Commentary on Ezekiel 31.3–31.16
Greek text: PG 81.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 31
31.3PG 81
Καὶ ἐγένετο ἐν τῷ δεκάτῳ" ἔτει, ἐν τῷ τρίτῳ μηγὶ, μιᾷ τοῦ μηνὸς, ἐγέγδτο λόγος Κυρίου πρός με, «λέγων " Υἱὲ ἀγθρώπου, εἰπὲ πρὸς Φαραὼ αὐ βασιδέα Αἰγύπτου, καὶ πρὸς τὸ πλῆθος" αὐτοῦ" Ο τῇ μακροθυμίᾳ εἰς δέον οὐκ ἠθέλησε χρήσασθαι, ἀλλὰ τὸν τῦφον καὶ τὴν ἀλαζονείαν ἔχων ἐπέμενε, κατ᾽ ἐρώτησιν αὐτῷ προσφέρει τοὺς λόγους. Εἰπὲ, φησὶν, ὦ τῆς Αἰγύπτου βασιλεῦ, τίσι σαυτὸν ἀπεικάζεις; καὶ τίνι νομίζεις ἐοικέναι τῶν βασιλέων, ὅτι τοσούτῳ φρονήματι χέχρησαι; Εἶτα ἐπάγει" Ἰδοὺ ᾿Ασσοὺρ κυπάρισσος Ἂ ἐν τῷ Λιδάνῳ, καὶ καλὸς ταῖς παραρφυάσε, καὶ 3 ὑψη,λὸς τῷ μεγέθει, καὶ πυχγὸς τῇ σκέπῃ, καὶ "ἢ εἰς μέσον ψεφειῶν ἐγένετο ἡ ἀρχὴ αὐτοῦ. Τῷ τρυπιχῷ πάλιν κέχρηται χαρακτῆρι, καί φησι τῶν ᾿Ασσυρίων «ὃν βασιλέα τῇ ἐν τῷ ἐοικέναι, κατά τε τὸ μέγεθος τοῦ ὕψους, καὶ τὸ πυκκνὸν καὶ ἀμφιλαφὲς τῶν ὑπηκόων, καὶ τὸ εὐπρεπὲς τῶν ὑπάρχων καὶ στρατηγῶν " παραφυάδας γὰρ “τούτους ἐκάλεσε. Τὸ δὲ, « Εἰς μέσον νεφελῶν ἐγένετο ἡ ἀρχὴ αὐτοῦ,» οὐ μόνον ὑπερδολιχῶς κατὰ τὸ τῶν ἀνθρώπον ἰδίωμα τέθεικεν (εἰώθασι γὰρ πολλοὶ λέσχεῖν, ὅτι Ὁ δεῖνα ἕως τῶν νεφελῶν ὑψώθη), ἀλλὰ καὶ τῶν λογισμῶν αὐτοῦ τὴν ἀλαζονείαν ἐξέφηνεν" αὐτοῦ γάρ ἔστι φωνή ’" «ε ᾿Αναδήσομαι ἐπάνω τῶν νεφελῶν, ἐπάνω τῶν ἄστρων τοῦ οὐρανοῦ θήσω τὸν θρόνον μον" » καὶ τοῦτο πανταχόθεν ἔστιν ἐκ τῆς θείας διδαχθῆναι Γραφῆς. Ὁ μὲν γὰρ Σενναχηρεὶμ ἐδόα, ὅτι « Οὐ μὴ ῥύσεται Κύριος τὴν Ἱερουσαλὴμ, ἐκ χειρός μου" » ὁδὲ Νιαδουχοδονόσορ, εἰκόνα ποιήσας χρυσῆν, ταύτην ἅπαν.τας τοὺς ὑπηκόους, καὶ ἄρχοντας καὶ ἀρχομένους, προσέταξε προσκυνεῖν. Κἀνταῦθα τοίνυν τὴν ὑπερἤφανον αὑτοῦ γνώμην δι᾽ αἰνιγμάτων ἐδήλωσε. Τούτοις ἐπάγει"
Kai egeneto en tǭ dekatǭ" etei, en tǭ tritǭ mēgi, mią tou mēnos, egegdto logos Kyriou pros me, «legōn " Huie agthrōpou, eipe pros Pharaō au basidea Aigyptou, kai pros to plēthos" autou" O tę̄ makrothymią eis deon ouk ēthelēse chrēsasthai, alla ton typhon kai tēn alazoneian echōn epemene, kat᾽ erōtēsin autǭ prospherei tous logous. Eipe, phēsin, ō tēs Aigyptou basileu, tisi sauton apeikazeis? kai tini nomizeis eoikenai tōn basileōn, hoti tosoutǭ phronēmati chechrēsai? Eita epagei" Idou ᾿Assour kyparissos A en tǭ Lidanǭ, kai kalos tais pararphyase, kai 3 hypsē,los tǭ megethei, kai pychgos tę̄ skepę̄, kai "ē eis meson psepheiōn egeneto hē archē autou. Tǭ trypichǭ palin kechrētai charaktēri, kai phēsi tōn ᾿Assyriōn «hon basilea tę̄ en tǭ eoikenai, kata te to megethos tou hypsous, kai to pykknon kai amphilaphes tōn hypēkoōn, kai to euprepes tōn hyparchōn kai stratēgōn " paraphyadas gar “toutous ekalese. To de, « Eis meson nephelōn egeneto hē archē autou,» ou monon hyperdolichōs kata to tōn anthrōpon idiōma tetheiken (eiōthasi gar polloi leschein, hoti Ho deina heōs tōn nephelōn hypsōthē), alla kai tōn logismōn autou tēn alazoneian exephēnen" autou gar esti phōnē ’" «e ᾿Anadēsomai epanō tōn nephelōn, epanō tōn astrōn tou ouranou thēsō ton thronon mon" » kai touto pantachothen estin ek tēs theias didachthēnai Graphēs. Ho men gar Sennachēreim edoa, hoti « Ou mē rhysetai Kyrios tēn Hierousalēm, ek cheiros mou" » hode Niadouchodonosor, eikona poiēsas chrysēn, tautēn hapan.tas tous hypēkoous, kai archontas kai archomenous, prosetaxe proskynein. Kantautha toinyn tēn hyperēphanon hautou gnōmēn di᾽ ainigmatōn edēlōse. Toutois epagei"
“And it came to pass in the tenth year, in the third month, on the first of the month, the word of the Lord came to me, saying: Son of man, say to Pharaoh king of Egypt and to his multitude: …” Since he would not use the forbearance as he ought, but persisted in his conceit and arrogance, he addresses words to him by way of question. Say, he says, O king of Egypt: to whom do you liken yourself? And which of the kings do you think you resemble, that you have such pride? Then he adds: “Behold, Assur was a cypress in Lebanon, fair in its branches and lofty in its stature and thick in its shade, and its top was in the midst of the clouds.” He uses the figurative mode again, and says that the king of the Assyrians resembles [the cypress] in [Lebanon], in the greatness of his height, in the density and spread of his subjects, and in the comeliness of his governors and generals; for these he called branches. And “its top was in the midst of the clouds” he has put not only hyperbolically, after the idiom of men (for many are accustomed to say that So-and-so was exalted to the clouds), but he also revealed by it the arrogance of his reasonings. For his is the voice: “I will ascend above the clouds; above the stars of heaven I will set my throne.” And this can be learned everywhere from divine Scripture. For Sennacherib cried out: “The Lord will not deliver Jerusalem out of my hand”; and Nebuchadnezzar made a golden image and commanded all his subjects, rulers and ruled, to worship it. Here too, then, he made known his proud mind through riddles. To these he adds:
Ezek 31:1–3 (quotation, high confidence) · Isa 14:13–14 (quotation, high confidence) · 2 Kgs 18:35 (quotation, medium confidence) · Dan 3:1–6 (allusion, high confidence)
Notes and citation
Summary: God asks Pharaoh whom he resembles and points to Assyria, the proud cedar-like cypress whose top reached the clouds (Ezek 31:1–3).
- The year reads “tenth” in the OCR (the LXX has “eleventh”); the end of the lemma of 31:2 (“To whom have you become like in your loftiness?”) is lost. Words lost from the comment are supplied in square brackets from the lemma.
- Quotations: Isa 14:14, 13; 2 Kgs 18:35 (Isa 36:20). The golden image: Dan 3:1–6.
Notes on the original text
- Digital text corrected (Latin debris (Migne's parallel Latin column and apparatus read as Greek letters) removed; marginal verse number removed): ο τὲκ εἰ αἱ ἀΐ- Α → ; 46 ἃ πα Δά ᾿ς ἃ) εἰς : εἰ οὐἴις 508 θυ ἰδ! αὐ αἱ 68 6εἱ Φεί. « Εἰ οἱ [τὶ → ; α, β΄. → ; γ΄. → .
Cite (SBL): Theodoret, Comm. Ezech. 31.3 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/31-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/31-3
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
31.4PG 81
Υδὼρ ἐξέθρεψεν ὃ" αὐτὸν, ἡ ἄδυσσος σεν αὐτὸν, τοὺς 3 ποταμοὺς αὑτῆς ᾽ ἤγαγε κύ- " κῖῳ τῶν φυτῶν αὐτοῦ, καὶ τὰ συστήματα αὑτῆς " ἐξαπέστειλεν εἰς πάντα τὰ ξύα τοῦ πεδίου. Ὕδωρ δὲ καὶ ἄδυσσον τὰ ἄπειρα ἔθνη τὰ ὑπ’ αὐτοῦ δουλωθέντα προσηγόρευσεν, ἃ τὸν δασμὸν καὶ τὸν φόρον, καθάπερ τινὰ ἀρδείαν τῇ στρατείᾳ προσφέροντα, οἷόν τινα φυτὰ ἐξέθρεψε, καὶ παρεσκεύασε τὰ ταύτης συστήματα, τουτέστι, τὰ στρατιωτικὰ συντάγματα, ἀποσταλῆναι εἰς πάντα ξύλα ποῦ πεδίου, ἀντὶ τοῦ τοὺς μηδέπω χειρωθέντας, μηδὲ δουλωθέντας, ὡς καὶ τούτους ὑπηκόους γενέσθαι.
