Commentary on Ezekiel 34.2–34.31
Greek text: PG 81.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 34
34.2PG 81
Υἱὲ γὰρ, φησὶν, ἀγθρώπου, προφήτευσον ἐπὶ τοὺς ποιμένας τοῦ Ἰσραή.1" προφήτευσον, καὶ εἰπὲ τοῖς ποιμέσι" Τάδε «λέγει ᾿Αδωναῖ Βύριος" Ὧ οἱ ποιμένες ᾿Ισραὴ.1 "5, μὴ βόσχουσιν οἱ ποιμένες ἑαυτούς; Οὐκὶ τὰ πρόδατα οἱ ποιμένες; Εἴπατε, φησὶν, ὑμεῖς, τί τοῦ ποιμένος ἴδιον, τὸ ἑαυτὸν νέμειν, ἣ τὰ πρόθατα
Huie gar, phēsin, agthrōpou, prophēteuson epi tous poimenas tou Israē.1" prophēteuson, kai eipe tois poimesi" Tade «legei ᾿Adōnai Byrios" Hō hoi poimenes ᾿Israē.1 "5, mē boschousin hoi poimenes heautous? Ouki ta prodata hoi poimenes? Eipate, phēsin, hymeis, ti tou poimenos idion, to heauton nemein, hē ta prothata
“Son of man,” he says, “prophesy against the shepherds of Israel; prophesy and say to the shepherds: Thus says Adonai the Lord: O shepherds of Israel, do the shepherds feed themselves? Do not the shepherds feed the sheep?” Tell me, he says, what is proper to the shepherd: to pasture himself, or the sheep?
Ezek 34:2 (quotation, high confidence)
Notes and citation
Summary: God asks the shepherds of Israel whether shepherds exist to feed themselves or the sheep (Ezek 34:1–2).
Notes on the original text
- Digital text corrected (marginal verse number removed): β΄. → .
Cite (SBL): Theodoret, Comm. Ezech. 34.2 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/34-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/34-2
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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.
34.3PG 81
᾿Ιδοὺ τὸ γάλα κατεσθίετε "5, καὶ τὰ ἔρια περιεδά,.ιεσθε, καὶ τὸ παχὺ ἐσφάζετε ".͵ καὶ τὰ πρόδατά μου οὐκ ἐδόσκετε 5". Τροπικῶς ἅπαντα λέγει. Ὑμεῖς μὲν γὰρ, οἱ ἱερεῖς, τὰς ἀπαρχὰς, καὶ τὰς δεκάτας, καὶ τὰ τῶν θυσιῶν ἀφαιρέματα ποῦσθε" ὑμεῖς δὲ, οἱ βασιλεῖς, τὸν δασμὸν γοντες καὶ τὸν φόρον, οὐκ ἠρχεῖσθε τούτοις, ἀλλὰ ποῦσθε πλοῦτον οὔτε δὲ οἱ ἱερεῖς ὑμῶν, οὔτε ὑμεῖς τῆς τῶν προθάτων ἐπεμελεῖσθε θεραπείας. Εἶτα κατὰ δ᾽ μέρος αὐτῶν τὴν ἀτοπίαν διηγεῖται.
᾿Idou to gala katesthiete "5, kai ta eria perieda,.iesthe, kai to pachy esphazete ".͵ kai ta prodata mou ouk edoskete 5". Tropikōs hapanta legei. Hymeis men gar, hoi hiereis, tas aparchas, kai tas dekatas, kai ta tōn thysiōn aphairemata pousthe" hymeis de, hoi basileis, ton dasmon gontes kai ton phoron, ouk ērcheisthe toutois, alla pousthe plouton oute de hoi hiereis hymōn, oute hymeis tēs tōn prothatōn epemeleisthe therapeias. Eita kata d᾽ meros autōn tēn atopian diēgeitai.
“Behold, you eat the milk, and clothe yourselves with the wool, and slaughter the fat; but my sheep you do not feed.” He says all this figuratively. For you priests enjoy the firstfruits and the tithes and the portions taken from the sacrifices; and you kings, exacting tribute and tax, were not content with these, but amassed wealth; yet neither your priests nor you took care of the tending of the sheep. Then he relates their misconduct point by point.
Ezek 34:3 (quotation, high confidence)
Notes and citation
Summary: The milk, wool and fat are the tithes, sacrifices and taxes that priests and kings took while neglecting the people (Ezek 34:3).
- Two verbs are damaged in the OCR (…ποῦσθε, twice) and are translated by sense (“enjoy”, “amassed”).
Notes on the original text
- Digital text corrected (marginal verse number removed; stray marginal letter): Υ΄. → ; ὑμεῖς Ὦ τῆς → ὑμεῖς τῆς.
Topics: Church office
Cite (SBL): Theodoret, Comm. Ezech. 34.3 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/34-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/34-3
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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.
34.4PG 81
Τὸ ἠσθεγνηχὸς οὐκ ἐγισχύσατε, καὶ " τὸ ἀῤῥωστοῦν δ" οὐκ ἰάσασθε, καὶ δ τὸ συγτεῖριμ᾽ μένον οὐ κατεδήσατε, καὶ τὸ κακῶς ἔχον οὖκ ἐσωματοποιήσατε, καὶ τὸ πλανώμενον οὐκ ἐπἐστρέψατε, καὶ 6 τὸ ἀπολωλὸς οὐκ ἐπεζητὴσατε "1 (καὶ τὸ πάντων χαλεπώτατον), τὸ "δ ἰσχυρὸν κατειργάσασθε μόχθῳ, καὶ "᾽ ἐν κράτει ἐπαιδεύσατε αὑτὰ, καὶ ἐν παιγγίῳ. Οὐ γὰρ μόνον τοῖς ἀσθενοῦσι τὴν προσήκουσαν οὐ προσενηνέγκατε " θεραπείαν, ἀλλὰ καὶ τοῖς ὑγιαίνουσι πόνους πολλοὺς ἐπεθήχατε. Καὶ τοῦτο διὰ τῶν ἱστοριῶν ῥάδιον κατιδεῖν. Τοὺς μὲν γὰρ τὰ εἴδωλα προσκυνοῦντας καὶ παρανομίᾳ συζῶντας, ἱατρεύειν καὶ πρὸς τὸν Θεὸν ἐπιστρέφειν οὐκ ἠθέλησαν οἱ κακοὶ ποιμένες, τοὺς δὲ θείους προφήτας τὴν ἰσχὺν τῆς καὶ μυρίοις ἀλγεινοῖς ὑποδάλλοντες διετέλεσαν καὶ ταῦτα ποιοῦντες ἐπετώθαζον αὐτοῖς, κωμῳδοῦντες τὰ παρ᾽ αὐτῶν λεγόμενα. Διό φησι" ε Καὶ ἐν κράτει ἐπαιδεύσατε αὐτὰ, καὶ ἐν παιγνίῳ" » δεικνὺς, ὅτι κατὰ ταὐτὸν τοῖς μὲν ἁγίοις τὰ λυπηρὰ προσέφερον, αὐτοὶ δὲ παιδιὰν ἡγοῦντο, καὶ παίγνια τὰ γινόμενα.
To ēsthegnēchos ouk egischysate, kai " to arrhōstoun d" ouk iasasthe, kai d to sygteirim᾽ menon ou katedēsate, kai to kakōs echon ouk esōmatopoiēsate, kai to planōmenon ouk epestrepsate, kai 6 to apolōlos ouk epezētēsate "1 (kai to pantōn chalepōtaton), to "d ischyron kateirgasasthe mochthǭ, kai "᾽ en kratei epaideusate hauta, kai en paingiǭ. Ou gar monon tois asthenousi tēn prosēkousan ou prosenēnenkate " therapeian, alla kai tois hygiainousi ponous pollous epethēchate. Kai touto dia tōn historiōn rhadion katidein. Tous men gar ta eidōla proskynountas kai paranomią syzōntas, hiatreuein kai pros ton Theon epistrephein ouk ēthelēsan hoi kakoi poimenes, tous de theious prophētas tēn ischyn tēs kai myriois algeinois hypodallontes dietelesan kai tauta poiountes epetōthazon autois, kōmǭdountes ta par᾽ autōn legomena. Dio phēsi" e Kai en kratei epaideusate auta, kai en paigniǭ" » deiknys, hoti kata tauton tois men hagiois ta lypēra prosepheron, autoi de paidian hēgounto, kai paignia ta ginomena.
“The weak you did not strengthen, and the sick you did not heal, and the broken you did not bind up, and what was in poor condition you did not restore, and the straying you did not bring back, and the lost you did not seek; and (the hardest of all) the strong you wore out with toil, and you disciplined them with force and in mockery.” For not only did you fail to give the sick the care they needed, but you also laid many toils on the healthy. This is easy to see from the histories. For the bad shepherds would not heal those who worshipped idols and lived in transgression, nor turn them to God; but the divine prophets, … the strength of …, they kept subjecting to countless pains; and while doing this they mocked them, making a jest of what they said. Therefore he says: “And you disciplined them with force and in mockery,” showing that at one and the same time they inflicted pains on the holy ones and themselves regarded what was happening as amusement and sport.
Ezek 34:4 (quotation, high confidence) · 2 Chr 36:16 (allusion, medium confidence)
Notes and citation
Summary: The shepherds neglected the sick and straying and persecuted the strong, the prophets, mocking them as they did so (Ezek 34:4).
- Latin debris and apparatus inside the lemma and the comment are removed as logged corrections; words lost after “the divine prophets” are marked “…”.
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): “ δείσας, δε Π δαί τοῦθ τυ. δ Β τῶν λόγων. "5 ἢ ἐναρμόνιον, δ διότι --- αὐτῶν. [)68. ἴ! Α οἱ ἴῃ : "Α, ͵ δ6 ἔλθ, Α ἐὰν ἔλθῃ. Πμον τοὶ ϊα.. σαρ. ἀ, δὶ το! ]υδ [12 88 Πα θοηὶ; Μὴ ἑαυτοὺς οἱ ποιμένες βόσχουσιν, οὐκὶ τὰ π “᾽ τοὺς λόγ. Α τὰ ῥήματα, οἱ ἀοίπι6, αὐτά. τα νὲουσιν; 5 Β χατησθίετε. δ᾽ Α σφάζετε. δ' Λ οὐ βόσχετε, 5" κατά. [} ργξηη. καί. δὲ καὶ --- ἰάσασθε. 85. ἴῃ Δ, δ. Πατ. [πϑ.. 1}. ὅν, ᾿οᾶρ. 38. ὅδ καὶ --- χατεδ, Ηων. [αὐ. Ἰος. εἶϊ. [π ἃ → ; πη, οι] ἐσ δἰ βου 5 (Δ 0116 εἰ ἱπ νἱπευΐϊα σοπ͵ςογα, ἱπι θαυ Ἰἀεἴτεο δἷν : ε Υ → ; δ΄. → ; ἰσχυ- Α ρὸν → ἰσχυρὸν.
Topics: Church office
Cite (SBL): Theodoret, Comm. Ezech. 34.4 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/34-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/34-4
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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.
34.5PG 81
Διὰ 5" τούτους, φησὶ, τοὺς κακοὺς ποιμένας διέσπδιρα τὰ πρόδατά μου, καὶ ἐγένετο 5" εἰς κατἀδρωμα πᾶσι τοῖς θηρίοις τοῦ ἀγροῦ. Τροπικῶς πάλιν ἐκάλεσε τὰ θηρία, ἐπειδὴ κατὰ ταὐτὸν τὸν λόγον καὶ τὰ πρόθατα προσηγόρευσε. Καλεῖ δὲ θηρία νοητὰ μὲν τοὺς δαίμονας, τῶν ψυχῶν τοὺς ἀλάστορας, αἰσθητὰ δὲ τοὺς πανταχόθεν ἐπελθόντας αὐτοῖς πολεμίους.
Dia 5" toutous, phēsi, tous kakous poimenas diespdira ta prodata mou, kai egeneto 5" eis katadrōma pasi tois thēriois tou agrou. Tropikōs palin ekalese ta thēria, epeidē kata tauton ton logon kai ta prothata prosēgoreuse. Kalei de thēria noēta men tous daimonas, tōn psychōn tous alastoras, aisthēta de tous pantachothen epelthontas autois polemious.
“Because of these bad shepherds,” he says, “my sheep were scattered, and they became food for all the beasts of the field.” Again he spoke of beasts figuratively, since by the same reasoning he had called them sheep. By beasts he means, in the intelligible sense, the demons, the destroyers of souls; and in the sensible sense, the enemies who attacked them from every side.
Ezek 34:5 (quotation, high confidence)
Notes and citation
Summary: The beasts that devour the neglected sheep are the demons and Israel's enemies (Ezek 34:5).
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): Ὁ γεμβ. ὅ. ῬχΟΡίοΥ [08 → ; ε'. → .
Cite (SBL): Theodoret, Comm. Ezech. 34.5 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/34-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/34-5
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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.
34.6PG 81
Καὶ διεσπάρη καὶ ἐπλανήθη 5") τὰ πρόδατά μου ἐν παντὶ ὄρει, καὶ ἐπὶ παντὶ βουγῷ καὶ ἐπὶ προσώπου πάσης τῆς γῆς διεσπάρη τὰ πρόθδατά μου 55, καὶ οὐκ ἦν ὁ ἐκζητῶν, οὐδὲ ἐπιστρέφων 5. ---- "Ὅρη καὶ βουνοὺς καὶ τὰ ἄλλα ὅσα εἴρηκε, τὴν ἐν αὐτοῖς γενομένην τῶν εἰδώλων λατρείαν ἐκάλεσεν ἐν ὄρεσι γὰρ καὶ γηλόφοις, καὶ ἐν … παντὶ τόπῳ τὰ τῶν εἰδώλων ἱδρύσαντο τεμένη, οὔτε βασιλέων, οὔτε μὴν ἱερέων τὴν ἀσέδειαν Οὗ χάριν ἔφη" « Καὶ οὐκ ἦν ὁ ἐκζητῶν, οὐδὲ ὁ ἀποστρέφοωνν. » Οὕτω τὴν κατηγορίαν ποιησάμενος, ἀπειλεῖ τοῖς ποιμέσι τὴν τιμωρίαν, καί φησιν" Ἐπεὶ διὰ ῥᾳστώνην τε καὶ ἀμέλειαν θηριάλωτα τὰ πρόδατά μου Ὑέγονε, καὶ οὐδεμιᾶς παρ᾽ ὑμῶν ἐπιμελείας ἣ προνοίας ἀπήλαυσε" μόνης γὰρ τῆς οἰκείας τρυφῆς, ΄ καὶ σωματικῆς ἐφροντίσατε θεραπείας " Τούτου χάριν, ὦ ποιμένας 51, ἀκούσατε ἐγὼ ἐπὶ τοὺς ποιμένας, καὶ ἐκζητήσω τὰ πρόδατά μου ὃ τῶν χειρῶν αὐτῶν, καὶ καταπαύσω "δ αὖς τοὺς τοῦ ποιμαίνειν “5 τὰ πρόδωτά μου, καὶ 15 μὴ “ποιμανοῦσιν αὑτὰ ἔτι οἱ ποιμένες" καὶ ἐξε.οῦμαι τὰ πρόδατά μου ἐκ τοῦ στόματος αὐτῶν, χα: οὐκέτι ἔσται αὐτοῖς 1" εἰς κατάδρωμα. Διὰ τούτων προεδήλωσε τῶν λόγων, καὶ τῆς βασιλείας τῆς τῶν Ἰουδαίων, καὶ τῆς ἀρχιερωσύνης τὴν παῦλαν. Ἐλευθερώσω γὰῤ, φησὶ, τὰ πρόδατά μου «ἧς κακῆ: τούτων ἐπιστασίας, οἱ προνοίας μὲν οὐδεμιᾶς ἠξίωσαν αὐτὰ πώποτε, μόνον δὲ κατεσϑίοντες αὐτὰ διετέλουν. Εἶτα διὰ τοῦ Κυρίου καὶ Σωτῆρος ἡμῶν ὑπισχνεῖται σωτηρίαν.
