῦ κάκιον ὑπὸ τῶν ψευδοπροφητῶν ἀλειφϑέντα 19" διδάξας " ἐδεθδαίουν, φησὶν, οἱ καλούμενοι προφῆται, τὰ κακῶς ὑπὸ τῶν ἀρχόντων γινόμενα, χολαχευτιχοῖς κεχρημένοι λόγοις, καὶ τὰς ἀρχὰς θερα.πεύειν δεδιδαγμένοι. Εἶτα τὴν τούτων τιμωρίαν διδάσκει΄« Πεσοῦνται Τ' ὁρῶντες μάταια, μαντευόμενοι ψευδῆ, λέγοντες, Τάδε λέγει ᾿Αδωναῖ Κύριος, καὶ Κύριος οὐ λελάληχε. » Μιμούμενοι γὰρ τοὺς ἀληθεῖς προφήτας, τῷ τοῦ Θεοῦ προσώπῳ τὰς ψευδεῖς αὐτῶν χρησμολογίας περ!ετίθεσαν, καὶ τῇ πηγῇ τῆς ἀληθείας περιΐπτον τὸ ψεῦδος. Ταῦτα δὲ, φησὶν, ἔλεγον" ᾿

chē΄, Kai hoi pmophrētai autēs aleiphontes hautous. Touto kai anō ephē, ton kakōs oichodomēthenta toichon hypo tou laou kakion hypo tōn pseudoprophētōn aleiphϑenta 19" didaxas " edethdaioun, phēsin, hoi kaloumenoi prophētai, ta kakōs hypo tōn archontōn ginomena, cholacheutichois kechrēmenoi logois, kai tas archas thera.peuein dedidagmenoi. Eita tēn toutōn timōrian didaskei΄« Pesountai T' horōntes mataia, manteuomenoi pseudē, legontes, Tade legei ᾿Adōnai Kyrios, kai Kyrios ou lelalēche. » Mimoumenoi gar tous alētheis prophētas, tǭ tou Theou prosōpǭ tas pseudeis autōn chrēsmologias per!etithesan, kai tę̄ pēgę̄ tēs alētheias periïpton to pseudos. Tauta de, phēsin, elegon" ᾿

“And her prophets daubing them …” He said this above too, teaching that the wall badly built by the people was daubed still worse by the false prophets. Those called prophets, he says, confirmed what the rulers did wrongly, using flattering words, and having learned to court the authorities. Then he teaches their punishment: “They will fall, seeing vain things, divining lies, saying: Thus says Adonai the Lord, when the Lord has not spoken.” For imitating the true prophets, they put their lying oracles into the mouth of God, and fastened falsehood onto the fountain of truth. And these things, he says, they said:

Ezek 22:28 (quotation, high confidence) · Ezek 13:10 (allusion, high confidence)

Notes and citation

Summary: The false prophets whitewashed the rulers' crimes, flattering them in God's name, and they will fall.

  • Lemma Ezek 22:28. The wall daubed with whitewash: Ezek 13:10–15.

Notes on the original text

  • Digital text corrected (OCR debris inside a word: Migne's Latin column read as Greek; OCR debris: Migne's Latin column and apparatus read as Greek): ε (ὅρ. χη. ᾿ [Δ πὶ δι 98] 0115 Ισχυ λα ν, 56 οἰϊαπι ἀαἰ πάπποι 5, οἱ 4115 ἴλοιι Ιοργῷ, οἱ σοηίδειιι οδίανογί8, οἱ του εἰς πὶ, οἵ Ρτγο θεῖ, ΑΔ 8. δαὶ : « Εἰ ἃ Βα 4119 αὐ ἰπμι π- Ῥδηΐ, δι ι]διογὶἰ5 νου] τὶ, εἱ ὁ τῆς -- μέσῳ αὐτῆς. “8. Β συγχεχωρημένα. 5 ἐό, με. (ρ. Α → ; νου 8115 ἴα, εἰ γ τη, οἱ νἱ δίς, οἱ φυγα πὶ ἰῃ → .

Cite (SBL): Theodoret, Comm. Ezech. 22.28 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/22-28). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/22-28

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

22.29PG 81

κθ΄. Τὸν 1αὲν τῆς γῆς ἐχπιέζογτες ἀδικίᾳ, καὶ διαρπάζοντες ἁρπάγματα, πτωχὸν καὶ πένητα καταδυγαστεύοντες, καὶ πρὸς τὸν προσήλυτον οὐκ ἀγαστρεφόμενοι μετὰ κρίματος. Τῇ ψευδολογίᾳ, φησὶν, ἐχρῶντο, καὶ πρὸς χάριν τοῖς ἄρχουσιν ἐθέλοντες, καὶ ἀφορμὴν κέρδους τὸ ψεῦδος ποιοῦμενοι.

kth΄. Ton 1aen tēs gēs echpiezogtes adikią, kai diarpazontes harpagmata, ptōchon kai penēta katadygasteuontes, kai pros ton prosēlyton ouk agastrephomenoi meta krimatos. Tę̄ pseudologią, phēsin, echrōnto, kai pros charin tois archousin ethelontes, kai aphormēn kerdous to pseudos poioumenoi.

