Commentary on Ezekiel 37.1–38.21
Greek text: PG 81.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 37
37.1PG 81
Καὶ ἐγέγδτο ἐπ᾿ ἐμὲ χεὶρ Κυρίου. Πάλιν χεῖρα τὴν θείαν ἐνέργειαν ἀποκαλεῖ. ε Καὶ ἐξήγαγέ με ἐν πνεύματι Κυρίου, καὶ ἔθτχέ με ἐν μέσῳ τοῦ πεδίου δ᾽» Πνευματικὴ πάλιν ἡ θεωρία " οὐ γὰρ τοῖς τοῦ σώματος ὀφθαλμοῖς ἑώρα τὰ ὑποδειχνύμενα, ἀλλὰ τοῦ παναγίου πνεύματος ἐδέχετο τὴν ἀποκάλυψιν. - Καὶ " τοῦτο ἦν μεστὸν ὀστέων ἀνθρώπων"
Kai egegdto ep᾿ eme cheir Kyriou. Palin cheira tēn theian energeian apokalei. e Kai exēgage me en pneumati Kyriou, kai ethtche me en mesǭ tou pediou d᾽» Pneumatikē palin hē theōria " ou gar tois tou sōmatos ophthalmois heōra ta hypodeichnymena, alla tou panagiou pneumatos edecheto tēn apokalypsin. - Kai " touto ēn meston osteōn anthrōpōn"
“And the hand of the Lord came upon me.” Again he calls the divine operation a hand. “And he brought me out in the Spirit of the Lord, and set me in the midst of the plain.” Again the vision is spiritual; for he did not see what was shown him with the eyes of the body, but received the revelation of the all-holy Spirit. “And this was full of human bones.”
Ezek 37:1 (quotation, high confidence)
Notes and citation
Summary: Ezekiel's vision of the plain of bones is a spiritual vision given by the Holy Spirit (Ezek 37:1).
Notes on the original text
- Digital text corrected (marginal verse number removed): α΄. → .
Cite (SBL): Theodoret, Comm. Ezech. 37.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/37-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/37-1
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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.
37.2PG 81
Καὶ περιήγαγέ μὲ ἐπ᾽ αὑτὰ κυκλόθεν κύκλῳ, καὶ ἰδοὺ ποιὰ σφόδρα ἐπὶ προσώπου τοῦ πεδίου ". Τοῖς πράγμασι συμδαινούσας τὰς ἀποκαλύψεις λαμδάνει" ἐπειδὴ γὰρ δι᾽ ἣν ἐνόσουν ἀπιστίαν τὰς χρηστοτέρας ἀπηγόρευσαν ἐλπίδας οἱ ἐκ τῆς δαίας αἰχμάλωτοι γενόμενοι, τὴν οἰκείαν αὑτοῖς ὁ τῶν ὅλων Θεὸς ἐπιδείκνυσι δύναμιν, καὶ τὴν πολλῷ τῆς ἀνακχλήσεως ἐκείνης δυσχολωτέραν τῶν νεκρῶν σωμάτων ἀνάστασιν ἐπιδείκνυσι τῷ προφήτῃ, καὶ δι᾽ ἐχείνου πάντα διδάσκει τὸν λαὸν, ὡς πάντα αὐτῷ ῥάδια βουλομένῳ. Ἰουδαίους μὲν οὖν καὶ τοὺς ἄλτ λοὺς Ἰσραηλίτα; ἐδίδαξε διὰ τούτου, ὡς εὐπετὲς λίαν τῷ Θεῷ βουλομένῳ εἰς τὴν προτέραν ἐπαναγαγεῖν ἐλευθερίαν τοὺς αἰχμαλώτους γεγενημένους " ἡμῖν δὲ καὶ πᾶσιν ἀπαξαπλῶς τοῖς εὐαγγελικὸν 5 κήρυγμα μετὰ πίστεως δεξαμένοις, τῆς τῶν σωμάτων ἡμῶν ἀναστάσεως ἐπιδείκνυσι τὴν εὐκολίαν, καὶ ὅτι τῷ εἰῳ λόγῳ καὶ νεύματι τῶν πραγμάτων ἡ φύσις ἀκολουθεῖ. Καὶ εἶπε πρός με. Υἱὲ ἀνθρώπου, εἰ ᾿ ζήσεται τὰ ὀστᾶ ταῦτα; Καὶ εἶπον " Κύριε ὁ Θεὸς, σὺ ἐπίστασαι ταῦτα. Οὐκ ἀμφέθαλεν ὁ προφήτηξφ, ἀλλὰ τῆς ἀχριθεστέρας γνώσεως τῷ Θεῷ παρεχώρησεν" εἰδὼς μὲν ἀχριδῶς τοῦ Θεοῦ τὸ δυνατὸν, ἀγνοῶν δὲ τὸ βούλημα. Καὶ εἶπε πρός με' Προφήτευσον ἐπὶ τὰ ἐρεῖς πρὸς" αὐτά" Τὰ ὀστᾶ τὰ ξηρὰ ταῦτα ', ἀκούσατε.16γον Κυρίου" Τάδε έγει ᾿Αδωναϊ Κύριος τοῖς ὀστέοις τούτοις " ᾿Ιδοὺ ἐγὼ εἰσάξω "' εἰς ὑμᾶς πνεῦμα ζωῆς. Καὶ δώσω ἐφ᾽ ὑμᾶς »εῦρα, καὶ ἀνάξω ἐφ᾽ ὑμᾶς σάρκας, καὶ ἐκτεγῶ ἐφ᾽ ὑμᾶς δέρμα, καὶ δώσω πνεῦμά μου ἐφ᾽ ὑμᾶς, καὶ ζήσεσθε, καὶγγώσεσθε, ὅτι ἐγώ εἰμι Κύριος. Ὑποιηργῷ … τῷ προφήτῃ, καὶ οἷόν τινι ὀργάνῳ τῆς κατὰ τὴν ὀπτασίαν ἀναστάσεως κέχρηται, καὶ διὰ τῆς τούτου γλώττης τοῖς ἁψύχοις ἐκείνοις καὶ ἁπαξαπλῶς νεκροῖς ὀστέοις παρακελεύεται, καὶ σάρκας φῦσαι, καὶ νεῦρα, καὶ δέρμα, καὶ ζωτικὸν δέξασθαι πνεῦμα. Καὶ ἐγένετο ταῦτα οὐ μόνον τῆς τῶν Ἰουδαίων ἀναχλήσεως, ἀλλὰ καὶ τῆς ἁπάντων ἀναστάσεως τύπος. « Σαλπίσει γὰρ, φησὶν, ὁ θεῖος ᾿Απόστολος, καὶ οἱ νεκροὶ ἀναστήσονται "2 ἄφθαρτοι. »
Kai periēgage me ep᾽ hauta kyklothen kyklǭ, kai idou poia sphodra epi prosōpou tou pediou ". Tois pragmasi symdainousas tas apokalypseis lamdanei" epeidē gar di᾽ hēn enosoun apistian tas chrēstoteras apēgoreusan elpidas hoi ek tēs daias aichmalōtoi genomenoi, tēn oikeian hautois ho tōn holōn Theos epideiknysi dynamin, kai tēn pollǭ tēs anakchlēseōs ekeinēs dyscholōteran tōn nekrōn sōmatōn anastasin epideiknysi tǭ prophētę̄, kai di᾽ echeinou panta didaskei ton laon, hōs panta autǭ rhadia boulomenǭ. Ioudaious men oun kai tous alt lous Israēlita? edidaxe dia toutou, hōs eupetes lian tǭ Theǭ boulomenǭ eis tēn proteran epanagagein eleutherian tous aichmalōtous gegenēmenous " hēmin de kai pasin apaxaplōs tois euangelikon 5 kērygma meta pisteōs dexamenois, tēs tōn sōmatōn hēmōn anastaseōs epideiknysi tēn eukolian, kai hoti tǭ eiǭ logǭ kai neumati tōn pragmatōn hē physis akolouthei. Kai eipe pros me. Huie anthrōpou, ei ᾿ zēsetai ta osta tauta? Kai eipon " Kyrie ho Theos, sy epistasai tauta. Ouk amphethalen ho prophētēxph, alla tēs achrithesteras gnōseōs tǭ Theǭ parechōrēsen" eidōs men achridōs tou Theou to dynaton, agnoōn de to boulēma. Kai eipe pros me' Prophēteuson epi ta ereis pros" auta" Ta osta ta xēra tauta ', akousate.16gon Kyriou" Tade egei ᾿Adōnaï Kyrios tois osteois toutois " ᾿Idou egō eisaxō "' eis hymas pneuma zōēs. Kai dōsō eph᾽ hymas »eura, kai anaxō eph᾽ hymas sarkas, kai ektegō eph᾽ hymas derma, kai dōsō pneuma mou eph᾽ hymas, kai zēsesthe, kaingōsesthe, hoti egō eimi Kyrios. Hypoiērgǭ … tǭ prophētę̄, kai hoion tini organǭ tēs kata tēn optasian anastaseōs kechrētai, kai dia tēs toutou glōttēs tois hapsychois ekeinois kai hapaxaplōs nekrois osteois parakeleuetai, kai sarkas physai, kai neura, kai derma, kai zōtikon dexasthai pneuma. Kai egeneto tauta ou monon tēs tōn Ioudaiōn anachlēseōs, alla kai tēs hapantōn anastaseōs typos. « Salpisei gar, phēsin, ho theios ᾿Apostolos, kai hoi nekroi anastēsontai "2 aphthartoi. »
“And he led me round about them, round about, and behold, very many on the face of the plain.” He receives revelations that correspond to the events. For since those who had been taken captive from Judea had given up the better hopes because of the unbelief from which they suffered, the God of the universe shows them his own power: he shows the prophet the resurrection of dead bodies, a thing much harder than that recall, and through him teaches all the people that all things are easy for him when he wills. The Jews, then, and the other Israelites he taught by this that it is very easy for God, when he wills, to bring back those who had become captives to their former freedom; but to us, and in a word to all who have received the gospel preaching with faith, he shows how easy the resurrection of our bodies is, and that the nature of things follows his word and his nod. “And he said to me: Son of man, will these bones live? And I said: Lord God, you know these things.” The prophet did not doubt, but yielded the more exact knowledge to God, knowing exactly God's power but not knowing his will. “And he said to me: Prophesy over … you shall say to them: These dry bones, hear the word of the Lord. Thus says Adonai the Lord to these bones: Behold, I will bring into you the spirit of life. And I will put sinews on you, and bring up flesh upon you, and stretch skin over you, and I will put my spirit in you, and you will live; and you will know that I am the Lord.” As a minister … he uses the prophet, as a kind of instrument of the resurrection in the vision, and through his tongue he commands those lifeless and altogether dead bones to grow flesh and sinews and skin and to receive a life-giving spirit. And these things were a type not only of the recall of the Jews but also of the resurrection of all. “For the trumpet will sound,” says the divine Apostle, “and the dead will be raised incorruptible.”
Ezek 37:2–6 (quotation, high confidence) · 1 Cor 15:52 (quotation, high confidence)
Notes and citation
Summary: The valley of dry bones teaches the exiles that God can restore them, and teaches Christians the ease of the bodily resurrection (Ezek 37:2–6).
- The section holds the lemmas of Ezek 37:2, 37:3 and 37:4–6; marginal verse numbers and Latin debris are removed as logged corrections. Words lost in the OCR are marked “…”: in 37:2 (“and behold, they were very dry”, also lost), in 37:4 (“these bones, and”) and at the start of the last comment (the OCR reads Ὑποιηργῷ, “as a minister”).
- Quotation: 1 Cor 15:52. Theodoret reads the vision both of the return from exile and of the general resurrection.
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): γε. 1. Εἰ [μὖτ δι ρον ἴω ϑρί για Ποπιϊπὶ, οἱ. βοϑυῖ! πι 'Ώ πιαάϊο ὁλιμρὶ. » αι οπ πὶ Εἰ ας ταί {μι, εἰ Δ] οεἴβδθηι διαὶ {ΠΠ]|, αυὶ ἐκ δἰ δὲ 6886. [0114 νοϊδηι. διάκο ἰφίυγ εἰ 1105 ὁπιπα (Δο Π δι θαι, ἀἰνίποχιια νοῦ θο 80 παῖ! τογιπὶ τον οδ8α Ποῦ εἰ Νοη μαο, παὶ εἰ → … ; ἢ) πἰ5 ἴῃ υἱβίοης, οἱ Α → ; " οἱ ἴθ} ἄδην Ταῦ ν θὰ νο] δι! οἱ ἰδ. Δηϊἤιπι οἱ 481 ἃ εκϑ. 8. Εἰ υἱάϊ, οἱ [αἷι : [8 μὲς φυοα8. αἴγλη σοηνθηθγα δὰ γί οἱ ἀϊεἰ ἀἰς δριγὶ μὴ: Π ας ἴῃ αὐ [αι θαι οἴ πο 5 ΡΟΓὰ πῃ Δ] αν. "εἰ, ἢ 8 Ἐ ΟὉογ. κν, 82.» χιι, 10. → ; (β΄. → ; (γ'.) → ; δ-ς’. → .
Topics: Eschatology
Cite (SBL): Theodoret, Comm. Ezech. 37.2 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/37-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/37-2
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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.
37.7PG 81
Καὶ προεςρήτευσα, καθὼς ἐνετείλατό μοι Κύριος, καὶ ἐγέγετο ρωγὴ ἐν τῷ μὲ προφητεῦσαι, καὶ ἰδοὺ σεισμὸς, καὶ προσήγαγον "" τὰ ὀστᾶ, ὀστέον πρὸς ὀστέον "5, ἕκαστον πρὸς τὴν ἄρμογίαν αὑτοῦ. Ὁ μὲν προφήτης τῷ θείῳ διακονῶν προστάγματι, τοὺς λόγους οὖς προσετάχθη προσἥνεγκεν, ἠκολούθει δὲ τοῖς λόγοις τὸ ἔργον " καὶ ὁ μὲν σεισμὸς τὴν θείαν ἐπιφάνειαν ἐδήλουν, ἡ δὲ φωνὴ, τῶν ὑπουργούντων ἀγγέλων τῷ θείῳ βουλήῆματι τὴν ἐνέργειαν. Τὰ δὲ ὀστᾶ, φησὶν, ἑώρων θέοντα, καὶ τὴν οἰκείαν ἁρμονίαν ἀπολαμθάνοντα, καὶ ἣν ἐξ ἀρχῆς ἔλαθε συνθήκην δεχόμενα. Καὶ εἶδον, καὶ ἰδοὺ ἐπεγένετο αὑτοῖς "δ νεῦρα, καὶ σάρκες ἀγεφύοντο ", καὶ ἀγέδαινεν ἐπ᾿ αὐτὰ, καὶ πνεῦμα οὐκ ἦν ἐν ν' αὐτοῖς. ᾿Ακολουθεῖ τῇ προτέρᾳ δημιουργίᾳ ἢ δευτέρα ἀνάχτισις " ὥσπερ γὰρ τοῦ προπάτορος ᾿Αδὰμ τὸ σῶμα πρότερον ὃ:ἐπλάσθη, εἶθ᾽ οὕτως ἐνεπνεύσθη αὐτῷ ἢ ψυχή" οὕτω κἀνταῦθα συνῆλθεν ἀμφότερα πρὸς τὴν οἰκείαν ἀρμονίαν. ΓἜφυσε δὲ σάρκας καὶ νεῦρα, καὶ ἐκαλύςθη τῷ δέρματ: " ἔκειτο δὲ ἄπνοά τινα καὶ ἀκίνητα " ἀλλὰ τυγχάνει πάλιν καὶ ζωῆς καὶ αἰσθήσεως διὰ τοῦ θείου βουλήματος.
Kai proesrēteusa, kathōs eneteilato moi Kyrios, kai egegeto rōgē en tǭ me prophēteusai, kai idou seismos, kai prosēgagon "" ta osta, osteon pros osteon "5, hekaston pros tēn armogian hautou. Ho men prophētēs tǭ theiǭ diakonōn prostagmati, tous logous ous prosetachthē prosēnenken, ēkolouthei de tois logois to ergon " kai ho men seismos tēn theian epiphaneian edēloun, hē de phōnē, tōn hypourgountōn angelōn tǭ theiǭ boulēēmati tēn energeian. Ta de osta, phēsin, heōrōn theonta, kai tēn oikeian harmonian apolamthanonta, kai hēn ex archēs elathe synthēkēn dechomena. Kai eidon, kai idou epegeneto hautois "d neura, kai sarkes agephyonto ", kai agedainen ep᾿ auta, kai pneuma ouk ēn en n' autois. ᾿Akolouthei tę̄ proterą dēmiourgią ē deutera anachtisis " hōsper gar tou propatoros ᾿Adam to sōma proteron ho:eplasthē, eith᾽ houtōs enepneusthē autǭ ē psychē" houtō kantautha synēlthen amphotera pros tēn oikeian armonian. GEphyse de sarkas kai neura, kai ekalysthē tǭ dermat: " ekeito de apnoa tina kai akinēta " alla tynchanei palin kai zōēs kai aisthēseōs dia tou theiou boulēmatos.