Kai diesparē kai eplanēthē 5") ta prodata mou en panti orei, kai epi panti bougǭ kai epi prosōpou pasēs tēs gēs diesparē ta prothdata mou 55, kai ouk ēn ho ekzētōn, oude epistrephōn 5. ---- "Horē kai bounous kai ta alla hosa eirēke, tēn en autois genomenēn tōn eidōlōn latreian ekalesen en oresi gar kai gēlophois, kai en … panti topǭ ta tōn eidōlōn hidrysanto temenē, oute basileōn, oute mēn hiereōn tēn asedeian Hou charin ephē" « Kai ouk ēn ho ekzētōn, oude ho apostrephoōnn. » Houtō tēn katēgorian poiēsamenos, apeilei tois poimesi tēn timōrian, kai phēsin" Epei dia rhąstōnēn te kai ameleian thērialōta ta prodata mou Hyegone, kai oudemias par᾽ hymōn epimeleias hē pronoias apēlause" monēs gar tēs oikeias tryphēs, ΄ kai sōmatikēs ephrontisate therapeias " Toutou charin, ō poimenas 51, akousate egō epi tous poimenas, kai ekzētēsō ta prodata mou ho tōn cheirōn autōn, kai katapausō "d aus tous tou poimainein “5 ta prodōta mou, kai 15 mē “poimanousin hauta eti hoi poimenes" kai exe.oumai ta prodata mou ek tou stomatos autōn, cha: ouketi estai autois 1" eis katadrōma. Dia toutōn proedēlōse tōn logōn, kai tēs basileias tēs tōn Ioudaiōn, kai tēs archierōsynēs tēn paulan. Eleutherōsō gar, phēsi, ta prodata mou «hēs kakē: toutōn epistasias, hoi pronoias men oudemias ēxiōsan auta pōpote, monon de katesϑiontes auta dieteloun. Eita dia tou Kyriou kai Sōtēros hēmōn hypischneitai sōtērian.
“And my sheep were scattered and strayed on every mountain and on every hill, and over the face of all the earth my sheep were scattered, and there was none who sought them or turned them back.” By the mountains and hills and the other places he named, he meant the worship of idols that took place on them; for on mountains and hillocks and … and in every place they set up the precincts of idols, while neither kings nor priests … the impiety. For this reason he said: “And there was none who sought them, nor who turned them back.” Having thus made the accusation, he threatens the shepherds with punishment, and says: Since through slackness and neglect my sheep became the prey of beasts, and received no care or providence from you (for you cared only for your own luxury and bodily comfort), “for this reason, O shepherds, hear: … I am against the shepherds, and I will require my sheep from their hands, and I will stop them from shepherding my sheep, and the shepherds will no longer shepherd them; and I will rescue my sheep from their mouth, and they will no longer be food for them.” By these words he foretold the end of both the kingship of the Jews and the high priesthood. For I will free my sheep, he says, from the evil oversight of these men, who never deemed them worthy of any care but kept devouring them. Then he promises salvation through our Lord and Saviour.
Ezek 34:6–10 (quotation, high confidence)
Notes and citation
Summary: Unchecked idolatry scattered the flock; God will remove the shepherds, which Theodoret takes as the end of Jewish kingship and high priesthood, and save his sheep through Christ (Ezek 34:6–10).
- The section holds the lemmas of Ezek 34:6 and 34:7–10; marginal verse numbers and Latin debris are removed as logged corrections. Lost words are marked “…”: a place-name (probably “groves”), a verb (probably “checking”), and the opening of the lemma of 34:10 (“Thus says Adonai the Lord: Behold”).
- Theodoret's reading that the oracle foretells the end of Jewish kingship and high priesthood is 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 letters): λαοὔδδ 40δὲ τρείὰν → λατρείαν; Ο 60}}}}ι18, δίψα, δί60 ἴῃ → … ; Γαδι ἃς πε ξ]} 56 η πὶ ἃ → ; οὐ Ὁ φιια μαδοεπὶ ἐας απιρίδιιδ ραδίυτεα, οἰ ἤδογαδο → ; παῦπὶ 685 ἃς α λαν → παῦλαν; ς΄. → ; “8, «΄. → ; σωτηρίαν. αὐὶ οἱ → σωτηρίαν..
Cite (SBL): Theodoret, Comm. Ezech. 34.6 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/34-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/34-6
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ezechielem-34-6) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
34.11PG 81
Διότι τάδε “1έγει ᾿Αδωναῖ Κύριος" ᾿Ιδοὺ ἐγὼ ἐκζητήσω τὰ πρόδατά μου, καὶ ἐπισκέψομαι αὐτά. “Ὥσπερ ἐπισκέπτεται ὁ ποιμὴν 13 τὸ ποίμγιον αὑτοῦ ἐν ἡμέρᾳ ὅταν ἢ 15 γγόξρος καὶ γεγωγ" οὕτως ἐκζητήσω τὰ πρόξατά μου, καὶ ῥύσομαι Ἵ" αὑτὰ ἐκ" παντὸς τόπου, οὗ διεσπάρησαν ἐκεῖ ἐν ἡμέρᾳ νεφέλης καὶ γγόφου. -- Νεφρέλην δὲ καὶ γγόφον' ἐνταῦθα τὸν τῇς ἀγνοίας ἐκάλεσε ζόφον, ὃς κατὰ τῆς οἰκουμένης ἐχέχυτο πρὸ τῆς τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν ἐνανθρωπήσεως. Λέγει τοίνυν, ὅτι Δίκην ποιμένος ἐπι μελοῦς πλείονα μάλιστα πρόνοιαν ποιουμένου τῶν οἰκείων προθάτων, ὅταν ἐπικειμένην ὀμίχλην θεάσηται, ἅτις ἄδειαν καὶ λύκοις παρέχει, καὶ κλέπταις, φροντιῶ χἀγὼ τῶν Ἐμαυτοῦ προδάτων, καὶ συνάξω αὐτὰ διασχορπιτοιαύτη δέ ἐστιν ἡ ἐξ Ἰουδαίων καὶ ἐξ ἐθνῶν συναχθεῖσα Ἐκχκχλησία. Εἶτα διπλῆν ποιεῖται τὴν προφητείαν. Τὸ μὲν γὰρ φαινόμενον αὐτοῖς μόνοις Ἰουδαίοις ἀρμόττει " τὸ δὲ μυστικόν τε καὶ κεκρυμμένον, πᾶσιν ἀνθρώποις, ἄλλως τε καὶ 75 τύπος τῶν ἡμετέρων τὰ εἰς Ἰουδαίους γεγενημένα " συμύαίνει γὰρ τῇ ἐχείνων ἀναχλήσει, καὶ τῇ τῆς αἰχμαλωσίας ἀπαλλαγῇ, καὶ ἡ ἡμετέρα ἀπὸ τοῦ διαδόλου πρὸς Θεὸν ἐπάνοδος, καὶ τῆς τυραννικῆς ἐκείνης δουλείας ἡ ἐλευθερία.
Dioti tade “1egei ᾿Adōnai Kyrios" ᾿Idou egō ekzētēsō ta prodata mou, kai episkepsomai auta. “Hōsper episkeptetai ho poimēn 13 to poimgion hautou en hēmerą hotan ē 15 ngoxros kai gegōg" houtōs ekzētēsō ta proxata mou, kai rhysomai Hi" hauta ek" pantos topou, hou diesparēsan ekei en hēmerą nephelēs kai ngophou. -- Nephrelēn de kai ngophon' entautha ton tę̄s agnoias ekalese zophon, hos kata tēs oikoumenēs echechyto pro tēs tou Theou kai Sōtēros hēmōn enanthrōpēseōs. Legei toinyn, hoti Dikēn poimenos epi melous pleiona malista pronoian poioumenou tōn oikeiōn prothatōn, hotan epikeimenēn omichlēn theasētai, hatis adeian kai lykois parechei, kai kleptais, phrontiō chagō tōn Emautou prodatōn, kai synaxō auta diaschorpitoiautē de estin hē ex Ioudaiōn kai ex ethnōn synachtheisa Ekchkchlēsia. Eita diplēn poieitai tēn prophēteian. To men gar phainomenon autois monois Ioudaiois armottei " to de mystikon te kai kekrymmenon, pasin anthrōpois, allōs te kai 75 typos tōn hēmeterōn ta eis Ioudaious gegenēmena " symyainei gar tę̄ echeinōn anachlēsei, kai tę̄ tēs aichmalōsias apallagę̄, kai hē hēmetera apo tou diadolou pros Theon epanodos, kai tēs tyrannikēs ekeinēs douleias hē eleutheria.
“For thus says Adonai the Lord: Behold, I will seek out my sheep and visit them. As a shepherd visits his flock on the day when there is darkness and cloud, so I will seek out my sheep, and rescue them from every place where they were scattered on the day of cloud and darkness.” Here he called cloud and darkness the gloom of ignorance that had been poured over the world before the incarnation of our God and Saviour. He says, then: Like a careful shepherd, who takes all the more care of his own sheep when he sees mist settling in, which gives licence to wolves and thieves, I too will care for my own sheep, and I will gather them when they have been scattered … and such is the Church gathered from Jews and from gentiles. Then he makes the prophecy double. For the obvious sense fits the Jews alone; but the mystical and hidden sense fits all men, especially since what happened to the Jews is a type of our affairs. For with their recall and their release from captivity coincides also our return from the devil to God, and our freedom from that tyrannical slavery.
Ezek 34:11–12 (quotation, high confidence)
Notes and citation
Summary: God's seeking of his scattered sheep on the cloudy day is, mystically, the gathering of the Church from Jews and gentiles out of the darkness of ignorance before the incarnation (Ezek 34:11–12).
- Words are lost after “when they have been scattered”, marked “…”; Latin debris is removed as logged corrections.
- Theodoret's double reading (the return from Babylon as a type of the Church's redemption) is 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): τα, εἶϊ. → ; ὼ ϑας, εἰ ἐκ ᾿νε ἰηπἷδ, οαηὶ ἀϊεῖ! : ε ΜοηΚ5 οὶ, πιο 5 μ᾽ 5, → ; ια΄, 16', → ; πρὸ Β τῆς → πρὸ τῆς.
Topics: Christology
Cite (SBL): Theodoret, Comm. Ezech. 34.11 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/34-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/34-11
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
34.13PG 81
Καὶ ἐξάξω αὐτοὺς ἐκ τῶν ἐθνῶν, καὶ συνάξω αὐτοὺς ἀπὸ 1 τῶν χωρῶν, καὶ εἰσάξω αὐτοὺς εἰς τὴν γῆν αὐτῶν 15, καὶ πόιμανῶ αὑτοὺς ἐπὶ τῶν ὁρέων Ἰσραὴ.1 19, καὶ ἐν ταῖς φάραγξι, καὶ ἐν πάσῃ κατοικίᾳ τῆς γῆς. Ἔν νομῇ ἀγαθῇ βοσκήσω αὐτούς. Καὶ μὴν ἀγαθὸς ὁ νόμος, καὶ ἡ ἐντολὴ κατὰ τὸν ᾿Απόστολον ἁγία, καὶ δικαία, καὶ ἀγαθὴ, ἀλλ᾽ ἑτέραν αὐτοῖς ὑπισχνεῖται νομήν: τὴν γὰρ νομικὴν εἶχον. Τίς δὲ αὕτη ἡ ὑπὲρ τὴν νομικὴν ἀγαθὴ νομή; ἧ δῆλον ὡς τὴν τῶν θείων Εὐαγγελίων διδαπσχαλίαν αἰνίττεται, ἐν ἦ νεμόμενα τοῦ Θεοῦ τὰ πρόθατα τρέφεται καὶ πιαίνεται, καὶ τῆς σωτηρίας ἀπολαύει; Καὶ τοῦτο σαφέστερον δηλῶν " ε« Ἐν τῷ ὄρει, φησὶ, τῷ ὑψηλῷ τοῦ Ἰσραὴλ ἔσται εὐπρέπεια αὐτῶν 5. » Καὶ μὴν ἐμνημόνευσεν ὀρέων πολλῶν, καὶ φαράγγων, καὶ "' διαφερόντως ὄρους τινὸς ὑψηλοῦ μνημονεύε!, ἐν ᾧ προλέγει τῶν βοσχομένων τὴν ἐσομένην εὐπρέπειαν. Τούτου τοῦ ὄρους καὶ ὁ μακάριος Δαδὶδ " μέμνηται, λέγων " ε Ὅρος τοῦ Θεοῦ ὄρος πῖον, ὄρος πετυρωμένον, ὄρος πῖον. » Εἶτα τοῖς; Ἰσραηλιτιχοῖς καὶ ὄρεσι τούτῳ τῷ ὄρει διαφθονουμένοις φησίν " « Ἵνατί ὑπολαμθδάνετε ὄρη τετυρωμένα; Τὸ ὄρος, ὃ εὐδόκησεν ὁ Θεὸς κατοικεῖν ἐν αὐτῷ ᾿ καὶ γὰρ ὁ Κύριος κατασκηνώσει εἰς τέλος. » Μάτην, φησὶ, ξηλοτυπεῖτε τοῦτο τὸ ὄρος, ἐπειδὴ ἐν αὐτῷ κατασκηνοῦν ὁ Θεὸς εὐδόκησεν" εἰς τέλος γὰρ τοῦτο ποιήσει. Οὕτω δὲ νοεῖν ἡμᾶς ἐδίδαξαν δ" οἱ ἄλλοι ἑρμηνευταὶ " ὁ μὲν ᾿Ακύλας εἰρηκώς " Ἱνατί κ᾽ ἐρίζετε ὅρη τετυρωμένα; ὁ δὲ Θεοδοτίων ’ Ἱνατί διχάζεσθε περὶ τούτου τοῦ ὅρους; καὶ Ἣσαΐας βοᾷ, καὶ Μικαίας ὡσαύτως " « Ἔσται ἐν ταῖς ἐσχάταις ἡμέραις ἐμφανὲς τὸ ὄρος Κυρίου, καὶ ὁ οἶκος Κυρίου ἐπ᾽ ἄκρων τῶν ὀρέων, καὶ ἥξουσιν ἐπ᾽ αὐτὸν δ᾽ πάντα τὰ ἔθνη, » καὶ τὰ ἑξῆς “ καὶ ὁ Κύριος ἐν τοῖς ἱεροῖς Εὐαγγελίοις - « Οὐ δύναται, φησὶ, πόλις κρυδῆναι ἐπάνω ὄρους χε: μένη. » Τὸ ὑψηλὸν τοίνυν αὶ περιφανὲς τῆς εὐαγγελικῆς διδασκαλίας ὅρος κἀνταῦθα ὠνόμασεν, ἐν ᾧ γενήσεσθαι τὴν τῶν προδάτων εὐπρέπειαν ἐπηγγείλατο. Εἶτα ἐπάγει" « Καὶ ἔσονται αἱ μάνδραι αὑτῶν ἐκεῖ. » Καὶ τοῦτο δὲ ἀντικρὺς ἡμῖν, ἀλλ᾽ οὐκ Ἰουδαίοις ἀρμόττει " ἐκεῖνοι μὲν γὰρ μίαν ἔσχον μάνδραν, τὸν ἐν Ἱεροσολύμοις οἰκουμένην ἐκκλησίας. καὶ ἐν τρυφῇ ἀγαθῇ καὶ ἐν γομῇ πίονι βοσκηθήσονται ἐπὶ τῶν ὀρέων καὶ πίονα τὰ θεῖα λόγια προσαγορεύει" ε Καταπτρύφητον γὰρ, φησὶ, τοῦ Κυρίου, καὶ δῴη σοι τὰ ναόν ἡμεῖς ὃὲ ἀριθμῶν κρείττους κατὰ πᾶσαν τὴν αἰτήματα τῆς καρδίας σου" ὄρη δὲ Ἰσραὴλ τὰς προφητικὰς δίδλους, ἐφ᾽ ὧν πάλιν νεμόμεθα, ἐπίβασιν τινα δι᾿ ἐχείνων εἰς τὸ μέγιστον ἔχοντες ὄρος " διὰ γὰρ τῶν προφητικῶν θεσπισμάτων ἐπὶ τὴν εὐαγγελικὴν ποδηγούμεθα διδασκαλίαν ὑπ᾽ ἐχείνων μαρτυρουμένην " ἔχομεν δὲ ποιμένα αὐτὸν τὸν Δεσπότην καὶ Κύριον βοῶντα “ε Ἐγώ εἶμι ὁ ποιμὴν ὁ καλός.» Τοῦτο καὶ ἐνταῦθα προαγορεύων ἔφη" « Καὶ ἐγὼ ποιμανῶ τὰ πρόθατά μου. Καὶ ἐγὼ ἀναπαύσω αὐτὰ, καὶ γνώσονται, ὅτι ἐγώ εἰμι Κύριος. » Ὑπ’ αὐτοῦ γὰρ ποιμαινόμενοι, καὶ τῆ: αὐτοῦ διδασκαλίας οἷον ἐπί τινος χλόης διαναπανόμενοι, μὲν αὐτοῦ τὴν δεσποτείαν.