Ydōr exethrepsen ho" auton, hē adyssos sen auton, tous 3 potamous hautēs ᾽ ēgage ky- " kiǭ tōn phytōn autou, kai ta systēmata hautēs " exapesteilen eis panta ta xya tou pediou. Hydōr de kai adysson ta apeira ethnē ta hyp’ autou doulōthenta prosēgoreusen, ha ton dasmon kai ton phoron, kathaper tina ardeian tę̄ strateią prospheronta, hoion tina phyta exethrepse, kai pareskeuase ta tautēs systēmata, toutesti, ta stratiōtika syntagmata, apostalēnai eis panta xyla pou pediou, anti tou tous mēdepō cheirōthentas, mēde doulōthentas, hōs kai toutous hypēkoous genesthai.
“Water nourished it, the deep made it grow; it led its rivers round about its plants, and sent out its streams to all the trees of the plain.” By water and the deep he named the countless nations enslaved by him, which, bringing tribute and taxes to his army like a kind of watering, nourished it as if it were plants, and prepared its streams, that is, its military contingents, to be sent out to all the trees of the plain; that is, against those not yet subdued or enslaved, so that these too might become subjects.
Ezek 31:4 (quotation, high confidence)
Notes and citation
Summary: The waters that fed the Assyrian tree are the subject nations whose tribute sustained his armies.
Notes on the original text
- Digital text corrected (marginal verse number removed; stray footnote number; stray marginal letter): δ΄. → ; ξύα τοῦ Β πεδίου → ξύα τοῦ πεδίου; ἀντὶ τοῦ 38. τοὺς → ἀντὶ τοῦ τοὺς.
Cite (SBL): Theodoret, Comm. Ezech. 31.4 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/31-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/31-4
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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.
31.5PG 81
Ἔγεχδυν τούτου ὑψώθη τὸ μέγεθος αὑτοῦ παρὰ πάντα τὰ ὶ ξύλα τοῦ πεδίου, καὶ ἐκεῖθεν Ν᾽ αἱ παραφυάδες αὐτοῦ ἀφ᾽ ὕδατος ποιλοῦ ἐν" τῷ ἐκτεῖναι αὐτόν. Τοῦτο, φησὶν, αἴτιον αὐτῷ καὶ ς «ἧς ἀλαζονείας, καὶ τῆς ὑπερηφανίας ἐγένετο" παρὰ γὰρ μυρίων ἐθνῶν τὴν ἀρδείαν δεχόμενος, σὺν ταῖς
Egechdyn toutou hypsōthē to megethos hautou para panta ta i xyla tou pediou, kai ekeithen N᾽ hai paraphyades autou aph᾽ hydatos poilou en" tǭ ekteinai auton. Touto, phēsin, aition autǭ kai s «hēs alazoneias, kai tēs hyperēphanias egeneto" para gar myriōn ethnōn tēn ardeian dechomenos, syn tais
“Because of this its stature was exalted above all the trees of the plain, and its branches [spread] from much water as it stretched out.” This, he says, became the cause of his arrogance and pride; for receiving watering from countless nations, together with the …
Ezek 31:5 (quotation, high confidence)
Notes and citation
Summary: The tribute of many nations made the Assyrian king proud.
- The section breaks off mid-sentence; a word of the lemma is lost in the OCR and supplied in brackets.
Notes on the original text
- Digital text corrected (marginal verse number removed): ε΄. → .
Cite (SBL): Theodoret, Comm. Ezech. 31.5 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/31-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/31-5
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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.
31.6PG 81
Ἐν ταῖς παραφυάσιν αὐτοῦ, φησὶν, ἐνόσσευσε" πάγτω τὰ πετεινὰ τοῦ οὐραγοῦ. Διὰ τούτου τοὺς λογιχωτέρους τῶν ἀνθρώπων, καὶ οἱονεὶ πτηνοὺς παρεδήλωσε. ε Καὶ ὑποχάτω τῶν κλάδων αὐτοῦ ἐγέννα "5 πάντα τὰ θηρία τοῦ πεδίου. » Τὰ βάρδαρα δὲ τῶν ἐθνῶν διὰ τούτων ἐσύμανε " θηριώδη ὄντα, καὶ τὴν ψυχὴν χαμαίζηλα" τοῦτο δὲ καὶ αὐτὸς ἡρμήνευσεν, εἰρηκώς " « Ἐν τῇ σκιᾷ αὐτοῦ κατῴκησε πλῆθος ἐθνῶν. » Καὶ ὅπερ ἄνω διηρημένως εἶπε καὶ τροπικῶς, τοῦτο ἐνταῦθα κοινῶ; καὶ σαφῶς προστέθεικε. Σκιὰν δὲ αὐτοῦ, καὶ παραφυάδας, καὶ κλάδους, οὐ μόνον ὑπάρχους καὶ στρατἀλλὰ καὶ τοὺς τῶν ἐθνῶν ἡγεμονεύοντας δυσατράπας ἐκάλεσεν, οἷς διετέλουν δουλεύοντες οἱ ὑπἥκοοι. Ταῦτα καὶ αὐτὸς ὁ Ναδουχοδονόσορ ὄναρ εἶδε, καὶ ὁ μακάριος ἡρμήνευσε Δανιὴλ τὸ τοῦ δένδρου ἐνύπνιον.
En tais paraphyasin autou, phēsin, enosseuse" pagtō ta peteina tou ouragou. Dia toutou tous logichōterous tōn anthrōpōn, kai hoionei ptēnous paredēlōse. e Kai hypochatō tōn kladōn autou egenna "5 panta ta thēria tou pediou. » Ta bardara de tōn ethnōn dia toutōn esymane " thēriōdē onta, kai tēn psychēn chamaizēla" touto de kai autos hērmēneusen, eirēkōs " « En tę̄ skią autou katǭkēse plēthos ethnōn. » Kai hoper anō diērēmenōs eipe kai tropikōs, touto entautha koinō? kai saphōs prostetheike. Skian de autou, kai paraphyadas, kai kladous, ou monon hyparchous kai stratalla kai tous tōn ethnōn hēgemoneuontas dysatrapas ekalesen, hois dieteloun douleuontes hoi hypēkooi. Tauta kai autos ho Nadouchodonosor onar eide, kai ho makarios hērmēneuse Daniēl to tou dendrou enypnion.
“In its branches,” he says, “all the birds of heaven nested.” By this he indicated the more rational among men, who are, as it were, winged. “And under its boughs all the beasts of the plain gave birth.” By these he signified the barbarous among the nations, beastlike and grovelling in soul; and he himself interpreted this by saying: “In its shade dwelt a multitude of nations.” What he said above piecemeal and figuratively he has here added in general and plain terms. By its shade and branches and boughs he meant not only governors and generals but also the satraps who ruled the nations, to whom the subjects remained in servitude. Nebuchadnezzar himself saw these things in a dream, and the blessed Daniel interpreted the dream of the tree.
Ezek 31:6 (quotation, high confidence) · Dan 4:10–27 (allusion, high confidence)
Notes and citation
Summary: The birds and beasts under the tree are the peoples of the empire, and its branches its officials, as in Nebuchadnezzar's dream of the tree.
- The dream of the tree: Dan 4:10–27.
Notes on the original text
- Digital text corrected (marginal verse number removed): ς΄. → .
Cite (SBL): Theodoret, Comm. Ezech. 31.6 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/31-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/31-6
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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.
31.7PG 81
Καὶ "" ἐγένετο, φησὶ, κά..ος "5 ἐν τῷ ὕψει αὐτοῦ διὰ τὸ πλῆθος " τῶν κλάδων αὐτοῦ. Διδάσκει δὲ ἡμᾶς τὸ τοῦ πλήθους καὶ ὁ μακάριος Δανιὴλν ἑκατὸν εἴκοσι σατράπας εἰρηκὼς ἐσχηκέναι τὸν Δαρεῖον, τὴν τοῦ Βαλτάσαρ διαδεξάμενον βασιλείαν. Εἶτα καὶ τοῦ πλήθους τὴν αἰτίαν διδάσκει" « Ὅτι ἐγενήθησαν αἱ ῥίζαι αὐτοῦ ὕδωρ "7" πολύ. » Πανταχοῦ γὰρ, φησὶν, ἐκτείνας τὰς ῥίζας, καὶ πολλὴν ἀρς δείαν δεξάμενος, τοὺς κλάδους τούτους ἐξέθρεψε. Καὶ φησιν ἐπιμένων τῇ τροπῇ, ᾿
Kai "" egeneto, phēsi, ka..os "5 en tǭ hypsei autou dia to plēthos " tōn kladōn autou. Didaskei de hēmas to tou plēthous kai ho makarios Daniēln hekaton eikosi satrapas eirēkōs eschēkenai ton Dareion, tēn tou Baltasar diadexamenon basileian. Eita kai tou plēthous tēn aitian didaskei" « Hoti egenēthēsan hai rhizai autou hydōr "7" poly. » Pantachou gar, phēsin, ekteinas tas rhizas, kai pollēn ars deian dexamenos, tous kladous toutous exethrepse. Kai phēsin epimenōn tę̄ tropę̄, ᾿
“And it became,” he says, “beautiful in its height because of the multitude of its branches.” The blessed Daniel too teaches us about this multitude, when he says that Darius, who succeeded to the kingdom of Belshazzar, had a hundred and twenty satraps. Then he teaches the cause of the multitude: “For its roots were in much water.” For having stretched out its roots everywhere, he says, and received much watering, it nourished these branches. And he says, keeping to the figure:
Ezek 31:7 (quotation, high confidence) · Dan 6:1 (allusion, high confidence)
Notes and citation
Summary: The tree's many branches are the empire's many satraps, fed by its far-reaching roots.
- Darius's satraps: Dan 6:1.
Notes on the original text
- Digital text corrected (Latin debris (Migne's parallel Latin column and apparatus read as Greek letters) removed; OCR: broken word with stray letter; marginal verse number removed): τὰ ὃ χαΐ, ΕχΧᾺ εἰ Β Χχχι. 119 → ; φηυιτίνί!. " Εἰ ἴῃ ἰγδπβιδιίομα → φησιν ; ζ΄. → ; τὸν Δα- Α ρεῖον → τὸν Δαρεῖον.