“And I prophesied as the Lord commanded me, and there was a sound as I prophesied, and behold, an earthquake; and the bones came together, bone to bone, each to its joint.” The prophet, serving the divine command, delivered the words he was commanded to speak, and the deed followed the words. The earthquake showed the divine appearing, and the sound the activity of the angels who serve the divine will. I saw the bones, he says, running and recovering their proper fitting, and receiving the arrangement they had had from the beginning. “And I looked, and behold, sinews came upon them, and flesh grew, and skin came up over them, and there was no spirit in them.” The second re-creation follows the first creation. For just as the body of our forefather Adam was formed first, and then the soul was breathed into it, so here too both came together into their proper fitting. The body grew flesh and sinews and was covered with skin; but they lay there breathless and motionless; and then again, by the divine will, it obtains both life and sensation.
Ezek 37:7–8 (quotation, high confidence) · Gen 2:7 (allusion, high confidence)
Notes and citation
Summary: The bones come together and are clothed with flesh before the spirit enters, as Adam's body was formed before the soul was breathed into it (Ezek 37:7–8).
- The earthquake and the sound are interpreted as God's appearing and the angels' ministry, as Theodoret says. Adam's creation: Gen 2:7.
Notes on the original text
- Digital text corrected (marginal verse number removed; stray marginal letter): ζ΄, → ; π΄. → ; ὁ Β μὲν σεισμὸς → ὁ μὲν σεισμὸς.
Topics: Eschatology
Cite (SBL): Theodoret, Comm. Ezech. 37.7 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/37-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/37-7
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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.
37.9PG 81
Καὶ εἶπε πρός με' Προςήτευσον ἐπὶ τὸ εἰπὲ τῷ πνεύματι" Τάδε έγει ᾿Αδωναῖ Κύριος" Ἐκ τῶν τεσσάρων πνευμάτων ἐ.1θὲ τὸ πνεῦμα", καὶ ἐμφύσησον εἰς τοὺς γεχροὺς τούτους, καὶ ζησάτωσαν. Διδάσκει ἡμᾶς ὁ λόγος τῆς θεία; δυνάμεως τὴν εὐκολίαν, καὶ ὅτι πάντα ἐν τῇ χειρὶ αὑτοῦ. « Ἐν χειρὶ γὰρ ᾽" αὐτοῦ, φησὶ, ψυχὴ πάντων τῶν ξώντων. » Διὸ τῷ προφήτῃ παρακελεύεται παρεγγυῆσαι ταῖς ὁπουδήποτε οὔσαις ἐπανελθεῖν ψυχαῖς, καὶ τῶν οἰκείων σωμάτων ἀπολαδεῖν τὴν ἑνοίἐς Καὶ προερήτευσα καθότι ἐνετείλατό μοι, καὶ εἰσῆ.1θεν εἰς αὐτοὺς "" τὸ πνεῦμα, καὶ ἔζησαν καὶ ἔστησαν ἐπὶ τῶν ποδῶν αὑτῶν, συναγωγὴ " πολλὴ σφόδρα. Ἐμοῦ, φησὶ, τὸ θεῖον διαπορθμεύσαντος πρόσταγμα, καὶ ἐζωοποιήθη τὰ συνδεθέντά σώματα, καὶ ἀναστάσεως ἔτυχε, καὶ ἣν, φησὶ, πλῆθος οὐκ ὀλίγον τῶν ἀναστάντων. Οὕτω θεασάμενος τὴν ἀποκάλυψιν, διδάσκεται τὴν ἑρμηνείαν.
Kai eipe pros me' Prosēteuson epi to eipe tǭ pneumati" Tade egei ᾿Adōnai Kyrios" Ek tōn tessarōn pneumatōn e.1the to pneuma", kai emphysēson eis tous gechrous toutous, kai zēsatōsan. Didaskei hēmas ho logos tēs theia? dynameōs tēn eukolian, kai hoti panta en tę̄ cheiri hautou. « En cheiri gar ᾽" autou, phēsi, psychē pantōn tōn xōntōn. » Dio tǭ prophētę̄ parakeleuetai parengyēsai tais hopoudēpote ousais epanelthein psychais, kai tōn oikeiōn sōmatōn apoladein tēn henoies Kai proerēteusa kathoti eneteilato moi, kai eisē.1then eis autous "" to pneuma, kai ezēsan kai estēsan epi tōn podōn hautōn, synagōgē " pollē sphodra. Emou, phēsi, to theion diaporthmeusantos prostagma, kai ezōopoiēthē ta syndethenta sōmata, kai anastaseōs etyche, kai hēn, phēsi, plēthos ouk oligon tōn anastantōn. Houtō theasamenos tēn apokalypsin, didasketai tēn hermēneian.
“And he said to me: Prophesy to the … say to the spirit: Thus says Adonai the Lord: Come from the four winds, O spirit, and breathe into these dead, and let them live.” The word teaches us the ease of the divine power, and that all things are in his hand. “For in his hand,” it says, “is the soul of all the living.” Therefore he bids the prophet charge the souls, wherever they are, to return and recover union with their own bodies. “And I prophesied as he commanded me, and the spirit entered them, and they lived and stood on their feet, a very great gathering.” When I, he says, had conveyed the divine command, the bodies that had been joined together were made alive and obtained resurrection; and there was, he says, a multitude, not small, of those who rose. Having thus seen the revelation, he is taught its interpretation.
Ezek 37:9–10 (quotation, high confidence) · Job 12:10 (quotation, high confidence)
Notes and citation
Summary: At the prophet's word the souls return to their bodies and a great multitude rises (Ezek 37:9–10).
- Words of the lemma lost in the OCR (“spirit, prophesy, son of man, and”) are marked “…”; Latin debris and apparatus are removed as logged corrections.
- Quotation: Job 12:10.
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): πλῆ- 13 τούτου. Πἰὰ αὶ ργο τοῦ λόγου, αἱ )}}». Βίνη). "3 [τἃ τ πρός. [)65. ἰῃ ΔΑ. "6 ἐπεγ, αὖτ. Α ἐπ᾽ αὐτά. ἴῃ. Β' διμβόπαλιιν μοῦ ἐτὰ τὸ πνεῦμα. αὖτ. ὺ5. ἢ Δ. Ἢ ἔ 5. τὸ πνεῦμα. 065. ἴῃ Α. ν "Πν. ν, οδρ. 19, ουδὲ οὐ εἴπ βοηυδη5 τά. "" στ. 18. καὶ περ. αὖτ. ῃ65. ἴῃ Α. 3} Β γὰρ τῇ χειρί 3 προ. ἴος → πλῆθος ; ἃ τὸ πιι 40. 11 σοηϑροοῖα → ; θ΄, → ; ἑρμηνείαν. ἢ οὐἴαν → ἑρμηνείαν..
Topics: Eschatology
Cite (SBL): Theodoret, Comm. Ezech. 37.9 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/37-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/37-9
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ezechielem-37-9) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
37.11PG 81
Καὶ ἐλάλησε Κύριος πρός με, «ἐγὼν» " ΥἹὲ ἀνθρώπου, τὰ ὀστᾶ ταῦτα οἵἴχος "1 ᾿Ισραή.} ἐστι, καὶ αὐτοὶ 1έγουσι" Ξηρὰ γέγογε τὰ ὀστᾶ ἡμῶν, ἀπόνλλωμεν ἡ ἐλπὶς ἡμῶν, διαπερωνήκαμεν 5, Τύκος, φησὶ, τοῦ Ἰσραὴλ ταῦτα, ὦ προφῆτα " ἀλλ᾽ ἐκεῖνοι μὲν τὰ κατὰ σφᾶς αὐτοὺς ἀπηγόρευσαν, ὁ δὲ τύπος ἔδειξε τῶν ἀγαθῶν τὴν ἐλπίδα.
Kai elalēse Kyrios pros me, «egōn» " HuIe anthrōpou, ta osta tauta hoiichos "1 ᾿Israē.} esti, kai autoi 1egousi" Xēra gegoge ta osta hēmōn, aponllōmen hē elpis hēmōn, diaperōnēkamen 5, Tykos, phēsi, tou Israēl tauta, ō prophēta " all᾽ ekeinoi men ta kata sphas autous apēgoreusan, ho de typos edeixe tōn agathōn tēn elpida.
“And the Lord spoke to me, saying: Son of man, these bones are the house of Israel, and they say: Our bones have become dry; our hope has perished; we are cut off.” These things, he says, O prophet, are a type of Israel; but they despaired of their own affairs, while the type showed the hope of good things.
Ezek 37:11 (quotation, high confidence)
Notes and citation
Summary: The bones are a type of despairing Israel, and the vision shows the hope of restoration (Ezek 37:11).
- Latin debris 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; stray letters): Υεπς. 11. Εἰ → ; γε ]8, Ο Ργορμαία : → ; δ ]άοογιηί, ας Δαΐοπι → ; ια΄. → ; ἐλπίδα. ἐοπάϊι, → ἐλπίδα..
Cite (SBL): Theodoret, Comm. Ezech. 37.11 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/37-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/37-11
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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.
37.12PG 81
Διὰ τοῦτο προφήτευσον, υἱὲ ἀνθρώπου, καὶ εἰπὲ πρὸς αὐτούς " Τάδε λέγει ᾿Αδωγαῖ Κύριος " ᾿Ιδοὺ ἐγὼ ἀνοίξω "᾽ τὰ μνήματα ὑμῶν, λαός μου "', καὶ ἀνάξω ὑμᾶς ἐκ τῶν τάφων ὑμῶν, καὶ εἰσάξω ὑμᾶς εἰς τὴν γῆν τοῦ ᾿Ισραή.. Καὶ γνώσεσθε, ὅτι ἐγώ εἰμι Κύριος, ἐν τῷ ἀνοῖξαί με τοὺς τάφρους ὑμῶν, τοῦ ἀναγαγεῖν μὲ ὑμᾶς ἐκ τῶν τάφρων ὑμῶν, τὸν ἱαόν"" μου. Καὶ δώσωτὸ ο πνεῦμά μου ἐφ᾽ "' ὑμᾶς, καὶ ζήσεσθε, καὶ θήσω ὑμᾶς εἰς δ᾽ τὴν γὴν ὑμῶν, καὶ γνώσεσθε, ὅτι ἐγὼ Κύριος ἐλάλησα καὶ ποιήσω, 1έγει ᾿Αδωναῖ Κύριος. Εἰ τὸ πολλῷ, φησὶ, παρ᾽ ὑμῖν δυσκολώτερον φαινόμενον, εὐπετῶς ὑπ᾽ ἐμοῦ μάλα γινόμενον ἔδειξα, εὔδηλον, ὡς καὶ τοῦτο ῥᾷον μετὰ πολλῆς ποιήσω τῆς εὐμαρείας, καὶ οἷον ἀπό τινων τάφων τῶν τῆς αἰχμαλωσίας δεσμῶν ἐξαγαγὼν ὑμᾶς, εἰς τὴν οἰκείαν ἐπανάξω πατρίδα 37" τὸ γὰρ ψεῦδος, τῆς ἀληθείας ἀλλότριον. Οὕτω τὴν ἐπάνοδον ὑποσχόμενος, τὴν μετὰ τὴν ἐπάνοδον τῶν φυλῶν προλέγει συμφωγίαν. Καὶ ἐγένετο.1όγος Κυρίου πρός με, γὼ» " Υἱὲ ἀγθρώπου, «(ἀδε σεαυτῷ ῥάδδον μίαν 3, καὶ γράψον ἐπ αὑτὴν τὸν ᾿Ιούδα, καὶ τοὺς υἱοὺς ᾿Ισραὴϊ, τοὺς προσκδιμέγους πρὸς αὑτὸν "5, καὶ ῥάδδον δευτέραν ἀήψῃ σεαυτῷ, καὶ γράψεις αὐτὴν" τῷ " Ἰωσὴ;» ῥάδδον ᾿Ἐφραῖμ, καὶ πάντας τοὺς υἱοὺς Ἰσραὴ.1 τοὺς τας πρὸς αὐτούς "5. Καὶ συνάψεις αὐτὰς πρὸς ἀλλήλας ἑαυτῷ " εἰς ῥάδδον μίαν, τοῦ δῆσαι αὐτὰς, καὶ ἔσονται ὁμοῦ " ἐν τῇ χειρί σου. Ἐπὶ τοῦ 'Ῥοδοὰμ διῃρέθησαν αἱ φυλαὶ, καὶ αἱ μὲν δέκα καθ᾽ ἑαυτὰς ἐγένοντο, ἐν μιᾷ τῶν τοῦ Ἐφραῖμ πόλεων τῇ Σαμαρείᾳ χαταστησάμεναι τὰ βασίλεια, ἢ τίου δὲ τοῦ Ἰούδα ἑαυτῆς ἦρχεν καὶ τῆς τοῦ Βενιαμίν. ᾿Αλλὰ μετὰ τὴν ἐπάνοδον ὑπὸ μίαν ἐτέλεσαν ἅπαντες ἡγεμονίαν. Διὰ τοῦτο δύο ῥάδδους προσέταξεν ὁ Θεὸς τῷ προφήτῃ λαδεῖν, καὶ τὴν μὲν ἐπιγράψαι τοῦ Ἔφραϊῖμ, προσθεῖναι δὲ καὶ τὰς ὑπηκόους φυλάς. τὴν δὲ τοῦ Ἰούδα, καὶ τῶν ἐκείνῳ συμφωνούντων … εἶτα συνάψαι ἀλλήλαις τὰς ῥάδδους, ὡς τῆς σεως λοιπὸν παυσαμένης, καὶ τῆς ἑνώσεως ἐσομένης. Εἶτα παρακελεύεται τῷ προφήτῃ, πυνθανομένῳ τῷ λαῷ, καὶ γνῶναι βουλομένῳ τὴν ἑρμηνείαν, διαῤῥήδην εἰπεῖν" « Ἰδοὺ ἐγὼ λήψομαι τὴν φυλὴν Ἰωσὴφ δι :8 σχευάσω πάλιν τὴν ἐχείνου ἐπιγνῶναι ἡγεμονίαν, δὲ ἁπάσα; τὰς φυλὰς ὑπακούειν τῷ Ἰούδᾳ ποιήτω, τὴν διὰ χειρὸς Ἐφραῖμ, καὶ τὰς φυλὰς Ἰσραὴλ τὰς προσχειμένας πρὸς ᾿ αὐτὸν, καὶ δώσω αὐτὰς "7 ὑπὸ "5 τὴν φυλὴν Ἰούξα, καὶ ἔσονται εἰς ῥάδδον μίαν ἐν "ἢ τῇ χειρὶ Ἰούδα. » Τοὺς πάλαι, φησὶν, ἀποσχοινίσαντας ἑαυτοὺς τῆς τυῦ Ἰούδα βασιλείας παρακαὶ παύσω μὲν τὴν γενομένην διαίρεσιν, συμφώνως Καὶ τὸ αὐτὸ πάλιν ἑρμηνεύει σαφέστερον. ᾿δοὺ ἐγὼ αμδάνω πάντα οἶκον ᾿Ισμαὴ.] ἐκ μέσου τῶν ἐθνῶν, οὗ εἰσῆλθον ἐκεῖ, καὶ συνάξω αὐτοὺς εἰς "᾽ τὴν γῆν τοῦ Ἰσραή.1. Καὶ δώσω αὑτοὺς εἰς ἔθνος ἐν τῇ γῇ μου, καὶ ἐν τοῖς ὄρεσι τοῦ Ἱσραὴ.1, καὶ ἄρχων εἷς ἔσται πάντων δ' αὖτῶν εἰς βασιλέα. Ταῦτα πέρατος τετύχηκε, χῶς μὲν ἐπὶ τοῦ Ζοροδάδελ, ἀχριθῶς δὲ καὶ ἀληθῶς ἐπὶ τοῦ Δεσπότου Χριστοῦ " οὐδὲ γὰρ βασιλεὺς ὁ Ζοροῥάδελ, ἀλλὰ δημαγωγὸς καὶ στρατηγὸς ἐγένετο. Καὶ οὐκ ἔσονται ἔτι εἰς δύο ἔθνη, οὐδὲ μὴ διαςρεθῶσιν ἔτι εἰς δύο βασιλεῖς "". Ἴνα μὴ μιαίγωνται ἔτι ἐν τοῖς εἰδώλοις αὑτῶν, καὶ ἐν τοῖς προσοχθίσμασιν αὑτῶν, καὶ ἐν πάσαις ταῖς ἀσεδείαις αὑτῶν " καὶ ῥύσομαι αὐτοὺς ἀπὸ πασῶν τῶν ἀσεδειῶν 3 αὐτῶν, ὧν ἥμαρτον ἐν αὖταῖς, καὶ καθαριῶ αὑτοὺς, καὶ ἔσονταί μοι εἰς «1αὸν", καὶ ἐγὼ ἔσομαι αὐτοῖς δὶς Θεόν. Καὶ ὁ δοῦ- «ἱός μου Δαδὶδ ἄρχων ἐν μέσῳ αὐτῶν, καὶ ποιμὴν εἷς ἔσται πᾶσιν αὐτοῖς "". Τούτοις ἁρμόττει καὶ τἀὲν τοῖς ἱεροῖς Εὐαγγελίοις ὑπὸ τοῦ Δεσπότου Χριστοῦ εἰρημένα " « Καὶ ἄλλα δὲ πρόδατα ἔχω, ἃ οὐκ ἔστιν ἐκ τῆς αὐλῆς ταύτης κἀκεῖνά με δεῖ ἀγαγεῖν, καὶ τῆς φωνῆς μου ἀχούσουσι, καὶ γενήσεται μία ποίμνη, εἷς ποιμήν. » Δαθδὴ)δ δὲ λέγει "5 τὸν ν Δεσπότην Χριστὸν, ὡς ἐκ Δαδὶδ κατὰ σάρκα τὸ γέγος χατάγοντα ᾿ δοῦλον δὲ"᾽, διὰ τὴν ἀνθρωπείαν φύσιν" ἐν μορφῇ γὰρ Θεοῦ ὑπάρχων μορφὴν δούλου ἔλαθεν. Ἵνα τοίνυν τὴν ληφθεῖσαν δείξῃ φύσιν, δοῦον προσηγόρευσε, τουτέστιν, ἐκ δουλιχῇς κατὰ σάρκα γεγένηται φύσεως. Οὐ γὰρ δοῦλος ὁ Μονογενὴς, ὁ τῶν ἁπάντων Δεσπότης " οὔτε γὰρ ἧ Θεὸς Δαδὶδ ὀνομάζεται - ἀλλ᾽ ἧ ἐκ Δαδὶδ, Δαδ) δ προσαγορεύεται, κατὰ 57 τὴν πρόσληψιν δὲ δοῦλος. Εἰ δὲ καὶ ἐκ δούλου ταύτην ἀνέλαδε τὴν φύσιν ἐνανθρωπήσας ὁ Θεὸς Λόγος, οὐκ ἀποθαλὼν ὅ ἦν, ἀλλὰ τῇ πρὸς τὴν θείαν φύσιν ἑνώσει τὸ ἡμέτερον δοξάσας. Διδάσκει τοίνυν ὁ προφητικὸς λόγος, ὡς σδεσθήσεται μὲν ἡ ἀσέδεια καὶ ἡ περὶ τὰ εἴδωλα πλάνη, τέλος δὲ λήψεται τῶν βασιλειῶν ἣ διαίρεσις, καὶ εἰς μίαν τελοῦντες ἡγεμονίαν, καὶ ὑφ᾽ ἑνὸς ποιμαινόμενοι πο: μένος, τὸν ἑαυτῶν ἐπιγνώσονται θεόν τε καὶ Δεσπότην. Ὁ Καὶ " ἐν τοῖς προστάγμασί μου πορεύσονται, καὶ τὰ κρίματά μου φυλάξονται, καὶ ποιήσουσιν αὑτά.Καὶ κατοικήσουσιν ἐπὶ τῆς γῆς αὐτῶν, ἣν ἔδωκα " τῷ δούλῳ μον ᾿Ιακὼδ, ἐν ἦ κατῴκησαν ἐκεῖ οἱ πατέρες αὑτῶν "', καὶ " κατοἰκήσουσιν ἐπ᾽ αὑτῆς αὐτοὶ, καὶ οἱ υἱοὶ αὐτῶν, καὶ "δ οἱ υἱοὶ τῶν υἱῶν αὑτῶν ἕως αἰῶνος" καὶ Δαδὶδ ὁ δοῦλός μου ἄρχων αὑτῶν ἔσται εἰς τὸν αἰῶνα. Εἰπάτωσαν οἱ δ" Ἰουδαῖοι, τίς ὁ αἰώνιος αὐτῶν βασιλεὺς Δαθ!ὃ προσαγορευόμενος. Ὅτι μὲν γὰρ οὐδαμῶς τῷ Ζοροδάδελ ἁρμόττουσιν αἱ τοιαῦται προσητορίαι, καὶ αὐτοὶ ἂν συμφαίησαν " πρῶτον μὲν γὰρ οὐδὲ βασιλεύων, ἀλλὰ δημαγωγῶν διετέλεσε " ἔπειτα δὲ καὶ αὐτὴ ἐκείνη ἡ ἡγεμονία τῷ θανάτῳ διελύθη. Εἰ δὲ εἰς τὸ Δαδιδιχὸν γένος τὸν αἰώνιον τοῦτον λαμθάνουσι Δαβὶδ, δειξάτωσαν τοῦ Δαδὶδ βασιλεῦον τὸ γένος" εἰ δὲ πρὸς τῇ βασιλείᾳ καὶ αὐτὸ τοῦ Δαβὶδ τὸ γένος ἄδηλον, ἐπὶ τοῦ παρόντος δυοῖν θάτερον ἀνάγκη, ἢ ψευδῆ τὴν προφητείαν ὑπολαθεῖν, ἢ τοῦ Δεσπότου Χριστοῦ τοῦ ἐκ Δαβὶδ κατὰ σάρκα ποοσχυνῆσαι τὴν βασιλείαν. Ὅτι δὲ ἀψευδὴς ἡ προφητεία, καὶ αὐτοὶ συνομολογήσαιεν" εἰ δὲ ἀψευδὴς, ὡσπεροῦν ἀψευδὴς, καὶ οὐκ ὁρῶμεν ἑτέραν Ἰουδαίων βασιλείαν, οὔτε μὴν αὐτὸ τοῦ Δαδὶδ τὸ γένος δῆλον ὑπάρχει καὶ γνώριμον " κρατεῖ δὲ, ὡς ἐκ Δαδὶδ μὲν κατὰ σάρκα, Υἱὺς δὲ Θεοῦ κατὰ τὴν θεότητα, καὶ αἰώνιον ἔχει τὸ κράτος " δήλη καὶ σαφὴς καὶ ἡ ἐχείνων ἐμδροντησία καὶ ἀπιστία, καὶ ἡ ἡμετέρα θεογνωσία. Βεθαιοῖ γὰρ τὰ εἰρημένα καὶ τὰ ἐπαγόμενα. Φησὶ γάρ᾽
