Commentary on Ezekiel 23.4–23.49 (Commentary on Ezekiel)

Theodoret of Cyrus

Commentary on Ezekiel 23.4–23.49

Theodoret of Cyrus · Commentary on Ezekiel · probably 430s (before ca. 446) · Cyrrhus · 22 passages

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

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Chapter 23

23.4PG 81

α'-γ΄. Καὶ ἐγένετο λόγος Κυρίου πρὸς μὲ, γων" Υἱὲ ἀνθρώπου, δύο γυναῖκες ἦσαν, θυγατέρες μητρὸς μιᾶς. Καὶ ἐξεπόρνευσαν ἐν γύπτῳ. Ἔν μὲν τοῖς ἡρμηνευμένοις ἅπαντα τὸν λαὸν μίαν ὠνόμασε πόρνην᾽ εἷς γὰρ καὶ τὴν ἀρχὴν λαὸς ἐχρημάτισεν “ ἐπειδὴ δὲ ἐπὶ τοῦ Ῥοδοὰμ ἡ διαίρεσις ἐγένετο, καὶ οἱ μὲν Ἐφραῖμ καὶ Ἰσραὴλ ὠνομάζοντο, οἱ δὲ Ἰούδας, εἰκότως καὶ τῷ παρακαλεῖ δὲ αὐτοὺς ἀπὸ τῶν μητροπόλεων, τὰς μὲν δέκα φυλὰς ἀπὸ Σαμαρείας, τὸν δὲ Ἰούδαν καὶ τὸν Βενιαμὲν ἀπὸ τῆς Ἱερουσαλήμ." λέγει δὲ αὐτὰς μητρὸς μιᾶς, οὐ μόνον διὰ τὴν μίαν ῥίζαν τοῦ γένους, ἀλλ᾽ ὅτι καὶ κατὰ τὴν ἀσέδειαν, μίαν ἔσχον μητέρα τὴν Αἴ- Ὑὐπτον " καὶ γὰρ ἀνωτέρω τροπικῶς τὴν μὲν μητέρα Β αὐτῶν Χετταίαν, Ἀμοῤῥαῖον', δὲ τὸν πατέρα προσηγόρευσεν. Αὗται τοίνυν, φησὶν "δ, ἐξεπόρνευσαν ἐν Αἰγύπτῳ" εἶτα καὶ τὸν χρόνον δηλοῖ. « Ἐν τῇ νεότῆτι αὐτῶν ἐπόρνευσαν" ἐκεῖ ἔπεσον οἱ μαστοὶ αὖτῶν, καὶ ἐκεῖ διεπαρθενεύθησαν. » Οἱ μὲν γὰρ πατέρες αὐτῶν, ᾿Αδραὰμ, καὶ Ἰσαὰκ, καὶ Ἰαχὼόδ, ἐν εὐσεδείᾳ διέλαμψαν, καὶ τοῦ Ἰαχὼδ δὲ οἱ 15 παῖδες διέμειναν εἰδωλολατρείας ἀμύητοι " οἱ δὲ ἐξ ἐχείνων φύντες ἐκ τῆς ἐν Αἰγύπτῳ διαγωγῆς μετέμαθον τὴν ἀσέδειαν " νεότητα δὲ αὑτῶν καλεῖ τῆς εἰς πλῆθος ἐπιδόσεως τὴν ἀρχήν " διαφθορὰν δὲ καὶ μαστῶν πτῶσιν, τῶν δυσσεθῶν δογμάτων τὴν μάθησιν. Καθάπερ γὰρ ἀκολουθεῖ τῇ τῆς παρθενίας ἀφαιρέσει τῶν μαστῶν ἡ χαυνότης᾽ οὕτω τῇ ἐκ Θεοῦ ἀποστάσει ἕπεται τοῦ ἐν ἡμῖν ἡγεμονικοῦ ἡ κατάπτωσις " τούτον γὰρ οἱονεὶ καλύμματα καὶ προδλήματά εἰσιν οἱ μαστοί. Εἶτα ἐπειδὴ παραδολιχῶς γυναῖκας αὐτὰς ὠνόμασε, καὶ ὀνόματα αὑταῖς ἐπιτίθησι γυναικῶν αἰνων Αἰγυπτίων, ἐπισήμων ἐν ἀκολασίᾳ γεγενημένων, φησὶ δέ" δ'. Καὶ τὰ ὀγόματα αὐτῶν ᾿Οολλὰ ἡ πρεσδυ- Αἰνιγματωδῶς τὰ πρότερα εἰπὼν, ἐπὶ τὸ σαφέστερον ἤγαγε τὸν λόγον, καὶ τῶν ἑταιρῶν ἐχείνων γυναικῶν ἐμνημόνευσε, τὴν κατηγορίαν αὔξων, αἴσθησιν αὐτοῖς τῆς ἀσεδείας διὰ τοῦ παραδείγματος ἐνθεῖναι βονλόμενος. Εἶτα τὴν εἰς αὐτοὺς παρ᾽ αὐτοῦ γενομένην εὐεργεσίαν διέξεισι. ε Καὶ ἐγενοντό μοι, καὶ ἕτεχον υἱοὺς καὶ θυγατέρας, καὶ τὰ ὀνόματα αὐτῶν Σαμάρεια ἡ Ὁολλᾶ, καὶ Ἱερουσαλὴμ ἡ Ὀολιθά. » Συνάφειαν δὲ καὶ κοινωνίαν καλεῖ τὴν διὰ τοῦ νόμου γεγενημένην αὑτοῖς συμφωνίαν " ὁ μὲν γὰρ ἕνομ»θέτει, οἱ δὲ ὡμολόγουν τὴν νομοθεσίαν φυλάττειν" τὸ δὲ, ε ἔτεχόν μοι υἱοὺς καὶ θυγατέρας,. δελοῖ, ὅτι ὑπὸ τῷ νόμῳ τελοῦντες μετ᾽ εὐσεδείας τέως τοὺς παῖδας ἀνέτρεφον. Μέχρι μὲν οὖν τούτων κοινὴν ἀμφοτέρων ἐποιεῖτο κατηγορίαν “ ἐντεῦθεν δὲ λοιπὸν, τῆς τῶν φυλῶν διαιρέσεως γενομένης, πρώτην ποιεῖται τῆς Σαμαρείας κατηγορίαν, ἣν ᾿Οολλὰν ὠνόμασε" καὶ γὰρ προτέρα εἰς τὴν τῶν δαμάλεων σης.

a'-g΄. Kai egeneto logos Kyriou pros me, gōn" Huie anthrōpou, dyo gynaikes ēsan, thygateres mētros mias. Kai exeporneusan en gyptǭ. En men tois hērmēneumenois hapanta ton laon mian ōnomase pornēn᾽ heis gar kai tēn archēn laos echrēmatisen “ epeidē de epi tou Rhodoam hē diairesis egeneto, kai hoi men Ephraim kai Israēl ōnomazonto, hoi de Ioudas, eikotōs kai tǭ parakalei de autous apo tōn mētropoleōn, tas men deka phylas apo Samareias, ton de Ioudan kai ton Beniamen apo tēs Hierousalēm." legei de autas mētros mias, ou monon dia tēn mian rhizan tou genous, all᾽ hoti kai kata tēn asedeian, mian eschon mētera tēn Ai- Hyypton " kai gar anōterō tropikōs tēn men mētera B autōn Chettaian, Amorrhaion', de ton patera prosēgoreusen. Hautai toinyn, phēsin "d, exeporneusan en Aigyptǭ" eita kai ton chronon dēloi. « En tę̄ neotēti autōn eporneusan" ekei epeson hoi mastoi autōn, kai ekei diepartheneuthēsan. » Hoi men gar pateres autōn, ᾿Adraam, kai Isaak, kai Iachōod, en eusedeią dielampsan, kai tou Iachōd de hoi 15 paides diemeinan eidōlolatreias amyētoi " hoi de ex echeinōn phyntes ek tēs en Aigyptǭ diagōgēs metemathon tēn asedeian " neotēta de hautōn kalei tēs eis plēthos epidoseōs tēn archēn " diaphthoran de kai mastōn ptōsin, tōn dyssethōn dogmatōn tēn mathēsin. Kathaper gar akolouthei tę̄ tēs parthenias aphairesei tōn mastōn hē chaunotēs᾽ houtō tę̄ ek Theou apostasei hepetai tou en hēmin hēgemonikou hē kataptōsis " touton gar hoionei kalymmata kai prodlēmata eisin hoi mastoi. Eita epeidē paradolichōs gynaikas autas ōnomase, kai onomata hautais epitithēsi gynaikōn ainōn Aigyptiōn, episēmōn en akolasią gegenēmenōn, phēsi de" d'. Kai ta ogomata autōn ᾿Oolla hē presdy- Ainigmatōdōs ta protera eipōn, epi to saphesteron ēgage ton logon, kai tōn hetairōn echeinōn gynaikōn emnēmoneuse, tēn katēgorian auxōn, aisthēsin autois tēs asedeias dia tou paradeigmatos entheinai bonlomenos. Eita tēn eis autous par᾽ autou genomenēn euergesian diexeisi. e Kai egenonto moi, kai hetechon huious kai thygateras, kai ta onomata autōn Samareia hē Hoolla, kai Hierousalēm hē Oolitha. » Synapheian de kai koinōnian kalei tēn dia tou nomou gegenēmenēn hautois symphōnian " ho men gar henom»thetei, hoi de hōmologoun tēn nomothesian phylattein" to de, e etechon moi huious kai thygateras,. deloi, hoti hypo tǭ nomǭ telountes met᾽ eusedeias teōs tous paidas anetrephon. Mechri men oun toutōn koinēn amphoterōn epoieito katēgorian “ enteuthen de loipon, tēs tōn phylōn diaireseōs genomenēs, prōtēn poieitai tēs Samareias katēgorian, hēn ᾿Oollan ōnomase" kai gar protera eis tēn tōn damaleōn sēs.

“And the word of the Lord came to me, saying: Son of man, there were two women, daughters of one mother. And they committed sexual immorality in Egypt.” In what has been interpreted so far he named the whole people one prostitute, for from the beginning it was one people. But since in Rehoboam's time the division took place, and some were named Ephraim and Israel, and others Judah, fittingly … he names them after their capitals, the ten tribes after Samaria, and Judah and Benjamin after Jerusalem. He says they are of one mother, not only because of the one root of the race, but because in impiety too they had one mother, Egypt; for above too he figuratively called their mother a Hittite and their father an Amorite. These, then, he says, committed sexual immorality in Egypt. Then he also indicates the time: “In their youth they committed sexual immorality; there their breasts fell, there they lost their virginity.” For their fathers, Abraham, Isaac and Jacob, shone in piety, and Jacob's sons remained uninitiated in idolatry; but those born from them learned impiety from their sojourn in Egypt. He calls their youth the beginning of their growth into a multitude; and the corruption and the falling of the breasts, their learning of impious doctrines. For just as slackness of the breasts follows the loss of virginity, so the collapse of our ruling faculty follows apostasy from God; for the breasts are like coverings and shields of it. Then, since he named them women in a parable, he also gives them names, as of notorious Egyptian women famous for licentiousness. He says: “And their names were Oholah the elder …” Having said the earlier things in riddles, he brought the discourse to more clarity and mentioned those courtesan women, heightening the accusation, because he wished to give them a sense of their impiety through the example. Then he relates the kindness he showed them: “And they became mine, and bore sons and daughters; and their names: Samaria is Oholah, and Jerusalem is Oholibah.” He calls union and fellowship the agreement made with them through the law: he gave the law, and they agreed to keep it. And “they bore me sons and daughters” shows that, living under the law, they for a time raised their children in piety. Up to this point, then, he accused both together; but from here on, since the division of the tribes had taken place, he first accuses Samaria, which he named Oholah; for she was the first [to turn] to the [worship] of the heifers.

Ezek 23:1 (quotation, high confidence) · Ezek 23:2 (quotation, high confidence) · Ezek 23:3 (quotation, high confidence) · Ezek 23:4 (quotation, high confidence) · 1 Kgs 12:16 (allusion, medium confidence) · 1 Kgs 12:28 (allusion, medium confidence) · Ezek 16:3 (allusion, high confidence)

Notes and citation

Summary: Oholah and Oholibah are Samaria and Jerusalem, sisters born of one people who learned idolatry in Egypt, received the law as a marriage covenant, and then fell away, Samaria first with the golden calves.

The verse numerals of 23:1–3 were lost, so this section holds the lemmas of Ezek 23:1–3, 23:4a and 23:4b. Some words are lost in the OCR (marked “…”; brackets supply the sense).
The division under Rehoboam and Jeroboam's calves: 1 Kgs 12:16–30. Reference back to Ezek 16:3.

Notes on the original text

Digital text corrected (OCR debris inside a word: Migne's Latin column read as Greek; OCR debris: Migne's Latin column read as Greek): αὐ πιὸ. ὑ 81} Βορἃ- 088 δἰ; ἰϊὰἴῃ 40- ᾿ιᾶ πὶ, οἱ 5886, οἱ νἱοοι θοουρί!, τηογαῖ. ε Εἰ [ὑδγυπὶ τἶ!, εἰ ρορογογιιοὶ 6||08 οἰ Α → ; τα }]ι ᾿σ᾽ 10} ὑ 70 (οίὰ {τὶ θυ πῦ αἰ νι ϑίυπα, ϑϑηπηδγ πὶ σαι ἀν α ηια, οἱ (ἐπὶ δἰ συ ποδί Εἰ ὁ, 1.) → .

