Commentary on Ezekiel 39.3–40.1 (Commentary on Ezekiel)

Theodoret of Cyrus

Commentary on Ezekiel 39.3–40.1

Theodoret of Cyrus · Commentary on Ezekiel · probably 430s (before ca. 446) · Cyrrhus · 10 passages

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

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Chapter 39

39.3PG 81

Εἴτα πάλιν παρακελεύεται τῷ προφήτῃ προφητεῦσαι ἐπ᾽ αὐτὸν, καὶ ἐπὶ τὰ σὺν αὐτῷ ἔθνη, ὅτι δι’ αὖτοῦ συγχωροῦντος ἤξουσιν ἀπ' ἐσχάτου βοῤῥᾶ, ἐπὶ τὸ δίκας δοῦναι τῆς θηριωδίας ἀξίας, Ἐπιλέγει δὲ καὶ πὴν ἐσομόνην αὐτοῖς ἀσθένειαν. Ἀποτινάξω γὰρ, φησὶν, τὸ "6 τόξον σου ἀπὸ τῆς χειρός σου τῆς ἀριστερᾶς, καὶ τὰ βέλη 5" σου 5 ἀπὸ τῆς χειρός σου τῆς δεξιᾶς. Καὶ καταδα.1ῶ σε 5 ἐπὶ τὰ ὄρη Ἱσραὴ.1, καὶ πεσῇ σὺ καὶ πάντες οἱ περὶ σὲ, καὶ πολλὰ "" ἔθνη τὰ μετὰ σοῦ. Διαλύσω σου, φησὶ, τὴν δύναμιν, ὥστε ἐκπεσεῖν τὰ ἐν ταῖς χερσὶν ἐπιφερόμενα ὅπλα. Τούτοις προστίθησιν, ὅτι τοῖς πετεινοῖς τοῦ οὐρανοῦ καὶ τοῖς ὡμοδόροις θηρίοις δοθήσεται βορά. Τὸ δὲ,

Eita palin parakeleuetai tǭ prophētę̄ prophēteusai ep᾽ auton, kai epi ta syn autǭ ethnē, hoti di’ autou synchōrountos ēxousin ap' eschatou borrha, epi to dikas dounai tēs thēriōdias axias, Epilegei de kai pēn esomonēn autois astheneian. Apotinaxō gar, phēsin, to "6 toxon sou apo tēs cheiros sou tēs aristeras, kai ta belē 5" sou 5 apo tēs cheiros sou tēs dexias. Kai katada.1ō se 5 epi ta orē Hisraē.1, kai pesę̄ sy kai pantes hoi peri se, kai polla "" ethnē ta meta sou. Dialysō sou, phēsi, tēn dynamin, hōste ekpesein ta en tais chersin epipheromena hopla. Toutois prostithēsin, hoti tois peteinois tou ouranou kai tois hōmodorois thēriois dothēsetai bora. To de,

Then he again bids the prophet prophesy against him and against the nations with him: that by his permission they will come from the end of the north, so as to pay the penalty their savagery deserves. And he adds the weakness that will come upon them: “For I will strike your bow from your left hand, and your arrows from your right hand. And I will cast you down on the mountains of Israel, and you will fall, you and all who are around you, and the many nations that are with you.” I will dissolve your power, he says, so that the weapons you carry in your hands fall from them. To these he adds that they will be given as food to the birds of heaven and to the flesh-eating beasts. And the words:

Ezek 39:1–5 (quotation, high confidence)

Notes and citation

Summary: Gog's weapons will fall from his hands and his armies become food for birds and beasts (Ezek 39:1–5).

The section paraphrases Ezek 39:1–2 and 39:4b–5 and holds the lemma of 39:3–4a; its first verse number is lost in the OCR. The section breaks off at the end.

Notes on the original text

Digital text corrected (marginal verse number removed): Υ΄ δ΄. → .

Cite (SBL): Theodoret, Comm. Ezech. 39.3 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/39-3). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/39-3

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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.

39.6PG 81

᾿Αποστελῶ πὺρ ἐπὶ Γὼγ “", καὶ κατοικιται ὅτι ὄνομά μοι “7 Κύριος, δηλοῖ, ὡς τοῦ Γὼγ τὴν πανωλεθρίαν ἐχείνην ὑπομείναντος, οὐ μόνον οἱ ἠπειρῶται, ἀλλὰ καὶ οἱ νησιῶται θαῤῥήσουσιν " ἐδεδοίχεισαν γὰρ τὴν ἐχείνων στρατείαν ἀκούσαντες.

᾿Apostelō pyr epi Gōg “", kai katoikitai hoti onoma moi “7 Kyrios, dēloi, hōs tou Gōg tēn panōlethrian echeinēn hypomeinantos, ou monon hoi ēpeirōtai, alla kai hoi nēsiōtai tharrhēsousin " ededoicheisan gar tēn echeinōn strateian akousantes.

“I will send fire upon Gog, and … will be inhabited …, that my name is the Lord”: this shows that when Gog has suffered that utter destruction, not only the mainland peoples but also the islanders will take courage; for they had been afraid when they heard of their campaign.

Ezek 39:6–7 (quotation, high confidence)

Notes and citation

Summary: After Gog's destruction even the islands will be at peace (Ezek 39:6–7).

The lemma of Ezek 39:6–7 is damaged in the OCR (“the islands will be inhabited in peace, and they will know”), lost words marked “…”.

Notes on the original text

Digital text corrected (marginal verse number removed): ς΄. → .

Cite (SBL): Theodoret, Comm. Ezech. 39.6 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/39-6). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/39-6

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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.

39.7PG 81

Καὶ τὸ ὄνομά μου, φησὶ, τὸ ἅγιον γνωσθήσεται ἐν μέσῳ τοῦδ Ἰσραὴ,1, καὶ οὐ βεθηλωθήσεται τὸ ὄνομά μου τὸ ἅγιον οὐκέτι. καὶ τὴν αἰτίαν διδάσχεν" « Καὶ γνώσεται τὰ ἔθνη 5», ὅτι ἐγώ εἰμι Κύριος ἅγιος ἐν μέσῳ τοῦ Ἰσραήλ 15. ν Μαθόντα γὰρ τὰ ἔθνη τῆς ἐμῆς προνοίας τὴν δύναμιν, καὶ ὅπως ὑπεραππίζω τοῦ χρηματίζοντός μου λαοῦ, οὐκ ἔτι ἀσθένειάν μου χατηγορήσουσιν, οὐδὲ νομιοῦσι διὰ τὴν ἐμὴν ἀδυναμίαν τὴν προτέραν αἰχμαλιυσίαν τοῦ λαοῦ μου γενέσθαι. Εἶτα τῶν εἰρημένων τὸ βέδαιον δείκνυσιν. … ᾿Αδωγαῖ Κύριος. Νόμισον αὑτὰ 15, φησὶ, γεγενῆσθαι, καὶ ὡς περὶ γεγενημένων ἀναντίῤῥητον ἔχε τὴν πίστιν" πάντως γὰρ γενήσεται τὰ ὑπ᾽ ἐμοῦ προῤῥηθέντα. «Αὕτη ἐστὶν ἡ ἡμέρα, ἣν Γ᾽ ἐλάλησα.» Περὶ ταύτης, φησὶ, τῆς ἡμέρας πολλάκις προηγόρευσα. Καλεῖ δὲ ἡμέραν τῆς τοῦ Γὼγ τιμωρίας τὸν καιρόν. Εἶτα διδάσκει, ὡς ἅπας Ἰσραὴλ ἀντὶ ξύλων τοῖς ἐχείνων χρήσονται ὅπλοις, δόρασί τε καὶ τόξοις, καὶ βέλεσι, θυρεοῖς τε καὶ πέλταις, καὶ βαχτηρΐαις" καὶ ὅτι οὐ δεηθήσονται ξύλων τομῆς, ἀλλ᾽ ἐν ἑπτὰ ἔτεσιν ἀρκέσει αὐτοῖς εἰς τὴν χρείαν τὰ προειρημένα ὅπλα. Καὶ διὰ τούτων δὲ τὸ πλῆθος αὐτῶν παραδηλοῖ" προλέγει δὲ καὶ τὸ ἐσόμενον μνῆμα τοῦ Γώγ.

Kai to onoma mou, phēsi, to hagion gnōsthēsetai en mesǭ toud Israē,1, kai ou bethēlōthēsetai to onoma mou to hagion ouketi. kai tēn aitian didaschen" « Kai gnōsetai ta ethnē 5», hoti egō eimi Kyrios hagios en mesǭ tou Israēl 15. n Mathonta gar ta ethnē tēs emēs pronoias tēn dynamin, kai hopōs hyperappizō tou chrēmatizontos mou laou, ouk eti astheneian mou chatēgorēsousin, oude nomiousi dia tēn emēn adynamian tēn proteran aichmaliysian tou laou mou genesthai. Eita tōn eirēmenōn to bedaion deiknysin. … ᾿Adōgai Kyrios. Nomison hauta 15, phēsi, gegenēsthai, kai hōs peri gegenēmenōn anantirrhēton eche tēn pistin" pantōs gar genēsetai ta hyp᾽ emou prorrhēthenta. «Hautē estin hē hēmera, hēn G᾽ elalēsa.» Peri tautēs, phēsi, tēs hēmeras pollakis proēgoreusa. Kalei de hēmeran tēs tou Gōg timōrias ton kairon. Eita didaskei, hōs hapas Israēl anti xylōn tois echeinōn chrēsontai hoplois, dorasi te kai toxois, kai belesi, thyreois te kai peltais, kai bachtērïais" kai hoti ou deēthēsontai xylōn tomēs, all᾽ en hepta etesin arkesei autois eis tēn chreian ta proeirēmena hopla. Kai dia toutōn de to plēthos autōn paradēloi" prolegei de kai to esomenon mnēma tou Gōg.

“And my holy name,” he says, “will be made known in the midst of Israel, and my holy name will no longer be profaned.” And he teaches the cause: “And the nations will know that I am the Lord, holy in the midst of Israel.” For when the nations have learned the power of my providence, and how I defend the people that is called mine, they will no longer accuse me of weakness, nor think that the former captivity of my people came about through my powerlessness. Then he shows the certainty of what has been said: “… Adonai the Lord.” Consider these things, he says, as already done, and hold an unquestioning faith in them as in things that have happened; for what I have foretold will certainly happen. “This is the day of which I spoke.” Of this day, he says, I have often spoken beforehand; and he calls the time of Gog's punishment a day. Then he teaches that all Israel will use their weapons instead of wood: spears and bows and arrows, shields and bucklers and staves; and that they will not need to cut wood, but for seven years the said weapons will suffice them for their needs. By this he also indicates their multitude; and he foretells the tomb that Gog will have.

Ezek 39:7–10 (quotation, high confidence)

Notes and citation

Summary: Gog's defeat will vindicate God's name before the nations, and Israel will burn the invaders' weapons for seven years (Ezek 39:7–10).

The section holds the lemma of Ezek 39:7 and quotes 39:8, paraphrasing 39:9–10. Latin debris is removed as logged corrections; the start of 39:8 (“Behold, it has come, and it will be, says”) is lost, marked “…”.

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): Μαθόντα πη δυο οἱ οἱ εἴ ρῶ- (ι, δὲ ἰἰὰ οἱ δὰ εἰ ἐα !αδα 0 « Εἰ γὰρ → Μαθόντα γὰρ ; ἀϊι, τ ἴῃ, [ΙΔ 5018, δὲ Δγουθι5, οἱ δα 1118, βου: }8 εἴ οἱ δου 8, πἱ → … ; ζ΄. → ; καὶ ἢ) ὅπως → καὶ ὅπως.