Dia touto prophēteuson, huie anthrōpou, kai eipe pros autous " Tade legei ᾿Adōgai Kyrios " ᾿Idou egō anoixō "᾽ ta mnēmata hymōn, laos mou "', kai anaxō hymas ek tōn taphōn hymōn, kai eisaxō hymas eis tēn gēn tou ᾿Israē.. Kai gnōsesthe, hoti egō eimi Kyrios, en tǭ anoixai me tous taphrous hymōn, tou anagagein me hymas ek tōn taphrōn hymōn, ton hiaon"" mou. Kai dōsōto o pneuma mou eph᾽ "' hymas, kai zēsesthe, kai thēsō hymas eis d᾽ tēn gēn hymōn, kai gnōsesthe, hoti egō Kyrios elalēsa kai poiēsō, 1egei ᾿Adōnai Kyrios. Ei to pollǭ, phēsi, par᾽ hymin dyskolōteron phainomenon, eupetōs hyp᾽ emou mala ginomenon edeixa, eudēlon, hōs kai touto rhąon meta pollēs poiēsō tēs eumareias, kai hoion apo tinōn taphōn tōn tēs aichmalōsias desmōn exagagōn hymas, eis tēn oikeian epanaxō patrida 37" to gar pseudos, tēs alētheias allotrion. Houtō tēn epanodon hyposchomenos, tēn meta tēn epanodon tōn phylōn prolegei symphōgian. Kai egeneto.1ogos Kyriou pros me, gō» " Huie agthrōpou, «(ade seautǭ rhaddon mian 3, kai grapson ep hautēn ton ᾿Iouda, kai tous huious ᾿Israēï, tous proskdimegous pros hauton "5, kai rhaddon deuteran aēpsę̄ seautǭ, kai grapseis autēn" tǭ " Iōsē?» rhaddon ᾿Ephraim, kai pantas tous huious Israē.1 tous tas pros autous "5. Kai synapseis autas pros allēlas heautǭ " eis rhaddon mian, tou dēsai autas, kai esontai homou " en tę̄ cheiri sou. Epi tou 'Rhodoam dię̄rethēsan hai phylai, kai hai men deka kath᾽ heautas egenonto, en mią tōn tou Ephraim poleōn tę̄ Samareią chatastēsamenai ta basileia, ē tiou de tou Iouda heautēs ērchen kai tēs tou Beniamin. ᾿Alla meta tēn epanodon hypo mian etelesan hapantes hēgemonian. Dia touto dyo rhaddous prosetaxen ho Theos tǭ prophētę̄ ladein, kai tēn men epigrapsai tou Ephraïim, prostheinai de kai tas hypēkoous phylas. tēn de tou Iouda, kai tōn ekeinǭ symphōnountōn … eita synapsai allēlais tas rhaddous, hōs tēs seōs loipon pausamenēs, kai tēs henōseōs esomenēs. Eita parakeleuetai tǭ prophētę̄, pynthanomenǭ tǭ laǭ, kai gnōnai boulomenǭ tēn hermēneian, diarrhēdēn eipein" « Idou egō lēpsomai tēn phylēn Iōsēph di :8 scheuasō palin tēn echeinou epignōnai hēgemonian, de hapasa? tas phylas hypakouein tǭ Ioudą poiētō, tēn dia cheiros Ephraim, kai tas phylas Israēl tas proscheimenas pros ᾿ auton, kai dōsō autas "7 hypo "5 tēn phylēn Iouxa, kai esontai eis rhaddon mian en "ē tę̄ cheiri Iouda. » Tous palai, phēsin, aposchoinisantas heautous tēs tyy Iouda basileias parakai pausō men tēn genomenēn diairesin, symphōnōs Kai to auto palin hermēneuei saphesteron. ᾿dou egō amdanō panta oikon ᾿Ismaē.] ek mesou tōn ethnōn, hou eisēlthon ekei, kai synaxō autous eis "᾽ tēn gēn tou Israē.1. Kai dōsō hautous eis ethnos en tę̄ gę̄ mou, kai en tois oresi tou Hisraē.1, kai archōn heis estai pantōn d' autōn eis basilea. Tauta peratos tetychēke, chōs men epi tou Zorodadel, achrithōs de kai alēthōs epi tou Despotou Christou " oude gar basileus ho Zororhadel, alla dēmagōgos kai stratēgos egeneto. Kai ouk esontai eti eis dyo ethnē, oude mē diasrethōsin eti eis dyo basileis "". Ina mē miaigōntai eti en tois eidōlois hautōn, kai en tois prosochthismasin hautōn, kai en pasais tais asedeiais hautōn " kai rhysomai autous apo pasōn tōn asedeiōn 3 autōn, hōn hēmarton en autais, kai kathariō hautous, kai esontai moi eis «1aon", kai egō esomai autois dis Theon. Kai ho dou- «hios mou Dadid archōn en mesǭ autōn, kai poimēn heis estai pasin autois "". Toutois harmottei kai taen tois hierois Euangeliois hypo tou Despotou Christou eirēmena " « Kai alla de prodata echō, ha ouk estin ek tēs aulēs tautēs kakeina me dei agagein, kai tēs phōnēs mou achousousi, kai genēsetai mia poimnē, heis poimēn. » Dathdē)d de legei "5 ton n Despotēn Christon, hōs ek Dadid kata sarka to gegos chatagonta ᾿ doulon de"᾽, dia tēn anthrōpeian physin" en morphę̄ gar Theou hyparchōn morphēn doulou elathen. Hina toinyn tēn lēphtheisan deixę̄ physin, douon prosēgoreuse, toutestin, ek doulichę̄s kata sarka gegenētai physeōs. Ou gar doulos ho Monogenēs, ho tōn hapantōn Despotēs " oute gar hē Theos Dadid onomazetai - all᾽ hē ek Dadid, Dad) d prosagoreuetai, kata 57 tēn proslēpsin de doulos. Ei de kai ek doulou tautēn anelade tēn physin enanthrōpēsas ho Theos Logos, ouk apothalōn ho ēn, alla tę̄ pros tēn theian physin henōsei to hēmeteron doxasas. Didaskei toinyn ho prophētikos logos, hōs sdesthēsetai men hē asedeia kai hē peri ta eidōla planē, telos de lēpsetai tōn basileiōn hē diairesis, kai eis mian telountes hēgemonian, kai hyph᾽ henos poimainomenoi po: menos, ton heautōn epignōsontai theon te kai Despotēn. Ho Kai " en tois prostagmasi mou poreusontai, kai ta krimata mou phylaxontai, kai poiēsousin hauta.Kai katoikēsousin epi tēs gēs autōn, hēn edōka " tǭ doulǭ mon ᾿Iakōd, en ē katǭkēsan ekei hoi pateres hautōn "', kai " katoikēsousin ep᾽ hautēs autoi, kai hoi huioi autōn, kai "d hoi huioi tōn huiōn hautōn heōs aiōnos" kai Dadid ho doulos mou archōn hautōn estai eis ton aiōna. Eipatōsan hoi d" Ioudaioi, tis ho aiōnios autōn basileus Dath!ho prosagoreuomenos. Hoti men gar oudamōs tǭ Zorodadel harmottousin hai toiautai prosētoriai, kai autoi an symphaiēsan " prōton men gar oude basileuōn, alla dēmagōgōn dietelese " epeita de kai autē ekeinē hē hēgemonia tǭ thanatǭ dielythē. Ei de eis to Dadidichon genos ton aiōnion touton lamthanousi Dabid, deixatōsan tou Dadid basileuon to genos" ei de pros tę̄ basileią kai auto tou Dabid to genos adēlon, epi tou parontos dyoin thateron anankē, ē pseudē tēn prophēteian hypolathein, ē tou Despotou Christou tou ek Dabid kata sarka pooschynēsai tēn basileian. Hoti de apseudēs hē prophēteia, kai autoi synomologēsaien" ei de apseudēs, hōsperoun apseudēs, kai ouk horōmen heteran Ioudaiōn basileian, oute mēn auto tou Dadid to genos dēlon hyparchei kai gnōrimon " kratei de, hōs ek Dadid men kata sarka, Huiys de Theou kata tēn theotēta, kai aiōnion echei to kratos " dēlē kai saphēs kai hē echeinōn emdrontēsia kai apistia, kai hē hēmetera theognōsia. Bethaioi gar ta eirēmena kai ta epagomena. Phēsi gar᾽
“Therefore prophesy, son of man, and say to them: Thus says Adonai the Lord: Behold, I will open your tombs, my people, and bring you up out of your graves, and bring you into the land of Israel. And you will know that I am the Lord, when I open your graves to bring you up out of your graves, my people. And I will put my Spirit upon you, and you will live, and I will place you in your land, and you will know that I the Lord have spoken and will do it, says Adonai the Lord.” If, he says, I have shown that what seems to you far harder is easily done by me, it is quite clear that I will do this too more easily and with great facility; and bringing you out, as it were, from certain graves, the bonds of captivity, I will lead you back to your own fatherland; for falsehood is foreign to the truth. Having thus promised the return, he foretells the concord of the tribes after the return. “And the word of the Lord came to me, saying: Son of man, take for yourself one rod, and write on it Judah and the sons of Israel who are joined to him; and you shall take for yourself a second rod and write on it: For Joseph, the rod of Ephraim, and all the sons of Israel who are joined to him. And you shall join them to one another into one rod for yourself, to bind them, and they will be together in your hand.” In the time of Rehoboam the tribes were divided: ten became a kingdom by themselves and set up their royal seat in Samaria, one of the cities of Ephraim, while the tribe of Judah ruled itself and the tribe of Benjamin. But after the return they all came under one leadership. For this reason God commanded the prophet to take two rods, and to inscribe one with the name of Ephraim, adding the tribes subject to him, and the other with that of Judah and those in agreement with him, … and then to join the rods to one another, since the division had now ceased and the union was to come. Then he bids the prophet, when the people ask and wish to know the interpretation, to say plainly: “Behold, I will take the tribe of Joseph, which is in the hand of Ephraim, and the tribes of Israel that are joined to him, and I will put them under the tribe of Judah, and they will be one rod in the hand of Judah.” Those who of old cut themselves off from the kingdom of Judah, he says, I will bring again to recognise his leadership; I will end the division that arose, and I will make all the tribes obey Judah in concord. And he interprets the same thing again more clearly: “Behold, I take the whole house of Israel from the midst of the nations into which they entered, and I will gather them into the land of Israel. And I will make them one nation in my land and on the mountains of Israel, and one ruler will be over all of them as king.” These things were fulfilled in a way under Zerubbabel, but exactly and truly under the Master Christ; for Zerubbabel was not a king but a popular leader and general. “And they will no longer be two nations, nor will they be divided any longer into two kingdoms, so that they may no longer defile themselves with their idols and their abominations and all their impieties; and I will deliver them from all their impieties in which they sinned, and I will cleanse them, and they will be my people, and I will be their God. And my servant David will be ruler in their midst, and there will be one shepherd for them all.” With these agree the words spoken by the Master Christ in the holy 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.” By David he means the Master Christ, since he traces his descent from David according to the flesh; and he calls him servant because of his human nature; for being in the form of God he took the form of a slave. To show the nature that was assumed, then, he called him servant; that is, according to the flesh he was born of a servile nature. For the Only-begotten, the Master of all, is not a slave; for neither is he named David as God, but as he is from David he is called David, and servant according to what he assumed. And if God the Word, becoming man, took up this nature from a slave, he did not cast off what he was, but glorified what is ours by its union with the divine nature. The prophetic word teaches, then, that impiety and the error concerning idols will be quenched and the division of the kingdoms will come to an end, and that coming under one leadership and shepherded by one shepherd they will recognise their own God and Master. “And they will walk in my ordinances and keep my judgments and do them. And they will dwell on their land, which I gave to my servant Jacob, in which their fathers dwelt; and they will dwell on it, they and their sons and their sons' sons, for ever; and David my servant will be their ruler for ever.” Let the Jews say who is their everlasting king called David. For they themselves would agree that such titles in no way fit Zerubbabel: first, he never reigned but remained a popular leader; and then that very leadership was ended by death. And if they take this everlasting David to be the line of David, let them show the line of David reigning; but if, besides the kingship, even the line of David is unknown at present, one of two things is necessary: either to suppose the prophecy false, or to worship the kingdom of the Master Christ, who is from David according to the flesh. That the prophecy is not false they themselves would agree. And if it is not false, as indeed it is not, and we see no other kingdom of the Jews, nor is the line of David itself evident and known, while he reigns who is from David according to the flesh but Son of God according to his divinity, and holds everlasting power, then plain and clear are both their stupefaction and unbelief and our knowledge of God. For what follows also confirms what has been said. For he says:
Ezek 37:12–25 (quotation, high confidence) · 1 Kgs 12:16–20 (allusion, high confidence) · John 10:16 (quotation, high confidence) · Phil 2:6–7 (allusion, high confidence) · Rom 1:3 (allusion, medium confidence)
Notes and citation
Summary: God will raise his people from the graves of exile and join Judah and Ephraim into one nation under one king; the everlasting shepherd-king David is Christ, son of David by the flesh and servant by the nature he assumed, not Zerubbabel (Ezek 37:12–25).