“Oppressing the people of the land with injustice, and seizing plunder, oppressing the poor and needy, and not dealing with the stranger with justice.” They used lies, he says, both because they wanted to please the rulers and because they made falsehood a means of gain.

Ezek 22:29 (quotation, high confidence)

Notes and citation

Summary: The false prophets lied to please the rulers and to profit, while the poor and strangers were oppressed.

Cite (SBL): Theodoret, Comm. Ezech. 22.29 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/22-29). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/22-29

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

22.30PG 81

λ΄, Καὶ ἐζήτουν ἐξ αὑτῶν ἄνδρα ἀναστρεφόμεο γον» 7ῃΈὸρηῶς, καὶ ἑστῶτα ἐν διακοπῇ φραγμοῦ πρὸ προσώπου μοῦ ἐν 15 καιρῷ τῆς γῆς, τοῦ μὴ εἰς τέλος ἐξαλεῖψαι αὑτὴν, καὶ οὐκ εὗρον. Ταῦτα χοὶ διὰ Ἱερεμίου διδάσκει, λέγων" ε διέλθετε εἰς τὰς διόδους Ἱερουσαλὴμ, καὶ ἴδετε, καὶ ζητήσετε ἐν ταῖς πλατείαις αὑτῆς, ἐὰν εὑρήσητε ἕνα ποιοῦντα κρῖμα, καὶ ζητοῦντα πίστιν, καὶ Ἄλεως ἔσομαι αὐτῇ.» Καὶ ἐνταῦθα τοίνυν φησὶν, ὅτι ἔχ τς τῶν ἀρχόντων ἔχ τε τῶν ἱερέων, καὶ ἐκ τῶν ἄλλων ἁπάντων ἐπεζίτοὺν ἕνα γοῦν ἄνδρα, στῆναι ἐν διαχοπῇ φραγμοῦ δυνάμενον, τουτέστιν, ἐπισχεῖν τὰς ἐπιφερομένας τιμωρίας διὰ δικαιοσύνης ἰσχύοντα, καὶ τὴν γεγενημένην ἐκ τῆς παρανομίας διακοπὴν, καὶ πάροδον τῆς τιμωρίας ἀπορράξαι καὶ ἀποτειχίσα: δυνάμενον, καὶ οὐκ εὗρον. Διό φησιν" ς λα΄. ᾿Εξξέχεα τὸν θυμόν μου ἐπ᾽ αὐτὴν ἐν πυρὶ ὀργῆς μου, τοῦ συντελέσαι αὑτούς. Καὶ δεικνὺς τῆς τιμωρίας τὸ δίκαιον, ἐπήγαγε " Τὰς ὁδοὺς αὐ. τῶν εἰς κεραὰς αὐτῶν δέδωκα, έγει ᾿Αδωναῖ Κύριος. Κακῶς γὰρ, φησὶ, καὶ παρανόμως ὁδεύσαντες, ἀκόλουθον εὗρον τῆς οἰκείας ὁδοῦ τὸ τέλος “ ἐντεῦθεν ἔστι μαθεῖν οὐ μόνον τῆς θείας ἀγαθότητος τὴν ὑπερθολὴν, ἀλλὰ καὶ τὴν Ἰουδαίων ἀσέβειαν " ἐπὶ μὲν γὰρ Σοδόμων ὑπέσχετο, εἰ πέντε εὕροι δι καίους, πᾶσαν τὴν πόλιν ἀνέπαφον τῆς τιμωρίας φνλάξειν " ἐνταῦθα δὲ ἕνα ζητήσας οὐκ εὗρε. Διὰ καὶ τοῖς δυσμενέσι παραδοὺς αὐτὴν ἀνάστατον γενέσθαι πεποίηκε" προσήκει τοίνυν ἡμᾶς, εἰδότα: ὡς ὁ θεῖος ἔλεος τῇ χρίσει συνέζευκται ε ΓἜλεον γὰρ, φησὶ, καὶ χρίσιν ᾷσομαί σοι Κύριε», μὴ ἐπιμένειν τοῖς τῆ; ἁμαρτίας ἐπιτηδεύμασιν, μηδὲ τῆς τοῦ Θεοῦ μαχρ'θυμίας καταφρονεῖν, μηδὲ θησαυρίζειν ἑαυτοῖς ὀργὴν ἐν ἡμέρῳ ὀργῆς, καὶ ἀποκαλύψεως, καὶ δικαιοκρισίας τοῦ Θεοῦ, ὃς ἀποδώσει ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ - αὐτῷ ἡ δόξα εἰς τοὺς αἰῶνσς τῶν αἰώνων. ᾿Αμῆν. τὰ