Cite (SBL): Theodoret, Comm. Ezech. 23.4 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/23-4). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/23-4

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

23.5PG 81

ε΄. Καὶ ἐξεπόργευσε, φησὶν, ἡ ᾿Οο..1ὰ ἀπ' ἐμοῦ, καὶ ἐπέθετο ἐπὶ τοὺς ἐραστὰς αὑτῆς. Ὥς ἐπὶ γυναικὸς δὲ τὸ τῶν ἐραστῶν ὄνομα τέθεικεν " αἱνίττεται δὲ καὶ παραδηλοῖ τοὺς δαίμονας, οἷς λατρεύουσα διετέλεσεν. Εἶτα καὶ τὰ εἴδη τῆς ἀσεθείας διδάσκει, ᾿ Καὶ 13 τοὺς ᾿Ασσυρίους, φησὶ, τοὺς ἐγγίζοντας αὑτῇ. (ς', ζ.) πάντας, ἱππαζυμέγους ἐφ᾽ ἵππων. Καὶ ἔδωκε τὴν πορνείαν αὑτῆς ἐπ᾽ αὐτοὺς, ἐπὶ τοὺς ἐπιλέκτους υἱοὺς ᾿Ασσυρίων. πάντας ἐφ᾽ οὖς ἐπέθετο 5", ἐγ πᾶσι τοῖς ἐγρθυμήμασιν αὑτῆς 5" ἐμιαίνετο. Λέγει μὲν αἰνιγματωδῶς ε νεανίσκους ἐπιλέκτους ἐνδεδυχότὰς ὑαχίνθινα, ν τὰ οὕτως ὑπ᾽ αὐτῶν γραφόμενά τε καὶ σχηματιζόμενα εἴδωλα " καὶ γὰρ εἰώθεισαν ἅπαντες οἱ πάλαι ἀσεθοῦντες τὰ πολιτευόμενα παρ᾽ αὑτοῖς σχήματα τοῖς ἑαυτῶν περιτιθέναι θεοῖς. Ἕλληνες μὲν γὰρ, καὶ Ῥωμαΐοι, τὸν Ἄρηα "" κατὰ τὸ ἴδιον αὑτῶν τῆς σχευΐς ἐξοπλίζουσε σχῆμα “ Πέρσαι δὲ κατὰ τὸ σφέτερον " καὶ ἄλλως Ἰνδοὶ καὶ ἑτέρως Δἰθίοπες, ὡσαύτως δὲ καὶ ἕκαστον τῶν ὀνομαζομένων ἐθνῶν. Διδάσκει δὲ ὅμως, καὶ ὅτι αὐτοὶ πρότεροι τοὺς ᾿Ασσυρίους ἐκάλεσαν εἰς βοήθειαν, τῆς τοῦ Θεοῦ. συμμαχίας καταφρονήσαντες " τὸν γὰρ Φοὺλ "", βασιλεὺς δὲ οὗτος ἦν ᾿Ασσυρίων, εἰς ἐπικοὐρίαν κατὰ τῶν Σύρων παραχαλέσαντες, δασμὸν αὐτῷ καὶ φόρον φέρειν ὑπέσχοντο " ἐντεῦθεν λοι" πὸν ἡ ἐπιμιξία εἰσήγαγε τὴν ἀσέδειαν. Εἶτα ἐπάγει" ᾿ η΄, Καὶ τὴν ποργείαν αὑτῆς τὴν ἐξ Αἰγύπτου οὖκ ἐγκατέλιπεν, ὅτι μετ᾽ αὐτῆς ἐκοιμῶντο ἐν γεότητι αὐτῆς, καὶ αὐτοὶ διεπαρθένευσαν αὐτὴν", καὶ ἐξέχεαν τὴν ποργείαν αὐτῶν ἐπ᾽ αὐτήν. Συναφθεῖσα, φησὶ, τοῖς ᾿Ασσυρίοις, καὶ τὴν τούτων δειἡμέλησς μαθημάτων, ἀλλὰ κἀκεῖνα λίαν ἐπιμελῶς φυλάττουσα διετέλεσεν, Οὕτω διηγησάμενος τῆς; ἀσεθείας τὰ εἴδη, καὶ τῆς τιμωρίας τὸ δίκαιον ὑποδείκνυσι.

e΄. Kai exeporgeuse, phēsin, hē ᾿Oo..1a ap' emou, kai epetheto epi tous erastas hautēs. Hōs epi gynaikos de to tōn erastōn onoma tetheiken " hainittetai de kai paradēloi tous daimonas, hois latreuousa dietelesen. Eita kai ta eidē tēs asetheias didaskei, ᾿ Kai 13 tous ᾿Assyrious, phēsi, tous engizontas hautę̄. (s', z.) pantas, hippazymegous eph᾽ hippōn. Kai edōke tēn porneian hautēs ep᾽ autous, epi tous epilektous huious ᾿Assyriōn. pantas eph᾽ ous epetheto 5", eg pasi tois egrthymēmasin hautēs 5" emiaineto. Legei men ainigmatōdōs e neaniskous epilektous endedychotas hyachinthina, n ta houtōs hyp᾽ autōn graphomena te kai schēmatizomena eidōla " kai gar eiōtheisan hapantes hoi palai asethountes ta politeuomena par᾽ hautois schēmata tois heautōn peritithenai theois. Hellēnes men gar, kai Rhōmaïoi, ton Arēa "" kata to idion hautōn tēs scheuïs exoplizouse schēma “ Persai de kata to spheteron " kai allōs Indoi kai heterōs Dithiopes, hōsautōs de kai hekaston tōn onomazomenōn ethnōn. Didaskei de homōs, kai hoti autoi proteroi tous ᾿Assyrious ekalesan eis boētheian, tēs tou Theou. symmachias kataphronēsantes " ton gar Phoul "", basileus de houtos ēn ᾿Assyriōn, eis epikourian kata tōn Syrōn parachalesantes, dasmon autǭ kai phoron pherein hypeschonto " enteuthen loi" pon hē epimixia eisēgage tēn asedeian. Eita epagei" ᾿ ē΄, Kai tēn porgeian hautēs tēn ex Aigyptou ouk enkatelipen, hoti met᾽ autēs ekoimōnto en geotēti autēs, kai autoi diepartheneusan autēn", kai exechean tēn porgeian autōn ep᾽ autēn. Synaphtheisa, phēsi, tois ᾿Assyriois, kai tēn toutōn deiēmelēss mathēmatōn, alla kakeina lian epimelōs phylattousa dietelesen, Houtō diēgēsamenos tēs? asetheias ta eidē, kai tēs timōrias to dikaion hypodeiknysi.

“And Oholah,” he says, “committed sexual immorality away from me, and set her heart on her lovers.” He used the word “lovers” as of a woman, but he hints at and indicates the demons whom she went on worshiping. Then he also teaches the kinds of impiety: “On the Assyrians,” he says, “who came near her … all of them horsemen riding on horses. And she bestowed her sexual immorality on them, on all the choice sons of the Assyrians; with all on whom she set her heart, in all her schemes she was defiled.” He speaks in riddles of “choice young men clothed in blue,” meaning the idols painted and fashioned in this way by them. For all the impious of old were accustomed to put the dress customary among them on their own gods. The Greeks and Romans arm Ares in the style of their own equipment, the Persians in theirs; the Indians do so in one way and the Ethiopians in another, and likewise each of the nations named. But he also teaches that they themselves first called the Assyrians to help, despising God's alliance. For they summoned Pul (he was king of the Assyrians) to help against the Syrians, and promised to pay him tribute and tax; from then on the mingling brought in impiety. Then he adds: “And her sexual immorality from Egypt she did not abandon, for they lay with her in her youth, and they took her virginity and poured out their immorality on her.” Joined to the Assyrians, he says, and [learning] their …, she did not neglect the [Egyptian] lessons, but went on keeping those too very carefully. Having thus related the kinds of impiety, he also shows the justice of the punishment.

Ezek 23:5 (quotation, high confidence) · Ezek 23:6 (quotation, high confidence) · Ezek 23:7 (quotation, high confidence) · Ezek 23:8 (quotation, high confidence) · 2 Kgs 15:19 (allusion, high confidence) · 2 Kgs 16:7 (allusion, low confidence)

Notes and citation

Summary: Samaria's “lovers” are the Assyrians and their gods, whom Israel courted when it bought Assyrian help, while it never gave up the idolatry learned in Egypt.

Lemmas Ezek 23:5, 23:6–7 and 23:8; the lemmas are partly lost in the OCR (marked “…”).
Pul: 2 Kgs 15:19–20 (paid by Menahem of Israel); Theodoret says the help was sought against the Syrians, which matches Ahaz's appeal in 2 Kgs 16:7.

Notes on the original text

Digital text corrected (OCR debris; OCR debris: Migne's Latin column read as Greek): τε απ οἰ αἴ πὶ → τε ; γεκβ. 8. Εἰ [ογηϊοαιΐοπεπι διαπὶ ἐς Ἔσῳρίο ποπ Ὁ → ; σα τὰ Εγπο 1185 510- (οὐ! διότι, ἧι → .

Cite (SBL): Theodoret, Comm. Ezech. 23.5 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/23-5). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/23-5

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

23.9PG 81

θ', Διὰ τοῦτο πωρέδωχα αὐτὴν δἰς χεῖρας ἐραστῶν αὐτῆς, εἰς χεῖρας υἱῶν ᾿Ασσυρίων ἐφ᾽ οὖς ""

th', Dia touto pōredōcha autēn dis cheiras erastōn autēs, eis cheiras huiōn ᾿Assyriōn eph᾽ ous ""

“Therefore I handed her over into the hands of her lovers, into the hands of the sons of the Assyrians, on whom …”

Ezek 23:9 (quotation, high confidence)

Notes and citation

Summary: God handed Samaria over to the Assyrians she had courted.

Lemma Ezek 23:9; the rest of the lemma and the comment continue in the next section after apparatus debris.

Cite (SBL): Theodoret, Comm. Ezech. 23.9 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/23-9). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/23-9

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

23.10PG 81

ἐπετίθετο. Ἐπειδὴ γὰρ τῶν μὲν ἐμῶν οὐκ ἢνείχετο νόμων, ἐμοὶ δὲ ἀναχειμένη ἑτέρων ἢράσθη, τῆς μὲν ἐμῆς αὐτὴν ἐγύμνωσα προνοίας, παρέδωκα δὲ αὐτὴν ἐκείνοις, οὖς τῆς ἐμῆς προείλετο κοινωνίας. ὕ. Αὐτοὶ, φησὶν, ἀπεκάλυψαν τὴν αἰσχύνην αὐτῆς, υἱοὺς καὶ θυγατέρας αὐτῶν "" ἔλαδον, καὶ αὐτὴν ἐν ῥομφαίᾳ ἀπέχεειναν, καὶ ἐγένετο.16- «ἴημα " εἰς γυναῖκας, καὶ ἐκδικήσεις ἐποίησαν ἐν αὑτῇ εἰς τὰς θυγατέρας 5. Οὕτω, φησὶν, ὑπ᾽ ἐμοῦ προεθεῖσα τῇ πείρᾳ μεμάθηκε, τίς μὲν ἡ ἐμὴ κοινωνία, τίς δὲ ἡ τῶν ἐραστῶν αὐτῆς πονηρία. Παραντίχα γὰρ ὑποχείριον αὐτὴν λαθόντες, πρῶτον μὲν αὐτῆς τῇ τιμωρίᾳ τὴν πορνείαν ἐγύμνωσαν, ἕπειτα δὲ λίαν ὠμῶς καὶ ἀνηλεῶς χατέσφαξαν “ τοὺς δὲ υἱοὺς αὖ- «ἧς, καὶ τὰς θυγατέρας δορυαλώτους ἀπήγαγον, πᾶσα ὃξ πόλις τὰ κατ᾽ αὐτὴν θρυλλεῖ, Γυγαῖκας γὰρ πάλιν τροπικῶς τὰς πόλεις ὠνόμαπτε. Οὐ μόνον δὲ εἰς αὐτὴν ταύτην ἔδειξαν τὴν ὠμότητα ἀλλὰ καὶ εἰς ταύτης" θυγατέρας λέγει δὲ τὰς ὑπηκόους πόλεις καὶ κώμας. Ταῦτα δὲ ὑπέμειναν αἱ δέκα φυλαξ " πρῶτον μὲν ὑπὸ Θεγλαθφαλάσαρ " ἔπειτα δὲ ὑπὸ τοῦ Σαλμαγάταρ᾽' ᾿Ασσυρίων δὲ οὗτοι βασιλεῖς. Οὕτω διηγησάμτνης τὰ κατὰ τὴν Σαμάρειαν, ἐπὶ τὴν Ἱερουσαλὴμ μεταφέρει τὸν λόγον, καί φησι" ια!, ιβ', Καὶ εἶδεν ἡ ἀδελφὴ αὐτῆς ἡ "" ᾽᾿Οολιδὰ, καὶ διέφθειρε τὴν ἐπίθεσιν " αὐτῆς ὑπὲρ αὐτὴν (ὁ δὲ ᾿Ακύλας τὴν ἐπίθεσιν, ἐπιπόθησιν ἡρμήνευσε), καὶ τὴν πορνείαν αὑτῆς ὑπὲρ τὴν πορνείαν τῆς ἀδε.;ῆς αὑτῆς ἐπιλήθυνεν"". ᾿Επὶ τοὺς υἱοὺς τῶν Ἀσσυρίων ἐπέθετο, ἡγουμέγους καὶ στρατηγοὺς τοὺς ἐγγὺς αὐτῆς, καὶ ἐνδεδυκότας εὑσχους ἐπιλέκτους πάντας. Ταὐτὰ, φησὶ, καὶ ἡ Ἱερουσαλὴμ τῇ Σαμαρείᾳ δέδραχε " καὶ ὁμοίως τὰς τρὺς ἐμὲ συνθήκας πατήσασα, τοὺς Σύρων "" θεοὺς προτετίμηχε " τῇ γὰρ τούτων συμμαχίᾳ θαῤῥήσασα, καὶ τῆς ἐμῆς ἐπικουρίας καταφρονήσασα, Διὰ γὰρ τῶν ἡγεμόνων καὶ στρατηγῶν τὴν γενομένην αὐτοῖς