- The section holds the lemmas of Ezek 37:12–14, 37:15–17, 37:19, 37:21–22, 37:22b–24a and 37:24b–25. The Greek is interleaved line by line with Migne's Latin column in the OCR; the debris is removed as logged corrections, and in 37:19 the comment and the lemma, mixed in the OCR, are translated in their proper order. A phrase lost after “those in agreement with him” is marked “…”.
- The division under Rehoboam: 1 Kgs 12. Quotations: John 10:16; Phil 2:6–7.
- Theodoret's Christology (servant by the assumed nature, not as the Only-begotten; the Word did not cast off what he was) and his argument against the Jews from the absence of a Davidic king are 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; Latin debris removed; OCR: broken word with stray letters; marginal verse number removed; stray letters; stray marginal letter): Κύ- οἱ ἀἰϊς αὐ ὁος : Πας αἰεὶ! γιὸς → Κύριος; τάων 3 ζᾳηι υος (δ εορμίοτὶς νεδιγὶς, οἱ ἱπινοάποαπι νο5 1 → τάφων ; τογταπι Ιεγαοίϊς. Εἰ φοσποεοειῖδ πιο ἐ58ὲ Ὠοπιήπιιπε,.. → ; μην ἀμόγίιεγο 60 δρριίετα υδείτα, εἰ σκτα 41 → με ; Β δγο νος 46 → ; Κύ- οηιΐπιιε. δὶ ἰά, αποὰ νολί5 πιο αἰ ριος → Κύριος; (μγ, δἀπιοάυπι [40 }186 ἃ → ; 588116 ρεοτδρίοιιυπι θεῖ, → ; π0}1}0 πεφοιίο 6586 (Δεΐυγυην, φαὶ γ08 6 οδρεἰν (8115 τὐ → εὐ; αἰχμ- εἴπου! 8, τὶ 6 αἀλωσίας → αἰχμαλωσίας; γνροργίταίο → ; τὴν ροϑὶ μετὰ → τὴν μετὰ; οἰδος αὐ δο6. Εἰ → ; κι μα. → ; ἄθφοθσῃν, οὐ) → ; τγερεορίβδοηί, ἰδὲ γοφίϑιω δοηϑι πο πάδπι → ; πό- Γλνΐί. Αἱ το λεων → πόλεων; ΒυπιοΓοῖ ργροορὶί, οἱ Δ᾽ → ; ἢ) ϑυάξο, οἱ ἐογιπὶ αυΐ 6Βπὶ }}0 οοηϑοιμίεθαηὶ; ἀοϊπ 8 → ; δ. ργορίιοί ργεῖρίι, αἱ ρΡογοοπίδηι ρορυΐο, εἰ 60εἶτα → … εἶτα; ιἰεϊ. Εοορ 660 ἐδρίδπη) (γί θυπ) ϑοβθρ νὶ ρὲ πλαπυπὶ → ; Ἐρίιγαῖνν, εἰ )αῷ → λαῷ; διαῤῥή- ἀλλο 685 51} ἰἐγίυυπι δυάδι, εἰ δγυμΐ ἴῃ υἱγβᾶπὶ ια΄. Καὶ ἐλάλησε Κύριος πρός με, γί νι, οἱ Τεῖθαθ τόσο δυάα οἱ βυ οἱ Βεπ)δηνπ (τ δαὶ ἱπηροἤανὶ!. Αἱ το γὸ ροϑὶ γοάϊυ πὶ δ} υἱ εἰ 60πὴ δ' αὐτ. Α ργῶηι. ἐπ᾽, Α. 56 Β ἐκείνω, συμφρονούντων. δι. τὰ Ὁ τάφ. Α μνημάτων. ϑιιργῃ, ἰοα. οἰϊ., ογαὶ ἐκ Βαδυλῶνος. ὃ) Α λαός. 8 ῥάδδ. ἐν αι Πρηυπι. ν᾽ μίαν. θ65. ἰη Α. 5. Β τοῦ. 31 λαός μου. Ὠ68. ἰπ Α. 86 Α ἐπί. 5" πατρ. Β δ) σεαυτῷ. 55 ὁμ. ἢ) 65. 19 35. αὶ εἰς. Ἀ8.Α οἱ Β αὐτόν. ἀθϑ ἰμ ἤδη δυϊα, ν Ελοΐδηι, ἰσαψα, αἱ πὶ Α δὴν → διαῤῥήδην; ἐπ τὶ- Δὲ δἰ εἰς θεῖς. 1000 Εἰ Ομ εἰδέναι, υἱ οσ αν ὃὁκ θην δι απ) γα ἰτὶ 80} 4 ἀοφοηίοδ, οἱ ἃ πὸ εἰηϊ, Εἰ ἱπ ἐπ (ετα δια, μῶν → ; αὖ- 1 Ααὐτούς. "5 ὑπό. ἡ οἱ Β ἐπί. "5 ἐν. 65. ἴῃ Α,. 5 εἰς, χ. τ΄ δ. [πῃ Α ργϑδπι. ἀπὸ πάντων τῶν περικύκλῳ αὐτῶν, καὶ εἰσάξω αὐτούς. 5' πάντων, οἱ ἀεϊπήε εἰς βασιλέα, ἀ65. ἰη Α. Υἱός Μοηιί. Ποχαρία δὰ δὲ πὶ αὖτ. Ὁ πάντων. 5 λέγ. Β καλεῖ. κατά. 1 Β ργϑπ). οὐδέ, 55 χαΐ. Α ὅτι. → αὐ; ιβ΄ ἰδ’, → ; (β'.) → ; (κγ’, κδ΄.) → ; (χε) → ; μνήματα Ἀ ὑμῶν, ουο λαός → μνήματα ὑμῶν, λαός; θήσω νος ὑμᾶς → θήσω ὑμᾶς; συμφωγίαν. ἶ ιι'΄-ἰζ΄. → συμφωγίαν. ; ῥάδδον 3 Ὁ ἀίδσομε : Γε μίαν → ῥάδδον μίαν; πρὸς δμπὶ; οἰ αὑτὸν → πρὸς αὑτὸν; ἅπαν- εἱ τες → ἅπαντες; τοῦ υἱ Ἔφραϊῖμ → τοῦ Ἔφραϊῖμ; ἐγένετο. Β Καὶ → ἐγένετο. Καὶ; ἐν ἦ “Α κατῴκησαν → ἐν ἦ κατῴκησαν; ἣ Β πᾶιΐ τοῦ → ἢ τοῦ.
Topics: Christology
Cite (SBL): Theodoret, Comm. Ezech. 37.12 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/37-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/37-12
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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.
37.26PG 81
Καὶ διαθήσομαι αὐτοῖς διαθήκην εἰρήνης, διαθήκη αἰώνιος “ ἔσται μετ᾽ αὐτῶν. Δειξάτωσαν τοίνυν ἡμῖν ἣ τὴν τῆς εἰρήνης διαθήκην, ἢ τὴν αἰώνιον " ἀλλ᾽ οὐκ ἂν ἔχοιεν " ἐστέρηνται γὰρ ἑκατέρας, ἡμῖν δὲ ἀμφοτέρας ἔδωκεν “ ὁ Δεσπότης" τά τε γὰρ αἰώνια ἡμῖν ὑπέσχετο ἀγαθὰ, καὶ τὰς πρὸς αὐτὸν ἡμῖν καταλλαγὰς ἐχαρίσατο. Αὐτὸς γάρ ἔστιν ἡ εἰρήνη ἡμῶν, ἧ φῇσιν ὁ θεῖος ᾿Απόστολος. Καὶ πάλιν « Εἴς καὶ μεσίτης Θεὸς 57 ἄνθρωπος Χριστὸς Ἴησοῦς, ὁ δοὺς ἑαυτὸν ἀντίλυτρον ἀντὶ πάντων. Καὶ τὰ μετὰ ταῦτα δὲ πάλιν συμθαίνει τοῖς εἰρημένοις. Καὶ "" τάξω αὐτοὺς, φησὶ, καὶ πιιηθυνῶ αὑτοὺς, καὶ θήσω τὰ ἅγιά μου ἐν μέσῳ αὐτῶν εἰς τὸν αἰῶνα. Καὶ ἔσται ἡ κατασχήνωσίς μου ἐν αὑτοῖς, καὶ ἔσομαι αὐτοῖς Θεὸς, καὶ αὐτοὶ ἔσονταί μοι λαός. Καὶ μὴν ἔρημος ὁ νεὼς, καὶ τὰ πάλαι ἅγια. Πῶς τοίνυν ὑπέσχετο θήσειν τὰ ἅγια αὑτοῦ ἐν μέσῳ αὐτῶν εἰς τὸν αἰῶνα καὶ τὴν χατασχήνωσιν αὑτοῦ ἐν αὐτοῖς, Οὐκοῦν καὶ τούτων οὐκ ὁρῶντες τὴν ἔχόασιν κατὰ τὴν Ἰουδαίων διάνοιαν, καὶ τὸ ἁληθὲς τῶν πνευματικῶν ῥημάτων εἰδότες, ἀκολούθως τοῖς προερμηνευθεῖσι καὶ ταῦτα νοήσομεν " ἔχομεν γὰρ καὶ τῶν πραγμάτων συνομολογοῦσαν τὴν μαρτυρίαν. Οὐ γὰρ μόνον οἱ ἅγιοι τοῦ Θεοῦ οἴκοι, … ἀλλὰ καὶ τὰ θεῖα θυσιαστήρια πᾶτιν ἀνθρώποις ἐδωρήθη " οὐ μόνον δὲ τοῖς ἐξ ἐθνῶν, ἀλλὰ καὶ τοῖς ἐξ Ἰουδαίων πεπιστευκόσι, καὶ εἷς καὶ ὁ αὐτὸς καὶ τούτων κἀκείνων χρηματίζει Θεός “ε« Ὁ γὰρ αὐτὸς, φησὶ, Κύριος πάντων, πλουτῶν εἰς πάντας τοὺς ἐπικαλουμένους 5. αὐτόν. » Εἰκότως ἐπήγαγε ᾿"
Kai diathēsomai autois diathēkēn eirēnēs, diathēkē aiōnios “ estai met᾽ autōn. Deixatōsan toinyn hēmin hē tēn tēs eirēnēs diathēkēn, ē tēn aiōnion " all᾽ ouk an echoien " esterēntai gar hekateras, hēmin de amphoteras edōken “ ho Despotēs" ta te gar aiōnia hēmin hypescheto agatha, kai tas pros auton hēmin katallagas echarisato. Autos gar estin hē eirēnē hēmōn, hē phę̄sin ho theios ᾿Apostolos. Kai palin « Eis kai mesitēs Theos 57 anthrōpos Christos Iēsous, ho dous heauton antilytron anti pantōn. Kai ta meta tauta de palin symthainei tois eirēmenois. Kai "" taxō autous, phēsi, kai piiēthynō hautous, kai thēsō ta hagia mou en mesǭ autōn eis ton aiōna. Kai estai hē kataschēnōsis mou en hautois, kai esomai autois Theos, kai autoi esontai moi laos. Kai mēn erēmos ho neōs, kai ta palai hagia. Pōs toinyn hypescheto thēsein ta hagia hautou en mesǭ autōn eis ton aiōna kai tēn chataschēnōsin hautou en autois, Oukoun kai toutōn ouk horōntes tēn echoasin kata tēn Ioudaiōn dianoian, kai to halēthes tōn pneumatikōn rhēmatōn eidotes, akolouthōs tois proermēneutheisi kai tauta noēsomen " echomen gar kai tōn pragmatōn synomologousan tēn martyrian. Ou gar monon hoi hagioi tou Theou oikoi, … alla kai ta theia thysiastēria patin anthrōpois edōrēthē " ou monon de tois ex ethnōn, alla kai tois ex Ioudaiōn pepisteukosi, kai heis kai ho autos kai toutōn kakeinōn chrēmatizei Theos “e« Ho gar autos, phēsi, Kyrios pantōn, ploutōn eis pantas tous epikaloumenous 5. auton. » Eikotōs epēgage ᾿"
“And I will make with them a covenant of peace; an everlasting covenant will be with them.” Let them show us, then, either the covenant of peace or the everlasting one; but they could not, for they are deprived of both, whereas the Master has given us both. For he promised us the everlasting good things and granted us reconciliation with himself. “For he is our peace,” as the divine Apostle says. And again: “One mediator of God and men, the man Christ Jesus, who gave himself as a ransom for all.” And what follows again agrees with what has been said: “And I will set them,” he says, “and multiply them, and I will put my holy things in their midst for ever. And my dwelling will be among them, and I will be their God, and they will be my people.” And yet the temple is desolate, and the holy things of old. How, then, did he promise to put his holy things in their midst for ever, and his dwelling among them? Since we do not see these things fulfilled in the sense the Jews give them, and we know the truth of the spiritual words, we shall understand these too in keeping with what was interpreted before; for we also have the agreeing testimony of the facts. For not only the holy houses of God … but also the divine altars have been given to all men, not only to those from the nations but also to those from the Jews who have believed; and one and the same God is called the God of both. “For the same Lord,” it says, “is Lord of all, rich towards all who call upon him.” Fittingly he added:
Ezek 37:26–27 (quotation, high confidence) · Eph 2:14 (quotation, high confidence) · 1 Tim 2:5–6 (quotation, high confidence) · Rom 10:12 (quotation, high confidence)
Notes and citation
Summary: The everlasting covenant of peace and God's sanctuary among his people are fulfilled in Christ, our peace, and in the churches and altars given to Jews and gentiles alike (Ezek 37:26–27).
- The section holds the lemmas of Ezek 37:26 and 37:26b–27; Latin debris and apparatus are removed as logged corrections, and words lost after “the holy houses of God” are marked “…”.
- Quotations: Eph 2:14; 1 Tim 2:5–6 (the OCR has lost “and men”, translated by sense); Rom 10:12.
- Theodoret's argument that the Jews lack the covenant and the sanctuary 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 footnote number): τί, ἐπ᾿ Θϑῖ, ποθ ποὺ ἰδοἱ (ἃ δῖ, οἱ θεαὶ Εἰ ἐπ εἷς, εἰ εἷὰ δου ἰπ τῳοϑΐο ἰῃ δβϑουΐιπ), οἱ ταθογηδουϊυηι ἰηἰδῶ ἃ → … ; ἀἷἐπ ρὸν 608 δκ ἰηδυ- Βα] 18 δὶ οἷο; εἰ μι γεμβ. ὅ, ὁ. Εἰ αἷς εἰς : εἰ 64. Μὶ5Β αυὼ αἰεί δαὶ Ποτὶ νοϊυμίαϊο, 488 το] ἴθ 1 Βοη!. χ, 198. α οι. 11, 95. → ; κς’. → ; (κζ᾽.) → ; ἀντὶ 55 πάντων → ἀντὶ πάντων.