Kai exaxō autous ek tōn ethnōn, kai synaxō autous apo 1 tōn chōrōn, kai eisaxō autous eis tēn gēn autōn 15, kai poimanō hautous epi tōn horeōn Israē.1 19, kai en tais pharanxi, kai en pasę̄ katoikią tēs gēs. En nomę̄ agathę̄ boskēsō autous. Kai mēn agathos ho nomos, kai hē entolē kata ton ᾿Apostolon hagia, kai dikaia, kai agathē, all᾽ heteran autois hypischneitai nomēn: tēn gar nomikēn eichon. Tis de hautē hē hyper tēn nomikēn agathē nomē? hē dēlon hōs tēn tōn theiōn Euangeliōn didapschalian ainittetai, en ē nemomena tou Theou ta prothata trephetai kai piainetai, kai tēs sōtērias apolauei? Kai touto saphesteron dēlōn " e« En tǭ orei, phēsi, tǭ hypsēlǭ tou Israēl estai euprepeia autōn 5. » Kai mēn emnēmoneusen oreōn pollōn, kai pharangōn, kai "' diapherontōs orous tinos hypsēlou mnēmoneue!, en hǭ prolegei tōn boschomenōn tēn esomenēn euprepeian. Toutou tou orous kai ho makarios Dadid " memnētai, legōn " e Horos tou Theou oros pion, oros petyrōmenon, oros pion. » Eita tois? Israēlitichois kai oresi toutǭ tǭ orei diaphthonoumenois phēsin " « Hinati hypolamthdanete orē tetyrōmena? To oros, ho eudokēsen ho Theos katoikein en autǭ ᾿ kai gar ho Kyrios kataskēnōsei eis telos. » Matēn, phēsi, xēlotypeite touto to oros, epeidē en autǭ kataskēnoun ho Theos eudokēsen" eis telos gar touto poiēsei. Houtō de noein hēmas edidaxan d" hoi alloi hermēneutai " ho men ᾿Akylas eirēkōs " Hinati k᾽ erizete horē tetyrōmena? ho de Theodotiōn ’ Hinati dichazesthe peri toutou tou horous? kai Hēsaïas boą, kai Mikaias hōsautōs " « Estai en tais eschatais hēmerais emphanes to oros Kyriou, kai ho oikos Kyriou ep᾽ akrōn tōn oreōn, kai hēxousin ep᾽ auton d᾽ panta ta ethnē, » kai ta hexēs “ kai ho Kyrios en tois hierois Euangeliois - « Ou dynatai, phēsi, polis krydēnai epanō orous che: menē. » To hypsēlon toinyn ai periphanes tēs euangelikēs didaskalias horos kantautha ōnomasen, en hǭ genēsesthai tēn tōn prodatōn euprepeian epēngeilato. Eita epagei" « Kai esontai hai mandrai hautōn ekei. » Kai touto de antikrys hēmin, all᾽ ouk Ioudaiois armottei " ekeinoi men gar mian eschon mandran, ton en Hierosolymois oikoumenēn ekklēsias. kai en tryphę̄ agathę̄ kai en gomę̄ pioni boskēthēsontai epi tōn oreōn kai piona ta theia logia prosagoreuei" e Kataptryphēton gar, phēsi, tou Kyriou, kai dǭē soi ta naon hēmeis hoe arithmōn kreittous kata pasan tēn aitēmata tēs kardias sou" orē de Israēl tas prophētikas didlous, eph᾽ hōn palin nemometha, epibasin tina di᾿ echeinōn eis to megiston echontes oros " dia gar tōn prophētikōn thespismatōn epi tēn euangelikēn podēgoumetha didaskalian hyp᾽ echeinōn martyroumenēn " echomen de poimena auton ton Despotēn kai Kyrion boōnta “e Egō eimi ho poimēn ho kalos.» Touto kai entautha proagoreuōn ephē" « Kai egō poimanō ta prothata mou. Kai egō anapausō auta, kai gnōsontai, hoti egō eimi Kyrios. » Hyp’ autou gar poimainomenoi, kai tē: autou didaskalias hoion epi tinos chloēs dianapanomenoi, men autou tēn despoteian.
“And I will bring them out from the nations, and gather them from the countries, and bring them into their own land, and shepherd them on the mountains of Israel, and in the ravines, and in every inhabited place of the land. In a good pasture I will feed them.” And yet the law is good, and the commandment, according to the Apostle, is holy and just and good; but he promises them another pasture, for they already had the pasture of the law. And what is this pasture, good beyond that of the law? Is it not clear that he hints at the teaching of the divine Gospels, grazing in which the sheep of God are nourished and fattened and enjoy salvation? And showing this more clearly he says: “On the high mountain of Israel will be their comeliness.” And yet he mentioned many mountains and ravines; but now he mentions in particular a certain high mountain, on which he foretells the comeliness that those who graze there will have. This mountain the blessed David too mentions, saying: “The mountain of God is a fat mountain, a curdled mountain, a fat mountain.” Then to the mountains of Israel that are jealous of this mountain he says: “Why do you suppose, curdled mountains? The mountain in which God was pleased to dwell; for the Lord will dwell in it to the end.” In vain, he says, are you jealous of this mountain, since God was pleased to dwell in it; for he will do so to the end. So the other interpreters have taught us to understand it: Aquila saying, “Why do you contend, curdled mountains?”, and Theodotion, “Why are you divided over this mountain?” And Isaiah cries out, and Micah likewise: “In the last days the mountain of the Lord will be manifest, and the house of the Lord on the tops of the mountains, and all the nations will come to it,” and so on. And the Lord in the holy Gospels: “A city set on a mountain,” he says, “cannot be hidden.” So here too he named the lofty and conspicuous gospel teaching a mountain, on which he promised that the comeliness of the sheep would come about. Then he adds: “And their folds will be there.” And this plainly fits us, not the Jews. For they had one fold, the temple in Jerusalem; but we have churches beyond number throughout the whole inhabited world. “And in good delight and in a fat pasture they will be fed on the mountains …” He calls the divine oracles a fat pasture: “Delight in the Lord,” he says, “and he will give you the requests of your heart.” And by the mountains of Israel he means the prophetic books, on which we graze in turn, having through them an ascent to the greatest mountain; for through the prophetic oracles we are guided to the gospel teaching, to which they bear witness. And we have as shepherd the Master and Lord himself, who cries: “I am the good shepherd.” This he foretold here too, saying: “And I will shepherd my sheep, and I will give them rest, and they will know that I am the Lord.” For being shepherded by him, and resting in his teaching as in green grass, … his lordship.
Ezek 34:13–15 (quotation, high confidence) · Rom 7:12 (quotation, high confidence) · Ps 68:15–16 (67:16-Ps LXX) (quotation, high confidence) · Isa 2:2 (quotation, high confidence) · Mic 4:1 (quotation, high confidence) · Matt 5:14 (quotation, high confidence) · Ps 37:4 (36:4 LXX) (quotation, high confidence) · John 10:11 (quotation, high confidence)
Notes and citation
Summary: The good pasture and the high mountain are the Gospel teaching, which surpasses the law; the many folds are the churches throughout the world, the mountains of Israel the prophets, and the shepherd Christ (Ezek 34:13–15).
- The section holds the lemmas of Ezek 34:13–14 and quotes 34:14–15. The two columns of Migne are interleaved here in the OCR: the sentence on the Jews' one fold and the Church's many is completed from a later line (“we … beyond number throughout the whole …”), and Ps 37:4 is likewise split; the order is restored in the translation. Latin debris is removed as logged corrections; lost words are marked “…”.
- Quotations: Rom 7:12; Ps 68:15–16 (LXX 67:16–17), with the renderings of Aquila and Theodotion; Isa 2:2 (Mic 4:1); Matt 5:14; Ps 37:4 (LXX 36:4); John 10:11.
- Theodoret's contrast between the law's pasture and the Gospel's, and between the one Jerusalem temple and the many churches, is 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; marginal verse number removed; stray footnote number; stray marginal letter): Α ποτ 65. σοΔρι 1] Ὁ πο η5 ἴῃ αὰ0 θαπορ᾽ οί πὶ → ; θρὸ Πα τὸ, οιοηί οι 5. ΠᾺΡ} ἴῃ 60 ἦι Ῥετγροίασι Ὑ. ν» Ἐτυϑίγα, ἰηα τ}, Ἰὰς πιο! ἴαν!πα υϊίατα ναὶ θ 65, ἀποι Π Ζ γα 4}}} ἰῃ- « ὁυγ σομτθη τ 5 ποι ῖθ5. οοασυ αι! Ὁ.» ἴῃ " 9861ι15 Ενδηρο! β : ε« Νοη ἰσίταν οἱ σοηδρί θαι αι ἀνδρὶ οο ἀοοιγὶ 5 ᾿βοη 61 Β μὲς δυ- (οι → ; (ὁ {1605 ἰτοϑ γοςαῖ, ἴθ → ; ιγ΄, ιδ', → ; ὑψηλῷ Ὁ τοῦ → ὑψηλῷ τοῦ; ἀγαθὸς 89 ὁ νόμος → ἀγαθὸς ὁ νόμος; ἐπί- Θαοῖν → ἐπίβασιν.
Topics: Scripture and canon, Christology
Cite (SBL): Theodoret, Comm. Ezech. 34.13 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/34-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/34-13
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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.
34.16PG 81
Τάδε.έγει ᾿Αδωγαΐῖ Κύριος " Τὸ ἀπολωϊὸς ἐκζητήσω, καὶ τὸ πιλαγώμεγον ἐπιστρέψω" ὡς Παῦλον, καὶ τοὺς κατ᾽ ἐκεῖνον " ε« Καὶ τὸ συντετριμμένον καταδήσω"ν ὡς τὸν τελώνην, καὶ τὴν πόρνην, καὶ τὸν λῃστὴν, καὶ τοὺς κατ᾽ ἐκείνους " « Καὶ τὸ ἡσθενηκὸς "' ἐνισχύσω" » ὡς τὸν Πέτρον 'ἀρνησάμενον " «ε Καὶ τὸ πῖον καὶ ν᾽ ἰσχυρὸν φυλάξω" » ὡς τοὺς ἁγίους ἀποττόλους, καὶ τοὺς τὸν ὅμοιον ἐκείνοις ἑλομένους βίον " « Καὶ ποιμάνῶ αὐτὰ μετὰ χρίσεως" " » χορηγῶν τὰ ἀγαθὰ, καὶ παιδεύων ἡνίχα δεξ. Οὕτως συμπεράνας τόν τε κατὰ τῶν κακῶν ποιμένων λόγον, καὶ τῆς παρ᾽ αὐτοῦ γενησομένης ἐπιμελείας τὴν πρόῤῥηχσιν, ἐπὶ τὰ πρόόατα μεταφέρει τὸν λόγον, διδάσκων, ὡς ἡ τῶν ποιμένων ἀτοπία τοῖς προθάτοις ἀπολογίαν οὐ δίξωσι" λογικὰ γὰρ τὰ ῦ πρόθατα, καὶ διάκρισιν ἔχοντα, καὶ τά τε κακὰ φυγεῖν, καὶ προελέσθαι τὰ ἀγαθὰ δυνάμένα. Διό φησι"
Tade.egei ᾿Adōgaïi Kyrios " To apolōïos ekzētēsō, kai to pilagōmegon epistrepsō" hōs Paulon, kai tous kat᾽ ekeinon " e« Kai to syntetrimmenon katadēsō"n hōs ton telōnēn, kai tēn pornēn, kai ton lę̄stēn, kai tous kat᾽ ekeinous " « Kai to hēsthenēkos "' enischysō" » hōs ton Petron 'arnēsamenon " «e Kai to pion kai n᾽ ischyron phylaxō" » hōs tous hagious apottolous, kai tous ton homoion ekeinois helomenous bion " « Kai poimanō auta meta chriseōs" " » chorēgōn ta agatha, kai paideuōn hēnicha dex. Houtōs symperanas ton te kata tōn kakōn poimenōn logon, kai tēs par᾽ autou genēsomenēs epimeleias tēn prorrhēchsin, epi ta prooata metapherei ton logon, didaskōn, hōs hē tōn poimenōn atopia tois prothatois apologian ou dixōsi" logika gar ta y prothata, kai diakrisin echonta, kai ta te kaka phygein, kai proelesthai ta agatha dynamena. Dio phēsi"
“Thus says Adonai the Lord: The lost I will seek out, and the straying I will bring back”: like Paul and those like him. “And the broken I will bind up”: like the tax collector and the harlot and the thief and those like them. “And the weak I will strengthen”: like Peter after his denial. “And the fat and the strong I will guard”: like the holy apostles and those who have chosen a life like theirs. “And I will shepherd them with judgment”, supplying good things and disciplining when there is need. Having thus concluded both the discourse against the bad shepherds and the prediction of the care that would come from him, he turns his discourse to the sheep, teaching that the misconduct of the shepherds will not give the sheep an excuse; for the sheep are rational, have discernment, and are able both to flee evil and to choose the good. Therefore he says:
Ezek 34:16 (quotation, high confidence) · Luke 18:13 (allusion, low confidence) · Luke 7:37–50 (allusion, medium confidence) · Luke 23:40–43 (allusion, medium confidence) · John 21:15–17 (allusion, medium confidence)
Notes and citation
Summary: Christ seeks the lost like Paul, binds up the broken like the tax collector and the harlot, strengthens Peter, and guards the strong; the sheep, being rational, are answerable too (Ezek 34:16).