epetitheto. Epeidē gar tōn men emōn ouk ēneicheto nomōn, emoi de anacheimenē heterōn ērasthē, tēs men emēs autēn egymnōsa pronoias, paredōka de autēn ekeinois, ous tēs emēs proeileto koinōnias. hy. Autoi, phēsin, apekalypsan tēn aischynēn autēs, huious kai thygateras autōn "" eladon, kai autēn en rhomphaią apecheeinan, kai egeneto.16- «iēma " eis gynaikas, kai ekdikēseis epoiēsan en hautę̄ eis tas thygateras 5. Houtō, phēsin, hyp᾽ emou proetheisa tę̄ peirą memathēke, tis men hē emē koinōnia, tis de hē tōn erastōn autēs ponēria. Paranticha gar hypocheirion autēn lathontes, prōton men autēs tę̄ timōrią tēn porneian egymnōsan, hepeita de lian ōmōs kai anēleōs chatesphaxan “ tous de huious au- «hēs, kai tas thygateras doryalōtous apēgagon, pasa hox polis ta kat᾽ autēn thryllei, Gygaikas gar palin tropikōs tas poleis ōnomapte. Ou monon de eis autēn tautēn edeixan tēn ōmotēta alla kai eis tautēs" thygateras legei de tas hypēkoous poleis kai kōmas. Tauta de hypemeinan hai deka phylax " prōton men hypo Theglathphalasar " epeita de hypo tou Salmagatar᾽' ᾿Assyriōn de houtoi basileis. Houtō diēgēsamtnēs ta kata tēn Samareian, epi tēn Hierousalēm metapherei ton logon, kai phēsi" ia!, ib', Kai eiden hē adelphē autēs hē "" ᾽᾿Oolida, kai diephtheire tēn epithesin " autēs hyper autēn (ho de ᾿Akylas tēn epithesin, epipothēsin hērmēneuse), kai tēn porneian hautēs hyper tēn porneian tēs ade.?ēs hautēs epilēthynen"". ᾿Epi tous huious tōn Assyriōn epetheto, hēgoumegous kai stratēgous tous engys autēs, kai endedykotas heuschous epilektous pantas. Tauta, phēsi, kai hē Hierousalēm tę̄ Samareią dedrache " kai homoiōs tas trys eme synthēkas patēsasa, tous Syrōn "" theous protetimēche " tę̄ gar toutōn symmachią tharrhēsasa, kai tēs emēs epikourias kataphronēsasa, Dia gar tōn hēgemonōn kai stratēgōn tēn genomenēn autois

… [on whom] she set her heart. For since she would not put up with my laws, but, though dedicated to me, fell in love with others, I stripped her of my providence and handed her over to those whom she preferred to fellowship with me. “They,” he says, “uncovered her shame; they took her sons and daughters, and killed her with the sword; and she became a byword among women, and they carried out punishments on her for her daughters.” Abandoned by me, he says, she has learned by experience what fellowship with me is, and what the wickedness of her lovers is. For as soon as they had her in their power, they first exposed her immorality by the punishment, and then slaughtered her very cruelly and mercilessly; and they led her sons and daughters away as captives, and every city talks of what happened to her. For again he figuratively named the cities women. And they showed this cruelty not only to her but also to her daughters; he means the subject cities and villages. The ten tribes suffered these things, first under Tiglath-pileser, then under Shalmaneser; these were kings of the Assyrians. Having thus related what concerned Samaria, he turns the discourse to Jerusalem and says: “And her sister Oholibah saw it, and she corrupted her desire more than she” (Aquila rendered “desire” as “longing”), “and she multiplied her immorality beyond the immorality of her sister. She set her heart on the sons of the Assyrians, leaders and generals near her, clothed in fine garments, all of them choice.” Jerusalem too, he says, did the same as Samaria: in the same way she trampled on the agreement with me and preferred the gods of the Syrians; for trusting in their alliance and despising my help, …. For by the leaders and generals [he indicates] the [alliance] made with them …

Ezek 23:10 (quotation, high confidence) · Ezek 23:11 (quotation, high confidence) · Ezek 23:12 (quotation, high confidence) · 2 Kgs 15:29 (allusion, high confidence) · 2 Kgs 17:6 (allusion, high confidence) · 2 Kgs 16:7 (allusion, low confidence)

Notes and citation

Summary: Samaria, given over to the Assyrians she loved, was destroyed and her people taken captive; Jerusalem then did worse, trusting in Assyrian alliance and gods.

Comment on Ezek 23:9, then the lemmas of 23:10 and 23:11–12. Apparatus and Latin debris removed; the section breaks off mid-sentence. Aquila's rendering of 23:11 is cited.
Tiglath-pileser and Shalmaneser: 2 Kgs 15:29; 17:3–6. Ahaz's alliance with Assyria: 2 Kgs 16:7–10.

Notes on the original text

Digital text corrected (OCR debris: Migne's Latin column read as Greek; OCR debris: apparatus and Latin read as text): τ’ Καί, ΧΧ, ἐπί. 5" νέαν. -- ἱππας. Π{ ει. οὃς ἐπ. δεν. 4008 διηαθαϊ. [12 4ἀυόηι6 ἢ → ; Α φμίϑηδ σοπ)μηεία 621. → .

Cite (SBL): Theodoret, Comm. Ezech. 23.10 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/23-10). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/23-10

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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.

23.13PG 81

ιγ΄. Καὶ εἶδον, φησὶν, ἐγὼ, ὅτι μεμίανται ὁδὸς μία τῶν δύο. Παραπλήσια, φησὶν, αὐτῶν, καὶ ὀφάιδ΄-ἰς’, Καὶ προσέθετο ἐπὶ τὴν πορνείαν αὑτῆς, καὶ εἶδεν ἄγδρας ἐζωγραφημέγους ἐπὶ τοῦ τοίχου, εἰκόνας Χαλδαίων ἐζωγραφημέγους ἐν χρώμασιν δ᾽ ῃ ἐν γραφίδι. Διεζωσμέγους ποικίλματα" ἐπὶ τὰς ὁσφύας αὑτῶν, καὶ τιάραι βαπταὶ ἐπὶ τῶν κεφαλῶν αὐτῶν " ὄψις τρισσὴ " πάντων, ὁμοία " υἱῶν Βαδυκῶγος "8 Χαιϊδαίων γῆς πατρίδος αὖτῶν. Καὶ ἐπέθετο ἐπ᾿ αὑτοὺς τῇ ὁράσει ὀρθαϊλμῶν αὐτῶν. Καλῶς καὶ λίαν ἁρμοδίως τὸ τῶν εἰδώλων ἀδρανὲς ἐχωμῴδησς, διδάξας, οὐδὲν ἕτερον ὄντα ἣ χρώματα, καὶ σχήματα, καὶ τέχνης ἀποτελέσματα. Τὸ δὲ εὅψις πάντων τρισσὴ » τὸ πολύμορφον αὐτῶν σημαίνει " ὁ δὲ Σύμμαχος, «ὄψις σχυλευτῶν πάνυτῶν ᾽".» ἡρμήνευσεν. Τούτους, φησὶ, θεασαμένη, καὶ οὐδὲν ἕτερον ὁρῶσα ἢ γραφιχῆῇς τέχνης ἰνδάλματα, «ἧς τούτων ἠράσθη συνουσίας " πανταχοῦ δὲ τὴν εἰ- Καὶ ἐξαπέστειλεν ἀγγέλους, φησὶ, πρὲς αὐτοὺς εἰς γῆν Χαλδαίων. ιζ'. Καὶ ἤλθον πρὸς αὐτὴν υἱοὶ αὐτὴν ἐν τῇ πορνείᾳ αὑτῶγ' καὶ ἐμιάγθη ἐν αὑτοῖς, καὶ ἀπέστη ἡ ψυχὴ αὑτῆς ἀπ' αὐτῶν. Αὕτη γὰρ, φησὶν, εἰς ἐπικουρίαν αὑτοὺς μεταπεμψαμένη, καὶ διὰ τῆς πρὸς αὐτοὺς ἐπιμιξίας τὴν ἀσέδειαν δεξαμένη, πάλιν αὐτῶν ἀπέστη ἀπόστασιν δὲ ἐνταῦθα οὐ τὴν ἀπὸ τῶν δαιμόνων λέγει, ἀλλὰ τὴν ἀπ᾽ αὐτῶν τῶν Βαδυ.λωνίων ’ καὶ γὰρ Ἰωακεὶμ, καὶ Ἰεχονίας, καὶ χίας τὰς γενομένας αὐτοῖς πρὸς τοὺς Βαδυλωνίους

ig΄. Kai eidon, phēsin, egō, hoti memiantai hodos mia tōn dyo. Paraplēsia, phēsin, autōn, kai ophaid΄-is’, Kai prosetheto epi tēn porneian hautēs, kai eiden agdras ezōgraphēmegous epi tou toichou, eikonas Chaldaiōn ezōgraphēmegous en chrōmasin d᾽ ę̄ en graphidi. Diezōsmegous poikilmata" epi tas hosphyas hautōn, kai tiarai baptai epi tōn kephalōn autōn " opsis trissē " pantōn, homoia " huiōn Badykōgos "8 Chaiïdaiōn gēs patridos autōn. Kai epetheto ep᾿ hautous tę̄ horasei orthaïlmōn autōn. Kalōs kai lian harmodiōs to tōn eidōlōn adranes echōmǭdēss, didaxas, ouden heteron onta hē chrōmata, kai schēmata, kai technēs apotelesmata. To de heopsis pantōn trissē » to polymorphon autōn sēmainei " ho de Symmachos, «opsis schyleutōn panytōn ᾽".» hērmēneusen. Toutous, phēsi, theasamenē, kai ouden heteron horōsa ē graphichēę̄s technēs indalmata, «hēs toutōn ērasthē synousias " pantachou de tēn ei- Kai exapesteilen angelous, phēsi, pres autous eis gēn Chaldaiōn. iz'. Kai ēlthon pros autēn huioi autēn en tę̄ porneią hautōg' kai emiagthē en hautois, kai apestē hē psychē hautēs ap' autōn. Hautē gar, phēsin, eis epikourian hautous metapempsamenē, kai dia tēs pros autous epimixias tēn asedeian dexamenē, palin autōn apestē apostasin de entautha ou tēn apo tōn daimonōn legei, alla tēn ap᾽ autōn tōn Bady.lōniōn ’ kai gar Iōakeim, kai Iechonias, kai chias tas genomenas autois pros tous Badylōnious

“And I saw,” he says, “that one way of the two was defiled.” They did similar things, he says, …. “And she added to her immorality, and she saw men portrayed on the wall, images of Chaldeans portrayed in colors with the stylus, girded with embroidered belts on their loins, and dyed tiaras on their heads, the appearance of all of them threefold, the likeness of the sons of Babylon, of the Chaldeans, the land of their fathers. And she set her heart on them at the sight of her eyes.” Well and very aptly he ridiculed the powerlessness of the idols, teaching that they are nothing but colors, shapes, and products of craft. “The appearance of all of them threefold” signifies their many forms; but Symmachus rendered it “the appearance of despoilers, all of them.” Seeing these, he says, and seeing nothing else but images of the painter's art, she fell in love with intercourse with them; everywhere he calls idolatry …. “And she sent messengers to them into the land of the Chaldeans. And the sons of [Babylon] came to her … her in their immorality; and she was defiled with them, and her soul turned away from them.” For having summoned them for help, he says, and having taken on impiety through mingling with them, she turned away from them again. By turning away he means here not from the demons but from the Babylonians themselves; for Jehoiakim, Jeconiah, and [Zedekiah broke] the [agreements] made with the Babylonians …

Ezek 23:13 (quotation, high confidence) · Ezek 23:14 (quotation, high confidence) · Ezek 23:15 (quotation, high confidence) · Ezek 23:16 (quotation, high confidence) · Ezek 23:17 (quotation, high confidence) · 2 Kgs 24:1 (allusion, medium confidence) · 2 Kgs 24:20 (allusion, medium confidence)

Notes and citation

Summary: Jerusalem fell in love with painted images of Chaldeans, mere colors and craft, and then broke faith with the Babylonians she had invited.

Lemmas Ezek 23:13, 23:14–16 and 23:16b–17 (verse numerals partly lost). Symmachus's rendering of 23:15 is cited. Some words are lost in the OCR (marked “…”; brackets supply the sense).
The revolts of Jehoiakim and Zedekiah: 2 Kgs 24:1, 20.