Topics: Christology
Cite (SBL): Theodoret, Comm. Ezech. 37.26 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/37-26). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/37-26
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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.
37.28PG 81
Καὶ γγώσογνται 1" τὰ ἔθνη, ὅτι ἐγώ εἰμι Κύριος, ὁ ἁγιάζων αὐτοὺς 1", ἐν τῷ εἶναι τὰ ἅγιά μου ἐν μέσῳ αὐτῶν» εἰς τὸν αἰῶνᾳ, Τῷ ὄντι γὰρ διὰ τῶν ἐξ Ἰουδαίων πεπιστευκότων καὶ τὰ ἔθνη τὸ τῆς θεογνωσίας ἐδέξατο φῶς" ἐξ Ἰουδαίων γὰρ οἱ θεῖοι ἀπόστολοι, καὶ οἱ πρῶτοι τῶν ἀποστόλων μαθηταὶ, καὶ ἐκ τῶν παρὰ Ἰουδαίοι: φυλαττομένων προφητικῶν βίόλων τὰ περὶ τοῦ Σωτῆρος ἡμῶν Χριστοῦ μανθάνοντα τὰ ἔθνη. πεπίστευκε τῷ θείῳ κηρύγματι. Οὗ χάριν καὶ ὁ θεῖος ᾿Απόστολος ἐγχεντρίζεσθαι ἔφη τοὺς ἐξ ἐθνῶν πιστεύοντας ἐν τί τῶν ῥίζης ταύτης χωρίζεσθαι τοὺς ἐξ Ἰουδαίων ἀπιστοῦντας. Τῆς σωτηρίας τοίνυν, φησὶ, πρώτοι; Ἰουδαίοις χορηγουμένης γνώσεται τὰ ἔθνη, ὅτι ἐγώ εἰμι Κύριος ὁ ἁγιάζων αὐτούς " ἐξ Ἰουδαίων γὰρ ὁ Δεσπότης Χριστὸς κατὰ τὴν σάρκα, παρὰ Ἰουδαίοις ὁ σταυρὺς, ὁ τάφος, ἡ "5 ἀνάστασις " ἐξ Ἰουδαίων οἱ ἀπόττολοι, καὶ οἱ πρῶτοι κήρυκες. Εἰκότως τοίνυν τὰ ἔθνη διὰ τούτων ἀπολαύει τῆς σωτηρίας.
Kai ngōsogntai 1" ta ethnē, hoti egō eimi Kyrios, ho hagiazōn autous 1", en tǭ einai ta hagia mou en mesǭ autōn» eis ton aiōną, Tǭ onti gar dia tōn ex Ioudaiōn pepisteukotōn kai ta ethnē to tēs theognōsias edexato phōs" ex Ioudaiōn gar hoi theioi apostoloi, kai hoi prōtoi tōn apostolōn mathētai, kai ek tōn para Ioudaioi: phylattomenōn prophētikōn biolōn ta peri tou Sōtēros hēmōn Christou manthanonta ta ethnē. pepisteuke tǭ theiǭ kērygmati. Hou charin kai ho theios ᾿Apostolos enchentrizesthai ephē tous ex ethnōn pisteuontas en ti tōn rhizēs tautēs chōrizesthai tous ex Ioudaiōn apistountas. Tēs sōtērias toinyn, phēsi, prōtoi? Ioudaiois chorēgoumenēs gnōsetai ta ethnē, hoti egō eimi Kyrios ho hagiazōn autous " ex Ioudaiōn gar ho Despotēs Christos kata tēn sarka, para Ioudaiois ho staurys, ho taphos, hē "5 anastasis " ex Ioudaiōn hoi apottoloi, kai hoi prōtoi kērykes. Eikotōs toinyn ta ethnē dia toutōn apolauei tēs sōtērias.
“And the nations will know that I am the Lord who sanctifies them, when my holy things are in their midst for ever.” For indeed through those of the Jews who believed the nations too received the light of the knowledge of God. For the divine apostles were from the Jews, and the first disciples of the apostles; and the nations, learning about our Saviour Christ from the prophetic books preserved among the Jews, believed the divine preaching. For this reason the divine Apostle too said that those from the nations who believe are grafted into the root, and that those from the Jews who disbelieve are cut off from this root. Since salvation, then, he says, is supplied first to the Jews, the nations will know that I am the Lord who sanctifies them. For the Master Christ according to the flesh is from the Jews; among the Jews were the cross, the tomb, the resurrection; from the Jews were the apostles and the first heralds. Fittingly, then, the nations enjoy salvation through them.
Ezek 37:28 (quotation, high confidence) · Rom 11:17–24 (allusion, high confidence) · Rom 1:16 (allusion, medium confidence) · Rom 9:5 (allusion, medium confidence)
Notes and citation
Summary: The nations come to know God through the Jews: Christ, the apostles, the cross and resurrection, and the prophetic books all came from them (Ezek 37:28).
- The grafting: Rom 11:17–24; “first to the Jew”: Rom 1:16; Christ from the Jews according to the flesh: Rom 9:5.
Notes on the original text
- Digital text corrected (OCR: broken word with stray letter; marginal verse number removed): χη΄. → ; χη- Β ρύγματι → κηρύγματι.
Cite (SBL): Theodoret, Comm. Ezech. 37.28 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/37-28). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/37-28
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
Chapter 38
38.1PG 81
Καὶ ἐγένετο λόγος Κυρίου πρός με, γων" Υἱὸ ἀνθρώπου, στήρισον τὸ πρόσωπόν σου ἐπὶ Γὼγ, καὶ τὴν "" γῆν τοῦ Μαγὼγ, ἄρχοντα Ῥὼς, Μοσὸχ, καὶ Θοδέϊ. --- Γὼγ καὶ Μαγὼγ Σχυθικὰ ἔθνη" Μοσὸχ δὲ Καππαδόκας εἶναί φασι, φωνὴ κεφαλὴν ἡρμήνευσε, καὶ ὁ ᾿Ακύλας δὲ κεφαλὴν Μοσὸχ τὸ Ῥὼς 7 ἡρμήνευσε.
Kai egeneto logos Kyriou pros me, gōn" Huio anthrōpou, stērison to prosōpon sou epi Gōg, kai tēn "" gēn tou Magōg, archonta Rhōs, Mosoch, kai Thodeï. --- Gōg kai Magōg Schythika ethnē" Mosoch de Kappadokas einai phasi, phōnē kephalēn hērmēneuse, kai ho ᾿Akylas de kephalēn Mosoch to Rhōs 7 hērmēneuse.
“And the word of the Lord came to me, saying: Son of man, set your face against Gog and the land of Magog, ruler of Ros, Mosoch and Thobel.” Gog and Magog are Scythian nations; Mosoch, they say, are the Cappadocians; … interpreted it as “head” in the … tongue, and Aquila too interpreted Ros as “head”, “head of Mosoch”.
Ezek 38:1–2 (quotation, high confidence)
Notes and citation
Summary: Theodoret identifies Gog and Magog as Scythian nations and Mosoch as the Cappadocians, noting that Ros was rendered “head” (Ezek 38:1–2).
- Words lost in the OCR are marked “…” (probably the identification of Thobel and a translator who rendered the Hebrew word Ros as “head”). The section holds only the lemma of Ezek 38:1–2 and this short note.
Notes on the original text
- Digital text corrected (marginal verse number removed): α', β΄. → .
Cite (SBL): Theodoret, Comm. Ezech. 38.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/38-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/38-1
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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.
38.3PG 81
Καὶ 13 εἰπὲ αὐτοῖς 75. Τάδε Δέγει Ἁδωναῖ Κύριος " Ἰδοὺ ἐγὼ ἐπὶ σὲ, Γὼγ καὶ Μαγὼγ ", ἄρχοντα ῬΡὼς, Μοσὸχ καὶ Θοδέ.ι. Καὶ "" περιστρέψω σε κυκλόθεν, καὶ δώσω χαλινὸν εἰς τὴν σιαγόνα σου, καὶ συνάξω σε καὶ πᾶσαν τὴν δύραχας δ᾽ πάντας, συναγωγὴ πολλή" πέλτας 8 καὶ περικερωλαίας, καὶ μακαίρας, καὶ ἀσπίδας πάντες αὐτοὶ ἔχοντες. Ἐδίδαξεν ἡμᾶς διὰ τῶν εἰρημένων τῆς θείας ἐνεργείας τὸ δυνατὸν, καὶ ὅτι κῶν τοιούτων οὐδὲν δίχα τοῦ θείου βουλήματος γίνε: ται, ἀλλ᾽ ἣ οἰκονομοῦντος ἐπ᾽ ἀγαθῷ, ἣ συγχωροῦντος γίνεσθαι τὰ λυπηρὰ, διὰ τὰς προγεγενημένας ἁμαρτίας. Τὸ τοίνυν, « Δώσω χαλινὸν εἰς τὰς σιαγόνας δ᾽ σον, καὶ συνάξω σε, » οὐ χαλινὸν αἰσθητὸν νοοῦμεν ἐμδαλλόμενον, ἀλλὰ τῷ θείῳ νεύματι ἀγόμενον τόν τε Γὼγ καὶ Μαγὼγ, καὶ τοὺς σὺν αὐτῷ πάντας, ὧν καταλέγει τὰ γένη.
Kai 13 eipe autois 75. Tade Degei Hadōnai Kyrios " Idou egō epi se, Gōg kai Magōg ", archonta RhRōs, Mosoch kai Thode.i. Kai "" peristrepsō se kyklothen, kai dōsō chalinon eis tēn siagona sou, kai synaxō se kai pasan tēn dyrachas d᾽ pantas, synagōgē pollē" peltas 8 kai perikerōlaias, kai makairas, kai aspidas pantes autoi echontes. Edidaxen hēmas dia tōn eirēmenōn tēs theias energeias to dynaton, kai hoti kōn toioutōn ouden dicha tou theiou boulēmatos gine: tai, all᾽ hē oikonomountos ep᾽ agathǭ, hē synchōrountos ginesthai ta lypēra, dia tas progegenēmenas hamartias. To toinyn, « Dōsō chalinon eis tas siagonas d᾽ son, kai synaxō se, » ou chalinon aisthēton nooumen emdallomenon, alla tǭ theiǭ neumati agomenon ton te Gōg kai Magōg, kai tous syn autǭ pantas, hōn katalegei ta genē.
“And say to them: Thus says Adonai the Lord: Behold, I am against you, Gog and Magog, ruler of Ros, Mosoch and Thobel. And I will turn you about round about, and put a bridle in your jaw, and gather you and all your … breastplates, all of them, a great gathering; bucklers and helmets and swords and shields, all of them holding them.” By these words he has taught us the power of the divine operation, and that nothing of this kind happens without the divine will: either he arranges it for good, or he permits painful things to happen because of sins committed before. “I will put a bridle in your jaws and gather you,” then, we do not understand as a perceptible bridle put into the mouth, but of Gog and Magog and all who are with him being led by the divine nod; and he lists their races.
Ezek 38:3–4 (quotation, high confidence)
Notes and citation
Summary: God's bridle on Gog means that the invasion happens only by God's will or permission (Ezek 38:3–4).
- Words of the lemma lost in the OCR (“power, horses and horsemen, all clothed in”) are marked “…”.
Notes on the original text
- Digital text corrected (OCR: broken word with stray letter; marginal verse number removed): γ΄, δ΄. → ; σια- Α γόνας → σιαγόνας.
Cite (SBL): Theodoret, Comm. Ezech. 38.3 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/38-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/38-3
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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.
38.5PG 81
Πέρσαι γὰρ, φησὶ, καὶ Αἰθίοπες, καὶ Λυδοὶ "5, καὶ Αἰδυες, καὶ Φοὺτ ". μετ᾽ αὐτῶν. Εἷς δὲ καὶ οὗτος τῶν τοῦ Χὰμ υἱέων, τῶν ἑσπερίων Λιθύων. προπάτωρ γενόμενος. ε Πάντες "“Ι περιχεφαλαίαις καὶ πέλταις. ν Πάντες οὗτοι ἀσπίδας, καὶ περιχϑ-
Persai gar, phēsi, kai Aithiopes, kai Lydoi "5, kai Aidyes, kai Phout ". met᾽ autōn. Heis de kai houtos tōn tou Cham huieōn, tōn hesperiōn Lithyōn. propatōr genomenos. e Pantes "“I perichephalaiais kai peltais. n Pantes houtoi aspidas, kai perichϑ-
“Persians,” he says, “and Ethiopians and Lydians and Libyans, and Phout with them.” This Phout too was one of the sons of Ham, the forefather of the western Libyans. “All with helmets and shields.” All these … shields and helmets …
Ezek 38:5 (quotation, high confidence) · Gen 10:6 (allusion, high confidence)
Notes and citation
Summary: Gog's allies include Persians, Ethiopians, Lydians, Libyans and Phout, ancestor of the western Libyans (Ezek 38:5).
- The section breaks off mid-word. Phout as a son of Ham: Gen 10:6.
Notes on the original text
- Digital text corrected (marginal verse number removed): ε΄. → .
Cite (SBL): Theodoret, Comm. Ezech. 38.5 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/38-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/38-5
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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.