Cite (SBL): Theodoret, Comm. Ezech. 31.7 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/31-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/31-7
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
31.8PG 81
Κυπαρίσσῳ "", φησὶν, οὐκ ὑπερῆραν αὑτὸν ἐν τῷ παραδείσῳ τοῦ Θεοῦ. Οὐδεὶς γὰρ, φησὶ, τῶν κατὰ τὴν οἰκουμένην τηνικαῦτα βασιλευόντων περιφανέστερος ἐχείνου ἐγένετο" παράδεισον γὰρ ἐνταῦθα τὴν οἰκουμένην ἐκάλεσε" τροπικῶς γὰρ τέως ἅπαντα λέγει. ε Καὶ πίτυες, φησὶν, οὖκ ὅμοιαι τος ᾿ κλάδοις Ν᾽ αὐτοῦ, καὶ ἐλάται οὐκ ἐγένοντο ὅμοιαι ταῖς παραφυάσιν δ αὐτοῦ. » Οὐ μόνον δὲ αὐτὸς, φησὶ, περιφανέστερος τῶν ἄλλων ἐγένετο βασιλέων, ἀλλὰ καὶ οἱ τούτου κλάδοι καὶ παραφυάδες, πολλῷ τῷ μέτρῳ. νενικήκασι, καὶ τῷ ὕψει, καὶ τῇ πυκνότητι, τοὺς τῶν ἄλλων ἐθνῶν βασιλέας. Πίτυς δὲ καὶ ἐλάτας τροπικῶς ἐκάλεσε τοὺς ἐλαττόνων ἐθνῶν βασιλέας, οἷς τοὺς σατράπας ἐπέστησεν, οἵ ὑπακούειν τούτους ἠνάγκαζον. Λέγει τοίνυν, ὅτι τῶν μὲν μεγίστων βασιλέων μείζων ἐγένετο" τῶν δὲ ἐλαττόνων οὐκ αὐτὸς μόνον, ἀλλὰ καὶ οἱ τούτου ἄρχοντες δυνα- τώτεροι γεγένηνται καὶ περιφανέστεροι. Εἶτα συν. Πᾶν ξύλον ἐν τῷ παραδείσῳ τοῦ Θεοῦ οὐκ ὡμοιώθη αὑτῷ ἐν τῷ κάλλει αὑτοῦ, διὰ 5" τὸ πλῆθος τῶν κλάδων αὐτοῦ. --- Κάλλος δὲ τὸ ὁρώμενον λέγει, τὸ περὶ τὸ σῶμα, ἁλουργίδα, στεφάνους, ᾿ καὶ τὰ ἄλλα ὅσα λαμπρύνειν οἷδε κατὰ τὸ ὁρώμενον τοὺς βασιλέας " λέγει τοίνυν, ὅτι οὐδεὶς ἐξισώθη αὐτῷ τῶν τηνικάδε τῆς γῆς βεδασιλευχότων ᾿ προστίθησι δὲ ὅτε καὶ ζηλωτὸς ἐγένετο πᾶσιν ἐκείνοις. ε« Ἐζήλωσε " γὰρ αὐτὸν, φησὶ, πάντα δ᾽ τὰ ξύλα τῆς τρυφῆς " τοῦ παραδείσου τοῦ Θεοῦ. » Εἶτα τὸν τῆς ψυχῆ; αὐτοῦ τῦφον Διὰ τοῦτο τάδε λέγει Ἀδωναῖ Κύριος: Ἀνθ᾽ ὧν ἐγέγετο ὅδ μέγας τῷ μεγέθει, καὶ ἔδωκε"" τὴν ἀρχὴν αὐτοῦ εἰς μέσον τῶν ὦ», καὶ "' ἐπήρθη ἡ καρδία αὐτοῦ ἐν τῷ ὕψει αὐτοῦ, καὶ δ εἶδον ἐν τῷ ὑψωθῆναι αὐτόν. Καὶ παρέδωκα αὐτὸν εἰς χεῖρας ἄρχοντος "" ἐθνῶν, καὶ ἐποίησε τὴν ἀπώλειαν αὐτοῦ “ κατὰ 5 τὴν ἀσέδειαγ αὐτοῦ. Ἐπειδὴ γὰρ, φησὶν, οὐκ ἠρκέσθη τῇ κατὰ τῶν ἀνθρώπων ἡγεμονίᾳ, ἀλλὰ καὶ κατ᾽ ἐμοῦ δὶ ε τῇ ἀλαζονείᾳ ἐχρήσατο, « παρέδωκα αὐτὸν, φησὶν, εἰς χεῖρας ἄρχοντος ἐθνῶν. ν» Λέγει δὲ τὸν Κῦρον’ οὗτος γὰρ μητρόθεν μὲν Μῆδος, πατρόθεν δὲ Πέρσης ὑπάρχων, καὶ ἐκ δύο ἐθνῶν ὁρμώμενος, τὴν τῶν 'λοσυρίων καὶ Βαδυλωνίων κατέλυσε βασιλείαν. « Καὶ ἐποίησε, φησὶν, τὴν ἀπώλειαν αὐτοῦ κατὰ τὴν ἀσέὄειαν αὐτοῦ" » ΓΑξια γὰρ, φησὶν, ὑπέμεινεν ὧν ἢνόμῆσε "3. Κατὰ μὲν οὖν τὴν ἱστορίαν, ταῦτα τῷ Ναθουχοδονόσορ συνέβη, τοσαύτην ὠμότητα καὶ ἀλαζοσυνιδεῖν ἐθελήσειεν, εὑρήσει καὶ τὸν κοινὸν τῶν ἀνθρώπων ἀλάστορα, τὸν τοῦ Θεοῦ δυσμενῆ καὶ πολέδυνάμεσιν ἐξισούμενος, τῶν δὲ ὑποδεεστέρων ὑπάρχὼν περιφανέστερος (παράδεισον γὰρ τρυφῆς, καὶ τὰ ἐν τούτιν ξύ.1α, κατὰ τοὺς τῆς ἀλληγορίας νόμους, τὰς ἀσωμάτους φύσεις ἐκάλεσε), κατὰ τοῦ Β πεποιηκότος καὶ τοσαύτην εὐπρέπειαν ὁμοῦ καὶ δύναμιν δεδωκότος ἐλύττησε, καὶ τυραννῖδα μελετήσας, καὶ Θεὸς ἔσεσθαι ὀνειροπολήσας ἐξέπεσε. Τοῦτο δὲ καὶ ὁ μακάριος αἰνίττεται Παῦλος, ε Μὴ νεάφυτον, λέγῶν, ἵνα μὴ τυφωθεὶς εἰς κρῖμα ἐμπέσῃ τοῦ διαδόλον. » Οὐκ εἰδὼς γὰρ εἰς δέον χρήσασθα: τῇ τιμῇ παραπλήσια πείσεται τῷ διαθόλῳ, ὃς ἀφορμὴν ἀλαζονείας καὶ τύφου τὴν δοθεῖσαν αὐτῷ τιμὴν ἐποιήσατο. Τοῦτον λέγει ε παραδοθήσεσθαι ἄρχοντι ἐθνῶν. » Τίς δὲ οὗτος ὁ ἄρχων τῶν ἐθνῶν, ἣ ὁ μονογενὴς τοῦ Θεοῦ Λόγος ὁ Δεσπότης Χριστὸς, πρὸς ὃν ὁ προφήτης φησί" ε Τίς οὐ φοδηθήσεταί σε, βασιλεῦ τῶν ἐθνῶν;» Καὶ ὁ μακάριος Ἰαχώδ' Οὐκ ἐκλείψει ἄρχων ἐξ Ἰούδα, καὶ ἡγούμενος ἐκ τῶν μηρῶν αὐτοῦ, ἕως ἂν ἔλθῃ ᾧ ἀπόκειται, καὶ αὐτὸς προσδοκία ἐθνῶν. » Ταῦτα καὶ Ἡσαΐας βοᾷ" « Ἔσται γὰρ, φησὶν, ἡ ῥίζα «οὔ Ἰεσσαὶ, καὶ ὁ ἀνιστάμενος ἄρχων δ᾽ ἐθνῶν, ἐπ αὐτῷ ἔθνη ἐλπιοῦσι. ν» Καὶ ὁ Πατὴρ πρὸς αὐτόν" « Δέδωκά σε εἰς διαθήκην γένους, εἰς φῶς ἐθνῶν, «οὔ εἶναί σε εἰς σωτηρίαν ἕως ἐσχάτου τῆς γῆς.» Καὶ ὁ αὐτὸς δὲ προφήτης πάλιν πρὸς αὐτόν" « Ἔν πίασεν Αἴγνετος, καὶ ἐμπορία Αἰθιόπων καὶ οἱ Σα- Θαῖὶν ἄνδρες ὑψηλοὶ ἐπὶ σὲ ἀναδήσοντας, καὶ σοὶ ἔσονται δοῦλοι " ὀπέσω σου ἀχολουθήσουσι δεδεμένοι χειροπέδαις, καὶ ἐν σοὶ προσεύξονταε, ὅτι ἐν σοὶ ὁ Θεός ἐστι, καὶ οὖκ ἔστι Θεὸς πλὴν σοῦ, ν καὶ τὰ ἑξῆς. Καὶ αὐτὸς δὲ διὰ τοῦ μακαρίου λέγει Δαδίδ᾽ « Λαὸς ὅν οὐκ ἔγνων ἐδούλευσέ μοι. » Καὶ μυρίας δὲ ἑτέρας ἔστιν εὑρεῖν μαρτυρίας ταὐτὸ τοὐτοδιδασχούσας. Τούτῳ τοίνυν παραδεδόσθαι λέγει τὸν κοινὸν ἀλάστορα καὶ πολέμιον, καὶ ὑπὸ τούτου γενέσθαι τὴν ἀπώλειαν αὐτοῦ κατὰ τὴν ἀσέδειαν αὐτοῦ. Τούτοις ἐπάγει" Καὶ “5. ἐξέδαλον αὐτὸν ἐγώ. Καὶ ἐξωλό- (θρευσαν αὐτὸν ἀλλότριοι λοιμοὶ ἀπὸ ἐθνῶν, καὶ κατέθαιλον αὑτὸν ἐπὶ τῶν ἐρέων. Τοῦ γὰρ Κυρίου νενιχηχότος αὐτὸν, καὶ τῆς δυναστείας καὶ τῆς τυ" ραννίδος ἔξω πεποιηκότος, οἱ πάλαι λοιμοὶ, καὶ τοῦ Θεοῦ “5 ἀλλότριοι οἱ ἐκ τῶν ἐθνῶν, τῷ θείῳ κηρύγματι πεπιστευκότες, παντελῶς αὐτὸν ἐξωλόθρευσαν, καὶ πρόῤῥιζον αὐτοῦ τὴν τυραννίδα ἀνέσπασαν, καὶ χατέθαλον αὐτὸν ἐπὶ τῶν ὀρέων, ἕνθα πρότερον εἶχε τὰ τεμένη καὶ τοὺς βωμοὺς, τὰς τῆς φιλοσοφίας ἱδρυσάμενοι στήλας. ε Καὶ ἐν πάσαις ταῖς φάραγξιν ἔπεσον οἱ κλάδοι αὐτοῦ, καὶ συνετρίθη τὰ στελέχη αὐτοῦ ἐν “1 παντὶ πεδίῳ τῆς γῆς. » Κιἰάδους δὲ αὖτοῦ καὶ στε.έχη τὰ παντοδαπὰ εἰδωλεῖα σεν, ἐξ αὐτοῦ δεξάμενα τὰς τῆς ἱδρύσεως ἀφορμὰς, ἃ καὶ ἀπὸ τῶν ὀρέων καὶ ἀπὸ τῶν πεδίων φροῦδα παντελῶς διὰ τῶν πάλαι μὲν λοιμῶν, μετὰ δὲ ταῦτα πιστῶν ἐθνῶν, ἀπεφάνθη. « Καὶ χατέδησαν ἀπὸ τῆς σκέπης αὐτοῦ 65 πάντες οἱ λαοὶ τῆς γῆς, καὶ ἠδάφισαν “ αὐτόν. » Γνόντες γὰρ αὐτοῦ τὴν ἐξαπάτην, οὐ μόνον ἔφυγον αὐτοῦ τὴν δεσποτείαν, ἀλλὰ καὶ μέχρις αὐτοῦ τοῦ ἐδάφους κατήνεγχαν, τὴν Δεσποτικὴν ἐντολὴν πληροῦντες τὴν λέγουσαν “ ε Ἰδοὺ δέδωκα ὑμῖν ἐξουσίαν πατεῖν ἐπάνω ὄφεων καὶ σκορπίων, καὶ ἐπὶ πᾶταν 79 τὴν δύναμιν τοῦ ἐχθροῦ. »
Kyparissǭ "", phēsin, ouk hyperēran hauton en tǭ paradeisǭ tou Theou. Oudeis gar, phēsi, tōn kata tēn oikoumenēn tēnikauta basileuontōn periphanesteros echeinou egeneto" paradeison gar entautha tēn oikoumenēn ekalese" tropikōs gar teōs hapanta legei. e Kai pityes, phēsin, ouk homoiai tos ᾿ kladois N᾽ autou, kai elatai ouk egenonto homoiai tais paraphyasin d autou. » Ou monon de autos, phēsi, periphanesteros tōn allōn egeneto basileōn, alla kai hoi toutou kladoi kai paraphyades, pollǭ tǭ metrǭ. nenikēkasi, kai tǭ hypsei, kai tę̄ pyknotēti, tous tōn allōn ethnōn basileas. Pitys de kai elatas tropikōs ekalese tous elattonōn ethnōn basileas, hois tous satrapas epestēsen, hoi hypakouein toutous ēnankazon. Legei toinyn, hoti tōn men megistōn basileōn meizōn egeneto" tōn de elattonōn ouk autos monon, alla kai hoi toutou archontes dyna- tōteroi gegenēntai kai periphanesteroi. Eita syn. Pan xylon en tǭ paradeisǭ tou Theou ouk hōmoiōthē hautǭ en tǭ kallei hautou, dia 5" to plēthos tōn kladōn autou. --- Kallos de to horōmenon legei, to peri to sōma, halourgida, stephanous, ᾿ kai ta alla hosa lamprynein hoide kata to horōmenon tous basileas " legei toinyn, hoti oudeis exisōthē autǭ tōn tēnikade tēs gēs bedasileuchotōn ᾿ prostithēsi de hote kai zēlōtos egeneto pasin ekeinois. e« Ezēlōse " gar auton, phēsi, panta d᾽ ta xyla tēs tryphēs " tou paradeisou tou Theou. » Eita ton tēs psychē? autou typhon Dia touto tade legei Adōnai Kyrios: Anth᾽ hōn egegeto hod megas tǭ megethei, kai edōke"" tēn archēn autou eis meson tōn ō», kai "' epērthē hē kardia autou en tǭ hypsei autou, kai d eidon en tǭ hypsōthēnai auton. Kai paredōka auton eis cheiras archontos "" ethnōn, kai epoiēse tēn apōleian autou “ kata 5 tēn asedeiag autou. Epeidē gar, phēsin, ouk ērkesthē tę̄ kata tōn anthrōpōn hēgemonią, alla kai kat᾽ emou di e tę̄ alazoneią echrēsato, « paredōka auton, phēsin, eis cheiras archontos ethnōn. n» Legei de ton Kyron’ houtos gar mētrothen men Mēdos, patrothen de Persēs hyparchōn, kai ek dyo ethnōn hormōmenos, tēn tōn 'losyriōn kai Badylōniōn katelyse basileian. « Kai epoiēse, phēsin, tēn apōleian autou kata tēn aseoeian autou" » GAxia gar, phēsin, hypemeinen hōn ēnomēse "3. Kata men oun tēn historian, tauta tǭ Nathouchodonosor synebē, tosautēn ōmotēta kai alazosynidein ethelēseien, heurēsei kai ton koinon tōn anthrōpōn alastora, ton tou Theou dysmenē kai poledynamesin exisoumenos, tōn de hypodeesterōn hyparchōn periphanesteros (paradeison gar tryphēs, kai ta en toutin xy.1a, kata tous tēs allēgorias nomous, tas asōmatous physeis ekalese), kata tou B pepoiēkotos kai tosautēn euprepeian homou kai dynamin dedōkotos elyttēse, kai tyrannida meletēsas, kai Theos esesthai oneiropolēsas exepese. Touto de kai ho makarios ainittetai Paulos, e Mē neaphyton, legōn, hina mē typhōtheis eis krima empesę̄ tou diadolon. » Ouk eidōs gar eis deon chrēsastha: tę̄ timę̄ paraplēsia peisetai tǭ diatholǭ, hos aphormēn alazoneias kai typhou tēn dotheisan autǭ timēn epoiēsato. Touton legei e paradothēsesthai archonti ethnōn. » Tis de houtos ho archōn tōn ethnōn, hē ho monogenēs tou Theou Logos ho Despotēs Christos, pros hon ho prophētēs phēsi" e Tis ou phodēthēsetai se, basileu tōn ethnōn?» Kai ho makarios Iachōd' Ouk ekleipsei archōn ex Iouda, kai hēgoumenos ek tōn mērōn autou, heōs an elthę̄ hǭ apokeitai, kai autos prosdokia ethnōn. » Tauta kai Hēsaïas boą" « Estai gar, phēsin, hē rhiza «ou Iessai, kai ho anistamenos archōn d᾽ ethnōn, ep autǭ ethnē elpiousi. n» Kai ho Patēr pros auton" « Dedōka se eis diathēkēn genous, eis phōs ethnōn, «ou einai se eis sōtērian heōs eschatou tēs gēs.» Kai ho autos de prophētēs palin pros auton" « En piasen Aignetos, kai emporia Aithiopōn kai hoi Sa- Thaiin andres hypsēloi epi se anadēsontas, kai soi esontai douloi " opesō sou acholouthēsousi dedemenoi cheiropedais, kai en soi proseuxontae, hoti en soi ho Theos esti, kai ouk esti Theos plēn sou, n kai ta hexēs. Kai autos de dia tou makariou legei Dadid᾽ « Laos hon ouk egnōn edouleuse moi. » Kai myrias de heteras estin heurein martyrias tauto toutodidaschousas. Toutǭ toinyn paradedosthai legei ton koinon alastora kai polemion, kai hypo toutou genesthai tēn apōleian autou kata tēn asedeian autou. Toutois epagei" Kai “5. exedalon auton egō. Kai exōlo- (threusan auton allotrioi loimoi apo ethnōn, kai katethailon hauton epi tōn ereōn. Tou gar Kyriou nenichēchotos auton, kai tēs dynasteias kai tēs ty" rannidos exō pepoiēkotos, hoi palai loimoi, kai tou Theou “5 allotrioi hoi ek tōn ethnōn, tǭ theiǭ kērygmati pepisteukotes, pantelōs auton exōlothreusan, kai prorrhizon autou tēn tyrannida anespasan, kai chatethalon auton epi tōn oreōn, hentha proteron eiche ta temenē kai tous bōmous, tas tēs philosophias hidrysamenoi stēlas. e Kai en pasais tais pharanxin epeson hoi kladoi autou, kai synetrithē ta stelechē autou en “1 panti pediǭ tēs gēs. » Kiiadous de autou kai ste.echē ta pantodapa eidōleia sen, ex autou dexamena tas tēs hidryseōs aphormas, ha kai apo tōn oreōn kai apo tōn pediōn phrouda pantelōs dia tōn palai men loimōn, meta de tauta pistōn ethnōn, apephanthē. « Kai chatedēsan apo tēs skepēs autou 65 pantes hoi laoi tēs gēs, kai ēdaphisan “ auton. » Gnontes gar autou tēn exapatēn, ou monon ephygon autou tēn despoteian, alla kai mechris autou tou edaphous katēnenchan, tēn Despotikēn entolēn plērountes tēn legousan “ e Idou dedōka hymin exousian patein epanō opheōn kai skorpiōn, kai epi patan 79 tēn dynamin tou echthrou. »
“Cypresses,” he says, “did not surpass it … in the paradise of God.” For none, he says, of those who then reigned over the inhabited world became more illustrious than he; for here he called the inhabited world paradise, since so far he says everything figuratively. “And pines,” he says, “were not like its boughs, and firs were not like its branches.” Not only did he himself, he says, become more illustrious than the other kings, but his boughs and branches too by far surpassed the kings of the other nations in height and in density. By pines and firs he figuratively meant the kings of lesser nations, over whom he set his satraps, who compelled these too to obey. He says, then, that he became greater than the greatest kings; and as for the lesser ones, not only he himself but even his officers became more powerful and more illustrious than they. Then he adds: “No tree in the paradise of God was like it in its beauty, because of the multitude of its branches.” By beauty he means the visible kind, that of the body: the purple robe, crowns, and everything else that usually makes kings splendid to the eye. He says, then, that none of those who then reigned on the earth was his equal; and he adds that he became an object of envy to all of them: “For all the trees of the delight of the paradise of God envied it.” Then he shows the conceit of his soul: “Therefore thus says Adonai the Lord: Because it became great in stature, and set its top in the midst of the clouds, and its heart was lifted up in its height, and I saw it when it was exalted, I also handed it over into the hands of the ruler of the nations, and he wrought its destruction according to its impiety.” For since, he says, he was not content with his rule over men, but turned his arrogance against me too, “I handed him over,” he says, “into the hands of the ruler of the nations.” He means Cyrus; for he, a Mede on his mother's side and a Persian on his father's, sprung from two nations, destroyed the kingdom of the Assyrians and Babylonians. “And he wrought,” he says, “its destruction according to its impiety”; for he suffered what his lawlessness deserved. According to the history, then, these things befell Nebuchadnezzar, [who showed] such cruelty and arrogance … should wish to look into it, he will find here also the common avenger of mankind, the enemy and adversary of God, who, … equal to the powers and more illustrious than those beneath him (for by the paradise of delight and the trees in it, according to the laws of allegory, he called the bodiless natures), raged