Cite (SBL): Theodoret, Comm. Ezech. 39.7 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/39-7). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/39-7

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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.

39.11PG 81

Ἔσται γὰρ, φησὶν, ἐν τῇ ἡμέρᾳ ἐκείτγη, δώσω τῷ Γὼγ τόπον “ ὀνομαστὸν μνημεῖον … ροῦσουσιν, ὥστε πιρινοστῆσαι τὴν γῆν, καὶ παραδοῦναι ταφῇ τοὺς ἐν τῷ φεύγειν, τὸν … ἀνατολῆς τῆς θαλάσσης. Ἔνθα, φηῦν, ἔθαψαν τοὺς ἐκ τῶν ἑῴων ἐπελθόντας αὐτοῖς μερῶν, ἐκεῖ καὶ τοῦτον θάψουσιν. ᾿Αναμεμνήῆσχει δὲ αὐτοὺς διὰ τούτου τῆς ἐπὶ τοῦ Σενναχηρεὶμ γενομένης τῶν ᾿Ασσυρίων σφαγῆς" ὅτι καὶ τότε τῆς αὐτοῦ ἐπικουρίας ἀπήλαυσαν, καὶ μετὰ ταῦτα τῆς αὑτοῦ τεύξονται προμηθείας. Διὰ δὲ τὸ πλῆθος, φησὶ, τῶν νεκρῶν, ε Οἰκοδομήσουσι δ᾽ τὸ περιστόμιον τῆς φάραγγος, καὶ θάψουσιν δ' ἐκεῖ τὸν Γὼγ, καὶ πᾶν τὸ πλῆθος αὐτοῦ, καὶ κληθήσεται τὸ γαὶ "" τὸ πολυάνδριον " τοῦ Γώγ. » Τοσοῦτον γὰρ, φησὶν, ἔσται τῶν ἀναιρουμένων τὸ πλῆθος, ὡς μηδὲν ὄρυγμα ποίητον αὐτοὺς δέξασθαι, ἀλλὰ τὴν βαθυτάτην φάράγγα τάφον αὑτοῖς γενέσθαι, ἑκατέρωθεν μὲν πεμηνῶν, φησὶ, δαπανηθήσεται χρόνος εἰς ταύτην τὴν ταφῆν᾽ καὶ τὴν ἡμέραν δὲ τῆς ἐκείνου πανωλεθρίας ἐπίσημον ποιήσονται. ε« Ἔσται γὰρ αὐτοῖς, φησὶν, εἰς" ὄνομα ἡ ἡμέρα, ἐν ᾿ἦ δοξασθήσομαι, ᾿Αδωναῖ Κύριος.» ᾿Αλλὰ καὶ ἄνδρας, φησὶν, ἀφορὶιξ', Καὶ ζητήσουσι"5 πᾶς ὁ διαπορευόμενος τὴν γῆν, καὶ διερχόμενος, καὶ ὁ ἰδὼν ὀστοῦν ἀνϑρώπου, οἰκοδομήσει παρ᾽ αὐτῷ σημεῖον, ἕως οὗ θάψωσιν αὑτὸ οἱ θάπτογντες εἰς τὸ γαὶ τοῦ πο- "Ἰυανδρίου τοῦ Γώγ. Ἐπὶ χρόνῳ πολλῷ, φησὶ, τεοἱ ὁδῖται δὲ, εἴ που ὀστοῦν εὕροιεν, λίθους κατ᾽ αὐτὸ ἀθροίξοντες, δῆλον ποιήσουσι τοῖς τὸ θάπτειν ἐνχεχειρισμένοις, ὥστε κἀκεῖνα συναγαγεῖν, καὶ τῶν νο-

Estai gar, phēsin, en tę̄ hēmerą ekeitgē, dōsō tǭ Gōg topon “ onomaston mnēmeion … rousousin, hōste pirinostēsai tēn gēn, kai paradounai taphę̄ tous en tǭ pheugein, ton … anatolēs tēs thalassēs. Entha, phēun, ethapsan tous ek tōn heǭōn epelthontas autois merōn, ekei kai touton thapsousin. ᾿Anamemnēēschei de autous dia toutou tēs epi tou Sennachēreim genomenēs tōn ᾿Assyriōn sphagēs" hoti kai tote tēs autou epikourias apēlausan, kai meta tauta tēs hautou teuxontai promētheias. Dia de to plēthos, phēsi, tōn nekrōn, e Oikodomēsousi d᾽ to peristomion tēs pharangos, kai thapsousin d' ekei ton Gōg, kai pan to plēthos autou, kai klēthēsetai to gai "" to polyandrion " tou Gōg. » Tosouton gar, phēsin, estai tōn anairoumenōn to plēthos, hōs mēden orygma poiēton autous dexasthai, alla tēn bathytatēn pharanga taphon hautois genesthai, hekaterōthen men pemēnōn, phēsi, dapanēthēsetai chronos eis tautēn tēn taphēn᾽ kai tēn hēmeran de tēs ekeinou panōlethrias episēmon poiēsontai. e« Estai gar autois, phēsin, eis" onoma hē hēmera, en ᾿ē doxasthēsomai, ᾿Adōnai Kyrios.» ᾿Alla kai andras, phēsin, aphoriix', Kai zētēsousi"5 pas ho diaporeuomenos tēn gēn, kai dierchomenos, kai ho idōn ostoun anϑrōpou, oikodomēsei par᾽ autǭ sēmeion, heōs hou thapsōsin hauto hoi thaptogntes eis to gai tou po- "Iyandriou tou Gōg. Epi chronǭ pollǭ, phēsi, teoi hoditai de, ei pou ostoun heuroien, lithous kat᾽ auto athroixontes, dēlon poiēsousi tois to thaptein enchecheirismenois, hōste kakeina synagagein, kai tōn no-

“For it will be on that day,” he says, “that I will give Gog a famous place, a tomb in … so as to go round the land and give burial to those … in flight … toward the east of the sea.” Where they buried those who attacked them from the eastern parts, he says, there they will bury this one too. Through this he reminds them of the slaughter of the Assyrians that took place under Sennacherib: that then too they enjoyed his help, and that after this they will obtain his forethought. Because of the multitude of the dead, he says, “they will build up the mouth of the ravine, and they will bury there Gog and all his multitude, and it will be called the valley of the Polyandrion of Gog.” For the multitude of the slain, he says, will be so great that no dug pit can receive them, but the deepest ravine will become their tomb … months, he says, will be spent on this burial; and they will make the day of his utter destruction famous. “For the day will be a name for them,” he says, “on which I will be glorified, Adonai the Lord.” But they will also set apart men, he says: “And they will seek; everyone who passes through the land and goes about in it, and whoever sees a man's bone, will set up a sign beside it, until the buriers bury it in the valley of the Polyandrion of Gog.” For a long time, he says, …; and the travellers, if they find a bone anywhere, will gather stones on it and make it known to those entrusted with burial, so that they may collect those too, and of the corpses …

Ezek 39:11–15 (quotation, high confidence) · 2 Kgs 19:35 (allusion, high confidence)

Notes and citation

Summary: Gog's host will be buried in a great ravine, the Polyandrion of Gog, recalling the slaughter of Sennacherib's army; the burial and the search for bones will take months (Ezek 39:11–15).

The section holds the lemmas of Ezek 39:11, 39:11b, 39:13 and 39:14–15. In the OCR the lemma of 39:11 is mixed with Migne's Latin and with words of 39:14 (“to go round the land and give burial”); the debris is removed as logged corrections and lost words are marked “…”, including the number of months (seven in the LXX) and the end of the section.
Sennacherib's army: 2 Kgs 19:35. “Polyandrion” is the LXX's word for a mass grave.

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): αἀ- Ὁ δώσω → δώσω; ἰη- Βορο] δε θὲ σοσιπι, οἱ οιηπδπὶ τη] ἰ{ι Δἴ Πα πὶ αὐ 0} → … ; νους. γεπβ. δ. Εἰ φματοὶ οπιπὶβ ρου απ δἰ Ὴ} 8 γαῖα, οἱ ἐξ 16 ἀνατοϊῆς → … ἀνατολῆς; ια΄, → .

Cite (SBL): Theodoret, Comm. Ezech. 39.11 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/39-11). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/39-11

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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.

39.16PG 81

Καὶ 8 τὸ ὄνομα δὲ τοῦ τόπου … σεται ἡ γῆ. Οὕτω ταῦτα προαγορεύσας, τοῖς ὀρνέοις καὶ τοῖς θηρίοις παρακελεύεται, ὡς ἐπὶ θοίνην τινὰ καὶ εὐωχίαν ἐλθεῖν, ἅτε δὴ πολλῶν καὶ ἀπείρων ἐῤῥιμμένων σωμάτων οὐκ ὡς λογικοῖς δὲ τούτοις παρεγγυᾷ, ἀλλὰ πείθων τοὺς λογικοὺς, ὡς καὶ ταῦτά εὐτοῦ συγχωροῦντος γίνεται. Τὸ δὲ,ε Φάγεσθε κρέα μόσχων, καὶ χριῶν, καὶ ἀρνῶν, καὶ τράγων, καὶ ταύρων ἐστεατωμένων πάντων.» τροπικῶς ἔφη, τοὺς βασιλέας αὑτῶν καὶ ἄρχοντας, καὶ ἀριστέας, διὰ τῶν μόσχων, καὶ χριῶν, καὶ τράγων "5, καὶ ταύρων ὀνομάσας. Διὰ δὲ τῶν ἀργῶν τοὺς ὑπηκόους. θυσίαν δὲ αὑτοῦ κέκληκε τὴν γνώμῃ αὐτοῦ γενομένην

Kai 8 to onoma de tou topou … setai hē gē. Houtō tauta proagoreusas, tois orneois kai tois thēriois parakeleuetai, hōs epi thoinēn tina kai euōchian elthein, hate dē pollōn kai apeirōn errhimmenōn sōmatōn ouk hōs logikois de toutois parengyą, alla peithōn tous logikous, hōs kai tauta eutou synchōrountos ginetai. To de,e Phagesthe krea moschōn, kai chriōn, kai arnōn, kai tragōn, kai taurōn esteatōmenōn pantōn.» tropikōs ephē, tous basileas hautōn kai archontas, kai aristeas, dia tōn moschōn, kai chriōn, kai tragōn "5, kai taurōn onomasas. Dia de tōn argōn tous hypēkoous. thysian de hautou keklēke tēn gnōmę̄ autou genomenēn

“And the name of the place … the land will be cleansed.” Having foretold these things, he bids the birds and the beasts come as to a banquet and feast, since many bodies, past counting, have been cast out. He does not speak to them as to rational beings, but persuades the rational that these things too happen by his permission. And “You will eat the flesh of calves and rams and lambs and goats and bulls, all of them fattened,” he said figuratively, naming their kings and rulers and champions calves and rams and goats and bulls, and their subjects lambs. And he has called his sacrifice the … that took place by his decision …

Ezek 39:16–19 (quotation, high confidence)

Notes and citation

Summary: The summons of birds and beasts to God's “sacrifice” figuratively describes the slaughter of Gog's kings, champions and people (Ezek 39:16–19).

The lemma of Ezek 39:16 is lost in apparatus (removed as a logged correction), marked “…”; the section breaks off at the end in Latin debris (removed).