- Latin debris and apparatus inside the lemma are removed as logged corrections; the end of “when there is need” is lost in the OCR (ἡνίχα δεξ.) and translated by sense.
- Examples: Paul (Acts 9; 1 Tim 1:13); the tax collector (Luke 18:13) or Matthew; the harlot (Luke 7:37–50); the thief (Luke 23:40–43); Peter (John 21:15–17).
Notes on the original text
- Digital text corrected (Latin debris (Migne's parallel Latin column and apparatus read as Greek letters) removed; OCR: doubled letter; marginal verse number removed): μι ᾿ς μην 5. 016 πὶ ρα ϑίογοπι ἰρϑι τ Πογυπὶ ἂς Ὠοῃϊΐ- (μοί ρε → ; συντε- Ὁ αιίΐψυς οἷς. 5ἰπι}]65. δύδηι; ε δἱ δομιγ ἐπὶ 60}}}τριμμένον → συντετριμμένον; 5 Υ ρα]. υχτη, 17. 1 [58...., 3; δον. ιν, 1. φάῦο ν» αἰ ρυ] σι), αἱ πιογοί γί σαν, εἰ οἱ δἰ πη ὅς οἱ να]! συ πὶ οἰιϑιοὐΐδη), » τιῖ ϑαποῖοβ Δροϑί0 108, χ, 3. δι ἐδ, [η Β ροηϊίυγ ροϑὶ ἄλλοι. Πα». αὐτῷ. δες 81 ἐκεῖ, Α 88. Ε τροφῇ. ὃ 9.Α ζητήσω, 9: ἢσθ, Α ἐκλεῖπον. 5" πῖον καί. Π65. ἰῃ Δ. ᾽ Δ βοσχήσω. {ἃ 80. Ἁ → ; [νὰοἰ ἢ}, 1} Ὁ 15. Εἰ κυὶ ἀἰν! 115. δὰ ρᾶγᾶἐν θη} 0118. οἱ ἔπιον Γαδ, Εἴ ἀἰδρογδ(δ δι)! Εἰ 41 ἴἰπ ἃ μυς. κν!, 16 8544. → ; ις΄. → ; κκαὶ τὴν πόρνην → καὶ τὴν πόρνην.
Cite (SBL): Theodoret, Comm. Ezech. 34.16 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/34-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/34-16
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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.
34.17PG 81
Καὶ ὑμεῖς πρόδατά μου 88, τάδε 1έγει 'Ἄξωγαῖ Κύριος. ᾿Ιδοὺ ἐγὼ χριγῶ9᾽ ἀναμέσον προθάτοὺ 8 καὶ προδάτου. χριῶν» καὶ τράγων", Ὥ» περ γὰρ, φησὶ, ποιμέσι καὶ προθάτοις διχάζω, οὕτω καὶ τῶν πριθάτων ἔσομαι κριτὴς, καὶ τοὺς ἀδιχοῦν-
Kai hymeis prodata mou 88, tade 1egei 'Axōgai Kyrios. ᾿Idou egō chrigō9᾽ anameson prothatou 8 kai prodatou. chriōn» kai tragōn", Hō» per gar, phēsi, poimesi kai prothatois dichazō, houtō kai tōn prithatōn esomai kritēs, kai tous adichoun-
“And you, my sheep, thus says Adonai the Lord: Behold, I will judge between sheep and sheep, rams and goats.” For just as I judge between shepherds and sheep, he says, so I will also be judge of the sheep, and those who wrong …
Ezek 34:17 (quotation, high confidence)
Notes and citation
Summary: God will judge between sheep and sheep (Ezek 34:17).
- The section breaks off mid-word.
Notes on the original text
- Digital text corrected (marginal verse number removed): ιζ΄, → .
Cite (SBL): Theodoret, Comm. Ezech. 34.17 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/34-17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/34-17
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
34.18PG 81
Καὶ οὐκ ἱκαγὸν ὑμῖν, ὅτι τὴν καλὴν γο: μὴν ἐνέμεσθε, καὶ τὰ κατάλοιπα τῆς γομῆς ὑμῶν' κατεπατεῖτα τοῖς ποσὶν ὑμῶν, καὶ τὸ καθεστη:. κὲς ὕδωρ ἐπίγετε, καὶ τὸ κατά,ἰοιπον " ἐν τοῖς ποσὶν ὑμῶν ἐταράσσετε; Καὶ τὰ πρόδατά μου καὶ τὰ καταπατήματω" τῶγν' ποδῶν ὑμῶν ἐνέμοντο", καὶ τὸ τεταραγμένον ὕδωρ ὑπὸ " τῶν πο δῶν ὑμῶν ἔπινον 1. Πρὸς τοὺς εὐπόρους ὁ λόγο; εἰς ἀσωτίαν χαταχεχρημένους τῷ πλούτῳ, καὶ μὴ μόνον τὴν χρείαν ἐξ αὐτοῦ χαρπουμένους, ἀλλὰ καὶ τὰ πέρα τῆς χρείας" καὶ τοῦτο ἴδοι τις ἂν καὶ ἐπὶ ποῦ παρόντος ὑπ᾽ ἐνίων γιγνόμενον. Μαρτυρεῖ δὲ καὶ ἢ τοῦ Λαζάρου παραθολὴ, δείξασα τὸν πλούσιον ἐκεῖνον μηδὲ τῶν ἐκπιπτόντων ἀπὸ τῆς τραπέζης ψιχίων μεταδεδωχότα τῷ πένητι. Τὸ δὲ « Κατεπατεῖτε" τὰ γατάλοιπα τοῖς ποσὶ, » τροπικῶς ὡς ἐπὶ πρυθάτων ἐῤῥέθη, ἐσθιόντων τὴν πόαν, καὶ τὴν λοιπὴν πὰ. τούντων, καὶ πρῶτον τὸ ὕξωρ πινόντων, εἶτα τοῖς
Kai ouk hikagon hymin, hoti tēn kalēn go: mēn enemesthe, kai ta kataloipa tēs gomēs hymōn' katepateita tois posin hymōn, kai to kathestē:. kes hydōr epigete, kai to kata,ioipon " en tois posin hymōn etarassete? Kai ta prodata mou kai ta katapatēmatō" tōgn' podōn hymōn enemonto", kai to tetaragmenon hydōr hypo " tōn po dōn hymōn epinon 1. Pros tous euporous ho logo? eis asōtian chatachechrēmenous tǭ ploutǭ, kai mē monon tēn chreian ex autou charpoumenous, alla kai ta pera tēs chreias" kai touto idoi tis an kai epi pou parontos hyp᾽ eniōn gignomenon. Martyrei de kai ē tou Lazarou paratholē, deixasa ton plousion ekeinon mēde tōn ekpiptontōn apo tēs trapezēs psichiōn metadedōchota tǭ penēti. To de « Katepateite" ta gataloipa tois posi, » tropikōs hōs epi prythatōn errhethē, esthiontōn tēn poan, kai tēn loipēn pa. tountōn, kai prōton to hyxōr pinontōn, eita tois
“Is it not enough for you that you fed on the good pasture, and that you trampled with your feet the rest of your pasture, and drank the settled water, and troubled what was left with your feet? And my sheep fed on what your feet had trampled, and drank the water your feet had troubled.” The word is aimed at the wealthy, who have squandered their riches on profligacy and take from them not only what they need but also what goes beyond need; and one could see this done by some even at present. The parable of Lazarus also bears witness, showing that the rich man did not share even the crumbs that fell from his table with the poor man. And “you trampled the rest with your feet” is said figuratively, as of sheep that eat the grass and trample the rest, and drink the water first, and then with their …
Ezek 34:18–19 (quotation, high confidence) · Luke 16:19–21 (allusion, high confidence)
Notes and citation
Summary: The fat sheep who foul the pasture and water are the rich who waste their wealth and leave the poor nothing, like the rich man in the parable of Lazarus (Ezek 34:18–19).
- The section breaks off mid-sentence.
- The parable: Luke 16:19–21.
Notes on the original text
- Digital text corrected (marginal verse number removed): ιη΄, ιθ΄. → .
Topics: Ethics
Cite (SBL): Theodoret, Comm. Ezech. 34.18 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/34-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/34-18
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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.
34.20PG 81
Διὰ τοῦτο τάδε «έγει ᾿Αδωναῖ Κύριος" δοὺ ἐγὼ πρὸς 15 ὑμᾶς, καὶ χριγῶ ἀναμέσον ἀσθενοῦς. Εἶτα λέγει τῶν ἰσχυρῶν τὴν θρασύτητα. Ἐπειδὴ 1" ταῖς πλευραῖς ὑμῶν "5, καὶ τοῖς ὥὦμοις ὑμῶν διωθεῖσθε, καὶ τοῖς κέρασιν ὑμῶν ὅετε, ἕως '5 οὗ ἐξώσατε αὐτὰ ἔξω, καὶ" Καὶ σώσω τὰ πρόδατά μου, καὶ οὐκέτι ἔσται εἷς προνομήν. Πάντα ὡς ἐπὶ προδάτων εἴρηκεν, ὥμους 18, καὶ κέρατα, καὶ πλευράς " διὰ πάντων δὶ τῶν ἐν δυνάμει τὴν ἄδικον δυναστείαν διήλεγξεν᾽ ὑπισχνεῖται δὲ ὅμως ἀσφάλειαν τοῖς προθάτοις. «Κα κρινῶ ἀναμέσον προθάτου δ καὶ προδάτου, καὶ ἀνα. μέσον κριοῦ πρὸς χριόν. ν Διχάσω, φησὶ, καὶ οὐ περιόψομαι ἀδικουμένους, ἀλλὰ οίχας τοὺς ἀδικοῦντα: πράξομα!ι. Εἶτα τῆς κοινῆς πάντων σωτηρίας ἡ ὑπόσχεσις.
Dia touto tade «egei ᾿Adōnai Kyrios" dou egō pros 15 hymas, kai chrigō anameson asthenous. Eita legei tōn ischyrōn tēn thrasytēta. Epeidē 1" tais pleurais hymōn "5, kai tois hōōmois hymōn diōtheisthe, kai tois kerasin hymōn hoete, heōs '5 hou exōsate auta exō, kai" Kai sōsō ta prodata mou, kai ouketi estai heis pronomēn. Panta hōs epi prodatōn eirēken, hōmous 18, kai kerata, kai pleuras " dia pantōn di tōn en dynamei tēn adikon dynasteian diēlenxen᾽ hypischneitai de homōs asphaleian tois prothatois. «Ka krinō anameson prothatou d kai prodatou, kai ana. meson kriou pros chrion. n Dichasō, phēsi, kai ou periopsomai adikoumenous, alla oichas tous adikounta: praxoma!i. Eita tēs koinēs pantōn sōtērias hē hyposchesis.
“Therefore thus says Adonai the Lord: Behold, I am against you, and I will judge between … the weak.” Then he speaks of the boldness of the strong: “Because you thrust with your sides and your shoulders, and butt with your horns, until you drove them out …” “And I will save my sheep, and they will no longer be for plunder.” He has said everything as of sheep: shoulders and horns and sides; and through them all he exposed the unjust domination of the powerful; yet he promises safety to the sheep. “And I will judge between sheep and sheep, and between ram and ram.” I will judge, he says, and I will not overlook those who are wronged, but will exact the penalty from the wrongdoers. Then comes the promise of the common salvation of all.
Ezek 34:20–22 (quotation, high confidence)
Notes and citation
Summary: God will judge between the strong sheep who push the weak aside and the weak, and will save his flock (Ezek 34:20–22).
- The section holds the lemmas of Ezek 34:20 and 34:21–22. Words lost in the OCR are marked “…” (“the strong sheep and”, and the end of 34:21); apparatus is removed as a logged correction.
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): πε’ 3» Α κρίματος. 3 τά. Β ργη). καί. 35 τά, Ὀ65. ἰπ Β, Ξεὰ ἴῃ Δ ἀθ5. ἰδίαι καί. οὐ μὴ ὠτιν ἔτι, 18 ὥμ. Ι" ρίποιι, καί. Ξ μου. 65. ἰπ Α. 5 Λ διαχρινῶ. 38 προῦ. ϑυρτγα, ρᾶδ. 9, 9. Β αὐτό. καὶ ἀναμέσον πρηδάτου. ἔχ Α οἱ Ιλ διμρ!. 11Ὰ Ἐπί, 3. Α λοιπόν, Οῃι͵8550 ἐν. ᾿ καὶ 5 ἐνέμετο, 5 ὑπό. ἴϊὰ Α εἰ Β. Εὐϊεο ὑτό. "6 πρὸς -- κρινῶ, Α διαχρινῶ,. "' ἰσχυρὴν ὑμῶν. θ65. πῃ Α. 15ᾺΑΔψ πᾶν τ ἘΠΈΓΩΝ θὰ 117 καὶ οὐκ. ἔστ, εἰ → περι; χ', → ; χα. → .
Cite (SBL): Theodoret, Comm. Ezech. 34.20 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/34-20). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/34-20
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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.