Notes on the original text

Digital text corrected (OCR debris inside a word: Migne's Latin column read as Greek; OCR debris: Migne's Latin column read as Greek): οἱ οἰ] 15. 68 πὶ πὸ Δ} θυ δ γι, Ταῖς, αὐ δά ᾿ ϑαπιαγίδπιν μοῦ πεπί, δὰ Πίογοβοαἰΐ: εἰ εἰ τα: τιμη υἱα τὰ εἰ υϑεῖς ται νυάοηυηι οἸηηΐιη, » ἱμπιοΓργοίαίι8 δῖ. Η05., ἰδ- Α → ; ῖε, οὐαὶ τυ. Εἰ δὲ. 1105 αἱ δἰδὶ ἃ ἀτ- (γᾶτης εὐ] → .

Cite (SBL): Theodoret, Comm. Ezech. 23.13 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/23-13). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/23-13

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

23.18PG 81

ιη΄. Καὶ ἀπεκάλυψε τὴν πορνείαν αὑτῆς, καὶ ἀπεκάλυψε τὴν ἀσχημοσύνην αὑτῆς, καὶ ἀπέστη ἡ ψυχή'μου ἀπ᾽ αὑτῆς, ὃν τρόπον ἀπέστη ἡ ψυχή μου ἀπὸ τῆς ἀδελρῆς αὐτῆς. Θεασάμενος, ς τοὶ, τὴν τῆς ἀσεδείας αὐτῆς ὑπερδολὴν, τῆς ἐμῆς αὐτὴν προνοίας ἐγύμνωσα " πάλιν γὰρ κατὰ τὸ τῆς ἀλλτγορίας εἶδος τὴν ψυχὴν τέθεικεν " οὐκ ἐπειδὴ εἰς ψυχὴν καὶ σῶμα τὸ Θεῖον διέρηται - ἀσώματον γὰρ καὶ ἀσύνθετον " ἀνθρωπίνως δὲ καὶ τοῖς ἀνθρωπίνοις ' συνήθως ποιεῖται τὴν διάλεξιν, τῇ τῶν ἀνθρώπων ἀσθενείᾳ συγχαταδαίνων. Μέχρι μὲν οὖν τούτων πρὸς τὸν προφήτην ἐδόκει ποιεῖσθαι τοὺς λόγους " ἑντεῦθεν δὲ λοιπὸν, ὥσπερ εἰς μνήμην ἐλθὼν διὰ τῆς ὃιηγήσεως τῶν ὑπ᾽ αὐτῆς τετολμημένων, πρὸς αὐτὴν μεταφέρει τὸν λόγον.

iē΄. Kai apekalypse tēn porneian hautēs, kai apekalypse tēn aschēmosynēn hautēs, kai apestē hē psychē'mou ap᾽ hautēs, hon tropon apestē hē psychē mou apo tēs adelrēs autēs. Theasamenos, s toi, tēn tēs asedeias autēs hyperdolēn, tēs emēs autēn pronoias egymnōsa " palin gar kata to tēs alltgorias eidos tēn psychēn tetheiken " ouk epeidē eis psychēn kai sōma to Theion dierētai - asōmaton gar kai asyntheton " anthrōpinōs de kai tois anthrōpinois ' synēthōs poieitai tēn dialexin, tę̄ tōn anthrōpōn astheneią synchatadainōn. Mechri men oun toutōn pros ton prophētēn edokei poieisthai tous logous " henteuthen de loipon, hōsper eis mnēmēn elthōn dia tēs hoiēgēseōs tōn hyp᾽ autēs tetolmēmenōn, pros autēn metapherei ton logon.

“And she uncovered her immorality, and uncovered her shame; and my soul turned away from her, as my soul had turned away from her sister.” Seeing the excess of her impiety, he says, I stripped her of my providence. For again, in the manner of allegory, he has put “soul”: not because the Divine is divided into soul and body, for it is incorporeal and uncompounded; but he speaks in a human way and in terms usual among people, condescending to human weakness. Up to this point he seemed to be addressing his words to the prophet; but from here on, as if brought to remembrance by narrating what she dared, he turns the discourse to her.

Ezek 23:18 (quotation, high confidence)

Notes and citation

Summary: God turned from Jerusalem as from Samaria; his “soul” is a human way of speaking, since God is incorporeal.

Lemma Ezek 23:18. Theodoret's remark on God's incorporeality is translated as written.

Cite (SBL): Theodoret, Comm. Ezech. 23.18 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/23-18). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/23-18

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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.

23.19PG 81

ιθ΄, Καὶ ἐπιιήθυνας ", φησὶ τὴν ποργεδίαν σου, τοῦ ἀναμνῆσαι ἡμέρας γεότητός σου, ἐν αἷς ἐπόρνευσας ἐν Αἰγύπτῳ. Λήθη, φησὶν, παρεδεδώχειν τὰς ἐν Αἰγύπτῳ σου πλημμελείας " ἀλλὰ τούτων τὴν μνήμην διὰ τῶν δευτέρων ἐπιτηδευμάτων ἀνθῆσαι πεποίηκας, Οἷδε γὰρ πολλάκις προτέρων ἀναμιμνῆσχεῖν ἁμαρτημάτων ἧ τῆς παρανομίας ταυτότης. Εἶτα πάλιν ἀλληγορικῶς καὶ τροπικῶς τὴν τῆς εἰδω-

ith΄, Kai epiiēthynas ", phēsi tēn porgedian sou, tou anamnēsai hēmeras geotētos sou, en hais eporneusas en Aigyptǭ. Lēthē, phēsin, parededōchein tas en Aigyptǭ sou plēmmeleias " alla toutōn tēn mnēmēn dia tōn deuterōn epitēdeumatōn anthēsai pepoiēkas, Hoide gar pollakis proterōn anamimnēschein hamartēmatōn hē tēs paranomias tautotēs. Eita palin allēgorikōs kai tropikōs tēn tēs eidō-

“And you multiplied,” he says, “your immorality, so as to recall the days of your youth, in which you committed immorality in Egypt.” I had handed your offenses in Egypt over to forgetfulness, he says; but you made their memory bloom again through your later practices. For the sameness of lawlessness often recalls earlier sins. Then again, allegorically and figuratively, [he describes] the … of idol[atry] …

Ezek 23:19 (quotation, high confidence)

Notes and citation

Summary: Jerusalem's new idolatry revived the memory of her old sins in Egypt, which God had let fall into forgetfulness.

Lemma Ezek 23:19. The section breaks off mid-word.

Cite (SBL): Theodoret, Comm. Ezech. 23.19 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/23-19). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/23-19

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

23.20PG 81

χ', κα΄. Καὶ ἐπέθου " ἐπὶ τοὺς Χα.ϊδαίους, ὧν ὡς σάρκες ὄνων αἱ σάρκες αὐτῶν, καὶ αἰδοῖα" ἵππων τὰ αἰδοῖα αὐτῶν, Καὶ ἐπεσκέψω τὴν ἀνομίαν τῆς νεότητός σου, ἃ ἐποίεις ἐν Αἰγύπτῳ ἐν τῷ καταλύματί σου, οὗ μαστοὶ τῆς νεότητός σου ἔπεσον". Καὶ τοῖς Χαλδαίοις, φησὶ, μιγνυμένη, οὐδὲ τῶν Αἰγυπτιακῶν ἐπιτηδευμάτων ἡμέλεις " ἀλλὰ καὶ τοὺς τούτων, καὶ τοὺς ἐχείνων θεοὺς ἐθεράπενες. Τὴν δὲ πολλὴν αὐτῶν ἀθεῖαν τε καὶ πολυθεῖαν αἱδοίοις ἵππων καὶ ὄνων ἀπείχασεν " ἐπειδὴ καὶ ποργείαν' τὴν εἰδωλολατρείαν “καλεῖ " αἱ γὰρ Θεῷ συνημμέναι καὶ ἀναχείμεναι ψυκαὶ, εἶτα τοῦτον χαταλιμπάνουσαι, καὶ τὴν τῶν δαιμόνων ἀσπαζόμεναι συνουσίαν, εἰκότως μοιχεύτριαι χρηματίζουσι. χϑ'-κδ', Διὰ τοῦτο τάδε" 1έγει ᾿Αδωναῖ Κύριος " Ἰδοὺ ἐγὼ ἐξεγείρω τοὺς ἐραστάς σου ἐπὶ σὲ, ἀφ' ὧν ἀπέστη ἡ ψυχή σοῦ ἀπ' αὐτῶν, καὶ ἐπάξω αὐτοὺς ἐπὶ σὲ κυκιόϑεν. Τοὺς υἱοὺς Βαδυμῶνος, καὶ πάντας τοὺς Χαλδαίους, Φακοὺμ)᾽, καὶ Σοὺδ, καὶ Κοὺδ, καὶ πάντας υἱοὺς ᾿Ασσυρίων μετ᾽ αὖτῶν, γβαγίσχους ἐπιλέκτους, ἡγουμένους καὶ στρατηγούς" πάντας τριστάτας " καὶ ὀνομαστοὺς, ἑππεύοντας ἐφ᾽ ἵππων. Καὶ ἥξουσιν ἐκὶ σὲ πάντὸς ἀπὸ βοῤῥᾷ" μεθ᾽ " ὅπλων, καὶ ἁρμάτων, καὶ τροχῶν, καὶ πλήθους λαῶν " καὶ θώρακας, καὶ ἀσπίδας, καὶ περικεφαλαίας περιθήσονται ἐπὶ σὲ, καὶ βαλοῦσιν ἐπὶ σὲ φυλακὴν "" κύχιλῳ. Δι᾽ αὖπῶν, φησὶ, μαθήση τῶν πραγμάτων, τίς μὲν ἐγὼ, «ἶνες δὲ οἱ ἐρασταί σου " ἐγὼ μὲν γὰρ καταφρονηθεὶς ὑπὸ σοῦ μακροθυμῶν διετέλεσα - οὗτοι δὲ παραυτίκα 5 τὴν σὴν ἀπόστασιν μαθόντες, μετὰ παντοδαπῆς ἀφίξονται πανοπλίας, ἵπποις καὶ ἅρμασι κεχρημένοι, καὶ τοὺς ὑπηκόους ἅπαντας ἐπαγόμενοι, καὶ χαραἐσήμηνεν εἰρηκώς ’ «ε Βαλοῦσιν'" ἐπὶ σὲ φυλακὴν κύκλῳ. » Εἶτα ἐπιφέρει " Καὶ δώσω πρὸ προσώπου αὐτῶν κρῖμα, καὶ ἐκδιχήσουσί σς ἐν τοῖς κρίμασιν αὑτῶν. (χε΄.) Καὶ “δώσω τὸν ζῆ.16ν» μου ἐν σοὶ, καὶ ποιήσουσι μετὰ σοῦ ἐν ὀργῇ θυμοῦ μου "δ, Ἐπειδὴ γὰρ ἐκείνους τῆς ἐμῆς προετίμησας προμηθείας, δι᾽ αὐτῶν ἐχείνων πράξομαί σε δίκας τῆς εἰς ἐμὲ παρανομίας, καὶ τοῖς ἐκείνων σε παραδώσω κολαστηρίοις. Διηγεῖται ὃὲ καὶ τῆς τιμωρίας τὰ εἴδη. Τοὺς μυκτῆράς σου, καὶ τὰ ὦτά σου καὶ τοὺς καταλοίπους σου ἐν ῥομφαίᾳ καταδαλοῦσιν" αὐτοὶ τοὺς υἱούς σου καὶ τὰς θυγατέρας σου 1ἰήψονται, καὶ τοὺς καταιϊοίπους σου καταφάγεται πῦρ. (κς'.) Καὶ ἐκδύσουσί σε τὸν ἱματισμόν σου, καὶ λήψονται τὰ σχεύη τῆς καυχήσεώς σου. Τοὺς μὲν γὰρ, φησὶ, δορυαλώτους ἁποίσουσι, τοὺς δὲ ἐν τῇ παρατάξει καταχοντίσουσι, τοὺς δὲ ἀχροτηριάσουσιν ἀπηνίᾳ καὶ ὠμότητι χρώμένοι " τὰ δὲ προσήκοντά σοι πάντα ληΐσονται, καὶ πυρὶ τὰ πλεῖστά σον παραδώσουτι. Δείκνυσι δὲ καὶ τὴν ἐκ τῆς τιμωρίας ἐσομένην ὠφέλειαν.