Notes on the original text

Digital text corrected (Latin debris (Migne's parallel Latin column and apparatus read as Greek letters) removed; OCR: broken word; marginal verse number removed): τι καὶ--σται ἤεϑτ. οἱ ἤοι. 75 αὐτά. 1η Β ροπίτυτ Ρὸ -ο τἴαπι. 5 ἐξ---θαλ. Α ἐν τῇ θαλάσσῃ. 8ὲ φησί, 13 αὕτη. Α ργῶηι. καί. “ὁ ἦν. Α ἐν ἧ. "8 τός,, ἢ. 7 αὐτοῦ. Β ργξιη. παρ᾽, 55 οἰχοδ.---φάραγγος. Πεῦτ. αἱ οὐΐαγεῖ "ἰλ ᾿ γαί. Α τόγε. 55 τὸ πολυάνδρ. ἢ εὗτν. του η15. 14 ψυοηυα νεγβ8. 15. δ᾽ εἰς --- δοξασθ. Α ὀνομαστὸν, ἡ ἡμέρᾳ ἐδοξάσθη. 55 ζητ, Ποὺν, ἰγαπδίθυπι, 56 Καὶ --- χληθ, Α Καὶ γὰρ τὸ ὄνομα τῆς πόλεως. → … ; ἃ[δϑὰ υἱ ταῖν οἱ οἱ [ἃ- → ; ις΄. → ; παρ- Υγυᾷ → παρεγγυᾷ.

Cite (SBL): Theodoret, Comm. Ezech. 39.16 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/39-16). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/39-16

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

39.20PG 81

Καὶ ἐμπλησθήσεσθε, φησὶν, ἐπὶ τῆς τραπέζης μου, τουτέστιν, ἐπὶ τῆς παρ᾽ ἐμοῦ προσενεχθείσης ὑμῖν τροφῆς, Καὶ δεικνὺς τίς αὕτη, ἐπἤγαγεν" ε Ἵππον, καὶ ἀναθάτην, καὶ γίγαντα, καὶ πάντα ἄνδρα πολεμιστὴν, λέγει ᾿Αδωναῖ Κύριος.» Διὰ τούτων ἡρμήνευσε τοὺς κριοὺς, καὶ τοὺς ταύρους, καὶ τοὺς τράγους.

Kai emplēsthēsesthe, phēsin, epi tēs trapezēs mou, toutestin, epi tēs par᾽ emou prosenechtheisēs hymin trophēs, Kai deiknys tis hautē, epēgagen" e Hippon, kai anathatēn, kai giganta, kai panta andra polemistēn, legei ᾿Adōnai Kyrios.» Dia toutōn hērmēneuse tous krious, kai tous taurous, kai tous tragous.

“And you will be filled,” he says, “at my table”: that is, with the food set before you by me. And to show what it is, he added: “horse and rider and giant and every warrior, says Adonai the Lord.” By these he interpreted the rams and the bulls and the goats.

Ezek 39:20 (quotation, high confidence)

Notes and citation

Summary: The “sacrificial” animals are the horses, riders and warriors of Gog's army (Ezek 39:20).

Notes on the original text

Digital text corrected (OCR: broken word with Latin debris; marginal verse number removed): χ', → ; τρα- Β γμᾳς, φῇ, Εἰ πέζης → τραπέζης.

Cite (SBL): Theodoret, Comm. Ezech. 39.20 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/39-20). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/39-20

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

39.21PG 81

Καὶ δώσω τὴν δόξαν μου ἐν ὑμῖν 9 καὶ ὄψεται" πάντα τὰ ἔθνη τὴν κρίσιν μου, ἣν ἐποίησα, καὶ τὴν χεῖρά μου, ἣν ἐπήγαγον ἐπ' αὐτούς. ΤΉς σφαγῆς, φησὶ, γενομένης, καὶ τῆς τοιαύτῆς ὑμῖν θοίνης προσενεχθείσης, θεωρήσει πάντα τὰ ἔθνη καὶ τὸ δυνατὸν τῆς ἐμῆς προνοίας, καὶ τὸ τῆς κρίσεως δίκαιον, ᾿Αλλὰ καὶ ὁ οἶκος, φησὶ, τοῦ Ἰαραὴλ δι᾽ αὐτῶν μαθήσεται τῶν πραγμάτων, ὅτι καὶ Κύριος αὑτῶν εἶμι καὶ Δεσπότης. Τὸ δὲ, «᾿Απὸ τῆς ἡμέρας ταύτης καὶ ἐπέκεινα,» τῆς προτέρας ἀγνοίας κατ-

Kai dōsō tēn doxan mou en hymin 9 kai opsetai" panta ta ethnē tēn krisin mou, hēn epoiēsa, kai tēn cheira mou, hēn epēgagon ep' autous. TĒs sphagēs, phēsi, genomenēs, kai tēs toiautēs hymin thoinēs prosenechtheisēs, theōrēsei panta ta ethnē kai to dynaton tēs emēs pronoias, kai to tēs kriseōs dikaion, ᾿Alla kai ho oikos, phēsi, tou Iaraēl di᾽ autōn mathēsetai tōn pragmatōn, hoti kai Kyrios hautōn eimi kai Despotēs. To de, «᾿Apo tēs hēmeras tautēs kai epekeina,» tēs proteras agnoias kat-

“And I will put my glory among you, and all the nations will see my judgment, which I executed, and my hand, which I brought upon them.” When the slaughter has taken place, he says, and such a feast has been set before you, all the nations will see both the power of my providence and the justice of my judgment. And the house of Israel too, he says, will learn through the facts themselves that I am their Lord and Master. And “From this day and onward” … of the former ignorance …

Ezek 39:21–22 (quotation, high confidence)

Notes and citation

Summary: Through Gog's destruction the nations will see God's justice, and Israel will know him as Lord from then on (Ezek 39:21–22).

The section breaks off mid-word.

Notes on the original text

Digital text corrected (marginal verse number removed): χα΄. → .

Cite (SBL): Theodoret, Comm. Ezech. 39.21 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/39-21). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/39-21

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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.

39.23PG 81

Καὶ γγώσεται"' πάντα τὰ ἔθνη, ὅτι διὰ τὰς ἁμαρτίας αὑτῶν ἠχμαιλωτεύθησαν ὁ οἷκος Ἰσραὴϊ, ἀνθ᾽ ὧν ἠθέτησαν δὶς ἐμὲ, καὶ ἀπέστρεψα τὸ πρόσωπόν μου ἀπ᾽ αὐτῶν, καὶ παρἐδωκα αὐτοὺς εἷς χεῖρας τῶν ἐθγῶν αὐτῶν, καὶ ἔπεσον " πάντες μακαίρᾳ. Κατὰ τὰς ἀκαθαρσίας αὑτῶν, καὶ κατὰ τὰς ἀγομίας "" αὑτῶν ἐποίησα αὑτοῖς", καὶ ἀπέστρεψα τὸ πρόσωπόν μου ἀπ᾿ αὐτῶν. Θεώμενα, φησὶ, τὰ ἔθνη τὸν ἐπενεχθέντα τῷ Γὼγ ὄλεθρον, γνώσεται ὡς καὶ Βαθυλωνίοῖς ταύτην ἠδυνάμην ἐπενεγκεῖν τὴν τιμωρίαν" ἀλλὰ δίκας τὸν Ἰσραὴλ τῆς ἀσεδείας καὶ παρανομίας οὐδεμιᾶς αὐτοὺς ἀξιώσας ἐπικουρίας. Καὶ τοῦτο δὲ σαφῶς ἡμᾶς διδάσκει, ὡς εὐθὺς μετὰ τὴν ἐπάνοδον ἧ τούτων τῶν ἐθνῶν ἐγένετο ἐπανάστασις. ε Γνώσεται γὰρ. φησὶ, πάντα τὰ ἔθνη, ὅτι διὰ τὰς ἁμαρτίας αὑτῶν ἠχμαλωτεύθησαν πᾶς οἶκος Ἰσραήλ. » Θεων ροῦντες γὰρ ἅπαντες τὴν ἀθρόαν ἐχείνων ἀναίρεσιν, λογισμοῖς ὀρθοῖς χρώμενοι συνήσουσιν, ὅτι δίκας τίνοντες τῶν ἁμαρτημάτων, τὴν αἰχμαλωσίαν ἐχείνην ὑπέμειναν. Μαρτυρεῖ δὲ τούτοις καὶ τὰ ἐπαγόμενα " … ἐλεήσω τὸν οἶκον ᾿Ισραὴ.λ, καὶ ζῃλώσω διὰ τὸ ὄνομά μου" τὸ ἅγιον. Καὶ λήψονται τὴν ἀτιμίαν ἑαυτῶν", καὶ πάσας " τὰς ἀδικίας αὐτῶν, ἃς ἠδίκησαν εἰς ἐμὲ ἐν τῷ κατοικισθῆναι αὑτοὺς ἐπὶ τῆς γῆς "" αὐτῶν ἐπ' εἰρήγης, καὶ οὐκ ἔσται ὁ ἐκφροθῶν. Ἔν τῷ ἐπιστρέψαι" μὲ αὐτοὺς ἐκ τῶν ἐθγῶν, καὶ ἐξαγαγεῖν" αὐτοὺς ἐκ τῶν χωρῶν αὐτῶν". Τὸ, ε Λήψονται τὴν ἀνομίαν αὑτῶν, καὶ πάσας τὰς ἀδικίας αὐτῶν, ἃς ἠδίκησαν εἰς ἐμὲ, » ἀντὶ τοῦ, Εἰς διάνοιαν λήψονται, δι᾽ ὧν ὑπέμεεναν ἀνιαρῶν, ὡς αὐτοὶ τούτων ἑαυτοῖς ἐγένοντο πρόξενοι, καὶ τῆς ἀτιμίας αἰτία ἡ ἀδικία. Τούτοις δὲ, φησὶ, χρήσονται τοῖς λογισμοῖς εἰς τὴν οἰκείαν ἐπανελθόντες γῆν, καὶ τῶν χαλεπῶν τούτων τῶν" πολεμίων ἀπαλλαγέντες" τότε γὰρ, « Καὶ ἁγιασθήσομαι ἐν αὐτοῖς ἐνώπιον τῶν ἐθνῶν.» ᾿Αντὶ τοῦ Δήλης μου τῆς δὃυνάμξως γενομένης, τὴν παρὰ πάντων δέξομαι προσκύνησιν, διὰ τῆς περὶ τούτους ὑπ᾽ ἐμοῦ γενομένης προνοίας. Καὶ γνώσονται, ὅτι ἐγὼ εἰμι Κύριος ὁ Θεὸς αὑτῶν, ἐν" τῷ ἐπιφαγῆγαί μὲ αὑτοῖς ἐν τοῖς ἔθνεσι. Διὰ γὰρ τῆς ἐμῆς προμηθείας καὶ τῆς τῶν Σχυθικῶν ἐθνῶν τὸν ὄλεθρον ὄψονται. ε Καὶ " συνάξω αὐτοὺς ἐπὶ τὴν γῆν αὐτῶν, καὶ οὗ καταλείψω οὐκέτι ἀπ᾿ αὐτῶν ἐκεῖ. » Καὶ τοῦτο, ὅσον ἧκεν εἰς τὴν θείαν κηδεμονίαν, γεγένηται " οἱ δὲ τοῖς θείοις νόμοῖς ἀντιτείνειν εἰωθότες, ἐπανελθεῖν οὐκ ᾿θέλησαν, ἀλλ᾽ οἱ πλείους τῆς πατρῴας γῆς τὴν ξένην προείλοντο.