38.6PG 81
Γομὲρ, καὶ πάντες "8 οὗτοι 3 περὶ αὐτόν. Τοὺς Γαλάτας οὕτω καλεῖ, Οἶκος τοῦ Θογαρμά 59, Φρύγας τούτους εἶναί φησιν" ε« ᾿Απ' ἐσχάτου βοῤῥᾶ, καὶ πάντα τὰ ὑποστηρίγματα αὐτοῦ "', καὶ ἔθνη πολλὰ μετ᾽ αὐτοῦ "". » -- ᾿ἹΥποστηρίγματα λέγει τοὺς ὑπηκόους, τοὺς τὴν βασιλείαν ὑπερείδοντάς τε Ἑτοιμάσθητι, ἑτοίμασον σεαυτὸν, σὺ καὶ πᾶσα ἡ συναγωγὴ σου, ἡ ἐπισυνηγμένη πρὸς σὲ "3, καὶ ἔσῃ μοι "" εἰς προφυαχήν. Ἀφ ἡμερῶν πλειόνων ἑτοιμασθήσῃ 55, καὶ ἐπ᾽ "5 ἐσχάτου τῶν ἐτῶν ἥξεις " εἰς 55 τὴν γῆν, τὴν ἀπὸ λαῶν ' ποιιλῶν, ἐπὶ γῆν " ᾿Ισραὴ. ", ἣ ἐγέἐπάνοδον, φασὶν " οἱ κατὰ καιρὸν γενόμενοι τῆς Ἐκκλησίας διδάσκαλοι, ταῦτα τὰ ἔθνη ἐπιστρατεῦσαι: τῇ Ἰουδαίᾳ καὶ συμδαίνει τῇ προφητείᾳ ἡ ἐρμηνεία. Λέγει γάρ" « Ἤξεις εἰς τὴν γῆν τὴν ἀπεπτραμμένην ἀπὸ μακαίρας, » τοντέστι, τὴν τῶν πολεμίων ἀπαλλαγεῖσαν, καὶ τῆς αἰχμαλωσίας ἐλευθερωθεῖσαν. Καὶ ἐπάγει" ε Ἠθροισμένη 5 ἀπὸ λαῶν πολλῶν 7 ἐπὶ γῆν Ἰσραὴλ, ἢ ἐγένετο ἔρημος διόλου.» Φασὶ δὲ τοῦ Ζοροδάδελ στρατηγοῦντος ταῦτα τὰ ἔθνη ἀναιρεθῆναι, καὶ ἀπὸ τῶν σκύλων τοῦ θείον νεὼ τὴν οἰχοδομίαν γενέσθαι, Οὐδὲ γὰρ ηὐπόρονν χρημάτων ἄνδρες πένητες καὶ αἰχμάλωτοι" εἰκὸς δὲ καὶ τοὺς πλησιοχώρους, τῇ τῶν Ἰουδαίων εὐπραξίᾳ φθονοῦντας, ταῦτα κατ' αὐτῶν μισθώσασθαι τὰ ἔθνη" ὅτι γὰρ διεχώλυσαν τὴν οἰχοδομίαν, ποτὲ μὲν “τοὺς ὑπάρχους, ποτὲ δὲ τοὺς Περσῶν βασιλέας ἑξαπατῶντες, μάρτυς ἡ τοῦ "Ἔσδρα συγγραφή. Τούτοις ἐπάγει" ε Καὶ αὐτοὶ " ἐξ ἐθνῶν ἐξεληλύθασι, καὶ κατοικοῦσιν ᾽5 ἐπ᾽ εἰρήνης πάντες αὐτοί ''. » Καὶ ἐκ τούτων δῆλον, ὡς εὐθὺς μετὰ τὴν ἐπάνοδον ἡ τῶν ἐθνῶν τούτων ἐγένετο ἔφοδος " λέγει γὰρ, ὅτι " Καὶ αὐτοὶ ἐξ ἐθγῶν ἐξε.ληύθασι, καὶ κατοικοῦσιν ἐπ' εἰρήνης. Καὶ ἀγαδήσῃ ὡς ὑετὸς "5, καὶ ἥξεις ὡς καταιγὶς καὶ 1} ὡς γεφέζη, τοῦ καλύψαι "" τὴν γῆν " καὶ πεσῇ σὺ, καὶ πάντες οἱ περὶ σὲ, καὶ ἔθνη πο.λ:λὰ μετὰ σοῦ. Ἕτερα, ςηοὶ προσδοκῶν, ἕτερα πείσῃ, καὶ ἐλπίζων νίκην ὀλέθρῳ παραδοθείσῃ. Εἶτα αὐτοῦ καὶ τοὺς διαλογισμοὺς διαγράφει, καρδίαν σου, καὶ συκ.11ογιῇ "" πονηροὺς σμοὺς, καὶ ἐρεῖς "1- ᾿Αναδήσομαι ἐπὶ γῆν ἀπεῤῥιμμένην "5. Ἔξω ἐπὶ ἡσυχάζοντας -Ἰαοὺς ἐν ἡσυχίᾳ κατοικοῦντας " γῆν, ἐν ἦ οὐκ ὑπάρχει τεῖχος οὐδὲ " θύραι. Οὐδὲ μοχιϊοὶ τοῦ σκυλεῦσαι σχῦ.1α, καὶ προνομεῦσαι προνομὴν αὐτῶν τοῦ ἐπιστρέψαι χεῖρά μου " ἐπὶ γῆν " ἠρημωμένην. ἣ κατῳχίσθη, ἐπὶ ἔθνος συνηγμένον ἀπὸ λαῶν" ποιῶν, πεποιηκότες " κτῆσιν καὶ ὕπαρξιν κατοἰκούντων ἐπὶ τὸν ὀμφα.1ὸν τῆς γῆς. Καὶ ταῦτα ὃὲ πάντα διδάσκει ἡμᾶς, ὡς μετὰ τὴν αἰχμαλωσίαν ἐγένετο, ἡνίχα οὔτε τείχη εἶχον αἱ πόλεις τῆς Ἴουδαίας, οὔτε πύλας, οὔτε μοχλοὺς, κατὰ τὴν προφητείαν, διὸ καὶ χατεθάῤῥησεν ἐπιστρατεῦσαι τὰ προεἰρημένα ἔθνη " ἐπίσημος δὲ ἐγεγόνει μετὰ τὴν ἐπἄνοδον ὁ Ἰσραηλίτης λαὸς, ἐκ θείας ἐνεργείας τῆς ἐπανόδου τυχών" καὶ καθάπερ ἡ ἐκ τῆς Αἰγύπτου ἕξοδος πολλὴν αὐτῷ παρέσχε τὴν περιφάνειαν, οὕτως ἡ ἀπὸ Βαδυλῶνος ἐπάνοδος λαμπροὺς αὐτοὺς καὶ περιδλέπτους ἐποίησεν" οὗ χάριν καὶ ἐπιστρατεῦσαι αὑτοῖς ταῦτα τετόλμηκε τὰ ἔθνη. Καὶ μηδεὶς οἰέσθω ἀπίθανον τὴν προφητείαν, λογιζόμενος τὸ μεταξὺ ( διάστημα τῶν Σχυθιχῶν ἐθνῶν, καὶ τῆς Ἰουδαίας, Ἐνθυμείσθω δὲ ὡς καὶ ἐν τοῖς ἡμετέροις χρόνοις πᾶσαν τὴν Ἕω τοῦτο τὸ ἔθνος χατέλαδε, καὶ πλεῖστον πλῆθος ἐξανδραποδίσαν ἀπῆλθε. Φρύγας δὲ καὶ Γαλάτας, "Ἰδηράς τε καὶ Πέρσας, καὶ Αἰθίοπας, οὐκ ὡς ὑπακούοντας αὐτῷ λέγει συστρατεύετθαι, ἀλλ᾽ ὡς διαφόρως ἀναμιγέντας αὐτῷ, καὶ τοὺς μὲν αὖτομολήσαντας καὶ ἑχοντὶ στρατευσαμένους, τοὺς δὲ ζομένους. Τούτοις ὁ θεῖος λόγος καὶ ἡθοποιίαν προστίθησιν ἐκ προσώπου τῶν ἄλλονν ἐθνῶν.
Gomer, kai pantes "8 houtoi 3 peri auton. Tous Galatas houtō kalei, Oikos tou Thogarma 59, Phrygas toutous einai phēsin" e« ᾿Ap' eschatou borrha, kai panta ta hypostērigmata autou "', kai ethnē polla met᾽ autou "". » -- ᾿HiYpostērigmata legei tous hypēkoous, tous tēn basileian hypereidontas te Hetoimasthēti, hetoimason seauton, sy kai pasa hē synagōgē sou, hē episynēgmenē pros se "3, kai esę̄ moi "" eis prophyachēn. Aph hēmerōn pleionōn hetoimasthēsę̄ 55, kai ep᾽ "5 eschatou tōn etōn hēxeis " eis 55 tēn gēn, tēn apo laōn ' poiilōn, epi gēn " ᾿Israē. ", hē egeepanodon, phasin " hoi kata kairon genomenoi tēs Ekklēsias didaskaloi, tauta ta ethnē epistrateusai: tę̄ Ioudaią kai symdainei tę̄ prophēteią hē ermēneia. Legei gar" « Ēxeis eis tēn gēn tēn apeptrammenēn apo makairas, » tontesti, tēn tōn polemiōn apallageisan, kai tēs aichmalōsias eleutherōtheisan. Kai epagei" e Ēthroismenē 5 apo laōn pollōn 7 epi gēn Israēl, ē egeneto erēmos diolou.» Phasi de tou Zorodadel stratēgountos tauta ta ethnē anairethēnai, kai apo tōn skylōn tou theion neō tēn oichodomian genesthai, Oude gar ēuporonn chrēmatōn andres penētes kai aichmalōtoi" eikos de kai tous plēsiochōrous, tę̄ tōn Ioudaiōn eupraxią phthonountas, tauta kat' autōn misthōsasthai ta ethnē" hoti gar diechōlysan tēn oichodomian, pote men “tous hyparchous, pote de tous Persōn basileas hexapatōntes, martys hē tou "Esdra syngraphē. Toutois epagei" e Kai autoi " ex ethnōn exelēlythasi, kai katoikousin ᾽5 ep᾽ eirēnēs pantes autoi ''. » Kai ek toutōn dēlon, hōs euthys meta tēn epanodon hē tōn ethnōn toutōn egeneto ephodos " legei gar, hoti " Kai autoi ex ethgōn exe.lēuthasi, kai katoikousin ep' eirēnēs. Kai agadēsę̄ hōs hyetos "5, kai hēxeis hōs kataigis kai 1} hōs gephezē, tou kalypsai "" tēn gēn " kai pesę̄ sy, kai pantes hoi peri se, kai ethnē po.l:la meta sou. Hetera, sēoi prosdokōn, hetera peisę̄, kai elpizōn nikēn olethrǭ paradotheisę̄. Eita autou kai tous dialogismous diagraphei, kardian sou, kai syk.11ogię̄ "" ponērous smous, kai ereis "1- ᾿Anadēsomai epi gēn aperrhimmenēn "5. Exō epi hēsychazontas -Iaous en hēsychią katoikountas " gēn, en ē ouk hyparchei teichos oude " thyrai. Oude mochiïoi tou skyleusai schy.1a, kai pronomeusai pronomēn autōn tou epistrepsai cheira mou " epi gēn " ērēmōmenēn. hē katǭchisthē, epi ethnos synēgmenon apo laōn" poiōn, pepoiēkotes " ktēsin kai hyparxin katoikountōn epi ton ompha.1on tēs gēs. Kai tauta hoe panta didaskei hēmas, hōs meta tēn aichmalōsian egeneto, hēnicha oute teichē eichon hai poleis tēs Ioudaias, oute pylas, oute mochlous, kata tēn prophēteian, dio kai chatetharrhēsen epistrateusai ta proeirēmena ethnē " episēmos de egegonei meta tēn epanodon ho Israēlitēs laos, ek theias energeias tēs epanodou tychōn" kai kathaper hē ek tēs Aigyptou hexodos pollēn autǭ paresche tēn periphaneian, houtōs hē apo Badylōnos epanodos lamprous autous kai peridleptous epoiēsen" hou charin kai epistrateusai hautois tauta tetolmēke ta ethnē. Kai mēdeis oiesthō apithanon tēn prophēteian, logizomenos to metaxy ( diastēma tōn Schythichōn ethnōn, kai tēs Ioudaias, Enthymeisthō de hōs kai en tois hēmeterois chronois pasan tēn Heō touto to ethnos chatelade, kai pleiston plēthos exandrapodisan apēlthe. Phrygas de kai Galatas, "Idēras te kai Persas, kai Aithiopas, ouk hōs hypakouontas autǭ legei systrateuetthai, all᾽ hōs diaphorōs anamigentas autǭ, kai tous men automolēsantas kai hechonti strateusamenous, tous de zomenous. Toutois ho theios logos kai hēthopoiian prostithēsin ek prosōpou tōn allonn ethnōn.
“Gomer and all those around him.” So he calls the Galatians. “The house of Thogarma” (these he says are Phrygians) “from the end of the north, and all its supports, and many nations with him.” By supports he means the subjects who support the kingdom … “Be prepared, prepare yourself, you and all your gathering that is assembled to you, and you shall be my guard. After many days you will be prepared, and at the end of the years you will come into the land … from many peoples, upon the land of Israel, which became …” … after the return, say the teachers of the Church who lived in their time, these nations made war on Judea; and the interpretation agrees with the prophecy. For it says: “You will come into the land turned back from the sword”, that is, freed from its enemies and liberated from captivity. And it adds: “gathered from many peoples upon the land of Israel, which became wholly desert.” They say that these nations were destroyed while Zerubbabel was general, and that the divine temple was built from their spoils; for poor and captive men were not well supplied with money. And it is likely that the neighbouring peoples, envying the Jews' good fortune, hired these nations against them; for that they hindered the building, deceiving now the governors and now the kings of the Persians, the book of Ezra bears witness. To these he adds: “And they have come out from the nations, and dwell in peace, all of them.” From this too it is clear that the attack of these nations came immediately after the return; for he says: “And they have come out from the nations, and dwell in peace.” “And you will go up like rain, and come like a storm, and like a cloud to cover the land; and you will fall, you and all those around you, and many nations with you.” Expecting one thing, he says, you will suffer another; hoping for victory, you will be handed over to destruction. Then he describes his reasonings too: “… your heart, and you will reckon evil reckonings, and you will say: I will go up against a land cast off; I will come against those at rest, peoples dwelling in quiet, a land in which there is no wall, nor gates, nor bars; to take spoils and seize their plunder, to turn my hand against the desolate land that was resettled, against a nation gathered from many peoples, who have acquired possessions and property, dwelling at the navel of the earth.” All this too teaches us that it happened after the captivity, when the cities of Judea had neither walls nor gates nor bars, according to the prophecy; and for this reason the nations named dared to make war on them. The Israelite people had become notable after the return, since they obtained the return by divine operation; and just as the exodus from Egypt gave them great renown, so the return from Babylon made them illustrious and conspicuous; and for this reason these nations dared to make war on them. Let no one think the prophecy implausible because he reckons the distance between the Scythian nations and Judea. Let him consider that in our own times too this nation overran the whole East and went away having enslaved a very great multitude. And he says that Phrygians and Galatians, Iberians and Persians and Ethiopians campaign with him not as his subjects but as mixed with him in different ways: some deserting to him and campaigning willingly, others under compulsion. To these the divine word also adds a portrayal in the person of the other nations.
Ezek 38:6–12 (quotation, high confidence) · Ezra 4:1–24 (allusion, high confidence)
Notes and citation
Summary: Gog's invasion is placed after the return from Babylon, when Judea's cities were unwalled; teachers of the Church said Zerubbabel defeated these nations and built the temple from their spoils; a recent Scythian raid on the East shows the distance is no objection (Ezek 38:6–12).
- The section holds the lemmas of Ezek 38:6, 38:7–8, 38:8b, 38:9 and 38:10–12; Latin debris and apparatus are removed as logged corrections. Words lost in the OCR are marked “…” (the end of the comment on 38:6; the end of the lemma of 38:8 and the start of the next comment; the start of 38:10, “Thus says Adonai the Lord: thoughts will come up into”).
- Opposition to the rebuilding: Ezra 4. “In our own times” probably refers to the Hunnic raid on the eastern provinces in 395.
- The historical identification of Gog's attack with an invasion after the return is reported by Theodoret from earlier teachers; 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): ὑε- 85 καὶ Λυδοί. πα «οὐ. Υἱά. Μοπιῖ. δὰ ἢ. 1. μετὰ σοῦ. συνηγμένη μετὰ σοῦ. Κέόηις δὰ Β. 1. 564. Α ἐλεύσεται καὶ ἤξει. εἰ ἱ 35. εἷς, ἀρυὰ Μοοιί. εἰ ἴῃ Β ργη). εἰς γῆν. βοι γα [υἱὲ εκ αἷϊ. ἐμ, ον! το ἐθ ομιοάϊαηε. Α Ρτοίδοιδϑ 6866 : οἱ οὐ ργορ νεῖ ία οοηδθηίίε ἰῃ ἄνοῦ- 8δ1| ἃ ρἰαάίο,» ἰά οεὶ, αὖ Βοριεῖθυϑ ᾿ΠΠνοταίδπι, οἱ ἃ εὐ Ζο- [εἰ εἶδ} ᾿ην θη ε Εἰ ἱρϑὶ εεἰ, 1006 514- 51 πάντες --- πέλτ. "68. ἴῃ Β 56 καὶ Φούτ. [)ὲ5. ἢ) Δ Δ ᾺΑ εἱ Β Θοργαμά. "' πάντα τὰ ὕποστ. αὐτοῦ. Α πάντες οἱ περὶ αὐτόν. "1 ἥξεις. Β διάϊι καὶ ἥξεις. ἃ αιοηαυὸ 1 λαῶν. 112 Β οἱ 5. [ἃ Βὶ μὑγὸ φησίν, 5. χήν, Τὴ Β ρομίευῦ λη|6 τοῦ θείου. ἣ ἀὐτοί. Δ οὗτος, οἱ “5 Α κατοικήσουσιν. [ἃ φυσηιια Ξυργα, ἴοι. [, ἰσεο οἷι..' πάντες αὖτ. Α ἅπαντες. φτοοθίία, οἱ μή ππιϑὲς ΟροΥὶγ 6 ἰθΥταηι : εἰ οαάεδ ἴπ, δἰ Α τὸς → ὑετὸς; πὶ ἐπ πυν ὁδὶ ἢὸτη τά πὶ ἰρϑὶ δι} εἰαγἰδίοπι, ἴα γράϊίυ 8 ὁ τ [Ομ ἷϊπιὸϑέι:εἰ οἱ 165, οἴ [6 → τοῦ ; ς΄. → ; ξ, η΄. → ; (θ΄) → .
Cite (SBL): Theodoret, Comm. Ezech. 38.6 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/38-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/38-6
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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.