against the one who made him and gave him such comeliness together with power, and, plotting tyranny and dreaming that he would be God, fell. This the blessed Paul too hints at when he says: “Not a new convert, lest, puffed up, he fall into the condemnation of the devil.” For not knowing how to use the honour as he ought, he will suffer the like of the devil, who made the honour given him an occasion of arrogance and conceit. This one, he says, “will be handed over to the ruler of the nations.” And who is this ruler of the nations, if not the only-begotten Word of God, the Master Christ, to whom the prophet says: “Who will not fear you, King of the nations?” And the blessed Jacob: “A ruler shall not fail from Judah, nor a leader from his thighs, until he comes for whom it is laid up; and he is the expectation of the nations.” Isaiah too cries out the same: “For there will be,” he says, “the root of Jesse, and he who rises to rule the nations; in him will the nations hope.” And the Father says to him: “I have given you as a covenant of the race, as a light of the nations, that you may be for salvation to the end of the earth.” And the same prophet says to him again: “Egypt has laboured, and the merchandise of the Ethiopians and the Sabeans, tall men, will come over to you and will be your slaves; they will follow behind you bound in fetters, and they will pray in you, because God is in you, and there is no God besides you,” and so on. And he himself says through the blessed David: “A people whom I did not know served me.” One can find countless other testimonies teaching this same thing. To this one, then, he says that the common avenger and enemy was handed over, and that by him came his destruction according to his impiety. To these words he adds: “And I cast it out. And foreign plagues from the nations destroyed it utterly, and cast it down upon the mountains.” For when the Lord had conquered him and put him out of his dominion and tyranny, those from the nations who were once plagues and strangers to God, having believed the divine preaching, destroyed him utterly and tore up his tyranny root and all, and cast him down upon the mountains where he formerly had his precincts and altars, setting up there the pillars of philosophy. “And in all the ravines its branches fell, and its trunks were broken in every plain of the earth.” By its branches and trunks he named the idol-temples of every kind, which received from him the occasions of their founding, and which have been made to vanish utterly from mountains and plains through the nations, once plagues but afterwards believers. “And all the peoples of the earth came down from its shelter and levelled it.” For knowing his deceit, they not only fled his lordship but brought him down to the very ground, fulfilling the Master's command which says: “Behold, I have given you authority to tread upon serpents and scorpions, and upon all the power of the enemy.”
Ezek 31:8–12 (quotation, high confidence) · 1 Tim 3:6 (quotation, high confidence) · Jer 10:7 (quotation, high confidence) · Gen 49:10 (quotation, high confidence) · Isa 11:10 (quotation, high confidence) · Rom 15:12 (allusion, medium confidence) · Isa 49:6 (quotation, high confidence) · Isa 42:6 (allusion, medium confidence) · Isa 45:14 (quotation, high confidence) · Ps 18:43 (17:44 LXX) (quotation, high confidence) · Luke 10:19 (quotation, high confidence)
Notes and citation
Summary: The Assyrian tree, greater than all kings, was handed over for its pride to Cyrus; more deeply it is the devil, handed over to Christ, the ruler of the nations, whose believing peoples overthrew his temples (Ezek 31:8–12).
- The section holds the lemmas of Ezek 31:8, 31:8b, 31:9, 31:10–11, 31:11b–12a and 31:12b; much Latin debris from Migne's parallel column, interleaved line by line, is removed as logged corrections.
- Words lost in the OCR are marked “…”: in the lemma of 31:8 (“such in the paradise”), and in the passage that turns from the historical to the allegorical reading (“[who showed] such cruelty and arrogance … should wish to look into it”; “who, … equal to the powers”).
- “The pillars of philosophy” are probably the ascetic establishments (Theodoret's “philosophy” for monastic life) built where pagan altars stood.
- Quotations: 1 Tim 3:6; Jer 10:7; Gen 49:10; Isa 11:10 (Rom 15:12); Isa 49:6 (cf. 42:6); Isa 45:14; Ps 18:43 (LXX 17:44); Luke 10:19. The identification of the “ruler of the nations” with Cyrus (history) and with Christ (the devil's overthrow) is Theodoret's; given as written.
Notes on the original text
- Digital text corrected (Latin debris (Migne's parallel Latin column and apparatus read as Greek letters) removed; marginal verse number removed; stray marginal letter; stray number): Ὕεκϑ. 8. υψρατίςδο, ἰηαυΐ!, πο δωρετοχιμίοτμης → ; ἐαηι ἷπ ρατααΐϊεο θεῖ. → ; περ. 64 φανέστερος → περιφανέστερος; ἐν- ΠΟ (ἷ: μαγαάΐδιπι φυΐρρα ος πκαῦθα → ἐνταῦθα; ΓΆΙΑΪΒ 6118, αἱ Δυΐαῖ65. πο → ; φίπίθν8 618.» Νοη → ; “ {ΠΠδίγοΥ 8118 → ; πυχνό- οογαἴα εἰ ἀδηβίι2ι6 Δ) Ἄγ πὶ σοι απ γεθ68. Υἱοθτῆτι, → πυκνότητι,; τυηι. 937 Ρίπιεφιο οἱ → ; Ργαίδοϊ!, 4υΟΓῸ πὶ ΤλΠ118 ογαὶ οἱ → ; μεγί- θγεηί, στων → μεγίστων; πεϊίαίειπι ει δὶ ἐπ ρείοι τι → ; ὁρώ. Ρί6Υ πιι ἰάΐποπι βενον → ὁρώμενον; οΟΥΠδῖΔ8, ἰιαϑίαϊος → ; οπιηΐᾶ 48 → ; ΓΕβ65 ἢ] → ; Ἐζή- αυΐ λωσε → Ἐζήλωσε; τρυ-. [υἷ886; δἀάϊίφιια φῆς → τρυφῆς; διπυϊΔτοπίυγ. « → ; τὴΐ ἡ, ια', → ; Ὑκμς.10,14. Ρτγορίοτοα αὸ αἰεὶ! Αἀοπαὶ Αγθ᾽ → Ἀνθ᾽; Ργο 60 φμοά → ; ρει δον ομε ἴῃ χα αιΐοπο ἐμδῖμα, οι → ; γρμιν ἵρεο. Εἰ τταἀϊάὶ φιπὶ ἐπ → ; Ὁ εἴπηι, οἱ [δεῖ! ρεταϊἴοπθηι ἐρείπια φεοαπάπιπι ἱπερίοί αἴδης → ; πνν ἱπιρογίο, 86 οοηῖΓὰ πιὸ → ; (ἰὰπὶ. » Ογτγαπι → ; παιίοπί 8 Ρτοίδοίυ 8 Αββυγίογυπι οἱ εἰ ἴα νι εΐοἱ δὺ οπὶ ἃ δότε). χ, Ἴ. Δ → ; κηρύγ- «“ Βὴ τ. Α.. Πα Β ριὸ οἱ, υἱ ἢ}. οἀ, ργῖον. 45 καλὸς καὶ ἀγαθός. Β ἄρχειν. 5 Ἰζαὶ --- ἐγώ. θὲ. ἐκ ματι → κηρύγματι; Α τυν!, οἱ γλάϊοίτυϑ 615 ἰγγαπηΐάοπι ἐσϑι γρατιαπὶ, οἱ → ; η΄. → ; (θ'.) → ; (ιβ’.) → ; πολλῷ 6118 τῷ → πολλῷ τῷ; διδασχούσας. Ὁ Τούτῳ → διδασχούσας. Τούτῳ.
Topics: Christology
Cite (SBL): Theodoret, Comm. Ezech. 31.8 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/31-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/31-8
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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.
31.13PG 81
Ἐπὶ τῇ πτώσϑι 3 αὐτοῦ ἀνεπαύσαντο πάντα τὰ πετεινὰ τοῦ οὐραγοῦ, καὶ ἐπὶ τὰ σεειέχη αὐτοῦ ἐγένετο 1 πάγτα τὰ θηρία τοῦ ἀγροῦ. Εἴ τις γὰρ, φησὶ, πτηνὸς, καὶ εἰς οὐρανὸν ἔχων τῆς διανοίας τὸ ὄμμα, εὐφραίνεται θεωρῶν αὖτοῦ τὴν κατάλυσιν, καὶ τῆς ἀσεδείας τὴν γύμνωσιν. Καὶ οἱ πρότερον δὲ θηριώδεις κατὰ τῶν τούτου χλάδὼων ὁρμήσουσι, καὶ τὰ τῶν εἰδώλων οἰκείαις χερσὶν ἀνασπάσουσι τεμένη ταῦτα γὰρ στελέχη ὠνόμασεν.