Kai ngōsetai"' panta ta ethnē, hoti dia tas hamartias hautōn ēchmailōteuthēsan ho hoikos Israēï, anth᾽ hōn ēthetēsan dis eme, kai apestrepsa to prosōpon mou ap᾽ autōn, kai paredōka autous heis cheiras tōn ethgōn autōn, kai epeson " pantes makairą. Kata tas akatharsias hautōn, kai kata tas agomias "" hautōn epoiēsa hautois", kai apestrepsa to prosōpon mou ap᾿ autōn. Theōmena, phēsi, ta ethnē ton epenechthenta tǭ Gōg olethron, gnōsetai hōs kai Bathylōniois tautēn ēdynamēn epenenkein tēn timōrian" alla dikas ton Israēl tēs asedeias kai paranomias oudemias autous axiōsas epikourias. Kai touto de saphōs hēmas didaskei, hōs euthys meta tēn epanodon hē toutōn tōn ethnōn egeneto epanastasis. e Gnōsetai gar. phēsi, panta ta ethnē, hoti dia tas hamartias hautōn ēchmalōteuthēsan pas oikos Israēl. » Theōn rountes gar hapantes tēn athroan echeinōn anairesin, logismois orthois chrōmenoi synēsousin, hoti dikas tinontes tōn hamartēmatōn, tēn aichmalōsian echeinēn hypemeinan. Martyrei de toutois kai ta epagomena " … eleēsō ton oikon ᾿Israē.l, kai zę̄lōsō dia to onoma mou" to hagion. Kai lēpsontai tēn atimian heautōn", kai pasas " tas adikias autōn, has ēdikēsan eis eme en tǭ katoikisthēnai hautous epi tēs gēs "" autōn ep' eirēgēs, kai ouk estai ho ekphrothōn. En tǭ epistrepsai" me autous ek tōn ethgōn, kai exagagein" autous ek tōn chōrōn autōn". To, e Lēpsontai tēn anomian hautōn, kai pasas tas adikias autōn, has ēdikēsan eis eme, » anti tou, Eis dianoian lēpsontai, di᾽ hōn hypemeenan aniarōn, hōs autoi toutōn heautois egenonto proxenoi, kai tēs atimias aitia hē adikia. Toutois de, phēsi, chrēsontai tois logismois eis tēn oikeian epanelthontes gēn, kai tōn chalepōn toutōn tōn" polemiōn apallagentes" tote gar, « Kai hagiasthēsomai en autois enōpion tōn ethnōn.» ᾿Anti tou Dēlēs mou tēs dounamxōs genomenēs, tēn para pantōn dexomai proskynēsin, dia tēs peri toutous hyp᾽ emou genomenēs pronoias. Kai gnōsontai, hoti egō eimi Kyrios ho Theos hautōn, en" tǭ epiphagēgai me hautois en tois ethnesi. Dia gar tēs emēs promētheias kai tēs tōn Schythikōn ethnōn ton olethron opsontai. e Kai " synaxō autous epi tēn gēn autōn, kai hou kataleipsō ouketi ap᾿ autōn ekei. » Kai touto, hoson hēken eis tēn theian kēdemonian, gegenētai " hoi de tois theiois nomois antiteinein eiōthotes, epanelthein ouk ᾿thelēsan, all᾽ hoi pleious tēs patrǭas gēs tēn xenēn proeilonto.

“And all the nations will know that the house of Israel was taken captive because of their sins, because they rejected me; and I turned my face from them and handed them over into the hands of their enemies, and they all fell by the sword. According to their uncleannesses and according to their lawless deeds I dealt with them, and I turned my face from them.” Seeing the destruction brought upon Gog, he says, the nations will know that I could have brought this punishment on the Babylonians too; but I made Israel pay the penalty for their impiety and transgression, deeming them worthy of no help. And this too clearly teaches us that the uprising of these nations took place immediately after the return. “For all the nations will know,” he says, “that the whole house of Israel was taken captive because of their sins.” For all, seeing the sudden destruction of those nations and reasoning rightly, will understand that the Jews underwent that captivity in payment for their sins. And what follows bears witness to this: “… have mercy on the house of Israel, and I will be jealous for my holy name. And they will bear their dishonour and all their injustices which they committed against me, when they dwell on their land in peace, and there is none to frighten them, when I bring them back from the nations and lead them out of their lands.” “They will bear their lawlessness and all their injustices which they committed against me” means: they will take to heart, through the painful things they underwent, that they themselves were the authors of these for themselves, and that injustice was the cause of their dishonour. They will reason in this way, he says, when they have returned to their own land and been freed from these harsh enemies. For then “I will be sanctified in them before the nations”; that is, when my power has become manifest, I will receive worship from all through the providence I exercise for them. “And they will know that I am the Lord their God, when I appear to them among the nations.” For through my forethought they will also see the destruction of the Scythian nations. “And I will gather them into their land, and I will no longer leave any of them there.” This too happened, so far as it depended on the divine care; but those who were accustomed to resist the divine laws would not return, and most of them preferred the foreign land to their fatherland.

Ezek 39:23–28 (quotation, high confidence)

Notes and citation

Summary: Gog's defeat shows the nations that Israel's exile was punishment for sin, not God's weakness; restored Israel will recognise its guilt, though many chose not to return (Ezek 39:23–28).

The section holds the lemmas of Ezek 39:23–24 and 39:25–27, and quotes 39:27–28; apparatus is removed as a logged correction. The opening of the lemma of 39:25 (“Therefore thus says Adonai the Lord: Now I will turn back the captivity of Jacob and”) is lost, marked “…”.

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): β᾿ Α ἐπέσαν " Α τὰ ἀνομήματα. πὰ: εἰ ἣν ηοῖ 56 δυεἶδ. Ηδο ἴῃ Β με. ἴμ αὶ Γαΐ. αὐ εἶδ, τυγ. [ἰὼ υἱά δ }ἰΐς 1 ρο οἰ ρο] → … ; κγ', κδ', → ; χη". → .

Cite (SBL): Theodoret, Comm. Ezech. 39.23 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/39-23). (abbreviation not yet checked)

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

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ezechielem-39-23) · 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.

39.29PG 81

Καὶ οὐκ ἀποστρέψω οὐκέτι τὸ πρόσωπόν μου ἀπ᾽ αὑτῶν, ἀνθ ὧν ἐξέχεα τὸν θυμόν μου ἐπὶ τὸν οἶκον Καὶ τοῦτο δὲ ἕπεται τῶν ἀνθρώπων τῇ γνώμῃ. Ἐφ’ ἡμῖν γάρ ἔστι τὸ ταῖς ἀγαθαῖς ὑποσχέσεσιν ἕπιθεῖναι τὸ πέρας“ οὕτω καὶ ἡμῖν ὑπέσχετο τῶν οὐρανῶν τὴν βασιλείαν ὁ Δεσπότης, ἀλλ᾽ οὐ τευξόμεθα ταύτης ἀναξίως πολιτευόμενοι " σπουδάζοντες δὲ, καὶ σὺν προθυμίᾳ πάσῃ τοὺς θείους νόμους φυλάττοντες, ἀπολαυσόμεθα πάντως τῶν ἐπηγγελμένων ἀγαθῶν. Οὕτω καὶ τοῖς Ἰουδαίοις ὑπέσχετο μὴ ἀποστρέψειν 6 ἀπ᾽ αὐτῶν τὸ πρόσωπον, δηλονότι: ΄ πειθομένων αὑτῷ καὶ πιστευόντων, καὶ τοὺς θείους φυλασσόντων νόμους. Καὶδτι ταῦθ᾽ οὕτως ἔχει, μάρτυς ἡ ἱστορία ἐξαγαγὼν γὰρ ἐξ Αἰγύπτου τὸν λαὸν, εἰς τὴν ἐπηγγελμένην αὐτοὺς ἄξειν ὑπέσχετο γῆν ἐπειδὴ δὲ τοῖς θείοις δόγμασιν πάντας αὐτοὺς ἐν τῇ ἐρήμῳ θανάτῳ παρέδωκε, δύο μόνοις ἐξ ἁπάντων τῶν δεξαμένων τὰς ὑποσχέσεις, πληρώσας τὰς ὑποσχέσεις. Καὶ ἐνταῦθα τοίνυν οἱ μὲν πεπιστευκότες, καὶ τὸ σωτήριον δεξάμενοι κήρυγμᾶ, βεθαίαν ἔχουσι τὴν ὑπόσχεσιν " οὐ γὰρ ἀπέστρεψε τὸ πρόσωπον αὑτοῦ ἀπ᾿ αὐτῶν ' οἱ δὲ τἀναντία δρῶντες τῷ θείῳ βουλήματι, πόῤῥω πον τῆς θείας ἐποψίας τυγχάνουσιν, οὐδεμιᾶς ἀπολαύοντες προμηθείας, ἀλλὰ, « πορευόμενοι, κατὰ τὸ" προφήτην ᾿Ησαῖαν, τῷ φωτὶ τοῦ πυρὸς αὑτῶν, καὶ τῇ φλογὶ ἧ ἐξέχαυσαν, » καὶ πορεύσονται, κατὰ τὸν θεῖον Δαδὶ δ, ε ἐν τοῖς ἐπιτηδεύμασιν αὑτῶν.» Ταῦτα μὲν οὕτω νοεῖν ὑπὸ τῆς θείας Γραφῆς ἐδιδάχθημεν. ᾿γὼ δὲ 6 θαυμάζω οὗ μόνον Ἰουδαίων τὴν ἄνοιαν, ἀλλὰ καί τίνων, τὸ μὲν Χριστιανιχὸν ὄνομα περικειμένων, τοῖς Ἰουδαῖκοῖς δὲ μύθοις προσεχόντων " καὶ τοῦ Γὼγ καὶ Μαγὼγ τὴν ἐπανάστασιν οὐ γεγενῆσθαι λεγόντων, ἀλλ᾽ ἔσεσθαι προσδοκώντων. Οὺς ἔδει συνιδεῖν, πρῶτον μὲν, ὅτι τῇ ἐκ Βαδυλῶνος ἀναχλήσει ἡ τούτου προφητεία συνέζευκται " ἔπειτα, ὅτι διὰ τούτων ἔφη μαθήσεσθαι τὰ ἔθνη τοῦ Θεοῦ τὴν δύναμιν. Ποίας γὰρ, εἰπάτωσαν, δεῖται νῦν τὰ ἔθνη διδασκαλίας εἰς διάγνωσιν πῆς θείας δυνάμεως, οὗ πιστεύειν μὲν εἰς τὸ ὄνομα ποῦ Πατρὸς, καὶ τοῦ Υἱοῦ, καὶ τοῦ ἁγίου Πνεύματος ἐδιδάχθησαν, δοξολογεῖν ὃ καὶ προσκυνεῖν τὴν θείαν ἔμαθον φύσιν, τῆς δὲ τῶν εἰδώλων ἀπηλλάγησαν πλάνῆς; Ποίαν δὲ τοιαύτην διδασκαλίαν ἡ τοῦ Γὼγ ἀναίρεσις προσενεγκεῖν ἠδύνατο, οἵαν τῶν Ἱερῶν ἀποστόλων περιέχει τὸ κήρυγμα; Τοῦτο μὲν γὰρ τὰ περὶ Τριάδος καὶ μονάδος ἅπαντας ἀνθρώπους δι.δάσκει, καὶ ὅτι ἐν τῇ μιᾷ φύσει τὰς τρεῖς ἰδιότητας θεωροῦμεν" καὶ πρὸς τούτοις νεκρῶν ἀνάστασιν, καὶ χρίσιν, καὶ ἀντίδοσιν ἀγαθῶν καὶ τῶν ἐναντίων, οὐρανῶν βασιλείαν, τὴν ἐν γεέννῃ τιμωρίαν, τῆς ἀρετῆς τὰ μαθήματα, τὰ τῆς φιλοσοφίας διδάγματα, καὶ τὰ ἄλλα, ὅσα τό τε θεῖον Εὐαγγέλιον περιέχει, καὶ τὰ ἱερὰ τῶν ἀποστόλων συγγράμματα. Ἡ δὲ “οὔ Γὼγ ἀναίρεσις μόνον ἐδίδαξε τὰ ἔθνη, ὅτι μεγίστὴν ἔχει δύναμιν ὁ Ἰουδαίων Θεὸς, καὶ ὅτι οὐ διὰ πὴν αὐτοῦ ἀσθένειαν ὑπὸ Βαδυλωνίοις ἐγένοντο, ἀλλὰ διὰ τὴν οἰκείαν παρανομίαν. Εἰ τοίνυν μηδέπω τὰ κατὰ πὺν Γὼγ ἐγένετο, ἀλλ᾽ ἐπ᾽ ἐσχάτων τῶν ἡμερῶν γενήσεται, καὶ δι᾽ ἐχείνου μαθήσεται τὰ ἔθνη τὸν τῶν ὅλων σέδειν Θεὸν, μΞίξονα τὰ κατὰ τὸν Γὼγ τοῦ σωτηρίου σταυροῦ, καὶ τοῦ θανάτου τοῦ τὸν θάνατον λύσαντος, καὶ τῶν θείων ἀποστόλων, οἱ τῷ φωτὶ τῆς θεογνωσίας τὴν οἰκουμένην κατηύγασαν. Ταῦτα μὲν γὰρ ἅπαντα οὐκ ἴσχυσε διδάξαι τὰ ἔθνη τὸν τῶν ὅλων Θεὸν, μόνη δὲ ἡ τοῦ Γὼγ ἀναίρεσις δῆλον αὐτὸν ἅπασι καταστήσει" οὕτω σαφῶς ᾿Ἰουδαΐζουσιν οἱ ταῦτα μυθολογοῦντες. Ἡμεῖς δὲ, τῇ θείᾳ πειθόμενος Γραφῇ, τὴν προειρημένην ἑρμηνείαν ἐποιησάμεθᾳ,, διδάξαντες, ὅτι ἐλήλυθεν οὗτος, καὶ πέρας τὰ κατ᾽ αὐτὸν εἴληφε. Καὶ τότε μὲν ἔμαθε τὰ ἔθνη, ὡς οὐ διὰ τὴν θείαν ἀσθένειαν τὴν αἰχμαλωσίαν ὑπἐμενον οἱ Ἰουδαῖοι, ἀλλὰ διὰ τὴν σφῶν αὐτῶν παρανομίαν - ἐπὶ δὲ τοῦ παρόντος, διὰ τοῦ Δεσποτικοῦ θα» νάτου καὶ τῆς ἀναστάσεως τὰς τῆς θεογνωσίας ἀκτῖνας ἐδέξατο τὰ ἔθνη, καὶ τῆς πατρῴας ἀσεδείας ἀπαλλαγέντα, προσκυνεῖν μεμαθήκαμεν τὸν Πατέρα, καὶ τὸν Υἱὸν, καὶ τὸ ἅγιον Πνεῦμα " αὐτῷ πρέπει δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων "". ᾿Αμήν.