34.23PG 81
Καὶ ἀναστήσω ἐπ᾿ αὐτοὺς ποιμένα ἕνα, ὃς 3 ποιμανεῖ αὐτοὺς, τὸν δοῦόν μου Δαδὶδ, αὑτὸς " ποιμαγεῖ αὐτοὺς, καὶ 3 αὐτὸς ἀγαπαύσει αὑτοὺς, καὶ ἔσται αὑτῶν ποιμήν. λνω εἰρηκὼς, « Ἐγὼ ποιμανῶ, ν» ἐνταῦθα τὸν Δαδὶὸ αὐτῶν ἔσεσθαι: ποιμένα λέγει, ὅν καὶ δοῦλον προσαγορεύε:" -ἰς δὲ οὗτός ἐστιν; Ἢ δῆλον, ὡ; ὁ Δεσπότης Χρι- ᾿Διὸ καὶ δοῦλος, ὡς ἄνθρωπος " καὶ τοῦτο δὲ κατὰ τὴν φύοιν, οὐ κατὰ τὴν ἀξίαν ’ εἰ γὰρ οἱ εἰς αὐτὸν πεπιοτευχότες οὐ δοῦλο:, ἀλλλ᾽ υἱοὶ, πολλῷ μᾶλλον αὐτὸς, δι᾽ ὃν οἱ δοῦλοι τῆς ἐλευθερίας ἀπήλαυσαν, οὐ δοῦλος, ἀλλ᾽ υἱός. Οὕτω καὶ ὁ μακάριος λέγει Παῦλος " «ε Ὃς ἐν μορφῇ Θεοῦ ὑπάρχων, οὐκ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα Θεῷ, ἀλλ᾽ ἑαυτὸν ἐκένωσε μορφὴν δούλου λαθών. ν» Καὶ ἸΙσαΐῖας δὲ ἐκ προσώπου αὑτοῦ βοᾷ λέγων « Οὕτω λέγει Κύριος, ὁ πλάσας με ἐκ κοιλία; δοῦλον ἑαυτῷ συναγαγεῖν τὸν Ἰχχώδ καὶ Ἰσραὴλ συναχθήσεται πρὸς αὐτόν " Ἰδοὺ δέδωκά σε εἰς διαθήκην γένους, εἰς φῶς ἐθνῶν, τοῦ εἶναί σε εἰς σωτηρίαν ἕως ἐσχάτου τῆς γῆς.» Καὶ τό ᾽3: ε Ἰαχὼδ ἃὲ ὁ παῖς μου, ἀντιλήψομαι αὐτοῦ. » Παρὰ τῷ Ἕσδραίῳ, ε« Ὃ δοῦλός μου » χεῖται, Ταύτην δὲ τὴν μαρτυρίαν καὶ ὁ θεῖος εὐαγγελιστὴς εἰς τὸν Κύριον ἡμῶν ἔλαόε Ἰησοῦν. Δοῦλος τοίνυν κέκληται, ὡς ἄνθρωπος, καὶ τοῦτο δὲ, ὡς ἔφην, οὐ κατὰ τὴν ἀξίαν, ἀλλὰ κατὰ τὴν φύσιν " δούλου γὰρ ἔλαθε μορφὴν. Περὶ δὲ τοῦ ν ἕνα εἶναι τὸν τῶν προθάτων ποιμένα καὶ ὁ Κύριος ἐν τοῖ; Εὐαγγελίοις ἔφη " « Καὶ ἄλλα πρόδατα ἔχω, ἃ οὐκ ἔστιν ἐκ τῆς αὐλῆς ταύτης, κἀκεῖνά με δεῖ ἀγαγεῖν, καὶ τῆς φωνῆς μου ἀκούσουσι, καὶ γενήσεται μία ποίμνη, εἷς ποιμήν. » Εἴτα ἐπάγει"
Kai anastēsō ep᾿ autous poimena hena, hos 3 poimanei autous, ton douon mou Dadid, hautos " poimagei autous, kai 3 autos agapausei hautous, kai estai hautōn poimēn. lnō eirēkōs, « Egō poimanō, n» entautha ton Dadio autōn esesthai: poimena legei, hon kai doulon prosagoreue:" -is de houtos estin? Ē dēlon, hō? ho Despotēs Chri- ᾿Dio kai doulos, hōs anthrōpos " kai touto de kata tēn phyoin, ou kata tēn axian ’ ei gar hoi eis auton pepioteuchotes ou doulo:, alll᾽ huioi, pollǭ mallon autos, di᾽ hon hoi douloi tēs eleutherias apēlausan, ou doulos, all᾽ huios. Houtō kai ho makarios legei Paulos " «e Hos en morphę̄ Theou hyparchōn, ouk harpagmon hēgēsato to einai isa Theǭ, all᾽ heauton ekenōse morphēn doulou lathōn. n» Kai IIsaïias de ek prosōpou hautou boą legōn « Houtō legei Kyrios, ho plasas me ek koilia? doulon heautǭ synagagein ton Ichchōd kai Israēl synachthēsetai pros auton " Idou dedōka se eis diathēkēn genous, eis phōs ethnōn, tou einai se eis sōtērian heōs eschatou tēs gēs.» Kai to ᾽3: e Iachōd hae ho pais mou, antilēpsomai autou. » Para tǭ Hesdraiǭ, e« Ho doulos mou » cheitai, Tautēn de tēn martyrian kai ho theios euangelistēs eis ton Kyrion hēmōn elaoe Iēsoun. Doulos toinyn keklētai, hōs anthrōpos, kai touto de, hōs ephēn, ou kata tēn axian, alla kata tēn physin " doulou gar elathe morphēn. Peri de tou n hena einai ton tōn prothatōn poimena kai ho Kyrios en toi? Euangeliois ephē " « Kai alla prodata echō, ha ouk estin ek tēs aulēs tautēs, kakeina me dei agagein, kai tēs phōnēs mou akousousi, kai genēsetai mia poimnē, heis poimēn. » Eita epagei"
“And I will raise up over them one shepherd, who will shepherd them, my servant David; he will shepherd them, and he will give them rest, and he will be their shepherd.” Having said above, “I will shepherd,” here he says that David will be their shepherd, whom he also calls servant. And who is this? Is it not clear that it is the Master Christ … and therefore also servant, as man; and this according to his nature, not according to his rank. For if those who have believed in him are not slaves but sons, much more is he himself, through whom the slaves have enjoyed freedom, not a slave but a son. So the blessed Paul too says: “Who, being in the form of God, did not regard being equal to God as a thing to be grasped, but emptied himself, taking the form of a slave.” And Isaiah cries out in his person, saying: “Thus says the Lord, who formed me from the womb as his own servant, to gather Jacob, and Israel shall be gathered to him: Behold, 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 again: “Jacob is my child; I will help him”; in the Hebrew “my servant” stands there, and the divine evangelist applied this testimony to our Lord Jesus. He is called servant, then, as man; and this, as I said, not according to rank but according to nature, for he took the form of a slave. And concerning there being one shepherd of the sheep, the Lord too said in the Gospels: “And I have other sheep that are not of this fold; I must bring them also, and they will hear my voice, and there will be one flock, one shepherd.” Then he adds:
Ezek 34:23 (quotation, high confidence) · Phil 2:6–7 (quotation, high confidence) · Isa 49:5–6 (quotation, high confidence) · Isa 42:1 (quotation, high confidence) · Matt 12:18 (allusion, high confidence) · John 10:16 (quotation, high confidence)
Notes and citation
Summary: The one shepherd “David” is Christ, called servant as man by nature, not by rank, who makes one flock of Jews and gentiles (Ezek 34:23).
- Words are lost in the OCR after “the Master Christ” (probably that he is God, and therefore also servant as man), marked “…”.
- Quotations: Phil 2:6–7; Isa 49:5–6; Isa 42:1 (Matt 12:18, where the evangelist applies it to Jesus); John 10:16.
- Theodoret's Christological distinction (servant by nature as man, not by rank) is given as written.
Notes on the original text
- Digital text corrected (marginal verse number removed): -κγ΄, → .
Topics: Christology
Cite (SBL): Theodoret, Comm. Ezech. 34.23 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/34-23). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/34-23
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
34.24PG 81
Καὶ ἐγὼ Κύριος ἔσομαι αὐτοῖς εἰς Θεὸν "5, καὶ ὁ δοῦλός μου "" Δαδὶδ ἄρχων " ἐν μέσῳ αὐὖτῶν. Καὶ τὸ ἀψευδὲς τῶν εἰρημένων τοῖς ἐπαγομένοῖς δείκνυσιν. κ« Ἐγὼ Κύριος ἐλάλησα. » ᾿Αρχεῖ “ὰρ εἰς βεδαίωσιν τῶν λόγων ἡ τοῦ εἰρηκότος ἀξία. Καὶ διαθήσομαι τῷ Δαθὶδ διαθήκην εἰρήνης. ὙἸούτου ὁ Παῦλος ἑρμηνευτήῆς " βοᾷ γὰρ περὶ τοῦ Χριστοῦ “ε Αὐτός ἐστιν ἡ εἰρήνη ἡμῶν, ὁ ποιήσας τὰ ἀμφότερα ἕν, καὶ τὸ μεσότοιχον τοῦ φραγμοῦ λύσας. » Τοῦτο δὲ καὶ ἄνω ἔφη " « Καὶ ἀναστήσω ἐπ᾽ αὐτοὺς ποιμένα ἕνα. » Εἷς γὰρ καὶ τοὺς ἐξ ἐθνῶν καὶ τοὺς ἐξ Ἰουδαίων πεπιστευκότας ποιμαίνεῖ. ε« Καὶ ἀφανιῶ θηρία πονηρὰ ἀπὸ τῆς γῆς.» Καὶ τῶν πονηρῶν δαιμόνων τὰ στίφη, καὶ τοὺς θηριωδίαν νοσοῦντας ἀνθρώπους. τοὺς μὲν μεταβαλλομένους, καὶ λογικοὺς γινομένους 35, καὶ τοῦ εἶναι θηρία παντελῶς ἀπαλλαττομένους, τοὺς δὲ τῷ θανάτῳ πανομένους. « Καὶ κατοικήσουσιν ἐν τῇ ἐρήμῳ πεποιθότες "5, καὶ ὑπνώσουσιν ἕν τοῖς ὃρυμοῖς.ν ᾿Αμφότερα ἄκαρπα" λέγει δὲ, ὅτι καὶ τὴν ἔρημον τῶν ἐθνῶν καθέξουσί τε καὶ γεωργήσουσι, καὶ ἐν τῷ δρυμῷ τῶν Ἰουδαίων ἀνάπαυσιν ἕξουσι, καὶ θεραπείαν. Καὶ ἄνω δὲ τὴν ἀκαρπίαν τῆς Ἱερουσαλὴμ δεῖξαι θελήσας - ε« Προφήτευσον γὰρ, υἱὲ ἀνθρώπου, ἐπὶ τὸν δρυμὸν τὸν Ναγέθ " » δηλοῖ δὲ τὸν νότον, ὡς προειρήκαμεν.
Kai egō Kyrios esomai autois eis Theon "5, kai ho doulos mou "" Dadid archōn " en mesǭ auytōn. Kai to apseudes tōn eirēmenōn tois epagomenois deiknysin. k« Egō Kyrios elalēsa. » ᾿Archei “ar eis bedaiōsin tōn logōn hē tou eirēkotos axia. Kai diathēsomai tǭ Dathid diathēkēn eirēnēs. HuIoutou ho Paulos hermēneutēēs " boą gar peri tou Christou “e Autos estin hē eirēnē hēmōn, ho poiēsas ta amphotera hen, kai to mesotoichon tou phragmou lysas. » Touto de kai anō ephē " « Kai anastēsō ep᾽ autous poimena hena. » Heis gar kai tous ex ethnōn kai tous ex Ioudaiōn pepisteukotas poimainei. e« Kai aphaniō thēria ponēra apo tēs gēs.» Kai tōn ponērōn daimonōn ta stiphē, kai tous thēriōdian nosountas anthrōpous. tous men metaballomenous, kai logikous ginomenous 35, kai tou einai thēria pantelōs apallattomenous, tous de tǭ thanatǭ panomenous. « Kai katoikēsousin en tę̄ erēmǭ pepoithotes "5, kai hypnōsousin hen tois horymois.n ᾿Amphotera akarpa" legei de, hoti kai tēn erēmon tōn ethnōn kathexousi te kai geōrgēsousi, kai en tǭ drymǭ tōn Ioudaiōn anapausin hexousi, kai therapeian. Kai anō de tēn akarpian tēs Hierousalēm deixai thelēsas - e« Prophēteuson gar, huie anthrōpou, epi ton drymon ton Nageth " » dēloi de ton noton, hōs proeirēkamen.
“And I the Lord will be their God, and my servant David a ruler in their midst.” And he shows the truthfulness of what was said by the words that follow: “I the Lord have spoken.” For the dignity of the speaker is enough to confirm the words. “And I will make with David a covenant of peace.” Paul is the interpreter of this, for he cries out about Christ: “He is our peace, who made both one and broke down the dividing wall of the fence.” He said this above too: “And I will raise up over them one shepherd.” For one shepherds both those from the nations and those from the Jews who have believed. “And I will make the evil beasts vanish from the land”: both the hordes of evil demons and the men sick with savagery, the latter changed and made rational and wholly freed from being beasts, the former stopped by death. “And they will dwell in the desert in confidence, and sleep in the thickets.” Both are unfruitful; and he says that they will occupy and till the desert of the nations, and in the thicket of the Jews they will have rest and care. Above too, wishing to show the unfruitfulness of Jerusalem, he said: “Prophesy, son of man, against the thicket of Nageb”; and that means the south, as we have said before.
Ezek 34:24–25 (quotation, high confidence) · Eph 2:14 (quotation, high confidence) · Ezek 20:46 (21:2 LXX) (quotation, high confidence)
Notes and citation
Summary: Christ is the David with whom God makes a covenant of peace, uniting Jews and gentiles; the evil beasts are demons and savage men (Ezek 34:24–25).
- The section holds the lemmas of Ezek 34:24 and 34:25; Latin debris and apparatus are removed as a logged correction.
- Quotations: Eph 2:14; Ezek 20:46 (LXX 21:2).
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): μεταε ῬΙΠΠΕρΡ. ιν, 6, 7. Ἢ 188. χειχ, ὅ, θ. ἐἰ ἩΠοσαμν ραβίογθωιν αἷς [ογ, απ 61 ἰδ δόγυμηὶ ἃ}ἢ), δ χ 56} }}}0 υἱοὶ Ὀεὶ δου, οἱ σύ δὶ σον δ Θχίγοπηι πὶ γι ἴ. ν ΕΞ : « ὅδοοῦ Δι δου Σ Ἰδίᾳ ἃ τρίς δὰ αὐάίοηῖ, οἱ αἱ ἀθυπὶ ον], οἱ ἀμπ|5 ραβίον ἱ. ν᾽ γῖρᾶ- (υς, οἱ 5 δι. καὶ, 48. 1 ολη, χ, 16. } ΕρΠ68. 11, (4. 19 ὅς, α καί. αὐτὸς --- ἀναπαύσει αὐτούς. [)65. 'ν ἃ. 5 καὶ -- αὐτούς. ΟαΠΊΪΠ8 ᾿πιογργοίδηο. 33 τό ἔχ Β βιυρρὶ. 3» τοῦ, [ἃ Β 45. εἰς Θεόν. Α Θεός, Ἶ ὁ δοῦλ. μον. θεξ. πιὸ 8, ἢ Ει τ πῷ θαλλομένους → μεταβαλλομένους; κδ΄. → ; “ε΄. → .
Topics: Christology
Cite (SBL): Theodoret, Comm. Ezech. 34.24 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/34-24). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/34-24
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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.