Epi tę̄ ptōsϑi 3 autou anepausanto panta ta peteina tou ouragou, kai epi ta seeiechē autou egeneto 1 pagta ta thēria tou agrou. Ei tis gar, phēsi, ptēnos, kai eis ouranon echōn tēs dianoias to omma, euphrainetai theōrōn autou tēn katalysin, kai tēs asedeias tēn gymnōsin. Kai hoi proteron de thēriōdeis kata tōn toutou chladōōn hormēsousi, kai ta tōn eidōlōn oikeiais chersin anaspasousi temenē tauta gar stelechē ōnomasen.
“On its fall all the birds of heaven rested, and upon its trunks were all the beasts of the field.” For whoever is winged, he says, and has the eye of his mind turned to heaven, rejoices to see his overthrow and the stripping bare of impiety. And those who were formerly beastlike will rush against his branches and tear down with their own hands the precincts of the idols; for these he named trunks.
Ezek 31:13 (quotation, high confidence)
Notes and citation
Summary: The faithful rejoice at the devil's fall, and former pagans pull down the idols' temples.
Notes on the original text
- Digital text corrected (marginal verse number removed; stray footnote number): ιγ΄. → ; χλάδὼων 75 → χλάδὼων.
Cite (SBL): Theodoret, Comm. Ezech. 31.13 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/31-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/31-13
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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.
31.14PG 81
“Ὅπως ἂν μὴ ὑψωθῶσι τῷ "" μεγέθει αὑτῶν πάντα τὰ ξύλα τὰ ἐν τῷ ὕδατι, καὶ οὐ μὴ δῶσι 15 τὴν ἀρχὴν αὑτῶν ἐν μέσῳ 15 τῶν γεφρειλῶν, καὶ “ὴ ἱστῶνται 7} ἐν τῷ ὕψει αὑτῶν πρὸς αὐτὸν οἱ 15 πίγοντες ὕδωρ. Ὃ τούτου, φησὶν, ὄλεθρος, καὶ ἡ τῆς δυναστείας αὐτοῦ κατάλυσις, ὄνησις ἔσται τοῖς ἄλλοις, καὶ ἀφορμὴ ἀσφαλείας ὁρῶντες γὰρ τὰ τούτῳ συμθάντα, οὐκ ἀνέξονται ὑπὲρ τὴν ἀξίαν φρονήματι χρήσασθαι " οὐδὲ πειραθήσονται ἀρπάσαι ἀρχὴν τὴν μηδαμόθεν προσήκουσαν " ἐφόδιον εἰς τυῥαννίδα λαμθάνοντες, καθάπερ τινὰ ἀρδείαν, τὴν πῖρ᾽ ἐμοῦ χορηγηθεῖσαν αὐτοῖς τιμήν. ε« Ὅτι 1 πάντες ἐδύθησαν εἰς θάνατον. » Οὐ γὰρ μόνον αὐτὸς ὁ διάθολος, ἀλλὰ καὶ οἱ τῆς τυραννίδος αὐτῷ κοινωνήσαντες δαίμονες, τὴν πανωλεθρίαν ὑπέμειναν. ᾿Αλλὰ καιρὸς πάλιν ἐπὶ τὴν ἱστορίαν ἐπανελθεῖν: ἱκανὰ γὰρ καὶ τὰ εἰρημένα διδάξαι, ὡς οὐ μόνον περὶ "᾽ τοῦ Ναδουχοδονόσορ ἐῤῥέθη τὰ εἰρημένα, ἀλλὰ καὶ. περὶ αὐτοῦ τοῦ ἐν ἐκείνῳ ἐνεργήσαντος, καὶ τὴν οἰκείαν αὐτὸν ἀλαζονείαν διδάξαντος. Λέγει τοίνυν ὅτι αὐτὸς ὁ Ναθδουχοδονόσορ, καὶ οἱ σὺν αὐτῷ θανάτῳ παραδοθήσονται, ταὐτὰ τοῖς ἄλλοις ἀνθρώποις πεισόμένοι. « Εἰς γῆν βάθους 8', φησὶν, ἐν μέσῳ υἱῶν ἀνθρώπων ἐπαγομένων εἰς βόθρον 55, » Τούτοις ἐπάγει"
“Hopōs an mē hypsōthōsi tǭ "" megethei hautōn panta ta xyla ta en tǭ hydati, kai ou mē dōsi 15 tēn archēn hautōn en mesǭ 15 tōn gephreilōn, kai “ē histōntai 7} en tǭ hypsei hautōn pros auton hoi 15 pigontes hydōr. Ho toutou, phēsin, olethros, kai hē tēs dynasteias autou katalysis, onēsis estai tois allois, kai aphormē asphaleias horōntes gar ta toutǭ symthanta, ouk anexontai hyper tēn axian phronēmati chrēsasthai " oude peirathēsontai arpasai archēn tēn mēdamothen prosēkousan " ephodion eis tyrhannida lamthanontes, kathaper tina ardeian, tēn pir᾽ emou chorēgētheisan autois timēn. e« Hoti 1 pantes edythēsan eis thanaton. » Ou gar monon autos ho diatholos, alla kai hoi tēs tyrannidos autǭ koinōnēsantes daimones, tēn panōlethrian hypemeinan. ᾿Alla kairos palin epi tēn historian epanelthein: hikana gar kai ta eirēmena didaxai, hōs ou monon peri "᾽ tou Nadouchodonosor errhethē ta eirēmena, alla kai. peri autou tou en ekeinǭ energēsantos, kai tēn oikeian auton alazoneian didaxantos. Legei toinyn hoti autos ho Nathdouchodonosor, kai hoi syn autǭ thanatǭ paradothēsontai, tauta tois allois anthrōpois peisomenoi. « Eis gēn bathous 8', phēsin, en mesǭ huiōn anthrōpōn epagomenōn eis bothron 55, » Toutois epagei"
“So that all the trees that are by the water may not be exalted in their stature, and may not set their top in the midst of the clouds, and those who drink water may not stand in their height before it.” His destruction, he says, and the overthrow of his dominion will be a benefit to the others and an occasion of safety; for seeing what befell him, they will not dare to think above their worth, nor will they try to seize a rule that in no way belongs to them, taking the honour I have supplied them, like a kind of watering, as provision for tyranny. “For they all were given over to death.” For not only the devil himself but also the demons who shared his tyranny suffered utter destruction. But it is time to return again to the history; for what has been said is enough to teach that these words were said not only of Nebuchadnezzar but also of the very one who worked in him and taught him his own arrogance. He says, then, that Nebuchadnezzar himself and those with him will be handed over to death and will suffer the same as other men: “To the land of the deep,” he says, “in the midst of the sons of men who go down to the pit.” To these he adds:
Ezek 31:14 (quotation, high confidence)
Notes and citation
Summary: The fall of the Assyrian (and of the devil and his demons) is a warning to others not to seize power beyond their station.
- Latin debris inside the lemma and at the end of the section is removed as logged corrections.
Notes on the original text
- Digital text corrected (Latin debris (Migne's parallel Latin column and apparatus read as Greek letters) removed; marginal verse number removed): Εὶ εἰ ςοπίγίεἰ βυ πὶ δι᾽ 168 608 ἰπ αἱ ογ οἱ 560» τος δὲπάγντὰ → πάντα; Ο ηἰα ἐπα φια φἰπὶ ἐπ → ; δὰ (γἀϊοῖα κυνί αὐ πος ἀοσεπάυμι, ποι ἰδμίιπι ἀς Νὰτόν τ. κλάδον, αἱ ΠΔ}. οἀ. ργΐογ. 76 τῷ. Α ργζτι. ἐν. Α οὐκ ἔστησαν. [5Α αὐτὰ πάντες οἱ; " ι-. Β68. ἰη Α. τὸ μὴ δῶσι. Α δέδωχαν. 75 Α εἰς μέσον. 77 μὴ ἰστ, 9 παρά. Ἀ᾿ εἰς γῆς βάθος. "5 Β ἀπαγομένων εἰς βόθρον. Α πρὸς χαταδαίνοντας εἰς βόθρον. 168, αυκ οὐ) 60 πιἰ "ἴ αἷΐ πόας ραγαεβὶ : βοὰ εἱ ἀς τη. σα πὶ ἴῃ πὶ δυθσϑὺ ἢ Ἶ "ἢ οἀβοΐ πῇ 80ἴθπὶ ἃ} ἶμ5ο, ἰηαυ!, ἀο δου! ργ οἴ ρα 8 δυο τ → ; ιδ΄. → .