l΄, Kai ezētoun ex hautōn andra anastrephomeo gon» 7ę̄Eorēōs, kai hestōta en diakopę̄ phragmou pro prosōpou mou en 15 kairǭ tēs gēs, tou mē eis telos exaleipsai hautēn, kai ouk heuron. Tauta choi dia Hieremiou didaskei, legōn" e dielthete eis tas diodous Hierousalēm, kai idete, kai zētēsete en tais plateiais hautēs, ean heurēsēte hena poiounta krima, kai zētounta pistin, kai Aleōs esomai autę̄.» Kai entautha toinyn phēsin, hoti ech ts tōn archontōn ech te tōn hiereōn, kai ek tōn allōn hapantōn epezitoun hena goun andra, stēnai en diachopę̄ phragmou dynamenon, toutestin, epischein tas epipheromenas timōrias dia dikaiosynēs ischyonta, kai tēn gegenēmenēn ek tēs paranomias diakopēn, kai parodon tēs timōrias aporraxai kai apoteichisa: dynamenon, kai ouk heuron. Dio phēsin" s la΄. ᾿Exxechea ton thymon mou ep᾽ autēn en pyri orgēs mou, tou syntelesai hautous. Kai deiknys tēs timōrias to dikaion, epēgage " Tas hodous au. tōn eis keraas autōn dedōka, egei ᾿Adōnai Kyrios. Kakōs gar, phēsi, kai paranomōs hodeusantes, akolouthon heuron tēs oikeias hodou to telos “ enteuthen esti mathein ou monon tēs theias agathotētos tēn hypertholēn, alla kai tēn Ioudaiōn asebeian " epi men gar Sodomōn hypescheto, ei pente heuroi di kaious, pasan tēn polin anepaphon tēs timōrias phnlaxein " entautha de hena zētēsas ouk heure. Dia kai tois dysmenesi paradous autēn anastaton genesthai pepoiēke" prosēkei toinyn hēmas, eidota: hōs ho theios eleos tę̄ chrisei synezeuktai e GEleon gar, phēsi, kai chrisin ąsomai soi Kyrie», mē epimenein tois tē? hamartias epitēdeumasin, mēde tēs tou Theou machr'thymias kataphronein, mēde thēsaurizein heautois orgēn en hēmerǭ orgēs, kai apokalypseōs, kai dikaiokrisias tou Theou, hos apodōsei hekastǭ kata ta erga autou - autǭ hē doxa eis tous aiōnss tōn aiōnōn. ᾿Amēn. ta

“And I sought among them a man who lived rightly and stood in the breach in the wall before my face in the time of the land, so that I should not wipe it out utterly, and I did not find one.” He teaches this through Jeremiah too, saying: “Go through the streets of Jerusalem and look, and search in her squares, whether you find one who does justice and seeks faithfulness, and I will be merciful to her.” Here too, then, he says that among the rulers, among the priests, and among all the others he sought at least one man able to stand in the breach in the wall, that is, strong enough through righteousness to hold back the punishments being brought on, able to block and wall off the breach made by lawlessness and the way through for punishment; and they did not find one. That is why he says: “I poured out my wrath on her in the fire of my anger, to make an end of them.” And showing the justice of the punishment, he added: “Their ways I have brought on their heads, says Adonai the Lord.” For having walked wickedly and lawlessly, he says, they found an end that matched their own way. From this one can learn not only the excess of the divine goodness but also the impiety of the Jews. For in the case of Sodom he promised that if he found five righteous men he would keep the whole city untouched by punishment; but here he sought one and did not find him. Therefore he handed the city over to its enemies and had it laid waste. It befits us, then, knowing that the divine mercy is yoked with judgment (“Of mercy and judgment I will sing to you, Lord”), not to persist in the practices of sin, nor to despise God's long-suffering, nor to store up wrath for ourselves in the day of wrath and of the revelation of the righteous judgment of God, who will repay each according to his works. To him be glory to the ages of ages. Amen.

Ezek 22:30 (quotation, high confidence) · Ezek 22:31 (quotation, high confidence) · Jer 5:1 (quotation, high confidence) · Gen 18:28 (allusion, medium confidence) · Ps 101:1 (100:1 LXX) (quotation, high confidence) · Rom 2:4 (allusion, high confidence) · Rom 2:5 (quotation, high confidence) · Rom 2:6 (quotation, high confidence)

Notes and citation

Summary: God sought one righteous man to stand in the breach and found none, though he would have spared Sodom for a few; so believers must not presume on his patience.

  • Lemmas Ezek 22:30 and 22:31. Quotations and allusions: Jer 5:1; Gen 18:23–32 (Theodoret says “five”); Ps 101:1 (LXX 100:1); Rom 2:4–6.
  • The remark on “the impiety of the Jews” is translated as written.

Notes on the original text

  • Digital text corrected (OCR debris: Migne's Latin column read as Greek): παῖ ίαι 8 ἀὲ πο [πα ]οο εἶδ, οἱ → .

Topics: Eschatology

Cite (SBL): Theodoret, Comm. Ezech. 22.30 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/22-30). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/22-30

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