38.13PG 81
Σαθὰ 5 γὰρ, φησὶ, καὶ Δαιδὰν, οἱ ἔμποροι Θαρσεῖς "5, καὶ πᾶσαι αἱ κὥμαι αὐτῶν 5" ἐροῦσι σοι" ἯΑρα "δ εἰς προνομὴν τοῦ προνομεῦσαι σὺ ἔρχῃ, καὶ σκυλεῦσαι σκῦλα; ᾿Εξεκκ1λησίασας Ἦ τὸν λαόν σου, τοῦ «.αδεῖν ἀργύριον καὶ χρυσίον, ἀπενέγκασθαι ᾿᾽ κτῆσιν καὶ ὕπαρξιν"", τοῦ σχυἔθνος ἐστὶν Αἰθιοπικὸν καὶ Ἰνδικόν ἡ δὲ Δαιδὰν πλησιόχωρος τῆς Ἰδουμαίας " ἔστι δὲ καὶ ἄλλη Αἰθιοπική δ᾽ Θαρσεῖς δὲ " ἡ Καρχηδών. Ταῦτα, φησὶν, ἅπαντα τὰ ἔθνη, ὁρῶντά σου τὴν ἐπανάστασιν, γνώσονται ὅτι χρημάτων ἐρῶν τὴν στρατείαν ἐποιήσω ταύτην. Διὰ τοῦτο προφήτευσον, υἱὲ ἀνθρώπου, καὶ εἰπὲ τῷ Γώγ' Τάδε λέγει ᾿Αδωναῖ Κύριος " Οὐκὶ ἐν τῇ ἡμέρᾳ ἐκείνῃ. ἐν τῷ κατοικισθῆγαι τὸν λαόν μου τὸν "5 ᾿Ισραὴ 1 ἐπ' εἰρήνης, γγώσῃ καὶ ἢ ἐγερθήσῃ; Καὶ ἥξεις ἀπὸ ᾽ τοῦ τόπου σου ἀπ' ἐσχάτου βοῤῥᾶ, σὺ " καὶ πολλὰ " ἔθγη μετὰ σοῦ" ἀναθάται ἵππων πάντες, συναγωγὴ μεγάλη, καὶ δύναμις πολλή. Καὶ ἀναδήσῃ ἐπὶ τὸν λαόν μου Ἰσραὴλ, ὡς νερέλη, καλύψαι γῆν; Ἐπ' ἐσχάτων τῶν ἡμερῶν ἔσται" τουτέστι, μετὰ τὴν ἐπάνοδον τοῦ Ἰσραὴλ τοῦτο γὰρ καὶ ἄνω ἔφη" « Ἐν τῷ κατοικισθῆναι τὸν λαόν μου Ἰσραὴλ ἐπ᾽ εἰρήνης, γνώσῃ καὶ ἐγερθήσῃ. » Τοιοῦτόν ἐστι καὶ τὸ ὑπὸ τοῦ μακαρίου Μωσέως εἰρημένον "ε Δείξω αὐτοῖς, τί ἔσται ἐπ᾿ ἐσχάτῳ τῶν ἡμερῶν, ὅτι "" γενεὰ ἐξεστραμμένη ἐστίν.ν Καὶ καλεῖ τὸ ἔσχατον, τῶν ἡμερῶν, οὐ τὴν συντέλειαν, ἀλλὰ τὸν καιρὸν, ἐν ᾧ γέγονεν αὐτῶν ἡ διασπορά. ε Καὶ ἀνάξω σε ἐπὶ τὴν γῆν μου, ἵνα γνῷ με πάντα τὰ ἔθνη "" ἐν τῷ ἁγιασθῆναί με "" ἐν σοὶ ἐνώπιον αὐτῶν, ὥ ΓΩΥ "".» τὰ ἔθνη νῦν οὐ χρήζει τοῦ Γὼγ εἰς διδασκαλίαν τοῦ τῶν ὅλων Θεοῦ" διὰ γὰρ τοῦ Δεσπότου Χριστοῦ τὴν ἐπίγνωσιν ταύτην ἐδέξατο. Πάλαι δὲ, πρὸ τῆς τοῦ Κυρίου ἐνανθρωπήσεως, τῶν τοιούτων ἐδεῖτο θαυμάτων. Καὶ γὰρ τοῦ Σενναχηρεὶμ ἐν τῇ Ἰουδαίᾳ τὰς πολλὰς ἐκείνας ἀπωλέσαντος χιλιάδας, ἐπέγνω τὰ ἔθνη διὰ τοῦ θαύματος τὸν τῶν ἁπάντων Θεόν. Διὸ καὶ ὁ μακάριος βοᾷ Δαδίδ' ε Γνωστὸς ἐν τῇ Ἰουδαίᾳ ὁ Θεὸς, ἐν τῷ Ἰσραὴλ μέγα τὸ ὄνομα αὐτοῦ. ν Καὶ τῶν ἐθνῶν δὲ τούτων ἀναιρεθέντων ἐν τῇ Ἴουδαίᾳ, μαθόντες ἅπαντες τοῦ Θεοῦ τῶν ὅλων τὴν δύναμιν, εἰς ὑμνῳδίαν τὰς γλώσσας ἐκίνησαν. Διό φησιν" ε Ἵνα γνῷ με πάντα τὰ ἔθνη, ἐν τῷ ἁγιασθῆναί μὲ ἐν σοί. » Τουτέστιν, Ἐν τῷ δοξασθῆναί με δήλης μου «ἧς δυνάμεως γενομένης.
Satha 5 gar, phēsi, kai Daidan, hoi emporoi Tharseis "5, kai pasai hai kōmai autōn 5" erousi soi" HēAra "d eis pronomēn tou pronomeusai sy erchę̄, kai skyleusai skyla? ᾿Exekk1lēsiasas Ē ton laon sou, tou «.adein argyrion kai chrysion, apenenkasthai ᾿᾽ ktēsin kai hyparxin"", tou schyethnos estin Aithiopikon kai Indikon hē de Daidan plēsiochōros tēs Idoumaias " esti de kai allē Aithiopikē d᾽ Tharseis de " hē Karchēdōn. Tauta, phēsin, hapanta ta ethnē, horōnta sou tēn epanastasin, gnōsontai hoti chrēmatōn erōn tēn strateian epoiēsō tautēn. Dia touto prophēteuson, huie anthrōpou, kai eipe tǭ Gōg' Tade legei ᾿Adōnai Kyrios " Ouki en tę̄ hēmerą ekeinę̄. en tǭ katoikisthēgai ton laon mou ton "5 ᾿Israē 1 ep' eirēnēs, ngōsę̄ kai ē egerthēsę̄? Kai hēxeis apo ᾽ tou topou sou ap' eschatou borrha, sy " kai polla " ethgē meta sou" anathatai hippōn pantes, synagōgē megalē, kai dynamis pollē. Kai anadēsę̄ epi ton laon mou Israēl, hōs nerelē, kalypsai gēn? Ep' eschatōn tōn hēmerōn estai" toutesti, meta tēn epanodon tou Israēl touto gar kai anō ephē" « En tǭ katoikisthēnai ton laon mou Israēl ep᾽ eirēnēs, gnōsę̄ kai egerthēsę̄. » Toiouton esti kai to hypo tou makariou Mōseōs eirēmenon "e Deixō autois, ti estai ep᾿ eschatǭ tōn hēmerōn, hoti "" genea exestrammenē estin.n Kai kalei to eschaton, tōn hēmerōn, ou tēn synteleian, alla ton kairon, en hǭ gegonen autōn hē diaspora. e Kai anaxō se epi tēn gēn mou, hina gnǭ me panta ta ethnē "" en tǭ hagiasthēnai me "" en soi enōpion autōn, hō GŌY "".» ta ethnē nyn ou chrēzei tou Gōg eis didaskalian tou tōn holōn Theou" dia gar tou Despotou Christou tēn epignōsin tautēn edexato. Palai de, pro tēs tou Kyriou enanthrōpēseōs, tōn toioutōn edeito thaumatōn. Kai gar tou Sennachēreim en tę̄ Ioudaią tas pollas ekeinas apōlesantos chiliadas, epegnō ta ethnē dia tou thaumatos ton tōn hapantōn Theon. Dio kai ho makarios boą Dadid' e Gnōstos en tę̄ Ioudaią ho Theos, en tǭ Israēl mega to onoma autou. n Kai tōn ethnōn de toutōn anairethentōn en tę̄ Ioudaią, mathontes hapantes tou Theou tōn holōn tēn dynamin, eis hymnǭdian tas glōssas ekinēsan. Dio phēsin" e Hina gnǭ me panta ta ethnē, en tǭ hagiasthēnai me en soi. » Toutestin, En tǭ doxasthēnai me dēlēs mou «hēs dynameōs genomenēs.
“For Saba,” he says, “and Daidan, the merchants of Tharsis, and all their villages will say to you: Have you come for plunder, to plunder and take spoils? You have assembled your people to take silver and gold, to carry off possessions and property, to take spoils …” … is an Ethiopian and Indian nation; Daidan is a neighbour of Idumea, and there is another, Ethiopian one; and Tharsis is Carthage. All the nations, he says, seeing your rising, will know that you made this campaign from love of money. “Therefore prophesy, son of man, and say to Gog: Thus says Adonai the Lord: Will you not, on that day, when my people Israel is settled in peace, know and be roused? And you will come from your place, from the end of the north, you and many nations with you, all of them riders of horses, a great gathering and a great power. And you will go up against my people Israel like a cloud to cover the land.” “It will be at the last of the days”: that is, after the return of Israel; for he said this above too: “When my people Israel is settled in peace, you will know and be roused.” Of the same kind is what was said by the blessed Moses: “I will show them what will be at the last of the days, for it is a perverse generation.” And he calls the last of the days not the consummation but the time in which their dispersion took place. “And I will bring you up against my land, so that all the nations may know me when I am sanctified in you before them, O Gog.” Now the nations do not need Gog to learn of the God of the universe; for they have received this knowledge through the Master Christ. But of old, before the Lord's incarnation, they needed such wonders. For when Sennacherib lost those many thousands in Judea, the nations recognised the God of all through the wonder. Therefore the blessed David cries out: “God is known in Judea; his name is great in Israel.” And when these nations were destroyed in Judea, all men, learning the power of the God of the universe, moved their tongues to hymns. Therefore he says: “So that all the nations may know me, when I am sanctified in you”; that is, when I am glorified, my power being made manifest.
Ezek 38:13–16 (quotation, high confidence) · Deut 32:20 (quotation, medium confidence) · Deut 31:29 (allusion, low confidence) · 2 Kgs 19:35 (allusion, high confidence) · Ps 76:1 (75:2 LXX) (quotation, high confidence)
Notes and citation
Summary: Gog's greed is plain to the trading nations; his defeat “at the last of the days” after the return makes God known to the nations, as the destruction of Sennacherib's army once did (Ezek 38:13–16).
- The section holds the lemmas of Ezek 38:13 and 38:14–16; apparatus is removed as logged corrections. The end of the lemma of 38:13 and the start of the comment (“Saba”) are lost, marked “…”.
- Quotations: Deut 32:20 (with “at the last of the days”, cf. Deut 31:29); Ps 76:1 (LXX 75:2). Sennacherib's army: 2 Kgs 19:35.
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): φη- 1. ὡς ὑετ. θ.5. ἰη ΗΘΌγ. - 345 ὡς καταιγὶς καί. ὃ. ἴῃ Α. ἀεϊπήα ῥῆμα ῃτο λογισμοί. 15 Α λογιῇ. "7 Καὶ ἐρεῖς. ΑὉ 5 πείρατα βο ει νεγβ. 11, ϑριιὶ ΕΚΚ. 18 ἀπ Πεῦν. ρϑβοτιιη. 19 κατοικοῦντας. Ἰῃ Α ργξη). καὶ οἰκοῦντας ἐπ᾽ εἰρήνης, πάντας. 35 οὐδὲ --- προνομὴν αὐτῶν. Α οὐδὲ μοχλοὶ, καὶ θύραι οὐκ εἰσὶν αὐτοῖς. Προνομεῦσαι προνομὴν, καὶ σχυλεῦσα: σκῦλα αὑτῶν. "1: μον. Πεῦτ. ττ8η}. 35 ἐπὶ γῆν. Α εἰς τόν. 33 λαῶν. Α ἐθνῶν. ὅ᾽ πεποιηχ. --- κατοικούντων. Α πεποῖτν κότας κτήσεις, κατοικοῦντας, 5. Α Σαδθά. 35 Α καὶ ἔμποροι Καρχηδόνιοι. 3. καὶ ὕπαρξιν.68. ἰῃ Α. 55 μεγάλα, ἀευ. ἰπ Δ, 35 ἤδη. Β ρψκιν, καί, Β Αἰθιοπία. 35 Θαρσεῖς δέ. Β ἡ δὲ Θαρσεῖς, σὶν → φησὶν; Α ευρίἀϊίαις → ; ιγ΄. → ; ιδ'-ἰς΄. → .
Cite (SBL): Theodoret, Comm. Ezech. 38.13 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/38-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/38-13
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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.
38.17PG 81
Τάδε λέγει ᾿Αδωγαῖ Κύριος τῷ Γώγ" Σὺ εἴ, περὶ οὗ ἐλάλησα πρὸ ἡμερῶν τῶν ἔμπροσθεν διὰ χειρὸς τῶν δούλων μου τῶν προφητῶν τοῦ Ἰσραὴλ, τῶν προφητευσάντων " ἐν ταῖς ἡμέραις ἐκείναις καὶ ἕτεσι, τοῦ ἀναγαγεῖν σε ἐπὶ αὐτούς. Καὶ ᾿Ιωὴλ, καὶ Ὠσηὲ, καὶ Μικαίας, καὶ οἱ ἄλλοι προφῆται περὶ τούτων τῶν ἐθνῶν προεθέσπισαν. Ὧσης μὲν γὰρ λέγει "5" ε Καὶ διαθήσομαι αὖτοῖς διαθήκην ἐν τῇ ἡμέρᾳ ἐκείνῃ, μετὰ τῶν θηρίων τοῦ ἀγροῦ, καὶ μετὰ τῶν πετεινῶν τοῦ οὐρανοῦ, καὶ μετὰ τῶν ἑρπετῶν τῆς γῆς καὶ τόξον, καὶ ῥομ.φαίαν, καὶ πόλεμον συντρίψω ἀπὸ τῆς γῆς, καὶ χλτο:κιῶ σε ἐπ᾽ ἐλπίδι. » Καὶ Ἰωὴλ δὲ, « Ἰδοὺ, φησὶν, ἐγὼ ἐν ταῖς ἡμέραις ἐκείναις, καὶ ἐν τῷ χαιρῷ ἐκείνῳ, ὅταν ἐπιττρέψω τὴν αἰχμαλωσίαν Ἰούδα καὶ Ἰερουσαλὴμ, καὶ συνάξω πάντα τὰ ἔθνη, καὶ κατάξω αὑτὰ εἰς τὴν κοιλάδα Ἰωσαφὰτ, καὶ διαχριθήσομαι πρὸς αὐτοὺς ἐκεῖ ὑπὲρ τοῦ λαοῦ μον, καὶ τῆς κληρονομίας μου Ἰσραήλ. » Μικαίας δὲ οὕτω φησίν" « Ὥδινε καὶ ἀνδρίζου, θύγατερ Σιὼν, ὡς τίκτουσα, διότι νῦν ἐξελεύσῃ ἐκ πόλεως, καὶ χατασχηνώσεις ἐν πεδίῳ, καὶ ἥξεις ἕως Βαδυλῶνος " ἐκεῖθεν ῥύσεκαΐ σε Κύριος ὁ Θεός σου ἐκ χειρὸς ἐχθρῶν σου. Καὶ νῦν ἐπισυνήχθη ἐπὶ σὲ ἔθνη πολλὰ, οἱ λέγοντες " Ἐπιχαρούμεθα, καὶ ἐπόψονται οἱ ὀφθαλμοὶ ἡ μῶν ἐπὶ Σιὼν, καὶ αὐτοὶ οὐκ ἔγνωσαν τὸν λογισμὸν Κυρίου, καὶ οὐ συνῆκαν τὴν βουλὴν αὐτοῦ, ὅτι συνήγαγεν αὐτοὺς, ὡς δράγματα ἅλωνος. ᾿Ανάστηθι καὶ ἀλόα αὐτοὺς, θύγατερ Σιὼν, ὅτι τὰ κέρατά σου θήσομαι σιδηρᾶ, καὶ τὰς ὁπλάς σου θήσομαι χαλκᾶς,, καὶ χατἀξεις ἐν αὐτοῖς ἔθνη, καὶ λεπτυνεῖς λαοὺς πολλοὺς, καὶ ἀναθήσεις τῷ Κυρίῳ πλῆθος "7 αὐτῶν, καὶ τὴν ἰσχὺν αὐτῶν τῷ Κυρίῳ πάσης τῆς γῆς. » Καὶ Ζαχαρίας δὲ φησιν" ε Οὗτος ὁ λόγος Κυρίου πρὸς Ζοροδάδελ, λέγων" Οὐκ ἐν δυνάμει μεγάλῃ, οὐδὲ ἐν ἰσχύϊ, ἀλλ᾽ ἐν Πνεύματ' μου, λέγει Κύριος παντοχράτωρ. Τίς εἴ σὺ, τὸ ὄρος τὸ μέγα, τὸ πρὸ προσὦπου Ζοροδάδελ, τοῦ κατορθῶσαι; » Ἐξ ὧν δῆλον, ὡς μετὰ τὴν ἐπάνοδον ἐπεστράτευσε τὰ ἔθνη ταῦτα, καὶ κατελύθη θείᾳ χειρί. Καὶ ἔσται ἐν τῇ ἡμέρᾳ ἐκείνῃ, ἐν ἡ ἂν ἡμέρᾳ ξλθῃ ὁ Γὼγ ἐπὶ τὴν γῆν ᾿Αδωγαῖ Κύριος, ἀναθδήσεται ὁ θυμός μου ἐν ὀργῇ μου "3, Καὶ ὁ ζῆλός μου ἐν πυρὶ τῆς ὀργῆς μου" ἐλάλησα ὑμῖν "5, ἐν τῇ ἡμέρᾳ ἐκείνῃ ἔσται σεισμὸς μέγας ἐπὶ τῆς γῆς τοῦ ᾿ἸΙσραή,1. --- Σδ:σμὸν καλεῖ τὸ τοῦ πράγματος μέγεθος. "Ὥσπερ γὰρ τοῦ σεισμοῦ τὴν αἴσθησιν ἅπαντες μετὰ δέους δεχόμεθα, οὕτω καὶ τῶν μεγάλων θαυμάτων τὴν γνῶσιν. Οὐδὲν δὲ ἀπεικὸς, καὶ σεισμὸν γενέσθαι τῆς τιμωρίας θυμὸν, καὶ τὴν ὀργὴν, καὶ τὸν ζῆλον, καὶ τὸ πῦρ τῆς ὀργῆς, θεοπρεπῶς νοήσομεν. ᾿Ανθρωπίνως γὰρ αὐτὰ τέθεικε τὴν τιμωρίαν παραδηλῶν. Λέγει δὲ σεισθήσεσθαι ἀπὸ τοῦ φόδου τῶν γεγονότων οὐ μόνον τοὺς ἀνθρώπους, ἀλλὰ καὶ τοὺς ἰχθύας, καὶ τὰ πετεινὰ, καὶ τὰ ἑρπετὰ, καὶ τὰ θηρία " τά τε ὄρη ῥαγήσεσθαι, καὶ τὰς φάραγγας συγχωσθήσεσθαι, καὶ πὰ τείχη διαλυθήσεσθαι. Ἔξ ὧν δῆλον, ὅτι σεισμὸν ἢ τῷ ὄντι τὸν σεισμὸν ἐκάλεσεν. Οὐ γὰρ μόνον τοῖς λογικοῖς, ἀλλὰ καὶ τοῖς ἀλόγοις δέος ἐπιτίθησιν ὁ σεισμὸς, καὶ ὄρη διαῤῥήγνυσιν 5, ὡς ἐκ τῶν ἀποσχιζομένων τμημάτων ἀποφράττεσθαι τὰς φάραγγας. Καὶ τείχη καταλύει, καὶ πόλεις συγχώννυσι, καὶ ἀπαξαπλῶς τούτου διδάσκαλος ἣ πεῖρα.