Kai ouk apostrepsō ouketi to prosōpon mou ap᾽ hautōn, anth hōn exechea ton thymon mou epi ton oikon Kai touto de hepetai tōn anthrōpōn tę̄ gnōmę̄. Eph’ hēmin gar esti to tais agathais hyposchesesin hepitheinai to peras“ houtō kai hēmin hypescheto tōn ouranōn tēn basileian ho Despotēs, all᾽ ou teuxometha tautēs anaxiōs politeuomenoi " spoudazontes de, kai syn prothymią pasę̄ tous theious nomous phylattontes, apolausometha pantōs tōn epēngelmenōn agathōn. Houtō kai tois Ioudaiois hypescheto mē apostrepsein 6 ap᾽ autōn to prosōpon, dēlonoti: ΄ peithomenōn hautǭ kai pisteuontōn, kai tous theious phylassontōn nomous. Kaidti tauth᾽ houtōs echei, martys hē historia exagagōn gar ex Aigyptou ton laon, eis tēn epēngelmenēn autous axein hypescheto gēn epeidē de tois theiois dogmasin pantas autous en tę̄ erēmǭ thanatǭ paredōke, dyo monois ex hapantōn tōn dexamenōn tas hyposcheseis, plērōsas tas hyposcheseis. Kai entautha toinyn hoi men pepisteukotes, kai to sōtērion dexamenoi kērygma, bethaian echousi tēn hyposchesin " ou gar apestrepse to prosōpon hautou ap᾿ autōn ' hoi de tanantia drōntes tǭ theiǭ boulēmati, porrhō pon tēs theias epopsias tynchanousin, oudemias apolauontes promētheias, alla, « poreuomenoi, kata to" prophētēn ᾿Ēsaian, tǭ phōti tou pyros hautōn, kai tę̄ phlogi hē exechausan, » kai poreusontai, kata ton theion Dadi d, e en tois epitēdeumasin hautōn.» Tauta men houtō noein hypo tēs theias Graphēs edidachthēmen. ᾿gō de 6 thaumazō hou monon Ioudaiōn tēn anoian, alla kai tinōn, to men Christianichon onoma perikeimenōn, tois Ioudaikois de mythois prosechontōn " kai tou Gōg kai Magōg tēn epanastasin ou gegenēsthai legontōn, all᾽ esesthai prosdokōntōn. Ous edei synidein, prōton men, hoti tę̄ ek Badylōnos anachlēsei hē toutou prophēteia synezeuktai " epeita, hoti dia toutōn ephē mathēsesthai ta ethnē tou Theou tēn dynamin. Poias gar, eipatōsan, deitai nyn ta ethnē didaskalias eis diagnōsin pēs theias dynameōs, hou pisteuein men eis to onoma pou Patros, kai tou Huiou, kai tou hagiou Pneumatos edidachthēsan, doxologein ho kai proskynein tēn theian emathon physin, tēs de tōn eidōlōn apēllagēsan planēs? Poian de toiautēn didaskalian hē tou Gōg anairesis prosenenkein ēdynato, hoian tōn Hierōn apostolōn periechei to kērygma? Touto men gar ta peri Triados kai monados hapantas anthrōpous di.daskei, kai hoti en tę̄ mią physei tas treis idiotētas theōroumen" kai pros toutois nekrōn anastasin, kai chrisin, kai antidosin agathōn kai tōn enantiōn, ouranōn basileian, tēn en geennę̄ timōrian, tēs aretēs ta mathēmata, ta tēs philosophias didagmata, kai ta alla, hosa to te theion Euangelion periechei, kai ta hiera tōn apostolōn syngrammata. Hē de “ou Gōg anairesis monon edidaxe ta ethnē, hoti megistēn echei dynamin ho Ioudaiōn Theos, kai hoti ou dia pēn autou astheneian hypo Badylōniois egenonto, alla dia tēn oikeian paranomian. Ei toinyn mēdepō ta kata pyn Gōg egeneto, all᾽ ep᾽ eschatōn tōn hēmerōn genēsetai, kai di᾽ echeinou mathēsetai ta ethnē ton tōn holōn sedein Theon, mXixona ta kata ton Gōg tou sōtēriou staurou, kai tou thanatou tou ton thanaton lysantos, kai tōn theiōn apostolōn, hoi tǭ phōti tēs theognōsias tēn oikoumenēn katēugasan. Tauta men gar hapanta ouk ischyse didaxai ta ethnē ton tōn holōn Theon, monē de hē tou Gōg anairesis dēlon auton hapasi katastēsei" houtō saphōs ᾿Ioudaïzousin hoi tauta mythologountes. Hēmeis de, tę̄ theią peithomenos Graphę̄, tēn proeirēmenēn hermēneian epoiēsamethą,, didaxantes, hoti elēlythen houtos, kai peras ta kat᾽ auton eilēphe. Kai tote men emathe ta ethnē, hōs ou dia tēn theian astheneian tēn aichmalōsian hypemenon hoi Ioudaioi, alla dia tēn sphōn autōn paranomian - epi de tou parontos, dia tou Despotikou tha» natou kai tēs anastaseōs tas tēs theognōsias aktinas edexato ta ethnē, kai tēs patrǭas asedeias apallagenta, proskynein memathēkamen ton Patera, kai ton Huion, kai to hagion Pneuma " autǭ prepei doxa eis tous aiōnas tōn aiōnōn "". ᾿Amēn.

“And I will no longer turn my face away from them, because I poured out my wrath upon the house …” This too follows the decision of men. For it lies with us to bring the good promises to fulfilment. So too the Master has promised us the kingdom of heaven, but we shall not obtain it if we live unworthily; whereas if we are zealous and keep the divine laws with all eagerness, we shall certainly enjoy the promised good things. So too he promised the Jews not to turn his face from them, that is, if they obeyed him and believed and kept the divine laws. And that this is so, history is witness. For having brought the people out of Egypt, he promised to lead them into the promised land; but since they … the divine decrees, he handed them all over to death in the desert, fulfilling the promises to only two of all who had received them. Here too, then, those who have believed and received the saving preaching have a firm promise, for he has not turned his face from them; but those who act contrary to the divine will are far from the divine oversight and enjoy no forethought, but “walk,” according to the prophet Isaiah, “in the light of their fire and in the flame that they kindled,” and they will walk, according to the divine David, “in their own practices.” This is how we have been taught by divine Scripture to understand these things. But I marvel not only at the folly of the Jews but also at some who bear the Christian name yet give heed to Jewish myths, and say that the uprising of Gog and Magog has not happened but expect it to come. They ought to have seen, first, that his prophecy is joined to the recall from Babylon; and then, that he said the nations would learn God's power through these events. For what teaching, let them say, do the nations need now in order to recognise the divine power, when they have been taught to believe in the name of the Father and of the Son and of the Holy Spirit, have learned to glorify and worship the divine nature, and have been freed from the error of idols? What teaching such as the preaching of the holy apostles contains could the destruction of Gog have offered? For that preaching teaches all men about the Trinity and the unity, and that in the one nature we contemplate the three properties; and besides this, the resurrection of the dead, and judgment, and the requital of good and its opposite, the kingdom of heaven, punishment in Gehenna, the lessons of virtue, the teachings of philosophy, and everything else that the divine Gospel and the holy writings of the apostles contain. But the destruction of Gog taught the nations only that the God of the Jews has the greatest power, and that it was not through his weakness that they came under the Babylonians, but through their own transgression. If, then, the events concerning Gog have not yet happened but will happen at the last of the days, and through him the nations will learn to revere the God of the universe, the events concerning Gog will be greater than the saving cross, and the death that destroyed death, and the divine apostles who illumined the world with the light of the knowledge of God. For all these, it seems, could not teach the nations the God of the universe, but the destruction of Gog alone will make him manifest to all! So plainly do those who tell these myths Judaize. But we, obeying divine Scripture, have given the foregoing interpretation, teaching that he has come and that what concerns him has reached its end. And then the nations learned that the Jews underwent the captivity not through divine weakness but through their own transgression; but at present, through the Master's death and resurrection, the nations have received the rays of the knowledge of God and have been freed from their ancestral impiety; and we have learned to worship the Father and the Son and the Holy Spirit, to whom belongs glory to the ages of ages. Amen.

Ezek 39:29 (quotation, high confidence) · Num 14:30 (allusion, high confidence) · Isa 50:11 (quotation, high confidence) · Ps 81:12 (80:13 LXX) (quotation, high confidence) · Rev 20:8 (allusion, low confidence) · Matt 28:19 (allusion, medium confidence)

Notes and citation

Summary: God's promise not to turn away depends on human obedience; Theodoret rejects as Judaizing the view of some Christians that Gog's invasion is still to come, since the nations already know God through the cross and the apostles (Ezek 39:29).