Cite (SBL): Theodoret, Comm. Ezech. 31.14 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/31-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/31-14
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
31.15PG 81
Τάδε «᾿έγει ᾿Αδωγναὶ Κύριος - Ἐν ἡ ἡμέρᾳ κατήχθη " εἷς ἄδου, ἐθρήνησεν δ᾽ αὑτὸν ἡ ἄδυσσος, ἐκάλυψε καὶ δ ἐπέστησε "5 τοὺς ποταμοὺς αὐτῆς, ἐχώϊζυσε κ', πλῆθος ὕδατος. --- "Αδυσσον δὲ ἐκάλεσε τὰ ὑπήχοα ἔθνη, συστρατεύοντα μὲν αὐτῷ, θρηνοῦντα δὲ οὗ τὴν ἐχείνου σφαγὴν, ἀλλὰ τὴν οἰκείαν ἧττάν τε καὶ ἀναίρεσιν. Ὅτι γὰο οὐκ ἐχεῖγον ἐθρήνουν, ἀποχρώντως ἐδήλωσεν εἰρηκώς" Ἐκώλυσε πλῆθος ὕδατος “ » τουτέστιν, Οὐκέτι σοι πέμπειν τοὺς φόρους ἀνέξεται. ε« Ἑσχότασεν ἐπ᾽ αὐτὸν ὁ Λίδανος, πάντα τὰ δ ξύλα τοῦ πεδίου ἐπ᾽ αὐτὸν ἐξελύθη δ. » Λίδαγον δὲ οὐ τὸ ὄρος καλεῖ, ἀλλὰ τὴν τῆς βασιλείας πυχνότητα, καὶ ξύλα" τοῦ πεδίου, τοὺς ὑπ᾽ αὐτὸν ἄρχοντας, τοὺς τῶν ὑπάρχων ἐλάττους, καὶ οἷον ἐν πεδίῳ τινὶ πεφυτευμένους. Λέγει δὲ τοὺς σατράπας, τοὺς τοῖς ὑπάρχο'ς καὶ στρατηγοῖς ὑποκειμένους" τοὺς δὲ ἐν τῷ Λιβάνῳ πεφυτευμένους, τοὺς μείζους ἄρχοντας. Ὥσπερ τοίνυν οὐ Αίδαγον τὸν Λίδανον, οὐδὲ πεδίον τὸ πεδίον, οὐδὲ ξύλα τὰ ξλα νοοῦμεν ἐνταῦθα, οὕτως οὐδὲ παράδεισον τρυφῆς τὸν κληθέντα Θεοῦ παράδεισον, ἀλλ᾽ ἐπὶ μὲν τοῦ Ναδουχοδονόσορ, τὰς τῆς οἰκουμένης βασιλείας, ἐπὶ δὲ τοῦ διαθόλου, τὰς νοητὰς καὶ ἀσωμάτους δυνάμεις.
Tade «᾿egei ᾿Adōgnai Kyrios - En hē hēmerą katēchthē " heis adou, ethrēnēsen d᾽ hauton hē adyssos, ekalypse kai d epestēse "5 tous potamous autēs, echōïzyse k', plēthos hydatos. --- "Adysson de ekalese ta hypēchoa ethnē, systrateuonta men autǭ, thrēnounta de hou tēn echeinou sphagēn, alla tēn oikeian hēttan te kai anairesin. Hoti gao ouk echeigon ethrēnoun, apochrōntōs edēlōsen eirēkōs" Ekōlyse plēthos hydatos “ » toutestin, Ouketi soi pempein tous phorous anexetai. e« Heschotasen ep᾽ auton ho Lidanos, panta ta d xyla tou pediou ep᾽ auton exelythē d. » Lidagon de ou to oros kalei, alla tēn tēs basileias pychnotēta, kai xyla" tou pediou, tous hyp᾽ auton archontas, tous tōn hyparchōn elattous, kai hoion en pediǭ tini pephyteumenous. Legei de tous satrapas, tous tois hyparcho's kai stratēgois hypokeimenous" tous de en tǭ Libanǭ pephyteumenous, tous meizous archontas. Hōsper toinyn ou Aidagon ton Lidanon, oude pedion to pedion, oude xyla ta xla nooumen entautha, houtōs oude paradeison tryphēs ton klēthenta Theou paradeison, all᾽ epi men tou Nadouchodonosor, tas tēs oikoumenēs basileias, epi de tou diatholou, tas noētas kai asōmatous dynameis.
“Thus says Adonai the Lord: On the day it was brought down to Hades, the deep mourned for it; I covered it, and stopped its rivers, and held back the abundance of water.” By the deep he meant the subject nations, which campaigned with him but mourned, not his slaughter, but their own defeat and destruction. That they did not mourn him he made sufficiently clear by saying: “He held back the abundance of water”; that is, it will no longer bear to send you the tribute. “Lebanon was darkened over it; all the trees of the plain fainted over it.” By Lebanon he means not the mountain but the density of the kingdom; and by the trees of the plain the rulers under him, those lesser than the governors, planted as it were on a plain. He means the satraps who were subject to the governors and generals; and by those planted on Lebanon the greater rulers. Just as here, then, we do not understand Lebanon as Lebanon, nor the plain as a plain, nor the trees as trees, so neither do we understand what is called the paradise of God as a paradise of delight: but in the case of Nebuchadnezzar, the kingdoms of the world; in the case of the devil, the intelligible and bodiless powers.
Ezek 31:15 (quotation, high confidence)
Notes and citation
Summary: The mourning deep, Lebanon and the trees are the subject nations and the officials of the empire; the “paradise of God” means the world's kingdoms or the angelic powers.
Notes on the original text
- Digital text corrected (marginal verse number removed; stray marginal letter): ιε΄. → ; τοῦ Β πεδίου → τοῦ πεδίου.
Cite (SBL): Theodoret, Comm. Ezech. 31.15 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/31-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/31-15
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ezechielem-31-15) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
31.16PG 81
᾿Απὸ τῆς φωνῆς τῆς πτώσεως αὐτοῦ, φζησὶν, ἐσείσθη "' τὰ ἔθνη, ὅτε κατεδίδαζον αὐτὸν εἰς ᾷἄδου μετὰ τῶν καταδαιγόνγτων εἰς Ἐπ'᾽ ἀμφοτέρων δὲ τοῦτο γεγένηται. Καὶ γὰρ τοῦ Βαδυλωνίων βασιλέως ἀναιρεθέντος, ἡ φήμη πάνἔθνη καὶ τοῦ διαδόλου καταλυθέντος ἐσείσθη τὰ ἔθνη, καὶ μετέστη ἐκ τῆς προτέρας ἐξαπάτης, εἰς τὴν τῶν σωτηρίων δογμάτων ἀλήθειαν, Καὶ 35 γὰρ ὁ μακάριος Παῦλος σεισμὸν τὴν μετάστασιν προσαγο- Καὶ παρεκάλουν αὐτὸν, φησὶν, ἐγ γῇ κατωτάτῃ "" πάντα τὰ ξύλα τῆς τρυφῆς, καὶ τὰ κτὰ, καὶ τὰ κάλλιστα" τοῦ Λιδάγου, πάντα ἴὰ πίγοντα ὕδωρ. Καὶ γὰρ καὶ αὑτὰ κατὴνἐχθη" μετ᾽ αὐτοῦ εἷς ἄδου, σὺν τοῖς τραυματίαις ἀπὸ μακαίρας. Κατωτάτην δὲ γῆν, καὶ κον, καὶ βόθρον, ἐπὶ μὲν τοῦ Ναδουχοδονόσορ τὸν υ θάνατον προσαγορεύει " ἐπὶ δὲ τοῦ διαδόλου, τὴν εἰς ἔσχατον ταπείνωσιν. Λέγει τοίνυν, ὅτι τούτων " χἀτῆς ἀπωλείας" βασιλείας γὰρ καταλυομένης, ἀνάγκη καὶ τὰς ὑπὸ ταύτῃ τελούσας ἡγεμονίας δέξασθα! τὴν μετά» δολήν τὸ δὲ, ε ΠΙαραχαλέσουσιν αὑτὸν, » ἀπὸ τῶν παρ᾽ ἡμῖν συμδαινόντων εἴρηται" πέφυκε γάρ τω; ἡ κοινωνία τῶν συμφορῶν προσφέρειν τινὰ τοῖς ἀθυμοῦσι παραψυχήν. Οὐ μόνον δὲ, φησὶν, οἱ ὑτ᾽ αὐτοῦ, οἱ χειροτονηθέντες ἄρχοντες χαταλυθήσονται, ἀλλὰ καὶ ε Τὸ " σπέρμα αὐτοῦ, οἱ κατοικοῦντες ὑπὸ αὶ πὴν σκέπην αὐτοῦ, ἐν μέσῳ τῆς ζωῆς αὑτῶν "5 ἀπώλοντο. » Ὁ γὰρ Βαλτάσαρ, ππέρμα ὧν καὶ υἱὸς τοῦ Ναδουχοδονόσορ, οὐκ εἰάθη διὰ τὴν πολλὴν ἀσέδειαν εἰς γῆρας ἐλάσαι, ἀλλὰ μεσοῦντος ἤδη τοῦ τοῖς ἀνθρώποις ὡρισμένου χρόνου παρεδόθη σφαγῇ. Ἐπὶ δὲ τοῦ διαδόλου, σπέρμα προσήκει νοεῖν τὴν ὑπ᾽ αὐτοῦ χατασπαρεΐῖσαν τῆς ἀσεθείας διδασκαλίαν" ὅτι καὶ αὐτὴ ἄρδην ἀφανισθήσεται, καὶ οἱ ταύτης ὑπερμαχεῖν φιλονεικοῦντες. Εἶτα πρὸς αὐτὸν τρέπει τὸν λόγον. Τίνι ὡμοιώθης ἐν " δυγάμει, καὶ ἐν δόξῃ, καὶ ἐν μεγέθει, ἐν τοῖς ξύιλοις τῆς " τρυφῆς; Κατάδθηθι, καὶ καταδιδάσθητι μετὰ ξύλων" τῆς τρυφῆς εἰς γῆς βάθος, Ἐπειδὴ γὰρ, φησὶν, οὐκ ἐθουλήθης ὁμοιωθῆναι τοῖς ἅμα σοι φυτευθεῖσι ξύλοις, ἀλλὰ τῷ ὃ φυτουργῷ, μετὰ τούτων τῶν ξύλων, ῥ'φῆναι, καὶ εἰς τὸ τῆς γῆς ἀποῤῥιφῆναι βάθος, Καὶ τοῦτο τοίνυν ἀμφοτέροις ἁρμόττει. Τούτοῖς ἐπάγει " ε« Ἐν μέσῳ ἀπεριτμήτων θήτῃ μετὰ τραυματιῶν μακαίρας ". » Τὸ δὲ ἀπεριτμήτων, οὗ περὶ τοῦ σώματος, ἀλλὰ περὶ τῆς καρδίας λέγει" οἷδε γὰρ οὐ μόνον ἣ Καινὴ, ἀλλὰ καὶ ἢ Παλαιὰ Γραφὴ, περιτομὴν " καρδίας " καὶ ποῦτο διὰ τοῦ προφήτου φησὶν ὁ Θεός" εὍτι πάντα τὰ ἔθνη ἀπερίτμητα σαρκὶ, ὁ δὲ οἶκος Ἰσραὴλ ἀπερίτμῆτοι καρδίᾳ 7 αὑτῶν. » Ἐπειδὴ τοίνυν τὴν ἀλαζονείαν περιτεμεῖν οὐκ ἠθέλησας, ἀλλ᾽ ἐναπέμεινέ σο: τὸ τῆς ἀλαζονεία; περίττωμα, ταὐτὰ πείσῃ τοῖς καῦτα δεδραχόσιν. Εἶτα συμπληροῖ τὸ νόημα" ε Οὕτω Οαὶ Φαραὼ, καὶ πᾶν τὸ πλῆθος τῆς ἰσχύος αὐτοῦ, λέγει ᾿Αδωναῖ Κύριος. » Εἰρηκὼς γὰρ ἄνω « Τίνι ὡμοίωσας σεαυτὸν ἐν τῷ ὕψει σου; » καὶ διηγησάμενος τὰ κατὰ τὸν ᾿Ασσύριον, εἴτ᾽ οὖν Βαδυλώνιον, ἐπήγαγε τό" « Οὕτω Φαραὼ καὶ πᾶν τὸ πλῆθος τῆς ἰσχύος αὖποῦ. » Εἰ γὰρ ἐκεῖνος, φησὶν, ὁ πολλῷ σου μείζων καὶ περιφανέστερο:; ταῦτα πείσεται, ἀνάμεινον καὶ σὺ τὴν αὐτὴν τιμωρίαν, τὴν αὐτὴν ἔχων ἀσέδειαν.