Tade legei ᾿Adōgai Kyrios tǭ Gōg" Sy ei, peri hou elalēsa pro hēmerōn tōn emprosthen dia cheiros tōn doulōn mou tōn prophētōn tou Israēl, tōn prophēteusantōn " en tais hēmerais ekeinais kai hetesi, tou anagagein se epi autous. Kai ᾿Iōēl, kai Ōsēe, kai Mikaias, kai hoi alloi prophētai peri toutōn tōn ethnōn proethespisan. Hōsēs men gar legei "5" e Kai diathēsomai autois diathēkēn en tę̄ hēmerą ekeinę̄, meta tōn thēriōn tou agrou, kai meta tōn peteinōn tou ouranou, kai meta tōn herpetōn tēs gēs kai toxon, kai rhom.phaian, kai polemon syntripsō apo tēs gēs, kai chlto:kiō se ep᾽ elpidi. » Kai Iōēl de, « Idou, phēsin, egō en tais hēmerais ekeinais, kai en tǭ chairǭ ekeinǭ, hotan epittrepsō tēn aichmalōsian Iouda kai Ierousalēm, kai synaxō panta ta ethnē, kai kataxō hauta eis tēn koilada Iōsaphat, kai diachrithēsomai pros autous ekei hyper tou laou mon, kai tēs klēronomias mou Israēl. » Mikaias de houtō phēsin" « Hōdine kai andrizou, thygater Siōn, hōs tiktousa, dioti nyn exeleusę̄ ek poleōs, kai chataschēnōseis en pediǭ, kai hēxeis heōs Badylōnos " ekeithen rhysekaï se Kyrios ho Theos sou ek cheiros echthrōn sou. Kai nyn episynēchthē epi se ethnē polla, hoi legontes " Epicharoumetha, kai epopsontai hoi ophthalmoi hē mōn epi Siōn, kai autoi ouk egnōsan ton logismon Kyriou, kai ou synēkan tēn boulēn autou, hoti synēgagen autous, hōs dragmata halōnos. ᾿Anastēthi kai aloa autous, thygater Siōn, hoti ta kerata sou thēsomai sidēra, kai tas hoplas sou thēsomai chalkas,, kai chataxeis en autois ethnē, kai leptyneis laous pollous, kai anathēseis tǭ Kyriǭ plēthos "7 autōn, kai tēn ischyn autōn tǭ Kyriǭ pasēs tēs gēs. » Kai Zacharias de phēsin" e Houtos ho logos Kyriou pros Zorodadel, legōn" Ouk en dynamei megalę̄, oude en ischyï, all᾽ en Pneumat' mou, legei Kyrios pantochratōr. Tis ei sy, to oros to mega, to pro prosōpou Zorodadel, tou katorthōsai? » Ex hōn dēlon, hōs meta tēn epanodon epestrateuse ta ethnē tauta, kai katelythē theią cheiri. Kai estai en tę̄ hēmerą ekeinę̄, en hē an hēmerą xlthę̄ ho Gōg epi tēn gēn ᾿Adōgai Kyrios, anathdēsetai ho thymos mou en orgę̄ mou "3, Kai ho zēlos mou en pyri tēs orgēs mou" elalēsa hymin "5, en tę̄ hēmerą ekeinę̄ estai seismos megas epi tēs gēs tou ᾿IIsraē,1. --- Sd:smon kalei to tou pragmatos megethos. "Hōsper gar tou seismou tēn aisthēsin hapantes meta deous dechometha, houtō kai tōn megalōn thaumatōn tēn gnōsin. Ouden de apeikos, kai seismon genesthai tēs timōrias thymon, kai tēn orgēn, kai ton zēlon, kai to pyr tēs orgēs, theoprepōs noēsomen. ᾿Anthrōpinōs gar auta tetheike tēn timōrian paradēlōn. Legei de seisthēsesthai apo tou phodou tōn gegonotōn ou monon tous anthrōpous, alla kai tous ichthyas, kai ta peteina, kai ta herpeta, kai ta thēria " ta te orē rhagēsesthai, kai tas pharangas synchōsthēsesthai, kai pa teichē dialythēsesthai. Ex hōn dēlon, hoti seismon ē tǭ onti ton seismon ekalesen. Ou gar monon tois logikois, alla kai tois alogois deos epitithēsin ho seismos, kai orē diarrhēgnysin 5, hōs ek tōn aposchizomenōn tmēmatōn apophrattesthai tas pharangas. Kai teichē katalyei, kai poleis synchōnnysi, kai apaxaplōs toutou didaskalos hē peira.
“Thus says Adonai the Lord to Gog: You are the one of whom I spoke in former days by the hand of my servants the prophets of Israel, who prophesied in those days and years, that I would bring you up against them.” Joel and Hosea and Micah and the other prophets foretold these nations. For Hosea says: “And I will make a covenant for them on that day with the beasts of the field and with the birds of heaven and with the creeping things of the earth; and bow and sword and war I will break from the land, and I will settle you in hope.” And Joel: “Behold,” he says, “in those days and at that time, when I turn back the captivity of Judah and Jerusalem, I will gather all the nations and bring them down into the valley of Jehoshaphat, and I will enter into judgment with them there on behalf of my people and my inheritance Israel.” And Micah says this: “Be in labour and be strong, daughter of Zion, as one giving birth; for now you will go out of the city and encamp in the plain, and you will come as far as Babylon; from there the Lord your God will deliver you from the hand of your enemies. And now many nations have gathered against you, saying: We will rejoice, and our eyes will look upon Zion. But they did not know the thought of the Lord and did not understand his counsel, that he gathered them like sheaves of the threshing floor. Arise and thresh them, daughter of Zion, for I will make your horns iron and your hooves bronze, and you will beat down nations among them and grind many peoples, and you will devote their multitude to the Lord and their strength to the Lord of all the earth.” And Zechariah says: “This is the word of the Lord to Zerubbabel, saying: Not by great power nor by strength, but by my Spirit, says the Lord Almighty. Who are you, great mountain, before Zerubbabel, to prevail?” From this it is clear that these nations made war after the return and were destroyed by the divine hand. “And it will be on that day, on the day Gog comes against the land …, Adonai the Lord, my wrath will go up in my anger, and my jealousy in the fire of my anger. I have spoken: on that day there will be a great earthquake on the land of Israel.” He calls the greatness of the event an earthquake. For just as we all perceive an earthquake with fear, so too the knowledge of great wonders. Yet it is not unlikely that an earthquake also occurred with the punishment. The wrath and the anger and the jealousy and the fire of anger we shall understand in a manner befitting God; for he has put them in human terms to indicate the punishment. He says that from fear of what happens not only men will be shaken but also the fish and the birds and the creeping things and the beasts; the mountains will be rent, the ravines filled up, and the walls broken down. From this it is clear that he called an earthquake what really is an earthquake. For an earthquake strikes fear not only into rational beings but also into irrational ones; it rends mountains, so that the ravines are blocked by the pieces broken off; it overthrows walls and buries cities; in a word, experience teaches this.
Ezek 38:17–20 (quotation, high confidence) · Hos 2:18 (2:20 LXX) (quotation, high confidence) · Joel 3:1–2 (4:1-Joel LXX) (quotation, high confidence) · Mic 4:10–13 (quotation, high confidence) · Zech 4:6–7 (quotation, high confidence)
Notes and citation
Summary: Earlier prophets (Hosea, Joel, Micah, Zechariah) foretold the defeat of these nations after the return; God's wrath is spoken of in human terms, and the earthquake may be both figurative and real (Ezek 38:17–20).
- The section holds the lemmas of Ezek 38:17 and 38:18–19, and paraphrases 38:20; Latin debris and apparatus are removed as logged corrections. Words of the lemma of 38:18 lost in the OCR (“of Israel, says”) are marked “…”.
- Quotations: Hos 2:18; Joel 3:1–2 (LXX 4:1–2); Mic 4:10–13; Zech 4:6–7.
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): ἐχείεἴ ἀν Έ 5.» δὰ μοι οὶπᾶ ἢ με τα ἰδ Ὀαν ιὶ ἰπ δυάδα πὶ Οἱ, οἱ αὐτὰ τορι 8. ἰογγῶ : οἵ δου, οἱ φἰλθΐανα, οἱ υε!ἴθ ἦπ οἱ το γι οἱ. αἱ ἀοάιοαπι 645 ἴῃ Ὑϑι θαι δυδαρίιαί,, οἱ ἀϊβέσριαυο 36 κόν. Πλ Β ργὸ τοῦ, αἱ. Πν4}. οἰ ἴ0 Ῥνῖο᾽. Δ πιαθοῖ ἰαπίυπν Ἰσραήλ. “7 γνώσῃ καί. 05. Δ. ᾿ ἀπό. ᾿ ἃ ἐκ. ᾿" σύ. )ὲ5. π΄ Δ, Ν᾽ πολλά. ΙΩ οἱ Β μοκίίυγ μοὶ ἔθνη. "᾽ ὅτι --- ἡμερῶν. ἔχ Β ΟΝ Α γνῶσ! π. τ. ἔθνη ἐμέ. 55 με. θὺυβ. ἴθ ἅν. ὦ Γώγ. θὲ5. ἴθ. Δ. τῶν προφητ. 065. ἴῃ Δ. γὰρ οὐ οἶδ ἰδὲ ργὸ ρόρυ]ὸ 160, οἱ ᾿ιφβγοάϊιλία πιοᾶ, Α νῳ, → ἐκείνῳ, ; Ἴε- Ιβγαοὶς Σ. Μ|ίο αραβ νυ Ὸ ἃ δἷΐ : « 016 εἱ νἱγὶοἱ Εἰ ὐπὸ ἀϊοδηί8 : Ἐχϑυ!δθΐπι8, οἱ ἰμ μι μ Γι πὶ, οἱ δὰ θα 6118, υἱ οογτίμαβ ὃ, Εκ αυΐθὰβ. Ῥογβρί οια πὶ ν ρουσαλὴμ → Ἰερουσαλὴμ; ἴῃ ἴση οἰ πὶ 6886, οὐκὶ ᾿μιρὶἷ5 οἱ ἱπιπηδηΐ θυ ἐπ γγεῖυγ δι 00 }}οἱ ἐπε (ποτὶ, αὐ ἤθη Ομ 68 ιη,, ιθ΄, → ; λοτοί, σηο 6840.6 Δυγυπιρίὶΐ, ἰἴὰ υἱ ἃ ραγιθυ8 {18 τ )υε!. τι, 1,3. 4 Μίο!ν. ιν, 10, 12. Ὁ γιχοῖς → λογικοῖς; ιζ’, → ; προεθέσπι- Ὁ σαν → προεθέσπισαν.
Cite (SBL): Theodoret, Comm. Ezech. 38.17 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/38-17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/38-17
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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.
38.21PG 81
Καὶ συγκαλέσω δ' ἐπ' αὐτὸν φόδον μακαίράς εἰς πάντα τὰ ὄρη μου,.ἰέγει ᾿Αδωγαῖ Κύριος. Τοῦ σεισμοῦ, φησὶν, ἡγησαμένου δειλίαν αὐτοῖς … ἀλλήλους ἀγνοεῖν, καὶ ἐπ᾽ 53 ἀλλήλων ἀναιρεῖσθαι. Τοῦτο γὰρ ἐδήλωσεν εἰρηκώς " Μάχαιρα ἀγθρώπου ἐπὶ τὸν ἀδελρὸν αὐτοῦ ἔσται. Καὶ κρινῶ αὐτὸν ἂν "3 θανάτῳ καὶ αἴματι. Οὐ μόνον δὲ ὑπ᾽ ἀλλήλων ἀναλωθήσοντα;:, ἀλλὰ καὶ ἄνωθεν αὑτοὺς ἐγὼ πολεμήσω. Ἐν " ὑετῷ καταχιλύζοντι καὶ λίθοις χαλάζης, καὶ πῦρ καὶ θεῖον βρέξω ἐπ' αὐτὸν 88, καὶ ἐπὶ πάντας τοὺς μετ᾽ αὐτοῦ "5. καὶ μεγαλυνθήσοκαὶ γγωσθήσομαι ἐναντίον 88 ἐθνῶν πολλῶν, καὶ γγώσονταε ὅτι ἐγώ εἰμι Κύριος. Τούτων γὰρ ὁλέθρῷ παραδοθέντων, οἱ τέως ἀγνοοῦντές με ἐπιγνώσονται τὴν δύναμιν, καὶ τὴν ἐμὴν προσκυνήσουσι δεσποτείαν.
Kai synkalesō d' ep' auton phodon makairas eis panta ta orē mou,.iegei ᾿Adōgai Kyrios. Tou seismou, phēsin, hēgēsamenou deilian autois … allēlous agnoein, kai ep᾽ 53 allēlōn anaireisthai. Touto gar edēlōsen eirēkōs " Machaira agthrōpou epi ton adelron autou estai. Kai krinō auton an "3 thanatǭ kai aimati. Ou monon de hyp᾽ allēlōn analōthēsonta?:, alla kai anōthen hautous egō polemēsō. En " hyetǭ katachilyzonti kai lithois chalazēs, kai pyr kai theion brexō ep' auton 88, kai epi pantas tous met᾽ autou "5. kai megalynthēsokai ngōsthēsomai enantion 88 ethnōn pollōn, kai ngōsontae hoti egō eimi Kyrios. Toutōn gar holethrǭ paradothentōn, hoi teōs agnoountes me epignōsontai tēn dynamin, kai tēn emēn proskynēsousi despoteian.
“And I will call against him a fear of the sword on all my mountains, says Adonai the Lord.” After the earthquake has gone before, he says, I will cast cowardice on them … so that they fail to recognise one another and are slain by one another. For he made this known by saying: “Each man's sword will be against his brother. And I will judge him with death and blood.” Not only will they be consumed by one another, but I too will fight them from above: “With overwhelming rain and hailstones, and fire and brimstone I will rain on him and on all who are with him; and I will be magnified and … and known before many nations, and they will know that I am the Lord.” For when these have been handed over to destruction, those who till now did not know me will recognise my power and worship my lordship.
Ezek 38:21–23 (quotation, high confidence)
Notes and citation
Summary: Gog's armies will destroy each other in panic and be struck by hail, fire and brimstone, so that the nations learn God's power (Ezek 38:21–23).
- The section holds the lemmas of Ezek 38:21, 38:21b–22a and 38:22b–23; apparatus is removed as a logged correction. A few words are lost in the OCR (marked “…”; in 38:23 “sanctified”).
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): ἐμαν, 0, 1. Μ πλῆθος, Β ργάπι, τό, " ἐν ὀργῇ μου. θ65. ἴῃ: Δ. "9 ὑμῖν. Α Εἰ μήν. Β ἣ μήν. 5 διαῤῥήγνυσιν. ῥήγνυσιν. 5' συγχαλ. -- λέγει ᾿Αδωναῖ Κύριος. ἃ ἀπ0η 86 ἴθ, Εν μὰ. ᾿δὴ5, 884. Α καλέσω ἐπ᾿ αὐτὸ καὶ πᾶν, φόθον, λέγε: Κύρως. → … ; χα'. → ; (κβ΄.) → .
Cite (SBL): Theodoret, Comm. Ezech. 38.21 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/38-21). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/38-21
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ezechielem-38-21) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.