34.26PG 81
Καὶ δώσω περικύκλῳ" τοῦ ὄρους μου εὐλογίαν 3, καὶ καταδιδάσω 3 τὸν ὑετὸν ὑμῖν ἐν "3 χαιρῷ αὑτοῦ; ὑετοὶ εὐ.ογίας ἔσονται. Τοιαὗτα γὰρ τὰ τῶν θείων ἀποστόλων διδάγματα, ἀρδείαν εὐλογίας μεστὴν προσφέροντα ταῖς τῶν πιστευόντων ψυχαῖς. Ὅτι πολλάκις ἡ θεία Γραφὴ ὑετὸν τὴν διδασκαλίαν καλεῖ, μάρτυς ὁ προφήτης Ἡσαῖας ἐκ προσώπου τοῦ Θεοῦ τῷ παλαιῷ ἀπειλῶν ἀμπελῶνι, ὅτι « Οὐ μὴ τμηθῇ, οὐδὲ μὴ σκαφῇ᾽ καὶ ταῖς νεφέλαις ἐντελοῦμαι τοῦ μὴ βρέξαι ἐπ᾽ αὐτὸν ὑετόν. ν
Kai dōsō perikyklǭ" tou orous mou eulogian 3, kai katadidasō 3 ton hyeton hymin en "3 chairǭ hautou? hyetoi eu.ogias esontai. Toiauta gar ta tōn theiōn apostolōn didagmata, ardeian eulogias mestēn prospheronta tais tōn pisteuontōn psychais. Hoti pollakis hē theia Graphē hyeton tēn didaskalian kalei, martys ho prophētēs Hēsaias ek prosōpou tou Theou tǭ palaiǭ apeilōn ampelōni, hoti « Ou mē tmēthę̄, oude mē skaphę̄᾽ kai tais nephelais enteloumai tou mē brexai ep᾽ auton hyeton. n
“And I will give a blessing round about my mountain, and I will bring down the rain for you in its season; there will be rains of blessing.” Such are the teachings of the divine apostles, which bring a watering full of blessing to the souls of believers. That divine Scripture often calls teaching rain, the prophet Isaiah is witness, who threatens the old vineyard in the person of God: “It will not be pruned nor dug; and I will command the clouds not to rain rain upon it.”
Ezek 34:26 (quotation, high confidence) · Isa 5:6 (quotation, high confidence)
Notes and citation
Summary: The rain of blessing is the apostles' teaching, as rain stands for teaching in Isa 5:6 (Ezek 34:26).
- Quotation: Isa 5:6.
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): ἀρ- Ετ Β δείαν → ἀρδείαν; πιεἰσι σἰπθας πη παῖ! : « Νοῖ ρυϊαθίίατ, ποαπθ [Ὁεἰ ἀἰι6, 650 υἱοῖ παν αν τς» Εἰ ἀΐϊναβ ᾿16 1} Ἀροβίυπο οἵ ἡμὶν, οἵ στευόντων → πιστευόντων; κς', → .
Cite (SBL): Theodoret, Comm. Ezech. 34.26 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/34-26). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/34-26
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
34.27PG 81
Καὶ τὰ ξύλα τὰ ἐν τῷ ἀγρῷ δώσει τὸν καρπὸν αὐτῶν, καὶ ἡ γῆ δώσει τὴν ἰσχὺν" αὐτῆς. Οἵ τε γὰρ Ὑήϊνοι τὴν Ψυχὴν, τουτέστιν οἱ ἐκ τῶν ἐθνῶν ὁρμώμενοι, καὶ οἱ δίκην ἀγρίων ξύλων ἄκαρποι Ἰουδαῖοι, τῇ πίστει προσιόντες, καὶ τῆς τοιαύτης ἀρδείας ἀπολαύοντες, δώσουσί μοι τὸν τῆς εὐσεθεία; καρπόν. ε Καὶ κατοικήσουσιν ἐπὶ τῆς γῆς αὑτῶν ἐπ᾽ "5 ἐλπίδι εἰρήνης. ν» Καὶ οὐκ εἶπεν ἐν εἰρήνῃ» ἀλλ᾽ ἐν ἐλπίδι εἰρήγης ᾿ τούτοις “" γὰρ εἰς αὐτὸν Ο πεπιστευκόσιν ὁ Κύριος ἔφη ᾿ « Ἐν τῷ κόσμῳ θλῖψιν ἔχετε 33, ἀλλὰ θαρσεῖτε, ἐγὼ νενίκηκα τὸν κόσμον. » Καὶ ὁ θεῖος δὲ ᾿Απόστολός φησιν" ε Τῇ γὰρ ἐλπίδι ἐσώθημεν - ἐλπὶς δὲ βλεπομένη οὐκ ἔστιν ἐλπίς " ὅ γὰρ βλέπει τις, τί καὶ ἐλπίζει; Εἰ δὲ ὃ οὐ βλέπομεν ἐλπίζομεν, δι᾽ ὑπομονῆς ἀπεκδεχόμεθα. » Καὶ πάλιν᾽ « Οὐ μόνον δὲ, ἀλλὰ καὶ ἡμεῖς "" αὐτοὶ τὴν ἀπαρχὴν τοῦ πνεύματος ἔχοντες, ἐν ἑαυτοῖς "5 στενάζομεν, υἱοθεσίαν ἀπεκδεχόμενοι, τὴν ἀπολύτρωσιν τοῦ σώματος ἡμῶν. » Εἶτα τὸ πάντων χερδαλεώτατον᾽ κ« Καὶ γνώσονται ὅτι ἐγώ εἰμι Κύριος, ἐν τῷ συγτρίψαι με τοὺς κλοιοὺς τοῦ ζυγοῦ" αὐτῶν, καὶ ἐξελοῦμαι αὐτοὺς ἐκ χειρὸς τῶν μέγων αὐτούς. Καὶ οὖκ ἔσονται ἔτι εἰς προγομὴν " τοῖς ἔθνεσι " καὶ τὰ θηρία τῆς τὴς οὗὖκ ἔτι οὗ μὴ φάγῃ " αὐτούς. Καὶ ἤδη ἔφην, ὅτι διπλῇ ἡ προφητεία " τὸ μὲν γὰρ αὐτοῖς Ἰουδαίοις, τὸ δὲ πᾶσιν ἀνθρώποις ἁρμόττει " καὶ γὰρ Ἰουδαίου; ἀπὸ τῆς Βαδυλωνίων ἠλευθέρωσεν αἰχμαλωσίας, καὶ πάντας ἡμᾶς τῆς τοῦ διαδόλου τυραννίδος ἀπήλλαξε. Κλοιοὺς δὲ ζυγοῦ τὴν τῆς δουλείας ἀνάγκην ἐκάλεσεν ἔθνη δὲ καὶ θηρία, ἐπὶ μὲν Ἰουδαίων τοὺς θηριώδεις πολεμίους, ἐφ᾽ ἡμῶν δὲ τὰ διάφορα τῶν δαιμόνων τάγματα, οἵ δίκην θηρίων ἀγρίων ἐπιᾶτ: ποῖς ἀνθρώποις. Εἶτα καὶ τὸ ἄμαχον δείκνυσιν ὅπλον, τὴν εἰς αὐτὸν ἐλπίδα φημί. «ε Καὶ κατοικήσουσιν ἐπ᾿ δ" ἐλπίδι, καὶ οὐκ ἔτται ὁ ἐχφοδῶν αὐτούς. » ᾿Αγαθὸν γὰρ ἐλπίζειν ἐπὶ Κύριον, ἣ ἐλπίξειν ἐπὶ ἄνθρωπον ὁ γὰρ ταύτην ἔχων τὴν ἐλπίδα βοᾷ " « Πάντα τὰ ἔθνη ἐχύχλωτάν με, καὶ τῷ ὀνόματι χοῦ’, Καὶ ἀναστήσω αὑτοῖς φυτὸν εἰρήνης " εἰς ἔὄγομα "δ, Τοῦτο καὶ ὁ προφήτης Ἡσαῖας λέγει "7" « Ἐξελεύσεται ῥάδδος ἐκ τῆς ῥίξης Ἰεσσαὶ, καὶ ἄνθος ἐκ τῆς ῥίζης ἀναδήσεται, καὶ ἐπαναπαύσεται ἐπ᾽ αὖτὸν Πνεῦμα τοῦ Θεοῦ, » καὶ τὰ ἑξῆς. Καὶ πάλιν" « Ἔσται ἡ ῥίζα τοῦ Ἰεσσαὶ, καὶ ὁ ἀνιστάμενος ἄρχειν ἐθνῶν - ἐπ᾽ αὑτῷ ἔθνη ἐλπιοῦσι, καὶ ἔσται ἡ ἀνάπαυσις αὐτοῦ τιμή.» Τοῦτο ἑρμηνεύων ὁ Κύριος ἔφη “« Ἐγώ εἶμι ἄμπελος "5 ἡ ἀληθινὴ "5, ὑμεῖς τὰ κλήματα. ν Καὶ ἐν τοῖς Γλσμασι τῶν ἀσμάτων εὑρίσκομεν τὴν νύμφην λέγουσαν " « Ὥς μῆλον ἐν τοῖς ξύλοις τοῦ δρυμοῦ, οὕτως ὁ ἀδελφιδοῦς δ μου ἀναμέσον τῶν υἱῶν. » Καὶ ἐνταῦθα τοίνυν φησίν " « ᾽Αναστήσω αὑτοῖς φυτὸν εἰρήνης εἰς ὄνομα " » τουτέστιν ὀνομαστότατον, ἔνδοξον, πολυθρύλλητον. “Ἴσως δὲ καὶ ἕτερον ὁ λόγος αἰνίττεται, ὅτι ἐκ τοῦ φυτοῦ τὸ ὄνομα λήψονται " ἀπὸ γὰρ Χριστοῦ Χριστιανοὶ πάντες δ᾽ οἱ εὐσεθεῖς " «ε Καὶ δ3 οὐκέτι ἔσονται ὀλίγο! ἐν 5 ἀριθμῷ ἐν τῇ γῇ.» Τουτέστιν οἱ εὐσεδεῖς “ ὀλίγοι γὰρ λίαν ἦσαν πρὸ τῆς Χριστοῦ δ᾽ παρουσίας. ε Καὶ οὐκ ἕτι ἔσονται λιμῷ ἀπολλύμενοι ἐπὶ τῆς γῆς. ν Πάσης, φησὶ, πνευματιχῖὶς ἀπολαύσονται τροφῆς " λιμὸν γὰρ ἐνταῦθα τοῦ λόγου τὴν στέρησιν ὀνομάζει, ὅν διὰ τῶν προφητῶν ἠπείλησεν ὁ Θεός " « Ἐπάξω γὰρ, φησὶν, οὐ λιμὸν ἄρτου, οὐδὲ δίψαν ὕδατος, ἀλλὰ λιμὸν τοῦ ἀκοῦσαι λόγον Κυρίου. ν --- « Καὶ οὐ μὴ ἐνέγχωσιν ἔτι ὀνειδισμὸν ἐθνῶν. » Καὶ τοῦτο δὲ πάλιν καὶ ἡμῖν καὶ Ἰουδαίοις ἁρμόττει: “ ἡμεῖς τε γὰρ εἰς πλῆθος αὐξηθέντες, καὶ τὴν οἰκουμένην ἐμπλήσαντες, οὐκ ἔτι ὑπὸ τῶν ἐν τῇ μεθα, ἀλλὰ μᾶλλον διαφθονούμεθα, καὶ ζηλοτυπούμεθα" καὶ Ἰουδαῖο: μετὰ τὴν Βαδυλῶνος δδ ἐπάνοδον, τῆς αἰχμαλωσίας ἀπαλλαγέντες, τὸ οἰκεῖον ἀνεχτήὃ
Kai ta xyla ta en tǭ agrǭ dōsei ton karpon autōn, kai hē gē dōsei tēn ischyn" autēs. Hoi te gar Hyēïnoi tēn Psychēn, toutestin hoi ek tōn ethnōn hormōmenoi, kai hoi dikēn agriōn xylōn akarpoi Ioudaioi, tę̄ pistei prosiontes, kai tēs toiautēs ardeias apolauontes, dōsousi moi ton tēs eusetheia? karpon. e Kai katoikēsousin epi tēs gēs hautōn ep᾽ "5 elpidi eirēnēs. n» Kai ouk eipen en eirēnę̄» all᾽ en elpidi eirēgēs ᾿ toutois “" gar eis auton O pepisteukosin ho Kyrios ephē ᾿ « En tǭ kosmǭ thlipsin echete 33, alla tharseite, egō nenikēka ton kosmon. » Kai ho theios de ᾿Apostolos phēsin" e Tę̄ gar elpidi esōthēmen - elpis de blepomenē ouk estin elpis " ho gar blepei tis, ti kai elpizei? Ei de ho ou blepomen elpizomen, di᾽ hypomonēs apekdechometha. » Kai palin᾽ « Ou monon de, alla kai hēmeis "" autoi tēn aparchēn tou pneumatos echontes, en heautois "5 stenazomen, huiothesian apekdechomenoi, tēn apolytrōsin tou sōmatos hēmōn. » Eita to pantōn cherdaleōtaton᾽ k« Kai gnōsontai hoti egō eimi Kyrios, en tǭ sygtripsai me tous kloious tou zygou" autōn, kai exeloumai autous ek cheiros tōn megōn autous. Kai ouk esontai eti eis progomēn " tois ethnesi " kai ta thēria tēs tēs houyk eti hou mē phagę̄ " autous. Kai ēdē ephēn, hoti diplę̄ hē prophēteia " to men gar autois Ioudaiois, to de pasin anthrōpois harmottei " kai gar Ioudaiou? apo tēs Badylōniōn ēleutherōsen aichmalōsias, kai pantas hēmas tēs tou diadolou tyrannidos apēllaxe. Kloious de zygou tēn tēs douleias anankēn ekalesen ethnē de kai thēria, epi men Ioudaiōn tous thēriōdeis polemious, eph᾽ hēmōn de ta diaphora tōn daimonōn tagmata, hoi dikēn thēriōn agriōn epiat: pois anthrōpois. Eita kai to amachon deiknysin hoplon, tēn eis auton elpida phēmi. «e Kai katoikēsousin ep᾿ d" elpidi, kai ouk ettai ho echphodōn autous. » ᾿Agathon gar elpizein epi Kyrion, hē elpixein epi anthrōpon ho gar tautēn echōn tēn elpida boą " « Panta ta ethnē echychlōtan me, kai tǭ onomati chou’, Kai anastēsō hautois phyton eirēnēs " eis eogoma "d, Touto kai ho prophētēs Hēsaias legei "7" « Exeleusetai rhaddos ek tēs rhixēs Iessai, kai anthos ek tēs rhizēs anadēsetai, kai epanapausetai ep᾽ auton Pneuma tou Theou, » kai ta hexēs. Kai palin" « Estai hē rhiza tou Iessai, kai ho anistamenos archein ethnōn - ep᾽ hautǭ ethnē elpiousi, kai estai hē anapausis autou timē.» Touto hermēneuōn ho Kyrios ephē “« Egō eimi ampelos "5 hē alēthinē "5, hymeis ta klēmata. n Kai en tois Glsmasi tōn asmatōn heuriskomen tēn nymphēn legousan " « Hōs mēlon en tois xylois tou drymou, houtōs ho adelphidous d mou anameson tōn huiōn. » Kai entautha toinyn phēsin " « ᾽Anastēsō hautois phyton eirēnēs eis onoma " » toutestin onomastotaton, endoxon, polythryllēton. “Isōs de kai heteron ho logos ainittetai, hoti ek tou phytou to onoma lēpsontai " apo gar Christou Christianoi pantes d᾽ hoi eusetheis " «e Kai d3 ouketi esontai oligo! en 5 arithmǭ en tę̄ gę̄.» Toutestin hoi eusedeis “ oligoi gar lian ēsan pro tēs Christou d᾽ parousias. e Kai ouk heti esontai limǭ apollymenoi epi tēs gēs. n Pasēs, phēsi, pneumatichiis apolausontai trophēs " limon gar entautha tou logou tēn sterēsin onomazei, hon dia tōn prophētōn ēpeilēsen ho Theos " « Epaxō gar, phēsin, ou limon artou, oude dipsan hydatos, alla limon tou akousai logon Kyriou. n --- « Kai ou mē enenchōsin eti oneidismon ethnōn. » Kai touto de palin kai hēmin kai Ioudaiois harmottei: “ hēmeis te gar eis plēthos auxēthentes, kai tēn oikoumenēn emplēsantes, ouk eti hypo tōn en tę̄ metha, alla mallon diaphthonoumetha, kai zēlotypoumetha" kai Ioudaio: meta tēn Badylōnos dd epanodon, tēs aichmalōsias apallagentes, to oikeion anechtēo