᾿Apo tēs phōnēs tēs ptōseōs autou, phzēsin, eseisthē "' ta ethnē, hote katedidazon auton eis ąadou meta tōn katadaigongtōn eis Ep'᾽ amphoterōn de touto gegenētai. Kai gar tou Badylōniōn basileōs anairethentos, hē phēmē panethnē kai tou diadolou katalythentos eseisthē ta ethnē, kai metestē ek tēs proteras exapatēs, eis tēn tōn sōtēriōn dogmatōn alētheian, Kai 35 gar ho makarios Paulos seismon tēn metastasin prosago- Kai parekaloun auton, phēsin, eg gę̄ katōtatę̄ "" panta ta xyla tēs tryphēs, kai ta kta, kai ta kallista" tou Lidagou, panta ia pigonta hydōr. Kai gar kai hauta katēnechthē" met᾽ autou heis adou, syn tois traumatiais apo makairas. Katōtatēn de gēn, kai kon, kai bothron, epi men tou Nadouchodonosor ton y thanaton prosagoreuei " epi de tou diadolou, tēn eis eschaton tapeinōsin. Legei toinyn, hoti toutōn " chatēs apōleias" basileias gar katalyomenēs, anankē kai tas hypo tautę̄ telousas hēgemonias dexastha! tēn meta» dolēn to de, e PIarachalesousin hauton, » apo tōn par᾽ hēmin symdainontōn eirētai" pephyke gar tō? hē koinōnia tōn symphorōn prospherein tina tois athymousi parapsychēn. Ou monon de, phēsin, hoi hyt᾽ autou, hoi cheirotonēthentes archontes chatalythēsontai, alla kai e To " sperma autou, hoi katoikountes hypo ai pēn skepēn autou, en mesǭ tēs zōēs hautōn "5 apōlonto. » Ho gar Baltasar, pperma hōn kai huios tou Nadouchodonosor, ouk eiathē dia tēn pollēn asedeian eis gēras elasai, alla mesountos ēdē tou tois anthrōpois hōrismenou chronou paredothē sphagę̄. Epi de tou diadolou, sperma prosēkei noein tēn hyp᾽ autou chataspareïisan tēs asetheias didaskalian" hoti kai autē ardēn aphanisthēsetai, kai hoi tautēs hypermachein philoneikountes. Eita pros auton trepei ton logon. Tini hōmoiōthēs en " dygamei, kai en doxę̄, kai en megethei, en tois xuilois tēs " tryphēs? Katadthēthi, kai katadidasthēti meta xylōn" tēs tryphēs eis gēs bathos, Epeidē gar, phēsin, ouk ethoulēthēs homoiōthēnai tois hama soi phyteutheisi xylois, alla tǭ ho phytourgǭ, meta toutōn tōn xylōn, rh'phēnai, kai eis to tēs gēs aporrhiphēnai bathos, Kai touto toinyn amphoterois harmottei. Toutois epagei " e« En mesǭ aperitmētōn thētę̄ meta traumatiōn makairas ". » To de aperitmētōn, hou peri tou sōmatos, alla peri tēs kardias legei" hoide gar ou monon hē Kainē, alla kai ē Palaia Graphē, peritomēn " kardias " kai pouto dia tou prophētou phēsin ho Theos" heOti panta ta ethnē aperitmēta sarki, ho de oikos Israēl aperitmētoi kardią 7 hautōn. » Epeidē toinyn tēn alazoneian peritemein ouk ēthelēsas, all᾽ enapemeine so: to tēs alazoneia? perittōma, tauta peisę̄ tois kauta dedrachosin. Eita symplēroi to noēma" e Houtō Oai Pharaō, kai pan to plēthos tēs ischyos autou, legei ᾿Adōnai Kyrios. » Eirēkōs gar anō « Tini hōmoiōsas seauton en tǭ hypsei sou? » kai diēgēsamenos ta kata ton ᾿Assyrion, eit᾽ oun Badylōnion, epēgage to" « Houtō Pharaō kai pan to plēthos tēs ischyos aupou. » Ei gar ekeinos, phēsin, ho pollǭ sou meizōn kai periphanestero:? tauta peisetai, anameinon kai sy tēn autēn timōrian, tēn autēn echōn asedeian.
“From the sound of its fall,” he says, “the nations were shaken, when they brought it down to Hades with those who go down to …” This happened in both cases. For when the king of the Babylonians was slain, the report … all the nations; and when the devil was overthrown, the nations were shaken and changed from their former deception to the truth of the saving doctrines. For the blessed Paul too calls the change a shaking … “And all the trees of delight comforted it,” he says, “in the lowest earth, and the choice and finest of Lebanon, all that drink water. For they too went down with it into Hades, with those slain by the sword.” The lowest earth and … and the pit he names, in the case of Nebuchadnezzar, death; in the case of the devil, the utmost humiliation. He says, then, that these too [share] in the destruction; for when a kingdom is overthrown, the commands subordinate to it must also undergo the change. And “they will comfort it” is said from what happens among us; for sharing in calamities naturally brings some consolation to the despondent. Not only, he says, will the rulers appointed by him be overthrown, but also “his seed, those who dwell under his shelter, perished in the midst of their life.” For Belshazzar, being the seed and son of Nebuchadnezzar, was not allowed, because of his great impiety, to reach old age, but was handed over to slaughter when the time allotted to men was only half spent. In the case of the devil, one should understand by seed the teaching of impiety sown by him: that it too will be utterly destroyed, and those who strive to defend it. Then he turns his discourse to him: “To whom have you become like in power and in glory and in greatness among the trees of delight? Go down and be brought down with the trees of delight to the depth of the earth.” For since, he says, you would not be like the trees planted with you, but [wished to be like] the planter, [you will be brought down] with these trees and thrown into the depth of the earth. This too, then, fits both. To these he adds: “In the midst of the uncircumcised you will lie, with those slain by the sword.” By “uncircumcised” he speaks not of the body but of the heart; for not only the New Scripture but also the Old knows a circumcision of the heart. And God says this through the prophet: “For all the nations are uncircumcised in flesh, but the house of Israel is uncircumcised in their heart.” Since, then, you would not circumcise your arrogance, but the excess of arrogance remained in you, you will suffer the same as those who did such things. Then he completes the thought: “So is Pharaoh, and all the multitude of his strength, says Adonai the Lord.” For having said above, “To whom have you likened yourself in your height?” and having narrated the story of the Assyrian, or rather the Babylonian, he added: “So is Pharaoh, and all the multitude of his strength.” For if that one, he says, who was far greater and more illustrious than you, will suffer these things, expect the same punishment yourself, since you have the same impiety.
Ezek 31:16–18 (quotation, high confidence) · Heb 12:26–27 (allusion, medium confidence) · Dan 5:30 (allusion, high confidence) · Jer 9:26 (9:25 LXX) (quotation, high confidence) · Deut 10:16 (allusion, low confidence) · Rom 2:29 (allusion, low confidence) · Ezek 31:2 (quotation, high confidence)
Notes and citation
Summary: The fall of the Babylonian king, and of the devil, shakes the nations; his son Belshazzar and his teaching perish, and Pharaoh, uncircumcised in heart, will share his fate (Ezek 31:16–18).
- The section holds the lemmas of Ezek 31:16a, 31:16b–17 and 31:18. Words lost in the OCR are marked “…”: the end of the lemma of 31:16a (“the pit”), the report that shook the nations, the end of the sentence on Paul, and a word for Hades; two words lost in the comment on 31:18 are supplied in brackets.
- Paul's “shaking” for change probably refers to Heb 12:26–27. Quotation: Jer 9:26 (LXX 9:25). Belshazzar as Nebuchadnezzar's son follows Dan 5:2, 18, 22, 30.
- Theodoret applies the passage both to the Babylonian king and to the devil; given as written.
Notes on the original text
- Digital text corrected (Latin debris (Migne's parallel Latin column and apparatus read as Greek letters) removed; OCR: broken word with stray letter; marginal verse number removed; stray marginal letter): δ Δ χατέδη. δ᾽ ἐθρ. Α ἐπένθησεν, υἱ ἦυχια ἤδνγ. 55 ἐκ καί. 65. ἴῃ Α. "6 τούτ. Β ργαϊμι. καί. ΤΑ κκαὶ ἐκώλυσα. Β κκαὶ ἐχύχλωσεν, "2 Α κάτω. 5" καὶ τὰ χάλλ. → ; ις΄. → ; (ιζ.}) → ; τη. Τίνι → Τίνι; τοῦ Ο Βαδυλωνίων → τοῦ Βαδυλωνίων; ξύ- Β λοις → ξύλοις.
Cite (SBL): Theodoret, Comm. Ezech. 31.16 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/31-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/31-16
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.