The end of the lemma of Ezek 39:29 (“of Israel, says Adonai the Lord”) and a verb in the comment (probably “disobeyed”) are lost in the OCR, marked “…”; Latin debris and apparatus are removed as logged corrections.
The two who entered the land: Num 14:30 (Caleb and Joshua). Quotations: Isa 50:11; Ps 81:12 (LXX 80:13).
Theodoret's rejection of a future Gog and Magog (held by some Christians, cf. Rev 20:8) and his charge that its holders “Judaize” 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; marginal verse number removed; stray marginal letter): ἀπέστρεψε" ᾿Σ» τ βου ἴπ Α ρομίδιγ μοβὶ ἅγιον. -- εἰς ἐμέ. Α τὴν ἀδικίαν, ἣν ἠδίκησαν. 35 Α τὴν ᾽ αὐτῶν. ΛΑ τῶν ἐθνῶν. 3 τῶν. })}05. πη Β. ἡ ἐν ἀνομίαν αὐτῶν. 59. ἀποστρέψαι, ομιΐ550 μέ." ' Α συναγαγεῖν μεν. τ δ καὶ -- ἐκεῖ. Π65. ἰῃ Δ. 5. Β ἀποστρέφειν. 1 Β δῆλον ὅτι, 5 ΒΘΙΠΟ μεῖον Βα}. ἀ πέστρεψαν. → ἀπέστρεψε ; δρῶν- Α Ἰο [ΔιἸοηδην : πες" → δρῶντες; μ᾽. οἱ ἢ ἀ. » απ), αυΐ [ἃνει πὶ ἱρϑὶ, τοοιίίοποπι, οἱ ἡἀϊ οἴ πὶ, οἱ τ πιΐτ πὶ ἴὰ πὶ οἴη. ἰὴ 8, οἱ "πὶ, οἱ 58 γῷ Δροβίοι Γαδὰ ὅοπίε - Ει 19 ἐγὼ δὲ, χ, τ. λ. ως δὰ ΑρΟΙΗπανίυαν 56 Γείογγο, ραίεί εκ {ΠΠ15 υαβ ρΡεῦ θοπιΐηίΐοαπι ποσί εἰ Γοδιγγθοιίοποηι, οοβηΐ- Α → ; (ἴα οἱ ΕἸ αν, οἱ ϑρί → ; τ -------.--δὲς (ἰδ), εἶ Εἰ ἀιασῖις πιὸ ἐμ ἐπ υἱδίοπς θεὶ, αὐάιαὶὶ αμίοπι πιὸ τ6 πὶ Γ}} 8. ἃς (6πι}0}} τ αἰ σαιϊοη πὶ : (65 ἢν} 5 τυ ἀπο ἀε[αιραπιυ8., δογυπὶ αυ ἰπ ϑρί γα αἰνίμο Γαϑὶ ἴῃ υἱβίοθθ θεῖ, » ἰιος δϑὶ, βρίγί..8}}, πο δίχιια ρυ ]ομ Ρε πιὶ φγ 8, οΔἸδη απ 486 οἱ [ἀπ]! οι! θη] ἢ, δ᾽ 0} 416 εἰ αι → ; κθ', → ; φυλασσόντων Ὁ νόμους → φυλασσόντων νόμους.

Topics: Eschatology, Trinity, Heresy

Cite (SBL): Theodoret, Comm. Ezech. 39.29 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/39-29). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/39-29