ch', ka΄. Kai epethou " epi tous Cha.ïdaious, hōn hōs sarkes onōn hai sarkes autōn, kai aidoia" hippōn ta aidoia autōn, Kai epeskepsō tēn anomian tēs neotētos sou, ha epoieis en Aigyptǭ en tǭ katalymati sou, hou mastoi tēs neotētos sou epeson". Kai tois Chaldaiois, phēsi, mignymenē, oude tōn Aigyptiakōn epitēdeumatōn hēmeleis " alla kai tous toutōn, kai tous echeinōn theous etherapenes. Tēn de pollēn autōn atheian te kai polytheian haidoiois hippōn kai onōn apeichasen " epeidē kai porgeian' tēn eidōlolatreian “kalei " hai gar Theǭ synēmmenai kai anacheimenai psykai, eita touton chatalimpanousai, kai tēn tōn daimonōn aspazomenai synousian, eikotōs moicheutriai chrēmatizousi. chϑ'-kd', Dia touto tade" 1egei ᾿Adōnai Kyrios " Idou egō exegeirō tous erastas sou epi se, aph' hōn apestē hē psychē sou ap' autōn, kai epaxō autous epi se kykioϑen. Tous huious Badymōnos, kai pantas tous Chaldaious, Phakoum)᾽, kai Soud, kai Koud, kai pantas huious ᾿Assyriōn met᾽ autōn, gbagischous epilektous, hēgoumenous kai stratēgous" pantas tristatas " kai onomastous, heppeuontas eph᾽ hippōn. Kai hēxousin eki se pantos apo borrhą" meth᾽ " hoplōn, kai harmatōn, kai trochōn, kai plēthous laōn " kai thōrakas, kai aspidas, kai perikephalaias perithēsontai epi se, kai balousin epi se phylakēn "" kychilǭ. Di᾽ aupōn, phēsi, mathēsē tōn pragmatōn, tis men egō, «ines de hoi erastai sou " egō men gar kataphronētheis hypo sou makrothymōn dietelesa - houtoi de parautika 5 tēn sēn apostasin mathontes, meta pantodapēs aphixontai panoplias, hippois kai harmasi kechrēmenoi, kai tous hypēkoous hapantas epagomenoi, kai charaesēmēnen eirēkōs ’ «e Balousin'" epi se phylakēn kyklǭ. » Eita epipherei " Kai dōsō pro prosōpou autōn krima, kai ekdichēsousi ss en tois krimasin hautōn. (che΄.) Kai “dōsō ton zē.16n» mou en soi, kai poiēsousi meta sou en orgę̄ thymou mou "d, Epeidē gar ekeinous tēs emēs proetimēsas promētheias, di᾽ autōn echeinōn praxomai se dikas tēs eis eme paranomias, kai tois ekeinōn se paradōsō kolastēriois. Diēgeitai hoe kai tēs timōrias ta eidē. Tous myktēras sou, kai ta ōta sou kai tous kataloipous sou en rhomphaią katadalousin" autoi tous huious sou kai tas thygateras sou 1iēpsontai, kai tous kataiïoipous sou kataphagetai pyr. (ks'.) Kai ekdysousi se ton himatismon sou, kai lēpsontai ta scheuē tēs kauchēseōs sou. Tous men gar, phēsi, doryalōtous hapoisousi, tous de en tę̄ parataxei katachontisousi, tous de achrotēriasousin apēnią kai ōmotēti chrōmenoi " ta de prosēkonta soi panta lēïsontai, kai pyri ta pleista son paradōsouti. Deiknysi de kai tēn ek tēs timōrias esomenēn ōpheleian.

“And you set your heart on the Chaldeans, whose flesh is like the flesh of donkeys, and their members are the members of horses. And you looked to the lawlessness of your youth, which you committed in Egypt in your lodging, where the breasts of your youth fell.” Even while mingling with the Chaldeans, he says, you did not neglect the Egyptian practices, but served the gods of both. He likened their great godlessness and many gods to the members of horses and donkeys, since he calls idolatry sexual immorality. For souls joined and dedicated to God, which then abandon him and embrace intercourse with demons, are rightly called adulteresses. “Therefore thus says Adonai the Lord: Behold, I am stirring up against you your lovers, from whom your soul turned away, and I will bring them against you from all around: the sons of Babylon and all the Chaldeans, Phakoud and Soud and Koud, and all the sons of Assyria with them, choice young men, leaders and generals, all captains and men of renown, riding on horses. And they will come against you, all from the north, with weapons and chariots and wheels and a multitude of peoples; and they will put on breastplates and shields and helmets against you, and set a guard against you all around.” Through the facts themselves, he says, you will learn who I am and who your lovers are. For I, though despised by you, went on being long-suffering; but these, as soon as they learn of your revolt, will come in full armor of every kind, using horses and chariots, bringing all their subjects with them, and … siegeworks, which he signified by saying: “They will set a guard against you all around.” Then he adds: “And I will set judgment before them, and they will punish you with their judgments. And I will set my jealousy against you, and they will deal with you in the anger of my wrath.” Since you preferred them to my providence, he says, through those very ones I will exact from you the penalty for your lawlessness toward me, and hand you over to their punishments. He also relates the kinds of punishment: “Your nose and your ears … and your remnant they will cut down with the sword; they will take your sons and your daughters, and fire will devour your remnant. And they will strip you of your clothing, and take the vessels of your boasting.” Some, he says, they will carry off as captives, others they will strike down in battle, others they will mutilate, using harshness and cruelty; and they will plunder everything that belongs to you and give most of your goods to the fire. He also shows the benefit that will come from the punishment.

Ezek 23:20 (quotation, high confidence) · Ezek 23:21 (quotation, high confidence) · Ezek 23:22 (quotation, high confidence) · Ezek 23:23 (quotation, high confidence) · Ezek 23:24 (quotation, high confidence) · Ezek 23:25 (quotation, high confidence) · Ezek 23:26 (quotation, high confidence)

Notes and citation

Summary: Jerusalem served the gods of Egypt and Chaldea alike, an adultery of the soul; God will bring her Babylonian lovers against her with every army and cruelty.

Lemmas Ezek 23:20–21, 23:22–24, 23:24b–25 and 23:25b–26. Some words are lost in the OCR (marked “…”).
Theodoret applies “adulteresses” to souls that leave God for demons; translated as written.

Notes on the original text

Digital text corrected (OCR debris; OCR debris inside a word: Migne's Latin column read as Greek): εἶα ιμα;, φια [αεἰοδαδ ἐπ ΑΕ σμρίο ἱν ἀἰνοτδογῖο [α0, δὶ Ὁ → ; οἵ πὶ, → .

Cite (SBL): Theodoret, Comm. Ezech. 23.20 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/23-20). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/23-20

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

23.27PG 81

κζ΄. Καὶ ἀποστρέψω τὰς ἀσεθείας σου ἐκ σοῦ, καὶ τὴν πορνείαν σου τὴν ἐκ γῆς Αἰγύπτου οὐ "" μὴ μνησθῇς ἔτι. Ἐν γὰρ ἐκείνοις γενομένη τοῖς κακοῖς, ἐν αἰσθήσει γενήσῃ τῆς οἰκείας παρανομίας, καὶ βδελύξῃ λίαν ἐκεῖνα τὰ τῆς συμφορᾶς σοι ταύτης

kz΄. Kai apostrepsō tas asetheias sou ek sou, kai tēn porneian sou tēn ek gēs Aigyptou ou "" mē mnēsthę̄s eti. En gar ekeinois genomenē tois kakois, en aisthēsei genēsę̄ tēs oikeias paranomias, kai bdelyxę̄ lian ekeina ta tēs symphoras soi tautēs

“And I will turn away your impieties from you, and you will no longer remember your immorality from the land of Egypt.” For when you are in those evils, you will come to recognize your own lawlessness, and you will greatly loathe those things that [brought] this calamity on you …

Ezek 23:27 (quotation, high confidence)

Notes and citation

Summary: Punishment will make Jerusalem recognize and loathe the idolatry that brought her calamity.

Lemma Ezek 23:27. The section breaks off in the OCR; the end of the lemma (“and you will not lift your eyes to them …”) appears out of place in the next section.

Cite (SBL): Theodoret, Comm. Ezech. 23.27 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/23-27). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/23-27

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

23.28PG 81

χη΄, κθ', Διότι τάδε.ἐγει ᾿Αδωγαῖ Κύριος " Ἰδοὺ ἐγὼ παραδίδωμί σε εἰς χεῖρας ὧν μισεῖς, ἀφ᾽ ὧν ἀπέστη ἡ ψυχή σου ἀπ᾽ αὐτῶν. κθ'. Καὶ ποιήσουσιν ἐν σοὶ ἐν μίσει, καὶ ψογταιπάντας τοὺς πόγους σου καὶ τοὺς μόχθους καὶ οὐ μὴ ἄρῃς τοὺς ὀφθαλμούς σου ἐπ᾽ αὐτοὺς, καὶ Αἰγύπτου. Α σου, καὶ ἔσῃ γυμνὴ καὶ ἀσχημογοῦσα' καὶ ἀποχαϑήσεται ἡ ἀσχημοσύνη τῆς πορνείας σου καὶ τῆς ἀσεδείας σου. Ἔ ρασθεῖσα, φησὶ, τῶν Χαλδαίων, πάλιν αὐτοὺς ἐμίσησας, ἀλλ᾽ ἐγὼ τούτοις σε παραδώσω, καὶ διὰ τούτων σὲ δίκας τῆς τιμωρίας "" εἰσπράξομαι, καὶ διὰ τῆς τιμωρίας γυμνὴν ἅπαααν ὑποδείξω σου τὴν ἀσέδειαν " μαθήσονται γὰρ οἱ τὰς σὰς θεώμενοι συμφορὰς, αἰτίαν τούτων τὴν σὴν γενομένην παρανομίαν. Διὸ εἰκότως ἐπήγαγεν"

chē΄, kth', Dioti tade.egei ᾿Adōgai Kyrios " Idou egō paradidōmi se eis cheiras hōn miseis, aph᾽ hōn apestē hē psychē sou ap᾽ autōn. kth'. Kai poiēsousin en soi en misei, kai psogtaipantas tous pogous sou kai tous mochthous kai ou mē arę̄s tous ophthalmous sou ep᾽ autous, kai Aigyptou. A sou, kai esę̄ gymnē kai aschēmogousa' kai apochaϑēsetai hē aschēmosynē tēs porneias sou kai tēs asedeias sou. E rastheisa, phēsi, tōn Chaldaiōn, palin autous emisēsas, all᾽ egō toutois se paradōsō, kai dia toutōn se dikas tēs timōrias "" eispraxomai, kai dia tēs timōrias gymnēn hapaaan hypodeixō sou tēn asedeian " mathēsontai gar hoi tas sas theōmenoi symphoras, aitian toutōn tēn sēn genomenēn paranomian. Dio eikotōs epēgagen"

“For thus says Adonai the Lord: Behold, I am handing you over into the hands of those whom you hate, from whom your soul turned away. And they will deal with you in hatred, and … all your labors and your toils [… and you will not lift up your eyes to them, and … Egypt] …, and you will be naked and in shame; and the shame of your immorality and of your impiety will be uncovered.” Having loved the Chaldeans, he says, you came to hate them again; but I will hand you over to them, and through them I will exact from you the penalty, and through the punishment I will show your impiety wholly naked. For those who see your calamities will learn that your lawlessness was their cause. That is why he fittingly added:

Ezek 23:28 (quotation, high confidence) · Ezek 23:29 (quotation, high confidence) · Ezek 23:27 (quotation, medium confidence)

Notes and citation

Summary: God hands Jerusalem over to the Chaldeans she first loved and then hated, so that her punishment exposes her impiety to all.

Lemmas Ezek 23:28 and 23:29. The words in square brackets are the end of the lemma of 23:27, misplaced in the scan amid Latin debris; some words are lost (marked “…”).

Notes on the original text

Digital text corrected (OCR debris inside the word ἀποκαλυφθήσεται: Migne's Latin column read as Greek; OCR debris: Migne's Latin column, margin numbers and apparatus read as Greek): ἰδ, α μα. οἰ ααἀάιποσαπι 608 αὐ (6 ἷπ εαπε, εἰ διά, εἰ Ομά, εἰ Εἰ εἰ εἰ Ἐκ τὴ] Εἰ ἡ} 6 }}5. εἰ βίας (μας Εἰ ἰηγεββ. 28. 29. ἡ μία μας α 5 τάδε. μεθ᾽ -- Β ροπίυν δληι ἐπὶ σέ. "") Β καλοῦσιν. κύκλῳ, [4 [ἐγ Οοιηρ!. 1 φυλ. [πῃ 1. οὐ, → ; γα, ἀπ βυ] θεοί! : παι, πη ρη! ἀπ 6 πὶ : « ου οἱ οἱ οἱ Εο γμοά οδίδα εε τιεὶ., δἰ ἐωπμηι, οἰ (υ σαρε οἰ εγ γι} “Δυ; → .

Cite (SBL): Theodoret, Comm. Ezech. 23.28 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/23-28). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/23-28

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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.

23.30PG 81

λ΄, Ἡ πορτεία σου" ἐποίησέ σοι ταῦτα ἐν τῷ ἐκχπορεύεσθωίΐ "" σε ὀπίσω τῶν ἐθνῶν, καὶ σας, φησὶ, τοῖς τῶν ἐθνῶν ἐπιτηδεύμασιν, ἃ τοῖς οἰκείοις χρώμενα λογισμοῖς ἐπενόησε τὴν ἀσέδειαν" οὐ μόνον δὲ, φησὶ, τῶν ἄλλων ἐθνῶν ἐμιμήσω τὴν Β ἀσέθειαν, ἀλλὰ καί"

l΄, Hē porteia sou" epoiēse soi tauta en tǭ ekchporeuesthōiï "" se opisō tōn ethnōn, kai sas, phēsi, tois tōn ethnōn epitēdeumasin, ha tois oikeiois chrōmena logismois epenoēse tēn asedeian" ou monon de, phēsi, tōn allōn ethnōn emimēsō tēn B asetheian, alla kai"

“Your immorality has done these things to you, when you went after the nations, and …” [Being defiled], he says, by the practices of the nations, which devised impiety by their own reasonings. And not only did you imitate the impiety of the other nations, he says, but also:

Ezek 23:30 (quotation, high confidence)

Notes and citation

Summary: Jerusalem's own immorality, copying the nations, brought her these evils.