“And the trees in the field will give their fruit, and the earth will give its strength.” For both the earthly in soul, that is, those who come from the nations, and the Jews, fruitless like wild trees, coming to faith and enjoying such watering, will give me the fruit of piety. “And they will dwell on their land in hope of peace.” He did not say “in peace” but “in hope of peace”; for the Lord said to those who believed in him: “In the world you have tribulation; but take heart, I have overcome the world.” And the divine Apostle says: “For in hope we were saved; but hope that is seen is not hope; for who hopes for what he sees? But if we hope for what we do not see, we wait for it with patience.” And again: “Not only so, but we ourselves, who have the firstfruits of the Spirit, groan within ourselves, waiting for adoption, the redemption of our body.” Then the most profitable thing of all: “And they will know that I am the Lord, when I break the bonds of their yoke and deliver them from the hand of those who enslaved them. And they will no longer be plunder for the nations, and the beasts of the land will no longer devour them.” I have already said that the prophecy is double: one part fits the Jews themselves, the other all men. For he both freed the Jews from the Babylonian captivity and released all of us from the tyranny of the devil. By the bonds of the yoke he meant the compulsion of slavery; and by the nations and the beasts, in the case of the Jews, their savage enemies, and in ours, the various ranks of demons, who attack men like wild beasts. Then he shows the invincible weapon, I mean hope in him: “And they will dwell in hope, and there will be none to frighten them.” For it is good to hope in the Lord rather than to hope in man; for the one who has this hope cries: “All the nations surrounded me, and in the name of …” “And I will raise up for them a plant of peace for a name.” The prophet Isaiah also says this: “A rod will come out of the root of Jesse, and a flower will come up from the root, and the Spirit of God will rest upon him,” and so on. And again: “There will be the root of Jesse, and he who rises to rule the nations; in him the nations will hope, and his rest will be honour.” Interpreting this, the Lord said: “I am the true vine; you are the branches.” And in the Song of Songs we find the bride saying: “As an apple tree among the trees of the wood, so is my beloved among the sons.” Here too, then, he says: “I will raise up for them a plant of peace for a name”, that is, most renowned, glorious, much celebrated. But perhaps the word also hints at something else: that they will take their name from the plant; for from Christ all the pious are called Christians. “And they will no longer be few in number in the land”: that is, the pious; for they were very few before the coming of Christ. “And they will no longer perish by famine on the land.” They will enjoy all spiritual food, he says; for here he names famine the deprivation of the word, with which God threatened them through the prophets: “For I will bring,” he says, “not a famine of bread nor a thirst for water, but a famine of hearing the word of the Lord.” “And they will no longer bear the reproach of the nations.” This too again fits both us and the Jews. For we, having grown into a multitude and filled the world, are no longer [reproached] by those in the …, but rather are envied and grudged; and the Jews, after the return from Babylon, freed from captivity, recovered their own …
Ezek 34:27–29 (quotation, high confidence) · John 16:33 (quotation, high confidence) · Rom 8:24–25 (quotation, high confidence) · Rom 8:23 (quotation, high confidence) · Ps 118:8 (117:8 LXX) (quotation, high confidence) · Ps 118:10 (117:10 LXX) (quotation, high confidence) · Isa 11:1–2 (quotation, high confidence) · Isa 11:10 (quotation, high confidence) · John 15:1 (quotation, high confidence) · John 15:5 (quotation, high confidence) · Song 2:3 (quotation, high confidence) · Amos 8:11 (quotation, high confidence)
Notes and citation
Summary: The fruitful trees are believing gentiles and Jews; the hope of peace, the broken yoke, and the plant of peace (Christ, from whom Christians are named) fulfil the promise both for the returning Jews and for the Church (Ezek 34:27–29).
- The section holds the lemmas of Ezek 34:27–28 and 34:28b–29, and breaks off mid-word at the end. Apparatus is removed as logged corrections; the end of Ps 118:10 and a word in the last sentence are lost (marked “…”; “[reproached]” supplies the sense).
- Quotations: John 16:33; Rom 8:24–25; Rom 8:23; Ps 118:8 (LXX 117:8), 10; Isa 11:1–2; Isa 11:10; John 15:1, 5; Song 2:3; Amos 8:11.
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): Κ ΕΖοοΙι. κσ, 46. 1158. ν, 6. τ 7οδη. κυὶ, Ὁ. " Βοην. γηι, 24, ὃ. “ οι. Υ1}}, 25. 36. Β γιγνομένους. 33 πεποιθ. Ὠο5. ἴῃ Α. ὅ᾽ περ. Α ρτγάπ. αὐτοῖς. 8! εὐλογίαν. ἢ65. πῆ Α. “ χαταῦ. Α δώσω. τὸν ζυγὸν τοῦ χλοιοῦ, "5 Α ἐν προνομῇ. 35 ἐγ---ἔσονται. ὑξτὸν εὐλογίας. τὰ ἀγρῷ. Α τοῦ πεδίου. '! "1 ρᾶ 48. ἔχετε, ἴλοο, Ἰοοῖῖο ἰος. οἷϊ. οϑὲ ἕξετε. καὶ ἡμεῖς αὐτοί. ΚαΑ → Κλ; ἔκά- Α θέδίΐας, 5] αι διιάφος ἔτος τοίογλμμ 5, (Ἐσίο5. νος λεσεν → ἐκάλεσεν; κζ΄, → ; (κη΄.) → .
Topics: Christology
Cite (SBL): Theodoret, Comm. Ezech. 34.27 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/34-27). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/34-27
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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.
34.30PG 81
Καὶ γγώσογται, ὅτι ἐγώ εἶμι Κύριος ὁ Θεὸς αὐτῶν "δ, καὶ αὐτοὶ αός μου, οἷκος τῶν τοῦ ᾿Αποστόλου ῥημάτων, ὅτι « Οὐ πάντες οἱ ἐξ Ἱερουσαλὴμ "7, οὗτοι Ἰσραὴλ, οὐδ᾽ ὅτι εἰσὶ σπέρμα ᾿λδραὰμ, πάντες τέχνα. » Προσθεῖναι δὲ τούτοις προσήκει τοῦ θεσπεσίου Ἰωάννου τοῦ Βαπτιστοῦ τὰ πρὸς τοὺς Φαρισαίους εἰρημένα, ὅτι « Δύναται ὁ Θεὸς ἐκ τῶν λίθων τούτων ἐγεῖῤαι πέχνα τῷ ᾿Αδραάμ. ν» Ἐξ ὧν δῆλον, ὅτι πάντες οἱ πιστεύσαντες. καὶ τὸν τῶν ὅλων Θεὸν διὰ τῆς πίστεως ὁρῶντες, ὡς ἰδεῖν δυνατὸν, ᾿Ισραὴϊ τίζουσι " τοῦτο γὰρ ἑρμηνεύει τὸ ὄνομα" καὶ ἐπ᾽ ἐχείνων δὲ τοῦτο συνέθδη μετὰ τὴν ἐπάνοξον, καὶ ἡμῖν κυριώτερον καὶ ἀληθέστερον ἁρμόττει ἡ προφητεία, ὅσῳ ὅδ οὐ τύπος τὰ ἡμέτερα, ἀλλὰ ἀλήθεια,
Kai ngōsogtai, hoti egō eimi Kyrios ho Theos autōn "d, kai autoi aos mou, hoikos tōn tou ᾿Apostolou rhēmatōn, hoti « Ou pantes hoi ex Hierousalēm "7, houtoi Israēl, oud᾽ hoti eisi sperma ᾿ldraam, pantes techna. » Prostheinai de toutois prosēkei tou thespesiou Iōannou tou Baptistou ta pros tous Pharisaious eirēmena, hoti « Dynatai ho Theos ek tōn lithōn toutōn egeirai pechna tǭ ᾿Adraam. n» Ex hōn dēlon, hoti pantes hoi pisteusantes. kai ton tōn holōn Theon dia tēs pisteōs horōntes, hōs idein dynaton, ᾿Israēï tizousi " touto gar hermēneuei to onoma" kai ep᾽ echeinōn de touto synethdē meta tēn epanoxon, kai hēmin kyriōteron kai alēthesteron harmottei hē prophēteia, hosǭ hod ou typos ta hēmetera, alla alētheia,
“And they will know that I am the Lord their God, and they are my people, the house …” … the words of the Apostle: “Not all who are of Israel are Israel, nor because they are the seed of Abraham are they all children.” To these it is fitting to add the words spoken by the inspired John the Baptist to the Pharisees: “God is able from these stones to raise up children to Abraham.” From this it is clear that all who have believed, and see the God of the universe through faith, so far as it is possible to see him, are called Israel; for this is what the name means. And though this happened in their case after the return, the prophecy fits us more properly and more truly, inasmuch as our affairs are not a type but the truth.
Ezek 34:30 (quotation, high confidence) · Rom 9:6–7 (quotation, high confidence) · Matt 3:9 (quotation, high confidence)
Notes and citation
Summary: The true Israel, God's people, are all who see God by faith, as Paul and John the Baptist teach; the prophecy fits the Church more truly than the returned Jews (Ezek 34:30).
- The end of the lemma of Ezek 34:30 and the start of the comment are lost in the OCR, marked “…”; Latin debris and apparatus are removed as logged corrections. In Rom 9:6 the OCR reads “Jerusalem” where the apparatus gives “Israel”; translated as “Israel”.
- “This is what the name means”: Israel was commonly explained as “a mind (or man) seeing God”.
- Quotations: Rom 9:6–7; Matt 3:9. Theodoret's view that believers are the true Israel is 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): αὶ εἰπὲς ἰπᾳηᾶπι, ἴῃ ἰρβιη. ε« Εἰ Δ δθυμπὶ π΄ 8ρ6, δἱ ποι ᾿δης εἰ του ἴῃ ἰπγον ἰηοδὶ πῆ }}6 8. ἴοι αυοι!, ἢ" 5 ἀϊεὶ! 1 δολπ. κν, ὅ. ὦ (διιί. 11, ὅ. Μ᾿ Αἕν. "5 εἰρ. θ68. ἰη Ηδῦγ. 89 ἡ ἀλ. Αάνεγβ. 1. ἰος. οἰϊ, ρεγιϊπεί. 53 καὶ -- γῇ. [)ὲ58. ἴῃ Ηρ)». "6 εἰς ὄν. ἢδ5. ἴῃ Α. 83 ἕν ἔχ Α οἱ Β σιρρί. Μ φπροφ. λέγ. Β, προλέγει. " ἄμπ. Β ργαπὶ. ἧ. δι Χρ, πάντες. [ἃ Β΄. 566 ἰὸν Χρ. Β ριθιν. τοῦ, ὅδ Βχδ. ἢ ργαπι. ἀπό, 86. αὐτῶν. Βὶ τὐά, μετ᾿ αὐτῶν, 57 Ἵερουσ. Β6ς. ἰεειῖο Ιος. εἷϊ. ὁδὶ Ἰσραὴλ, Α → ; -. οί : ες Ροίδϑι θοῦ 5. ἀα [ἀρ δ θις ν οἷ ργορ οι, φαδη ὁ Δί Γ 56 ἢ οἱ η}}}}} οὐ 1104 δ : « δΙβροπϑπὶ θαυ αἱ ἰαϑ Δπιδηῖι πὶ οἵ ηρα 3 γαῖ Ραγουη 65 [ὯΠ|8 ἴῃ ἰ6ΓΓΔ, οἱ πο 6 Βα ἰδ ρ! σὴ Γυγδὺ8 «οὐἰπολγὰ, ἃ 5 χ οἱ πὶ 65 : Αὐτὰοἱ ἰδ ρὶ 465 αἴ - [ἀργὰ δἷ ἴῃ Ἰιοϑίθβ (εἰ δου ηυἡ γ Μαι}. τι, 9. 1 }} ἔϑιϊγ. τν, 17. → ; λ΄. → .
Cite (SBL): Theodoret, Comm. Ezech. 34.30 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/34-30). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/34-30
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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.