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

Chapter 40

40.1PG 81

Καὶ ἐγένετο ἐν τῷ εἰκοστῷ καὶ πέμπτῳ" ἔτει τῆς αἰχμαλωσίας ἡμῶν, ἐν τῷ" πρώτῳ" μηνὶ, δεκάτῃ τοῦ μηνὸς, ἐν τῷ τεσσαρεσκαιδεχκάτῳ ἔτει μετὰ τὸ ἁλῶναι τὴν πόλιν. ἸΚαὶ ἐντεῦθεν δῆλός ἐστι ὁ προφήτης Ἰεχονίᾳ τῷ βασιλεῖ τῆς αἰχμαλωσίας κοινωνήσας " μεθ᾽ ὃν Σεδεκίας ἐύασίλευσε ἕνδεκα ἔτη ὀλίγων μηνῶν ἀποδέοντα " ἐν γὰρ τῷ ἐνδεκάτῳ ἔτει τῆς Σεδεκίου βασιλείας ἥλω ἡ πόλις. Εἰκότως τοίνυν ἔφη, τὸ τῆς ἀλώσεως τῆς πόλεως τεσσαρεσχαιδέχκατον ἕτος, τῆς αὐτῶν αἰχμαλωαἰας πέμπτον εἶναι καὶ εἰκοστόν. Ἐν τῇ ἡμέρᾳ ταύτῃ "" ἐγένετο ἐπ᾽ ἐμὲ χεὶρ Κυρίου. Καὶ ἤγαγέ με "" ἐκεῖ ἐν ὁράσει Θεοῦ, ἤγαγε δέ με." εἰς τὴν γῆν τοῦ Ἰσραὴϊ, καὶ ἔθηκέ με ἐπ᾽ ὄρους ὑψηλοῦ σφόδρα, καὶ ἐπ᾿ αὖτοῦ ὡσεὶ " οἰκοδομὴ πόλεως ἀπέναντι". Προθεσπίσας αὐτοῖς ὁ τῶν ὅλων Θεὸς τὴν ἀπὸ τῆς αἰχμαλωσίας ἐπάνοδον, καὶ τὴν οἰκείαν ὑποδείξας δύναμιν διὰ τῆς τῶν ξηρῶν ἐκείνων ὀστῶν ἀναστάσεως, προλέγει καὶ τῆς πόλεως καὶ τοῦ νεὼ τὴν οἰχοδομέαν " καὶ οὐ λόγοις κέχρηται μόνοις, ἀλλὰ καὶ θεωρίαν τοιαύτην ὑποδείκνυσι "᾽ τῷ προφήτῃ, τῇ τοῦ θείου Πνεύματος ἐνεργείᾳ τῆς διανοίας αὐτοῦ φωτίσας τὸ ὀπτιχόν. Ἵνα δὲ μὴ τὸ καθ᾽ ἕχαστον ἑρμηνεύοντες ἀποχναίσωμεν τοὺς ἐντυγχάνοντας τἧδε τῇ βίδλῳ τῷ μήκει τῶν λόγων, ἐν 3 κεφαλαίῳ παράφρασίν τινα ποιήσασθαι βουλόμεθα τῶν ὑποδειχθέντων πνευματικῶς τῷ θεσπεσίῳ προφήτῃ. Λέγει τοίνυν, « Ἐν ὁράσει Θεοῦ, »- τουτέστι πνευματικῇ, οὐ σωματικῇ ὄψει, ἀπαχθῆναι μὲν αὑτοῦ τὴν διάνοιαν εἰς τὴν γῆν τοῦ Ἰσραὴλ, ἰδεῖν δὲ ἐπ᾽ ὄρους τινὸς ὑψηλοῦ οἰχοδομίαν, καί τινὰ ἐστηκότα, τὸ μὲν εἶδος ἀνθρώπειον ἔχοντα, τὴν δὲ χρόαν λαμπροτάτου καὶ περιχαλλεστάτον χαλκοῦ, κάλαμον δὲ καὶ μενον, καὶ παραχελενόμενόν μοι, καὶ τὰ ὑποδεικνύμενα θεωρεῖν, καὶ τῶν λεγομένων ἀκούειν. Τούτου γὰρ χάριν καὶ ἐληλυθέναι ἔφασκεν, ὥστε καὶ ὑποδεῖξαι καὶ διδάξαι, «Ἵνα καὶ σὺ, φησὶ, ταῦτα διαπορῦμεύσῃς τῷ οἴκῳ Ἰσραήλ.» Εἶτα μετρῶν τῷ καλάμῳ ὑποδείχνυσέ μοι ἅπαντα τῆς οἰκοδομίας τὰ μέτρα "'. καὶ πρῶτον μὲν τῶν πυλῶν τὰ μέτρα, καὶ τῶν καλουμένων οὐδῶν τε καὶ ὑπερθύρων, καὶ λεῖ " αἰλαμὼθ δὲ πληθυντικῶς " καὶ θεὲ πάλι», τόν τε οὐδὸν, καὶ τὸ ὑπέρθυρον " θεεὶμ δὲ, τὰ αὐτὰ πληθυντικῶς. Οὕτω γὰρ εὗρον τούτων παρὰ τῷ Σύρῳ τὴν ἑρμηνείαν. Λέγει δὲ ἑωρακέναι οὐ μόνον τὰς ἑἐξωτέρᾶς, ἀλλὰ καὶ τὰς ἔνδον πύλας, καὶ τὰς μεταξὺ πάλιν αὐλὰς, καὶ τὰς ἐχείνων ἐνδοτέρας. Αἱ μὲν γὰρ ἦσαν ἀφωρισμέναι τοῖς ἱερεῦσιν, αἱ δὲ πᾶσιν ἦσαν Ἰσραηλίταις βαταί " καὶ ἕνα μὲν ἐν κύκλῳ περίδολον εἶχεν ὁ θεῖος νεὼς, μέγιστόν τε καὶ ὑψηλότατον ἔνδον δὲ μετ᾽ ἐκεῖνον τειχίοις ἑτέροις τὸ ὕπαιθρον ἅπαν διώριστο. Καὶ τὰ μὲν ἀπενενέμητο παντὶ τῷ λαῷ, τὰ δὲ ἐνδότερα καὶ παρ᾽ αὐτὸν τὸν νεὼν μόνοις ἀφιέρωτο τοῖς ἱερεῦσι. Λέγει τοίνυν ἰδεῖν ἐν τῇ ἐντὰ δὲ παστοφόρια ὁ Σύρος " ἐξέδρας ὠνόμασε. Καὶ ταῦτα δὲ τοῖς ἑερεῦσιν ἀφώριστο, ὡς ὁ αὐτὸς διδάσκει προφήτης. Τῷ θεσπεσίῳ δὲ ᾿Ησαῖᾳ φησὶν ὁ Θεός" « Εἴσελθε εἰς τὸ παστοφόριον πρὸς Σομμᾶν ""τὸν γραμματέα. »ν Λέγει δὲ ἑκατὸν μὲν πήχεων εὗρος ἀπονεμηθῆναι ταῖς ἐξωτέραις αὐλαῖς, τῇ τε πρὸς ἄρκτον καὶ τῇ πρὸς μεσημδρίαν βελπούσῃ, ὡσαύτως δὲ καὶ τῇ πρὸς ἥλιον ἀνίσχοντα "τῶν δὲ ἐσωτέρων αὐλῶν ἑκάστης τὸ μὲν μῆκος πήχεων εἰχοσιπέντε, τὸ δὲ εὗρος πέχεων πεντήκοντα. Λέγει δὲ καὶ τὰς πύλας ἐοικέναι ἀλλῆλαις κατὰ πάντα, κατά τε τὰ μέτρα, καὶ κατὰ τὰς τῶν φοινίκων γλυφάς " τὰ δὲ ἑκατέρωθεν τῆς θύρας γεισσώματα, εἴτουν διαγεγλύφθαι ἔφη τὰ τῶν φοινίκων εἰχάσματα. Λέγει δὲ θεωρῆσαι καὶ τραπέζας ἑκατέρωθεν τῶν πυλῶν κειμένας, ἐν αἷς τὰ ἱερεῖα τιθέντες οἱ ἱερεῖς χατἔσφαζον, τά τε ὁλοχαυτούμενα, καὶ τὰ ὑπὲρ ἁμαρτίας καὶ ἀγνοίας προσφερόμενα " πλησιάζειν δὲ ἔφη καὶ ῥῥαχά τινα, τὸ αἷμα τῶν θυμάτων ὑποδεχόμενον, καὶ εἴς τι χωρίον ἀπῳχισμένον πάντως; μεταχομίζοντα, Εἶχον δὲ, φησὶν, αἱ τράπεζαι καὶ ὁρόφους ἄνωθεν χαλύπτοντας, καὶ τοῦ τε ὑετοῦ, τοῦ τε ἡλίου τὴν προσδολὴν ἀπείργοντας. Μετὰ ταῦτα διηγεῖται, ὡς ἐξέδρας ἐθεάσατο δύο, τὴν μὲν εἰς ἄρκτον, τὴν δὲ εἰς μεσημδρίαν ἀποδλέπουσαν" ἀμφοτέρας δὲ ἐν ταῖς ἐνδοτέραις ᾧχοδυμημένας αὐλαῖς. Καὶ τὴν μὲν ἀποδλέπουσαν πρὸς νότον, τοῖς ἱερεῦσιν ἀπονενεμῆσθαι ἔφη. τοῖς τὸν θεῖον φυλάττουσι νεών " τὴν δὲ πρὸς βοῤῥᾶν ἀποδλέπουσαν, τοῖς τὸ θυσιαστήριον τὸ ἕξω φυλάττουσι. Ἔφη δὲ καὶ τούτους κἀκείνους ἀπὸ τοῦ Σαδοὺχ τὸ γένος κατάγειν' πάλαι γὰρ τοῦ ᾿Αδιάθαρ τὸ γένος ἔπαυσε τοῦ ἱερατεύειν ὁ τῶν ὅλων Θεὸς, κατὰ τὴν ἐξενεχθεῖσαν κατὰ ᾿Ἡλεὶ τοῦ ἀρχιερέως ψῆφον, Λέγει δὲ ἐσωτέραν ᾽" αὐλὴν, τὴν πρὸς ἥλιον ἀνίσχοντα βλέπουσαν, ἀπὸ τοῦ προπυλαίου τοῦ θείου νεὼ μέχρι τῆς πύλης ἑκατὸν ἐσχηκέναι πήχεις, καὶ τὸ εὗρος δὲ ὡσαύτω:; τοσούτους " καταντικρὺ δὲ τοῦ νεὼ τὸ θυσιαστήριον" τὸ ὃὲ προπύλαιον τηῦ νεὼ εἴκοσι μὲν πήχεων τὸ μῆκος, τεττάρων δὲ καὶ δέκα τὸ πλάτος " καὶ τὴν θύραν αὐτοῦ ὁμοίως " τεττάρων καὶ δέκα τὸ πλάτος, τοὺς δὲ ἑκατέρωθεν αὐτῆς ἀγχῶνας, ἢ παραστάδας μέχρι τῆς γωνίας, ἀπὸ τριῶν πήχεων ἑκατέραν. Οὔτω γὰρ κκαὶ τῶν εἴκοσι πήχεων πληροῦται τὸ μέτρον, τῆς μὲν θύρας τέτταρας καὶ δέκα λαδουύσης, τῶν ἑκατέρωθεν ἀγκώνων (τούτους γὰρ ἐπωμέδας ἐκάλεσε), τοὺς ἄλλους ἕξ, τρεῖς ἐντεῦθεν, καὶ τρεῖς ἐκεῖθεν. Αὑτοῦ δὲ τοῦ νεὼ τὴν θύραν ἔφη εὗρος ἔχειν πήχεων δέκα, τοὺς δὲ ἐκατέρωθεν ἀγχῶνας ἀπὸ πέντε πήχεων, ὥστε πληροῦσθαι πάλιν τοὺς εἴκοσι πήχεις ᾿ διεμέτρησε δὲ, φησὶ, καὶ αὐτὸν τὸν νεὼν, καὶ ὑπέδειξέ μοι τεσσαράχοντα πήχεων τὸ μῆκος, εἴκοσι δὲ τὸ πλάτος, ἰσόμέτρον τῷ προπυλαίῳ, Εἶδον δὲ, φησὶ, καὶ ἑτέραν θύραν ἐνδοτέραν "5, τὸ πλάτος ἔχουσαν πήχεις ἕξ, τοὺς δὲ ἑκατέρωθεν ἀγχῶνας ἀπὸ πήχεων ἑπτά" τοῖς ὃξ τοίνυν πήχεαιν οἱ τέτταρες καὶ δέκα προστιθέμενοι τοὺς εἴκοσι πληροῦσι, Λέγει δὲ θεάσασθαι καὶ τὰς θύρας τὰς διοριζούσας ἀπὸ τῶν ἁγίων τὰ ΓΑγια τῶν ἀγίων, καὶ τὸ μὲν εὗρος αὐτῶν 5 ἰσόμετρον εἶναι τῷ νεῷ, τουτέστι πήχεων εἴκοσι" τὸ δὲ ὕψος πηχέων τεσσαράχοντα. Ζητήσας δὲ καὶ παρὰ τῷ Σύρῳ καὶ παρὰ τῷ Ἑδραίῳ τὰ μέτρα, εὗρον καὶ τὸ ὕψος ἰσόμετρον τῷ πλάτει συνεφώνησαν γὰρ ἀμφότεροι, ὅ τε Σύρος, ὅ τε ν᾽ ᾿Εύραϊος, εἴχησι πήχεων φήσαντες, καὶ τὸ εὗρος, καὶ τὸ ὕψος. Λέγει δὲ καὶ διπλοῦν τεθεᾶσθαι κύκλῳ τοῦ ναοῦ τὸ οἰκοδόμημα, καὶ ἑτέρους τοίχους ἔξωθεν τῆς ὁροφῆῇς ᾧχοδομημένους, καὶ μεταξὺ τῶν δύο τοίχων κύκλῳ περίπατόν τε καὶ δίοδον. Λέγει δὲ καὶ τῆς οἰκοδομίας ταύτης τὴν αἱ» τίαν "« Ἵνα μηδεὶς, φησὶ, πελάζῃ τοῖς τοῦ νεὼ τοίχοις. ν Τοῦτον δὲ αὐτὸν στενὸν κύκλον ἔφη εἰς ἐπέ» πεδα καὶ ὑπερῷα διῃρῆσθαι, καὶ θυρίδας ἔχειν ἔξω» θεν μὲν στενὰς, εὑρυτέρας δὲ ἔνδοθεν, ἃς προδαγορεύειν εἰώθαμεν λοξάς" καὶ ἑτέρας δὲ, φησὶ, δύο ἐξἐδρας ἐθεασάμην ἑκατέρωθεν τοῦ θείου νεὼ, τὴν μὲν ᾿ εἰς ἄρκτον ἀποδλέπουσαν, τὴν δὲ πρὸς νότον " τοῦτο γὰρ ἐκάλεσε προσευχὴν, ἐπειδὴ τοῖς τὰ βορειότερα «ἧς Ἱερουσαλὴμ οἰκοῦσιν Ἰουδαίοις ἔθος ἐστὶν εὑπόλεως θέσιν. Λέγει δὲ, μεταξὺ τοῦ θείου νεὼ καὶ τῆς καλουμένης ἐξέδρας, πέντε διορίζειν πήχεις " ἀπὸ δὲ τοῦ ἑσπερίου τείχους μέχρις αὐτῆς τῆς ἐξἑδρας ἑδδομήχοντα εἶναι πήχεις, εὖρος ᾽9 δὲ ἐννενήκοντα, Μέσος δὲ, φησὶν, ἣν ὁ θεῖος νεὼς, σανίσιν ἅπας χεχαλυμμένος, οὐ τοὺς τοίχους μόνον, ἀλλὰ καὶ τὸ ἔδαφος καὶ τὸν ὄροφον. Εἶχε δὲ καὶ θυρίδας διχτυωτὰς, … ἐπὶ τῶν τοίχων καὶ ἐπὶ τῶν φλιῶν, τῶν χερουδὶμ καὶ φοινίκων ἀπειχάσματα εἶχον " ἔκαστον δὲ τῶν χερουδὶμ δ'ο εἶχε πρόσωπα, ἕν μὲν λέοντος, ἕν δὲ ἀνθρώπου, καὶ τὸ μὲν πρὸς τοῦτον ἀπέδλεπε τὸν φοίγικα, τὸ δὲ πρὸς ἐκεῖνον. Δύο δὲ πρόσωπα ἀντὶ τῶν τεσσάρων ἐθεάσατο γεγλυμμένα " ἐπειδὴ οὐδὲ οἷόν τε ἣν ἐν σανίσιν ἀχριδῶς τέσσαρα διαγλίψαι. Λέγει δὲ καὶ τὸ θυσιαστήριον τεθεᾶσθαι τὸ πρὸ τῶν ἁγίων" εἶχε δὲ, φησὶ, τὸ μὲν ὕψος τρεῖς πήχεις, δύο δὲ πήχεις τὸ μῆκος, καὶ τὸ πλάτος ὡσαύτως, τουτέστι τετράγωνον ἰσόπλευρον. ᾿Ἐδιδάχθην δὲ ὑπὸ τοῦ ταῦτά μοι δεικνύντος, ὡς αὕτη 39 ἦν τὴ τράπεζα ἡ κατἐναντι Κυρίου. Ἐπιστῆσαι δὲ προσήκει, ὡς τὴν τράπεζαν; τὴν τοὺς ἄρτους τῆς προθέσεως δεχομένην, θυσιαστήριον προσηγόρευσε, τοῦ μεγάλου Μωσέως τράπεζαν αὐτὴν ὀνομάσαντος μόνον. τοίνυν τοῖς ἡμετέροις θύρα διὰ τῆς προφητείας. Ἦν δὲ, φησὶ, καὶ ἡ θύρα τῶν ἁγίων, οὐ δίθυρος, ἀλλὰ τετράθυρος, ὥστε ἀνοιγομένας εἰς ἑαυτὰς ἀναχλᾶσθαι" καὶ αὐταὶ δὲ τὰς αὐτὰς εἶχον γλυφάς. Λέγει δὲ καὶ ἑτέρας ἐξέδρας ἑωρακέναι ἐν τῇ ἐξωτέρᾳ αὐλῇ διαχειμένας, καὶ πρὸ τῶν ἐξεδρῶν περίπατον δέκα πήχεων τὸ εὕὗρος, ἑκατὸν δὲ τὸ μῆκος. Φῶς δὲ τοῦ περιπάτου καλεῖ τὸ παρ᾽ ἡμῖν καλούμενον φωτιχόν,. "Ἕφη δὲ καὶ ταῦτα ἀφωρζσθαι τοῖς ἱερεῦσιν εἰς τὸ τῆς ἡγιασμένης ἀπολαύειν τροφῆς, καὶ παρεγγυῆσαι τὸν ταῦτα ὑποδειχνύντα, μηδένα κοινωνῇσαι τοῖς ἱερεῦσι τῆς εἰς ἐχείγάς εἰσόδου, μῆτε μὴν αὑτοὺς τοὺς ἱερέας τὴν ἱερατικὴν περιδεδλημένους στολὴν, καὶ τὴν ϑείαν ἐπιτελοῦντας λειτουργίαν, εἰς; τὴν ἐξωτέραν αὐλὴν ἐξιένα:. Οὔτε γὰρ θέμις τινὰ τοῦ λαοῦ προσψαύειν αὐτοῖς τὴν ἱερατικὴν περίκειμένοις στολήν " διὸ προτήχει ἐν ἐκείνοις τοῖς οἴκοις ἀποδύεσθαι τὴν ἀφωρισμένην ταῖς λειτουργίαις ἐσθῆτα, ἑτέραν δὲ ἀμπέχεσθαι, καὶ οὕτω πρὸς τὸν λαὸν ἐξιέναι, Ὑπέδειξε δέ μοι καὶ τὸν κύκλον τῷ ἔτρῳ κεχρημένος, καὶ ἐδίδαξε μετρήσας, ὡς ἕκαστον. τῶν τεσσάρων, τό τε ἑῷον, καὶ τὸ ἑσπέριον, τό τε νότιον, καὶ τὸ βόρειον, πήχεις εἶχε πεντακοσίους, ὡς συνάγειν τὸν κύκλον τῶν πεντακοσίων πτετραπλοῦμένον εἰς δισχιλίους πήχεις.