Lemma Ezek 23:30, cut short in the OCR (marked “…”).

Cite (SBL): Theodoret, Comm. Ezech. 23.30 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/23-30). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/23-30

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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.

23.31PG 81

λα΄. Εν τῇ ὁδῷ τῆς ἀδελφῆς σου ἐπορεύθης, καὶ δώσω ἐγὼ τὸ ποτήριον αὐτῆς εἰς τὰς χεῖράς σου. πέπονθε, φησὶν, ἡ Σαμάρεια, ταῦτα καὶ σὺ πείσῃ ’ ποτήριον γὰρ τὴν τιμωρίαν ἐκάλεσεν, ὡς κάρον καὶ μέθην τοῖς πίνουσιν ἐμποιοῦσᾶν.

la΄. En tę̄ hodǭ tēs adelphēs sou eporeuthēs, kai dōsō egō to potērion autēs eis tas cheiras sou. peponthe, phēsin, hē Samareia, tauta kai sy peisę̄ ’ potērion gar tēn timōrian ekalesen, hōs karon kai methēn tois pinousin empoiousan.

“You walked in the way of your sister, and I will put her cup into your hands.” [What] Samaria suffered, he says, you too will suffer. For he called the punishment a cup, since it brings stupor and drunkenness on those who drink it.

Ezek 23:31 (quotation, high confidence)

Notes and citation

Summary: Jerusalem will drink the same cup of punishment as Samaria.

Cite (SBL): Theodoret, Comm. Ezech. 23.31 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/23-31). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/23-31

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

23.32PG 81

λβ΄ --λδ', Τάδε λέγει ᾿Αδωναῖ Κύριος, Τὸ ποτήριον τῆς ἀδελρῆς σου πίεσαι τὸ βαθὺ, καὶ τὸ πλατὺ, καὶ ἔσται" εἰς γέλωτα καὶ εἰς 5 μυχτηρισμὸν τὸ πιλεογάζον. Τοῦ συντελέσαι μέθην "5. καὶ ἐχιλύγισμοῦ, ποτήριον ἀδε.ρῆς σου Σαμαρείας. Καὶ "" πιῇ αὐτὸ, καὶ ἐκστραγγωῖς, καὶ τὰ ὄστρακα αὖτοῦ κατατρώξεις, καὶ τοὺς μαστούς σου κατατι- «εἴς. Βαθὺ τὸ ποτήοιον ἐκάλεσε, διὰ τὸ μέγεθος τῆς συμφορᾶς " πλατὺ δὲ, διὰ τὸν τῶν ἑδδομήχοντα ἐτῶν χρόνον " ἀφανισμοῦ δὲ ποτήριον ὠνόμασε, διὰ τὴν γενομένην ἐρημίαν τῇ πόλει “ τὸ δὲ « ἐχστραγ- Υιεῖς » προστέθειχεν, ἐπειδὴ τελευταίαν "" τὴν πολιορκίαν ὑπέμεινε, καὶ τὰ ὄστραχα δὲ αὐτὴν ἔφη χατατρώξειν, διὰ τὸ ἐσχάτοις περιπεσεῖσθαι κακοῖς" τοὺς δὲ μαστοὺς κατατιλεῖν, διὰ τὴν ἐκ τῶν κακῶν γενομένην μεταμέλειαν. « Καὶ ν2 τὰς ἑορτάς σου, φησὶ, καὶ νουμηνίας 3" σου ἀποστρέψω, διότι ἐγὼ λελάληκα, λέγει ᾿Αδωναῖ Κύριος.» Πᾶσάν σου πανήγυριν, καὶ πᾶσαν θυμηδίαν χατασδέσω, καὶ ἐπιθήσω τοῖς λόγοις τὸ τέλος " ἀληθὴς γάρ εἰμι, καὶ ἀψευδὴς Δεσπότης.

lb΄ --ld', Tade legei ᾿Adōnai Kyrios, To potērion tēs adelrēs sou piesai to bathy, kai to platy, kai estai" eis gelōta kai eis 5 mychtērismon to pileogazon. Tou syntelesai methēn "5. kai echilygismou, potērion ade.rēs sou Samareias. Kai "" pię̄ auto, kai ekstrangōis, kai ta ostraka autou katatrōxeis, kai tous mastous sou katati- «eis. Bathy to potēoion ekalese, dia to megethos tēs symphoras " platy de, dia ton tōn heddomēchonta etōn chronon " aphanismou de potērion ōnomase, dia tēn genomenēn erēmian tę̄ polei “ to de « echstrag- Uieis » prostetheichen, epeidē teleutaian "" tēn poliorkian hypemeine, kai ta ostracha de autēn ephē chatatrōxein, dia to eschatois peripeseisthai kakois" tous de mastous katatilein, dia tēn ek tōn kakōn genomenēn metameleian. « Kai n2 tas heortas sou, phēsi, kai noumēnias 3" sou apostrepsō, dioti egō lelalēka, legei ᾿Adōnai Kyrios.» Pasan sou panēgyrin, kai pasan thymēdian chatasdesō, kai epithēsō tois logois to telos " alēthēs gar eimi, kai apseudēs Despotēs.

“Thus says Adonai the Lord: You will drink your sister's cup, deep and wide, and its abundance will be for laughter and mockery, to bring on drunkenness to the full; and of [destruction], the cup of your sister Samaria. And you will drink it and drain it, and gnaw its potsherds, and tear out your breasts.” He called the cup deep because of the greatness of the calamity, and wide because of the time of seventy years; he named it a cup of destruction because of the desolation that befell the city. He added “you will drain it” because she endured the last siege; and he said she would gnaw the potsherds because she would fall into the uttermost evils, and tear out her breasts because of the repentance that came from the evils. “And your feasts,” he says, “and your new moons I will turn away, for I have spoken, says Adonai the Lord.” I will put out all your festal gatherings and all your joy, and I will bring my words to fulfillment; for I am a true Master who does not lie.

Ezek 23:32 (quotation, high confidence) · Ezek 23:33 (quotation, high confidence) · Ezek 23:34 (quotation, high confidence)

Notes and citation

Summary: The deep, wide cup is the long and total disaster of the seventy years, ending Jerusalem's feasts and leading her to repentance.

Lemmas Ezek 23:32–34. The last words of the lemma (feasts and new moons) differ from the usual LXX; translated as printed.

Cite (SBL): Theodoret, Comm. Ezech. 23.32 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/23-32). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/23-32

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

23.35PG 81

λε΄. Διὰ τοῦτο τάδε «1έγει ᾿Αδωγαῖ Κύριος, Ἀνθ' ὧν ἐπελάθου μου, καὶ ἀπέῤῥιψάς με ὀπίσω τοῦ σώματός "" σου, καὶ σὺ λάδε τὴν ἀσέδειάν σου, καὶ τὴν πορνείαν σου. Ἐπειδὴ προετίμησᾶς τῆς ἐμῆς θεραπείας τὰς τοῦ σώματωης ἡδονὰς, δέξαι, φησὶ, τῆς ἀκολασίας τὰ ἐπίχειρα. Αἰνίττεται δὲ διὰ τούτων, ὡς ὑποδάθρα τῆς ἀσεύδείας ἡ παρανομία γεγένηται" ταῖς γὰρ ἡδοναῖς δουλεύοντε; εἰς τὴν τῶν εἰδώλων λατρείαν ἐξεχυλίσθησαν. "

le΄. Dia touto tade «1egei ᾿Adōgai Kyrios, Anth' hōn epelathou mou, kai aperrhipsas me opisō tou sōmatos "" sou, kai sy lade tēn asedeian sou, kai tēn porneian sou. Epeidē proetimēsas tēs emēs therapeias tas tou sōmatōēs hēdonas, dexai, phēsi, tēs akolasias ta epicheira. Ainittetai de dia toutōn, hōs hypodathra tēs aseudeias hē paranomia gegenētai" tais gar hēdonais douleuonte? eis tēn tōn eidōlōn latreian exechylisthēsan. "

“Therefore thus says Adonai the Lord: Because you forgot me and cast me behind your back, you too must bear your impiety and your immorality.” Since you preferred the pleasures of the body to my service, he says, receive the wages of licentiousness. By these words he hints that lawlessness has become the foundation of impiety; for being slaves to pleasures, they rolled down into the worship of idols.

Ezek 23:35 (quotation, high confidence)

Notes and citation

Summary: Jerusalem preferred bodily pleasures to God's service, and enslavement to pleasure led her into idolatry.

Lemma Ezek 23:35 (LXX “behind your body”).

Notes on the original text

Digital text corrected (OCR debris: apparatus read as text): ὅλ τ συντ, μεῦ. Δ( νεγβ. 52 ἰδ → .

Topics: Ethics

Cite (SBL): Theodoret, Comm. Ezech. 23.35 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/23-35). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/23-35

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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.

23.36PG 81

λς΄. Καὶ εἶπε Κύριος πρὸς μὲ, Υἱὲ ἀγθρώπου. εἰ χριγεῖς τὴν ᾿Οολλὰν καὶ τὴν ᾿Οολιδὰν, καὶ ἐπαγγειεῖς " αὐταῖς τὰς ἀνομίας αὐτῶν; “Ὅτι ἐμοιχῶντο, καὶ αἷμα ἐν ταῖς χερσὶν αὐτῶν, καὶ ἐν τοῖς ἐνθυμήμασιν αὐτῶν ἐμοιχῶντο, καὶ τὰ τέκνα αὑτῶν, ἃ ἐγένγησάν μοι, διῆγον αὐτὰ αὖτοῖς διὰ πυρός "5. Τὸ εἰ κρινεῖς; οἱ ἄλλοι ἑρμηδὼν πρόσωπον, ὦ προφῆτα, ποίησαι τὴν χρίσιν πρὸς τὴν Σαμάρειαν καὶ τὴν Ἱερουσαλὴμ, καὶ διέλεγξον αὐτῶν τὰς παρανομίας, ὅπως μὲν ἐμὲ καταλιμπάνουσαι τοῖς εἰδώλοις ἐμίγνυντο᾽ ὅπως δὲ τὰ ὑπ᾽ ἐμοῦ αὐτοῖς παρεχόμενα τέχνα, θυσίαν ἐκείνοις προσέφερον, τῶν ἐμῶν νόμων καταφρονοῦντες, καὶ τὰ Σάδδατά μου βεθηλοῦντες. Τοῦτο γὰρ ἐπήγαγεν " λη. "Ἕως καὶ ταῦτα ἐποίησάν μοι, ἐμίαινον τὰ ἅγιά μου ἐν τῇ ἡμέρᾳ ἐχείγῃ, καὶ τὰ Σάδθατά μου ἐδεθήιλουν. Εἶτα διδάσκει τῆς βεδηλώσεως τρόπον.

ls΄. Kai eipe Kyrios pros me, Huie agthrōpou. ei chrigeis tēn ᾿Oollan kai tēn ᾿Oolidan, kai epangeieis " autais tas anomias autōn? “Hoti emoichōnto, kai haima en tais chersin autōn, kai en tois enthymēmasin autōn emoichōnto, kai ta tekna hautōn, ha egengēsan moi, diēgon auta autois dia pyros "5. To ei krineis? hoi alloi hermēdōn prosōpon, ō prophēta, poiēsai tēn chrisin pros tēn Samareian kai tēn Hierousalēm, kai dielenxon autōn tas paranomias, hopōs men eme katalimpanousai tois eidōlois emignynto᾽ hopōs de ta hyp᾽ emou autois parechomena techna, thysian ekeinois prosepheron, tōn emōn nomōn kataphronountes, kai ta Saddata mou bethēlountes. Touto gar epēgagen " lē. "Heōs kai tauta epoiēsan moi, emiainon ta hagia mou en tę̄ hēmerą echeigę̄, kai ta Sadthata mou edethēiloun. Eita didaskei tēs bedēlōseōs tropon.

“And the Lord said to me: Son of man, will you judge Oholah and Oholibah, and declare to them their lawless deeds? For they committed adultery, and blood is on their hands; and with their schemes they committed adultery, and their children whom they bore to me they made pass through the fire for them.” “Will you judge?” — the other translators render it …: Make the judgment, O prophet, against Samaria and Jerusalem, and expose their lawless deeds: how, abandoning me, they mingled with the idols; how they offered to them in sacrifice the children I had given them, despising my laws and profaning my Sabbaths. For this is what he added: “Even these things they did to me: they defiled my holy things on that day, and profaned my Sabbaths.” Then he teaches the manner of the profanation.

Ezek 23:36 (quotation, high confidence) · Ezek 23:37 (quotation, high confidence) · Ezek 23:38 (quotation, high confidence)

Notes and citation

Summary: Ezekiel is to arraign Samaria and Jerusalem for their spiritual adultery, child sacrifice, and profanation of God's holy things and Sabbaths.

Lemmas Ezek 23:36–37 and 23:38. The reference to “the other translators” (Aquila, Symmachus, Theodotion) is partly lost in the OCR (marked “…”).
Adultery here is the image of idolatry.

Notes on the original text

Digital text corrected (OCR debris): αὶ Ὑεκβ. ὅθ, 51. → ; φιος βυ ]θεῖ! : → ; ἐμίαινον Βὶ → ἐμίαινον .

Cite (SBL): Theodoret, Comm. Ezech. 23.36 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/23-36). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/23-36

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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.