34.31PG 81
Καὶ ὑμεῖς πρόδατά μου, φησὶ, καὶ πρίὄατα νομῆς μου». Καὶ δεικνὺς, ὅτι οὐ μόνον πρὸς τὸν Ἰσραὴλ ὁ λόγος, ἀλλὰ πρὸς πᾶσαν τῶν ἀνθρώπων φύσιν, ἀναγκαίως προστέθειχεν " « ᾿Ανθρωποί ἐστε 65, καὶ ἐγὼ Κύριος δ' θεὸς ὑμῶν, λέγει ᾿Αδωναῖ Κύριος. ν Ὑμεῖς μὲν γὰρ τῆς θηριωδίας ἀπαλλαγέντες, τὸ προσῆκον τῶν ἀνθρώπων τῇ φύσει χτὴσασθε φρόνημα - ἐγὼ δὲ ὑμῶν ἔσομαι θεὸς καὶ Κύριος, πᾶσαν ὑμῶν πρόνοιαν καὶ κηδεμονίαν ποιούμένος. Ἡ μὲν οὖν προφητεία ταύτην ἔχε: τὴν διάνοιαν. Ἐγὼ δὲ τὸ μὲν Ἰουδαίους συνήθως ἀνοηταίνειν οὐδὲν ἡγοῦμαι καινὸν, θαυμάξω δὲ τῶν ἡμετέρων ἐνίους «τολμῶντας ἅπαντα εἰς τὸν Ζοροθάδελ λαμθάνειν, καὶ μὴ συνιέντας, ὅτ: τῶν εἰρημένων τὰ πλεῖστα ἀντικρύς ἐστιν ἐναντία τῶν ὑπ᾽ ἐχείνου γεγενημένων" τὸ γάρ" ε Διαθήσομαι τῷ Δαθὶδ διαθήκην εἰρήνης, καὶ ἀφανιῶ θηρία πονηρὰ ἀπὸ τῆς γῆς, καὶ κατοικήσουσιν ἐν τῇ ἐρήμῳ Π θότες, καὶ ὑπνώσουσιν ἐν τοῖς δρυμοῖς. ν Καί" « Κατοικήσουσιν ἐπ᾽ ἐλπίδι, καὶ ' οὐκ ἔσται ὁ ἐχφοθῶν αὐτοὺς, καὶ ἀναστήσω αὐτοῖς φυτὸν εἰρήνης εἰς ὄνομα, καὶ οὐκ ἔτι ἔσονται ἀπολλύμενο: ἐν “ἢ λιμῷ ἐπὶ τῆς γῆς, καὶ οὐ μὴ ἐνέγκωσιν οὐκ ἔτι ὀνειδισμὸν ἐθνῶν - ν» παντελῶς ἐναντία τῇ περὶ ἐχείνου ἱστορίᾳ ὄντα τυγχάνει. Ἐκέϊνος γὰρ ἐκ τῇ: Βαθυλῶνος ἐπανελθὼν, καὶ ἀνοικοδομεῖν ἀρξάμενος τὸν θεῖον νεὼν, ὑπὸ τῶν πλησιοχώρων ἐθνῶν λύθη τέλος ἐπιθεῖναι τῷ ἔργῳ. Διὸ ἐξ καὶ τεσσαράκοντὰ διαδραμόντων ἑτῶν, καὶ κατὰ τὴν ἱστορίαν, καὶ κατὰ τὴν τῶν Εὐαγγελίων μαρτυρίαν, μόνος ὁ νεὼς ἐνεουργήθη" μετὰ δὲ ἄλλα δύο καὶ ὀγδοήκοντα ἕτη τοὺς περιδόλους ἣ πόλις ἀπέλαθε “5, Νεεμίου τούτους ἀναστήσαντος ἐν τῷ δευτέρῳ καὶ τριακοστῷ τῆς ᾿Αρταξέρξου βασιλείας. Διδάσκει δὲ ἡμᾶς ἡ τοῦ "Ἔσδρα συγγραφὴ, ὅτι τοσοῦτο δος ροφοροῦντας οἰκοδομεῖν, καὶ κατὰ ταυτὸν τούς τε λίθους προσφέρειν, καὶ κατὰ τῶν πολεμίων ἀφεῖναι τὰ βέλη. Πῶς τοίνυν ἁρμόττει τοῖς τοιούτοις τὸν « Οὐκ ἔσται ὁ ἐχφοδῶν αὐτοὺς,» ἣ τὸ, ε« ᾿Αναστήσω αὐτοῖς φυτὸν εἰρήνης, » ἣ τὸ, « Οὐκ ἔσονται ὀλίγοι ἐν ἀριθμῷ; ν Διδάσκει δὲ ἡμᾶς πάλιν ὁ “Εσδρας, ὅτι πόνῳ πολλῷ χρησάμενος ὁ Νεεμίας μόγις τοὺς Α ἱερέας ἀνέπεισε τὴν ἐν τοῖς χωρίοις καταλιπεῖν δίαιταν καὶ τὴν πόλιν οἰκῆσαι καὶ τὰ ἄλλα δὲ ὁμοίως ῥᾷδιον τοῖς φιλομαθέσι παραθεῖναι τῇ ἵστορίᾳ, καὶ τὴν διαφωνίαν καταμαθεῖν. Οὐκοῦν ἕνια μὲν ἐκείνοις ἁρμόττει, τὰ δὲ πλεῖστα τῇ τῆς οἶκουμένης σωτηρίᾳ. Καταλιπόντες τοίνυν Ἰουδαίους ληρεῖν, οἱ εἰς τὴν ψυχὴν μετέθεσαν τῶν δ" τοῦ σῴματος ὀφθαλμῶν τῆς οἱκείας μητρὸς, τῆς Λείας, φημὶ, τὴν ἀσθένειαν, καὶ βλέπειν οὐκ ἐθέλουσι τὴν ἀλήθειαν, τοὺς ὁμοπίστους παρακαλοῦμεν, πάντα 45 μὲν δοχιμάξειν, τὸ δὲ χαλὸν κατέχειν, κατὰ τὸν θεῖον ᾿Απόστολον, καὶ ὅπερ ἐπὶ τῶν σιτίων ποιεῖν εἰώθαμεν, τοῦ ἀηδοὺς τὸ ἡδὺ προτιμῶντες, καὶ μέντοι καὶ τοῦ ἡδέος τὸ “6 ἥδιον προαιρούμενοι, τοῦτο καὶ ἐπὶ τῶν θείων λογίων ποιεῖν " νοῦς 57 μὲν γὰρ, ἢ φησιν ὁ Ἰὼδ, ῥήματα διακρίνει, λάρυγξ δὲ σῖτα γεύεται, καὶ ἐν πολλῷ χρόνῳ σοφία εὑρίσχετα:, ἐν δὲ. μακρῷ καὶ πολλῷ “5 βίῳ ἐπιστήμη " ἀχριδὴς γὰρ ἡ πεῖρα διδάσκαλος, συνεργὸν λαδοῦσα τὴν ἄνωθεν ἀποκάλυψιν " ἧς ἀπολαύοντες 89, καὶ ὑπὸ τῆς αἴγλης αὐτῆς φωτιζόμενοι, οὔποτε τῆς ἀληθείας διαμάρτοιμεν, ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, μεθ᾽ οὗ τῷ Πατρὶ. δόξα, σὺν τῷ ἀγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿λμήν.
Kai hymeis prodata mou, phēsi, kai prioata nomēs mou». Kai deiknys, hoti ou monon pros ton Israēl ho logos, alla pros pasan tōn anthrōpōn physin, anankaiōs prostetheichen " « ᾿Anthrōpoi este 65, kai egō Kyrios d' theos hymōn, legei ᾿Adōnai Kyrios. n Hymeis men gar tēs thēriōdias apallagentes, to prosēkon tōn anthrōpōn tę̄ physei chtēsasthe phronēma - egō de hymōn esomai theos kai Kyrios, pasan hymōn pronoian kai kēdemonian poioumenos. Hē men oun prophēteia tautēn eche: tēn dianoian. Egō de to men Ioudaious synēthōs anoētainein ouden hēgoumai kainon, thaumaxō de tōn hēmeterōn enious «tolmōntas hapanta eis ton Zorothadel lamthanein, kai mē synientas, hot: tōn eirēmenōn ta pleista antikrys estin enantia tōn hyp᾽ echeinou gegenēmenōn" to gar" e Diathēsomai tǭ Dathid diathēkēn eirēnēs, kai aphaniō thēria ponēra apo tēs gēs, kai katoikēsousin en tę̄ erēmǭ P thotes, kai hypnōsousin en tois drymois. n Kai" « Katoikēsousin ep᾽ elpidi, kai ' ouk estai ho echphothōn autous, kai anastēsō autois phyton eirēnēs eis onoma, kai ouk eti esontai apollymeno: en “ē limǭ epi tēs gēs, kai ou mē enenkōsin ouk eti oneidismon ethnōn - n» pantelōs enantia tę̄ peri echeinou historią onta tynchanei. Ekeïnos gar ek tę̄: Bathylōnos epanelthōn, kai anoikodomein arxamenos ton theion neōn, hypo tōn plēsiochōrōn ethnōn lythē telos epitheinai tǭ ergǭ. Dio ex kai tessarakonta diadramontōn hetōn, kai kata tēn historian, kai kata tēn tōn Euangeliōn martyrian, monos ho neōs eneourgēthē" meta de alla dyo kai ogdoēkonta hetē tous peridolous hē polis apelathe “5, Neemiou toutous anastēsantos en tǭ deuterǭ kai triakostǭ tēs ᾿Artaxerxou basileias. Didaskei de hēmas hē tou "Esdra syngraphē, hoti tosouto dos rophorountas oikodomein, kai kata tauton tous te lithous prospherein, kai kata tōn polemiōn apheinai ta belē. Pōs toinyn harmottei tois toioutois ton « Ouk estai ho echphodōn autous,» hē to, e« ᾿Anastēsō autois phyton eirēnēs, » hē to, « Ouk esontai oligoi en arithmǭ? n Didaskei de hēmas palin ho “Esdras, hoti ponǭ pollǭ chrēsamenos ho Neemias mogis tous A hiereas anepeise tēn en tois chōriois katalipein diaitan kai tēn polin oikēsai kai ta alla de homoiōs rhądion tois philomathesi paratheinai tę̄ historią, kai tēn diaphōnian katamathein. Oukoun henia men ekeinois harmottei, ta de pleista tę̄ tēs oikoumenēs sōtērią. Katalipontes toinyn Ioudaious lērein, hoi eis tēn psychēn metethesan tōn d" tou sǭmatos ophthalmōn tēs hoikeias mētros, tēs Leias, phēmi, tēn astheneian, kai blepein ouk ethelousi tēn alētheian, tous homopistous parakaloumen, panta 45 men dochimaxein, to de chalon katechein, kata ton theion ᾿Apostolon, kai hoper epi tōn sitiōn poiein eiōthamen, tou aēdous to hēdy protimōntes, kai mentoi kai tou hēdeos to “6 hēdion proairoumenoi, touto kai epi tōn theiōn logiōn poiein " nous 57 men gar, ē phēsin ho Iōd, rhēmata diakrinei, larynx de sita geuetai, kai en pollǭ chronǭ sophia heurischeta:, en de. makrǭ kai pollǭ “5 biǭ epistēmē " achridēs gar hē peira didaskalos, synergon ladousa tēn anōthen apokalypsin " hēs apolauontes 89, kai hypo tēs aiglēs autēs phōtizomenoi, oupote tēs alētheias diamartoimen, en Christǭ Iēsou tǭ Kyriǭ hēmōn, meth᾽ hou tǭ Patri. doxa, syn tǭ agiǭ Pneumati, nyn kai aei, kai eis tous aiōnas tōn aiōnōn. ᾿lmēn.
“And you are my sheep,” he says, “and the sheep of my pasture.” And to show that the word is addressed not only to Israel but to the whole nature of mankind, he necessarily added: “You are men, and I am the Lord your God, says Adonai the Lord.” For you, freed from savagery, have acquired the mind that befits human nature; and I will be your God and Lord, exercising all providence and care for you. This, then, is the sense of the prophecy. For my part, I think it nothing new that the Jews, as usual, talk folly; but I am astonished that some of our own people dare to take everything of Zerubbabel, not understanding that most of what is said is directly contrary to what happened under him. For “I will make with David a covenant of peace, and I will make evil beasts vanish from the land, and they will dwell in the desert in confidence and sleep in the thickets”; and “They will dwell in hope, and there will be none to frighten them, and I will raise up for them a plant of peace for a name, and they will no longer perish by famine on the land, and they will no longer bear the reproach of the nations”: all this is entirely contrary to the history about him. For when he returned from Babylon and began to rebuild the divine temple, he was prevented by the neighbouring nations from finishing the work. Therefore, after forty-six years had passed, according both to the history and to the testimony of the Gospels, only the temple was completed; and after another eighty-two years the city received its walls, when Nehemiah raised them in the thirty-second year of the reign of Artaxerxes. And the book of Ezra teaches us that so great … that they built bearing arms, at the same time bringing up stones and shooting arrows at the enemies. How, then, can “There will be none to frighten them” fit such people, or “I will raise up for them a plant of peace”, or “They will not be few in number”? Ezra teaches us again that Nehemiah, with much toil, barely persuaded the priests to leave their way of life in the villages and to dwell in the city. And the rest, likewise, the studious can easily set beside the history and see the discord. Some things, then, fit them, but most fit the salvation of the world. Leaving the Jews, then, to talk nonsense, who have transferred to their soul the weakness of their own mother's bodily eyes (I mean Leah's) and will not see the truth, we exhort those of the same faith to test everything and hold fast to what is good, according to the divine Apostle; and what we usually do with food, preferring the pleasant to the unpleasant, and indeed choosing the more pleasant over the pleasant, to do this also with the divine oracles. For “the mind,” as Job says, “discerns words, and the throat tastes food; and in long time wisdom is found, and in a long and full life knowledge.” For experience is an exact teacher when it takes the revelation from above as its fellow worker; enjoying it and illumined by its radiance, may we never miss the truth, in Christ Jesus our Lord, with whom to the Father be glory, with the Holy Spirit, now and always and to the ages of ages. Amen.
Ezek 34:31 (quotation, high confidence) · Ezek 34:25 (quotation, high confidence) · Ezek 34:28–29 (quotation, high confidence) · John 2:20 (allusion, high confidence) · Neh 13:6 (allusion, medium confidence) · Neh 4:16–18 (allusion, high confidence) · Neh 11:1–2 (allusion, medium confidence) · Gen 29:17 (allusion, high confidence) · 1 Thess 5:21 (quotation, high confidence) · Job 12:11–12 (quotation, high confidence)
Notes and citation
Summary: The promises of Ezek 34 cannot refer to Zerubbabel, whose return was beset by enemies, but to the salvation of the world; Theodoret urges readers to test interpretations and hold to the true one.
- The section holds the lemma of Ezek 34:31 and Theodoret's closing argument against applying the chapter to Zerubbabel. Latin debris and apparatus are removed as logged corrections; words lost after “so great” are marked “…”.
- Forty-six years: John 2:20. Theodoret dates Nehemiah's walls to Artaxerxes' thirty-second year (cf. Neh 13:6; Neh 2:1 gives the twentieth). Building under arms: Neh 4:16–18; priests persuaded to live in the city: Neh 11:1–2 (Theodoret includes Nehemiah under “Ezra”). Leah's weak eyes: Gen 29:17.
- Quotations: 1 Thess 5:21; Job 12:11–12. Theodoret's polemic against the Jews (“talk nonsense”, Leah's weak eyes transferred to the soul) is 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): "8 Τῃ Β ϑβογίρία δϑί Ἰθοιῖο ὅσον, δ νοι, μου. Α. ποιμνίου ἐστέ. “' καὶ -- ἔχφ. αὐτι δος 4 ἐγ, θ685, ἴῃ Β. ἐϊ βιιργα, γθῦβ. 29. Β → ; 605 ΄ι εἷ- Αἷ ς, οἱ ἴῃ πα! ο ἴῃ → ; χη, 1], 19. δ τῶν --- ὀφθαλμ, Πἃ δκ ὲ οιποπάαία δεῖ Ἰθοιίυ ϑίγιν, τὸν --- ὀφθαλμόν. τό. Τὰ Β., 56] Β διιορ!. 4“. Β ἀπολαδόντες. 9 Β μήποτε. ---τ- ο΄ 61 γοῦς. ΑΠΠ Ιο(. εἶϊ. Ιασαηῖ οὖς. 65 Β πάντας. 55 τοῦ ἐδ. 48 χχὶ πολλῷ. ἔχ → ; λα΄. → ; καὶ Ὀ τριακοστῷ → καὶ τριακοστῷ.
Topics: Scripture and canon
Cite (SBL): Theodoret, Comm. Ezech. 34.31 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/34-31). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/34-31
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ezechielem-34-31) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.