23.39PG 81

λθ΄, Καὶ ἐν τῷ σφάζειν αὐτοὺς τὰ τέχνα αὖτῶν τοῖς εἰδώλοις αὑτῶν, καὶ "" εἰσπορεύεσθαι αὐτοὺς εἰς τὰ ἅγιά μου ἐν τῇ ἡμέρᾳ ἐκείνῃ ἐθεδήλουν αὐτά. Πολλὴ δὲ ἡ τῆς ἀσεδείας Πρῶτον μὲν γὰρ αὐτῶν τὸ σφάξειν τοὺς παῖδας ὄρος ἔσχατος ἀσεδείας " τὸ δὲ καὶ τοῖς δαίμοσι τὰ τοιαῦτα προσφέρειν σφάγια, πάλιν ἐπίτασις τοῦ κακοῦ" τὸ ὃξ καὶ ἐν Σαδδάτῳ ταῦτα τολμᾷν, ἐν ᾧ καὶ ἡ ἀναγκαία ἀπείρητο ἐργασία, μείζονα πολλῷ δείκνυσι τὴν ἀσέδειαν " τὸ δὲ καὶ μετὰ τὴν τοιαύτην ἐργασίαν τῶν θείων ἐπιδαίνειν προθύρων, ποίας ἀσεθείας ὑπὲρθολὴν καταλείπει; Διὸ καὶ τελευταῖον αὐτὸ τέ- Ο θειχεν, καὶ προστέθεικε πάλιν " « Καὶ ἰδοὺ οὔτως ἐποίουν ἐν μέσῳ τοῦ οἴχου μου. » Ταύτην, φησὶ, τὴν ἀσέθδειαν ἐν τῷ ἀφιερωμένῳ 3 τετολμήκασιν οἴκῳ.

lth΄, Kai en tǭ sphazein autous ta techna autōn tois eidōlois hautōn, kai "" eisporeuesthai autous eis ta hagia mou en tę̄ hēmerą ekeinę̄ ethedēloun auta. Pollē de hē tēs asedeias Prōton men gar autōn to sphaxein tous paidas oros eschatos asedeias " to de kai tois daimosi ta toiauta prospherein sphagia, palin epitasis tou kakou" to hox kai en Saddatǭ tauta tolmąn, en hǭ kai hē anankaia apeirēto ergasia, meizona pollǭ deiknysi tēn asedeian " to de kai meta tēn toiautēn ergasian tōn theiōn epidainein prothyrōn, poias asetheias hypertholēn kataleipei? Dio kai teleutaion auto te- O theichen, kai prostetheike palin " « Kai idou outōs epoioun en mesǭ tou oichou mou. » Tautēn, phēsi, tēn asethdeian en tǭ aphierōmenǭ 3 tetolmēkasin oikǭ.

“And when they slaughtered their children to their idols, they also entered my holy places on that day and profaned them.” Great is the [excess] of impiety. For first, their slaughtering of their children is the furthest limit of impiety; offering such sacrifices to demons is a further heightening of the evil; daring these things even on the Sabbath, on which even necessary work was forbidden, shows the impiety to be far greater; and then, after such a deed, to set foot on the divine porches — what further excess of impiety does that leave? That is why he put this last, and added again: “And behold, thus they did in the midst of my house.” This impiety, he says, they dared in the house consecrated to me.

Ezek 23:39 (quotation, high confidence)

Notes and citation

Summary: Child sacrifice to demons, on the Sabbath, followed by entering God's temple, is the height of impiety.

Lemma Ezek 23:39.

Notes on the original text

Digital text corrected (OCR debris: Migne's Latin column read as Greek): ἐΐε τας, εἴ οἰ δῖ πὶ → .

Cite (SBL): Theodoret, Comm. Ezech. 23.39 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/23-39). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/23-39

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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.

23.40PG 81

μ΄. Καὶ ἔπεμπον τοῖς ἀνδράσι τοῖς ἐρχομέγοις μακρόθεν " οἷς ἀγγέλους ἐξαπέστε.λ.:λον πρὸς αὐτοὺς, καὶ ἅμα τῷ ἔρχεσθαι αὐτοὺς εὐθὺς ἑδλούου, καὶ πεΐζα κεκοσμημένη ἔμπροσθεν αὐτῆς. Πάντα τὰ εἰρημένα ὡς ἐπὶ γυναικὸς ἑταίρας διέγραψε" σημαίνει δὲ τὴντε γενομένην πρὸς τοὺς ᾿Ασσυρίους καὶ Χαλδαίους αὑτοῖς συμμαχίαν, καὶ τὴν ἐκεῖθεν ἐπεισαχθεῖσαν ἀπέθειαν. Παραδηλοὶ δὲ καὶ τοὺς ἐν ταῖς τῶν δαιμόνων γὰς, καὶ τ᾽ ἄλλα πάντα ὅσα ἐν ταῖς τοιαύταις ποιεῖν εἰώθεισαν πανηγύρεσι. Τοῦτο δὲ στμαίνει καὶ τὰ ἐπιφερόμενα" «Καὶ τὸ θυμίαμά μον, καὶ τὸ ἔλαιόν μου ἐτίθης ἔμπροαθεν αὐτῶν", Τουτέστι, τῶν εἰ-

m΄. Kai epempon tois andrasi tois erchomegois makrothen " hois angelous exapeste.l.:lon pros autous, kai hama tǭ erchesthai autous euthys hedlouou, kai peïza kekosmēmenē emprosthen autēs. Panta ta eirēmena hōs epi gynaikos hetairas diegrapse" sēmainei de tēnte genomenēn pros tous ᾿Assyrious kai Chaldaious hautois symmachian, kai tēn ekeithen epeisachtheisan apetheian. Paradēloi de kai tous en tais tōn daimonōn gas, kai t᾽ alla panta hosa en tais toiautais poiein eiōtheisan panēgyresi. Touto de stmainei kai ta epipheromena" «Kai to thymiama mon, kai to elaion mou etithēs emproathen autōn", Toutesti, tōn ei-

“And they sent to men coming from afar, to whom they sent messengers; and as soon as they came, you at once bathed …, and a table adorned before it.” He has drawn everything said as of a courtesan; but he signifies their alliance with the Assyrians and Chaldeans and the impiety brought in from there. He also indicates the … in the festivals of the demons, and all the other things they used to do at such festal gatherings. What follows signifies this too: “And my incense and my oil you set before them,” that is, before the idols …

Ezek 23:40 (quotation, high confidence) · Ezek 23:41 (quotation, high confidence)

Notes and citation

Summary: The courtesan's preparations picture Jerusalem's alliances with Assyria and Chaldea and her part in the demons' festivals, where she set God's incense and oil before idols.

Lemmas Ezek 23:40 and 23:41, partly lost in the OCR (marked “…”); the section breaks off mid-word.

Cite (SBL): Theodoret, Comm. Ezech. 23.40 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/23-40). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/23-40

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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.

23.42PG 81

μβ΄. Καὶ ηὐφραίνογτο ἐν αὑτοῖς. Εὐφροσύνη γὰρ τῶν δαιμόνων ἣ τῶν ἀνθρώπων ἀπώλεια. Πρὸς δὲ τούτοις φησίν" « Καὶ" φωνὴν ἁρμονίας ἀν- ἐχρούοντο πρὸς ᾿' ἄνδρας ἐκ πλήθους ἤκοντας ἀνθρώ- πὼν οἰνωμένους ἐκ τῆς ἐρήμου.» Τί γὰρ ἐρημότερὸν τῶν τὰ εἴδωλα προσκυνούντων; Ἐξ ἐχείνων, φησὶ, τῶν ἐρήμων ψυχῶν τὰς τῆς ἀσεδείας ζετό σοι διδάγματα, καὶ ἐδέχου αὐτὰ ἐν μουσικοῖς ὁργάνοις ἀναχρονομένοις " τὴν ἡδεῖαν ἠχήν. « Καὶ ἐδίδους αὐτοῖς ᾽᾽ ψέλλια ἐπὶ τὰς χεῖρας αὐτῶν, καὶ στέφανον καυχήσεως ἐπὶ τὰς κεφαλὰς αὐτῶν. ν Οὐδὲν γὰρ παρὰ τῶν εἰδώλων λαμδάνουσιν οἱ τούτοις λατρεύειν αἱρούμενοι, ἀλλὰ τὰ θεόσδοτα δῶρα τούτοις προσφέρουσι, παντοδαπὸν αὐτοῖς κόσμον περιτιθέντες.

mb΄. Kai ēuphrainogto en hautois. Euphrosynē gar tōn daimonōn hē tōn anthrōpōn apōleia. Pros de toutois phēsin" « Kai" phōnēn harmonias an- echrouonto pros ᾿' andras ek plēthous ēkontas anthrō- pōn oinōmenous ek tēs erēmou.» Ti gar erēmoteron tōn ta eidōla proskynountōn? Ex echeinōn, phēsi, tōn erēmōn psychōn tas tēs asedeias zeto soi didagmata, kai edechou auta en mousikois horganois anachronomenois " tēn hēdeian ēchēn. « Kai edidous autois ᾽᾽ psellia epi tas cheiras autōn, kai stephanon kauchēseōs epi tas kephalas autōn. n Ouden gar para tōn eidōlōn lamdanousin hoi toutois latreuein hairoumenoi, alla ta theosdota dōra toutois prospherousi, pantodapon autois kosmon peritithentes.

“And they made merry among them.” For the merriment of the demons is the destruction of human beings. Besides this he says: “And they struck up the sound of harmony toward men who came from a multitude of men, … from the wilderness.” For what is more desolate than those who worship idols? From those desolate souls, he says, … the teachings of impiety for you, and you received them with musical instruments sounding their sweet note. “And you gave them bracelets on their hands and a crown of boasting on their heads.” For those who choose to serve idols receive nothing from them, but offer them the gifts given by God, putting every kind of ornament on them.

Textual problem in this passage: see the notes.

Ezek 23:42 (quotation, high confidence)

Notes and citation

Summary: The revelers from the wilderness are idolaters, desolate souls who taught Jerusalem impiety to music, and she adorned her idols with God's own gifts.

Lemma Ezek 23:42 (the LXX has “Sabaeans” from the wilderness; the word is lost in the scan). Latin debris removed; some words lost (marked “…”).

Notes on the original text

Digital text corrected (OCR debris: Migne's Latin column read as Greek): Εἰ οἱ δἰ : «Εἰ νούδην ᾿ῶν πιοη δὲ ΓΘΘΟΠΔθΔΝΐ δι γος Α → ; 141 Εκ οἱ ἰμ κι θη. 8. ἑία δὰ δὰ οἱ δἱῇ : Πος οϑί, δὶ δου πὶ οοηΐο- Εἰ )υς Εἰ εἴς οἱ → .

Cite (SBL): Theodoret, Comm. Ezech. 23.42 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/23-42). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/23-42

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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.

23.43PG 81

μγ΄. Καὶ εἴπον, Οὐκ" ἐν τούτοις μοιχεύουσι, καὶ ἔργα πόρνης ταῦτα, καὶ αὐτὴ ἐξεπόρνευσεν; "Ἔλεγον γὰρ, φησὶν, ὀργάνοις χρώμενος τοῖς προ- Β φήταις, ὅτι ἐν τοῖς ἀψύχοις ἡ μοιχεία ὑμῶν τολμᾶται, καὶ πορνικὰ ὑμῖν τὰ τοιαῦτα ἐπιτηδεύματα. υδ'. Καὶ αὐτοὶ εἰσεπορδύοντο πρὸς αὐτὴν, ὃν τρόπον εἰσπορεύονται πρὸς γυναῖκα πόρνην, οὔως εἰσεπορεύοντο πρὸς ᾿Οο.11ὰν καὶ πρὸς Ὄο- “Διδὰν, τὰς γυναῖκας τὰς ἀνόμους "δ, τοῦ ποιῆς σαι ἀνομίαν. "Ἀδειαν γὰρ λοιπὸν λαθόντες ἐκ τῆς τούτων παρανομίας, ὡς πρὸς γυναῖκας ἑταίρας καὶ πᾶσι προκειμένας, οὕτω πρὸς τὴν Σαμάρειαν καὶ τὴν Ἱερουσαλὴμ εἰσίεσαν, καὶ οἱ τῶν ψυχῶν ἀλάστορες δαίμονες, καὶ οἱ τὴν τούτων λατρείαν δεδιδαγμένοι Χαλδαῖοι. Μεταφέρει γοῦν λοιπὸν πρὸς τούτους τὴν

mg΄. Kai eipon, Ouk" en toutois moicheuousi, kai erga pornēs tauta, kai autē exeporneusen? "Elegon gar, phēsin, organois chrōmenos tois pro- B phētais, hoti en tois apsychois hē moicheia hymōn tolmatai, kai pornika hymin ta toiauta epitēdeumata. yd'. Kai autoi eisepordyonto pros autēn, hon tropon eisporeuontai pros gynaika pornēn, ouōs eiseporeuonto pros ᾿Oo.11an kai pros Oo- “Didan, tas gynaikas tas anomous "d, tou poiēs sai anomian. "Adeian gar loipon lathontes ek tēs toutōn paranomias, hōs pros gynaikas hetairas kai pasi prokeimenas, houtō pros tēn Samareian kai tēn Hierousalēm eisiesan, kai hoi tōn psychōn alastores daimones, kai hoi tēn toutōn latreian dedidagmenoi Chaldaioi. Metapherei goun loipon pros toutous tēn

“And I said: Do they not commit adultery in these things? And these are the works of a prostitute, and she herself committed immorality.” For I said, he says, using the prophets as my instruments, that your adultery is committed with lifeless things, and that such practices of yours are those of a prostitute. “And they went in to her as men go in to a prostitute; so they went in to Oholah and to Oholibah, the lawless women, to commit lawlessness.” For having gained license from their lawlessness, they went in to Samaria and Jerusalem as to courtesans open to all: both the demons, avengers of souls, and the Chaldeans, who had been taught their worship. So he next turns the [discourse] to these …

Ezek 23:43 (quotation, high confidence) · Ezek 23:44 (quotation, high confidence)

Notes and citation

Summary: God had warned through the prophets that worship of lifeless idols was adultery; demons and Chaldeans used Samaria and Jerusalem as one uses a prostitute.

Lemmas Ezek 23:43 and 23:44; the section breaks off.

Cite (SBL): Theodoret, Comm. Ezech. 23.43 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/23-43). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/23-43

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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.

23.45PG 81

με'. Καὶ ἄνδρες δίκαιοι οὗτοι. Τὸ δίκαιοι " τι θειχεν, οὐ δικαιοσύνην αὐτοῖς μαρτυρῶν" ἀδιχώτατοι γὰρ καὶ παρανομώτατοι, καὶ λίαν ὑπῆρχον δυσσεθδέστατοι " ἀλλ᾽ ἐκ παραθέσεως τῶν ταύτης ἀσεύη;μάτων τὸ δίκαιοι τέθεικεν, ἀντὶ τοῦ, σοὶ παρεξεταζόμενοι δίκαιοι ὑπάρχουσι. Τοῦτο καὶ ἀνωτέρω πεποίηκε πρὸς τὴν Ἱερουσαλὴμ διαλεγόμενος " ἔφη γὰρ, «Καὶ ἐδικαίωσας τὰς ἀδελφάς σου ἐν ταῖς ἁμαρτίαις σου, καὶ ἐν πάταις ταῖς ἀνομίαις σου, αἷς ἐποίησας. » Καὶ ἐνταῦθά φησιν, « “Ανδρες δίκαιοι οὗτοι, » τουτέστιν, ὑπὲρ σέ. « Καὶ ἐχδικήσουσιν αὐτὰς ἐκδικήσει μοιχαλίδων,, καὶ χρί" σει ἐχχεουσῶν αἷμα, ὅτι μοιχαλίδες εἰσὶ, καὶ αἶμα ἐν ταῖς χερσὶν αὐτῶν.» Μιαιφονίας, φησὶ, καὶ μοιχείας τίαουσι δίκας, τοὺς ἐραστὰς αὑτῶν λαμδάνουσαι διποτε τ ν ξ ἐς Ὁ ᾿ ιχεύτριαι καὶ ταῦτα πείσονται, ἅπερ αἱ μοιχεύτρ γυναῖκες καὶ ἀνδροφόνοι " οὕτω πληρώσας τὸ αἰνιγματῶδες διήγημα, τὴν κατ᾽ αὐτῶν ψῆφον ἐκφέρει.

me'. Kai andres dikaioi houtoi. To dikaioi " ti theichen, ou dikaiosynēn autois martyrōn" adichōtatoi gar kai paranomōtatoi, kai lian hypērchon dyssethdestatoi " all᾽ ek paratheseōs tōn tautēs aseuē?matōn to dikaioi tetheiken, anti tou, soi parexetazomenoi dikaioi hyparchousi. Touto kai anōterō pepoiēke pros tēn Hierousalēm dialegomenos " ephē gar, «Kai edikaiōsas tas adelphas sou en tais hamartiais sou, kai en patais tais anomiais sou, hais epoiēsas. » Kai entautha phēsin, « “Andres dikaioi houtoi, » toutestin, hyper se. « Kai echdikēsousin autas ekdikēsei moichalidōn,, kai chri" sei echcheousōn haima, hoti moichalides eisi, kai aima en tais chersin autōn.» Miaiphonias, phēsi, kai moicheias tiaousi dikas, tous erastas hautōn lamdanousai dipote t n x es Ho ᾿ icheutriai kai tauta peisontai, haper hai moicheutr gynaikes kai androphonoi " houtō plērōsas to ainigmatōdes diēgēma, tēn kat᾽ autōn psēphon ekpherei.

“And these are righteous men.” He put “righteous” not to bear witness to their righteousness, for they were most unjust, most lawless, and utterly impious; but he put “righteous” by comparison with her impieties, meaning: compared with you they are righteous. He did this above too when speaking to Jerusalem; for he said: “And you justified your sisters by your sins and by all your lawless deeds that you did.” And here he says: “These are righteous men,” that is, more than you. “And they will punish them with the punishment of adulteresses and the judgment of women who shed blood, for they are adulteresses, and blood is on their hands.” They will pay the penalty for bloodshed and adultery, he says, receiving their own lovers as [executioners]; [as] adulteresses they too will suffer what adulterous and murderous women suffer. Having thus completed the riddling narrative, he pronounces the sentence against them.

Ezek 23:45 (quotation, high confidence) · Ezek 16:51 (quotation, high confidence)

Notes and citation

Summary: The pagan executioners are “righteous” only by comparison with Jerusalem, and they will punish her as an adulteress and murderess.

Lemma Ezek 23:45. Reference back to Ezek 16:51–52. A garbled phrase in the OCR is translated by sense (words in brackets).

Notes on the original text

Digital text corrected (OCR debris: Migne's Latin column read as Greek): αὐ δας πιμ{ἰμάϊπος, οἱ ἀκα ἴμ ἱροὶς ρμογαγϑαίίοποηι → .

Cite (SBL): Theodoret, Comm. Ezech. 23.45 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/23-45). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/23-45

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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.

23.46PG 81

μς΄. Τάδε «έγει ᾿Αδωνγαῖ Κύριος " ἐπ᾿ αὑτὰς πλήθη ", καὶ δὸς ἐν αὐταῖς ταραχὴν ὄχλων, καὶ κατακεγτείτωπαν αὐτὰς ἐν τοῖς δίξίφεσιν αὑτῶν" υἱοὺς αὐτῶν καὶ θυγατέμας Α ἀποκτεγοῦσι, καὶ τοὺς οἴκους αὐτῶν ἐμπρήσουσιν ἐν πυρί. Εἶτα τὴν ἐντεῦθεν ἐσομένην ἐπιδείκνυσιν ὠφέλειαν. μη. Καὶ ἀποστρέψω ἀσέθειαν ὃκ τῆς γῆς. καὶ πειδευθήσονται πᾶσαι αἱ γυναῖκες, καὶ οὐ μὴ ποιήσουσι κατὰ τὰς ἀσεδείας αὑτῶν. Τούτων γὰρ, φησὶ, ταῦτα ὑπομενουσῶν, καὶ λίθοις, καὶ ξίφεσι, καὶ πυρὶ παραδιδομένων, πᾶσα πόλις ὠφέλειαν χαρ- Τυναῖχας δὲ πάλιν ἐνταῦθα τὰς πόλεις ὠνόμασε.

ms΄. Tade «egei ᾿Adōngai Kyrios " ep᾿ hautas plēthē ", kai dos en autais tarachēn ochlōn, kai katakegteitōpan autas en tois dixiphesin hautōn" huious autōn kai thygatemas A apoktegousi, kai tous oikous autōn emprēsousin en pyri. Eita tēn enteuthen esomenēn epideiknysin ōpheleian. mē. Kai apostrepsō asetheian hok tēs gēs. kai peideuthēsontai pasai hai gynaikes, kai ou mē poiēsousi kata tas asedeias hautōn. Toutōn gar, phēsi, tauta hypomenousōn, kai lithois, kai xiphesi, kai pyri paradidomenōn, pasa polis ōpheleian char- Tynaichas de palin entautha tas poleis ōnomase.

“Thus says Adonai the Lord: … multitudes against them, and set among them the turmoil of crowds, and let them shoot them down with … with their swords; they will kill their sons and daughters, and burn their houses with fire.” Then he shows the benefit that will come from this: “And I will turn impiety away from the land, and all the women will be disciplined, and they will not act according to their impieties.” For when these suffer these things, he says, and are handed over to stones and swords and fire, every city will reap benefit. Here again he named the cities women.

Ezek 23:46 (quotation, high confidence) · Ezek 23:47 (quotation, high confidence) · Ezek 23:48 (quotation, high confidence)

Notes and citation

Summary: The destruction of Samaria and Jerusalem will be a lesson to every city to turn from impiety.

Lemmas Ezek 23:46–47 and 23:48, partly lost in the OCR (marked “…”).

Notes on the original text

Digital text corrected (OCR debris: apparatus and Latin read as text): δ πρός. 16 αὖτ. Β τ μή 5 ἃ {5 Οὐκ --- ἔξ:π, Πεῦν. ἀδ δὰ αἰτῶ σοπβδηι ἴῃ δά α] 6 Γ}8. Δῃ πῆς ἕὰ οἰἴ πὴ πτοῦ Ἐ τ. γυν. τ, ἀνόμ. Τὰ Οομρ]., δα 4. δκ ροπιΐπᾶ Ἰπιογργοίδιίοπθ, ες υἱάοίαγ. ᾿᾿ ι) → .

Cite (SBL): Theodoret, Comm. Ezech. 23.46 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/23-46). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/23-46

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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.

23.49PG 81

μθ΄. Καὶ δοθήσεται ἡ ἀσέθεια ὑμῶν ἐφ᾽ ὑμᾶς, καὶ πάσας τὰς ἁμαρτίας τῶν ἐπιθυμημάτων " «ἰήψεσθε, καὶ γγώσεσθε ὅτι" ἐγὼ Κύριος. Τοὺς τῆς ἀσεθείας ὑμῶν, φησὶ, χομιεῖσθε καρπούς " οὐ γὰρ ἀνάγκῃ καύτην ἐδέξασθε, ἀλλὰ γνώμῃ καὶ πόθῳ" ἐκ δὲ τῆς τιμωρίας ὠφέλειαν μεγίστην τρυγήσετε τὴν τῆς ἐμῆς δεσποτείας ἐπίγνωσιν, Ἧς ἀπολαύειν ἡμᾶς γένοιτο, μὴ τῇ πείρᾳ τῶν κακῶν διδασκομένους, ἀλλὰ τῶν θείιιν εὐεργεσιῶν αἰσθανομένους, καὶ τὴν ἀγνώμονα γνώμην μυσαττομένους͵ καὶ τῇ θείᾳ μνήμῃ καθ᾽ ἑκάστην ἀνανεουμένους ἡμέραν, καὶ τῇ τοῦ παναγίου Πνεύματος ἐνεργείᾳ εἷς τὴν τοῦ Θεοῦ ἀγάπην πουρπολουμένους, καὶ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ τὴν ἐπιφάνειαν ἀναμένοντας, μεθ᾽ οὗ τῷ Πατρὺ ἢ δόξα, σὺν τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.

mth΄. Kai dothēsetai hē asetheia hymōn eph᾽ hymas, kai pasas tas hamartias tōn epithymēmatōn " «iēpsesthe, kai ngōsesthe hoti" egō Kyrios. Tous tēs asetheias hymōn, phēsi, chomieisthe karpous " ou gar anankę̄ kautēn edexasthe, alla gnōmę̄ kai pothǭ" ek de tēs timōrias ōpheleian megistēn trygēsete tēn tēs emēs despoteias epignōsin, Hēs apolauein hēmas genoito, mē tę̄ peirą tōn kakōn didaskomenous, alla tōn theiiin euergesiōn aisthanomenous, kai tēn agnōmona gnōmēn mysattomenous͵ kai tę̄ theią mnēmę̄ kath᾽ hekastēn ananeoumenous hēmeran, kai tę̄ tou panagiou Pneumatos energeią heis tēn tou Theou agapēn pourpoloumenous, kai tou Kyriou hēmōn Iēsou Christou tēn epiphaneian anamenontas, meth᾽ hou tǭ Patry ē doxa, syn tǭ hagiǭ Pneumati, nyn kai aei, kai eis tous aiōnas tōn aiōnōn. ᾿Amēn.

“And your impiety will be brought upon you, and you will bear all the sins of your desires, and you will know that I am the Lord.” You will reap the fruits of your impiety, he says; for you did not take it on by compulsion but by choice and desire. And from the punishment you will harvest the greatest benefit: the knowledge of my lordship. May we enjoy this knowledge, not taught by the experience of evils, but perceiving the divine benefits, loathing an ungrateful mind, renewed every day by the remembrance of God, escorted by the working of the all-holy Spirit into the love of God, and awaiting the appearing of our Lord Jesus Christ, with whom be glory to the Father, with the Holy Spirit, now and always and to the ages of ages. Amen.

Ezek 23:49 (quotation, high confidence) · Titus 2:13 (echo, medium confidence)

Notes and citation

Summary: Jerusalem will reap the impiety she freely chose, and the punishment will teach her God's lordship; Theodoret prays that believers learn it through gratitude instead.

Lemma Ezek 23:49. The appearing of Christ: Titus 2:13.

Notes on the original text

Digital text corrected (OCR debris: Migne's Latin column read as Greek): ἷπι» ουρίδεηδὲ οἱ οηροῦ, δἱ ἴῃ δου ϊα βοιίογυπι. → .

Topics: Prayer

Cite (SBL): Theodoret, Comm. Ezech. 23.49 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/23-49). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/23-49

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ezechielem-23-49) · 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.