Kai egeneto en tǭ eikostǭ kai pemptǭ" etei tēs aichmalōsias hēmōn, en tǭ" prōtǭ" mēni, dekatę̄ tou mēnos, en tǭ tessareskaidechkatǭ etei meta to halōnai tēn polin. IKai enteuthen dēlos esti ho prophētēs Iechonią tǭ basilei tēs aichmalōsias koinōnēsas " meth᾽ hon Sedekias euasileuse hendeka etē oligōn mēnōn apodeonta " en gar tǭ endekatǭ etei tēs Sedekiou basileias hēlō hē polis. Eikotōs toinyn ephē, to tēs alōseōs tēs poleōs tessareschaidechkaton hetos, tēs autōn aichmalōaias pempton einai kai eikoston. En tę̄ hēmerą tautę̄ "" egeneto ep᾽ eme cheir Kyriou. Kai ēgage me "" ekei en horasei Theou, ēgage de me." eis tēn gēn tou Israēï, kai ethēke me ep᾽ orous hypsēlou sphodra, kai ep᾿ autou hōsei " oikodomē poleōs apenanti". Prothespisas autois ho tōn holōn Theos tēn apo tēs aichmalōsias epanodon, kai tēn oikeian hypodeixas dynamin dia tēs tōn xērōn ekeinōn ostōn anastaseōs, prolegei kai tēs poleōs kai tou neō tēn oichodomean " kai ou logois kechrētai monois, alla kai theōrian toiautēn hypodeiknysi "᾽ tǭ prophētę̄, tę̄ tou theiou Pneumatos energeią tēs dianoias autou phōtisas to optichon. Hina de mē to kath᾽ hechaston hermēneuontes apochnaisōmen tous entynchanontas tēde tę̄ bidlǭ tǭ mēkei tōn logōn, en 3 kephalaiǭ paraphrasin tina poiēsasthai boulometha tōn hypodeichthentōn pneumatikōs tǭ thespesiǭ prophētę̄. Legei toinyn, « En horasei Theou, »- toutesti pneumatikę̄, ou sōmatikę̄ opsei, apachthēnai men hautou tēn dianoian eis tēn gēn tou Israēl, idein de ep᾽ orous tinos hypsēlou oichodomian, kai tina estēkota, to men eidos anthrōpeion echonta, tēn de chroan lamprotatou kai perichallestaton chalkou, kalamon de kai menon, kai parachelenomenon moi, kai ta hypodeiknymena theōrein, kai tōn legomenōn akouein. Toutou gar charin kai elēlythenai ephasken, hōste kai hypodeixai kai didaxai, «Hina kai sy, phēsi, tauta diaporymeusę̄s tǭ oikǭ Israēl.» Eita metrōn tǭ kalamǭ hypodeichnyse moi hapanta tēs oikodomias ta metra "'. kai prōton men tōn pylōn ta metra, kai tōn kaloumenōn oudōn te kai hyperthyrōn, kai lei " ailamōth de plēthyntikōs " kai thee pali», ton te oudon, kai to hyperthyron " theeim de, ta auta plēthyntikōs. Houtō gar heuron toutōn para tǭ Syrǭ tēn hermēneian. Legei de heōrakenai ou monon tas heexōteras, alla kai tas endon pylas, kai tas metaxy palin aulas, kai tas echeinōn endoteras. Hai men gar ēsan aphōrismenai tois hiereusin, hai de pasin ēsan Israēlitais batai " kai hena men en kyklǭ peridolon eichen ho theios neōs, megiston te kai hypsēlotaton endon de met᾽ ekeinon teichiois heterois to hypaithron hapan diōristo. Kai ta men apenenemēto panti tǭ laǭ, ta de endotera kai par᾽ auton ton neōn monois aphierōto tois hiereusi. Legei toinyn idein en tę̄ enta de pastophoria ho Syros " exedras ōnomase. Kai tauta de tois heereusin aphōristo, hōs ho autos didaskei prophētēs. Tǭ thespesiǭ de ᾿Ēsaią phēsin ho Theos" « Eiselthe eis to pastophorion pros Somman ""ton grammatea. »n Legei de hekaton men pēcheōn heuros aponemēthēnai tais exōterais aulais, tę̄ te pros arkton kai tę̄ pros mesēmdrian belpousę̄, hōsautōs de kai tę̄ pros hēlion anischonta "tōn de esōterōn aulōn hekastēs to men mēkos pēcheōn eichosipente, to de heuros pecheōn pentēkonta. Legei de kai tas pylas eoikenai allēlais kata panta, kata te ta metra, kai kata tas tōn phoinikōn glyphas " ta de hekaterōthen tēs thyras geissōmata, eitoun diageglyphthai ephē ta tōn phoinikōn eichasmata. Legei de theōrēsai kai trapezas hekaterōthen tōn pylōn keimenas, en hais ta hiereia tithentes hoi hiereis chatesphazon, ta te holochautoumena, kai ta hyper hamartias kai agnoias prospheromena " plēsiazein de ephē kai rhrhacha tina, to haima tōn thymatōn hypodechomenon, kai eis ti chōrion apǭchismenon pantōs? metachomizonta, Eichon de, phēsin, hai trapezai kai horophous anōthen chalyptontas, kai tou te hyetou, tou te hēliou tēn prosdolēn apeirgontas. Meta tauta diēgeitai, hōs exedras etheasato dyo, tēn men eis arkton, tēn de eis mesēmdrian apodlepousan" amphoteras de en tais endoterais hǭchodymēmenas aulais. Kai tēn men apodlepousan pros noton, tois hiereusin aponenemēsthai ephē. tois ton theion phylattousi neōn " tēn de pros borrhan apodlepousan, tois to thysiastērion to hexō phylattousi. Ephē de kai toutous kakeinous apo tou Sadouch to genos katagein' palai gar tou ᾿Adiathar to genos epause tou hierateuein ho tōn holōn Theos, kata tēn exenechtheisan kata ᾿Hēlei tou archiereōs psēphon, Legei de esōteran ᾽" aulēn, tēn pros hēlion anischonta blepousan, apo tou propylaiou tou theiou neō mechri tēs pylēs hekaton eschēkenai pēcheis, kai to heuros de hōsautō:? tosoutous " katantikry de tou neō to thysiastērion" to hoe propylaion tēu neō eikosi men pēcheōn to mēkos, tettarōn de kai deka to platos " kai tēn thyran autou homoiōs " tettarōn kai deka to platos, tous de hekaterōthen autēs anchōnas, ē parastadas mechri tēs gōnias, apo triōn pēcheōn hekateran. Outō gar kkai tōn eikosi pēcheōn plēroutai to metron, tēs men thyras tettaras kai deka ladouysēs, tōn hekaterōthen ankōnōn (toutous gar epōmedas ekalese), tous allous hex, treis enteuthen, kai treis ekeithen. Hautou de tou neō tēn thyran ephē heuros echein pēcheōn deka, tous de ekaterōthen anchōnas apo pente pēcheōn, hōste plērousthai palin tous eikosi pēcheis ᾿ diemetrēse de, phēsi, kai auton ton neōn, kai hypedeixe moi tessarachonta pēcheōn to mēkos, eikosi de to platos, isometron tǭ propylaiǭ, Eidon de, phēsi, kai heteran thyran endoteran "5, to platos echousan pēcheis hex, tous de hekaterōthen anchōnas apo pēcheōn hepta" tois hox toinyn pēcheain hoi tettares kai deka prostithemenoi tous eikosi plērousi, Legei de theasasthai kai tas thyras tas diorizousas apo tōn hagiōn ta GAgia tōn agiōn, kai to men heuros autōn 5 isometron einai tǭ neǭ, toutesti pēcheōn eikosi" to de hypsos pēcheōn tessarachonta. Zētēsas de kai para tǭ Syrǭ kai para tǭ Hedraiǭ ta metra, heuron kai to hypsos isometron tǭ platei synephōnēsan gar amphoteroi, ho te Syros, ho te n᾽ ᾿Euraïos, eichēsi pēcheōn phēsantes, kai to heuros, kai to hypsos. Legei de kai diploun tetheasthai kyklǭ tou naou to oikodomēma, kai heterous toichous exōthen tēs horophēę̄s hǭchodomēmenous, kai metaxy tōn dyo toichōn kyklǭ peripaton te kai diodon. Legei de kai tēs oikodomias tautēs tēn hai» tian "« Hina mēdeis, phēsi, pelazę̄ tois tou neō toichois. n Touton de auton stenon kyklon ephē eis epe» peda kai hyperǭa dię̄rēsthai, kai thyridas echein exō» then men stenas, heuryteras de endothen, has prodagoreuein eiōthamen loxas" kai heteras de, phēsi, dyo exedras etheasamēn hekaterōthen tou theiou neō, tēn men ᾿ eis arkton apodlepousan, tēn de pros noton " touto gar ekalese proseuchēn, epeidē tois ta boreiotera «hēs Hierousalēm oikousin Ioudaiois ethos estin heupoleōs thesin. Legei de, metaxy tou theiou neō kai tēs kaloumenēs exedras, pente diorizein pēcheis " apo de tou hesperiou teichous mechris autēs tēs exedras heddomēchonta einai pēcheis, euros ᾽9 de ennenēkonta, Mesos de, phēsin, hēn ho theios neōs, sanisin hapas chechalymmenos, ou tous toichous monon, alla kai to edaphos kai ton orophon. Eiche de kai thyridas dichtyōtas, … epi tōn toichōn kai epi tōn phliōn, tōn cheroudim kai phoinikōn apeichasmata eichon " ekaston de tōn cheroudim d'o eiche prosōpa, hen men leontos, hen de anthrōpou, kai to men pros touton apedlepe ton phoigika, to de pros ekeinon. Dyo de prosōpa anti tōn tessarōn etheasato geglymmena " epeidē oude hoion te hēn en sanisin achridōs tessara diaglipsai. Legei de kai to thysiastērion tetheasthai to pro tōn hagiōn" eiche de, phēsi, to men hypsos treis pēcheis, dyo de pēcheis to mēkos, kai to platos hōsautōs, toutesti tetragōnon isopleuron. ᾿Edidachthēn de hypo tou tauta moi deiknyntos, hōs hautē 39 ēn tē trapeza hē katenanti Kyriou. Epistēsai de prosēkei, hōs tēn trapezan? tēn tous artous tēs protheseōs dechomenēn, thysiastērion prosēgoreuse, tou megalou Mōseōs trapezan autēn onomasantos monon. toinyn tois hēmeterois thyra dia tēs prophēteias. Ēn de, phēsi, kai hē thyra tōn hagiōn, ou dithyros, alla tetrathyros, hōste anoigomenas eis heautas anachlasthai" kai autai de tas autas eichon glyphas. Legei de kai heteras exedras heōrakenai en tę̄ exōterą aulę̄ diacheimenas, kai pro tōn exedrōn peripaton deka pēcheōn to heuyros, hekaton de to mēkos. Phōs de tou peripatou kalei to par᾽ hēmin kaloumenon phōtichon,. "Hephē de kai tauta aphōrzsthai tois hiereusin eis to tēs hēgiasmenēs apolauein trophēs, kai parengyēsai ton tauta hypodeichnynta, mēdena koinōnę̄sai tois hiereusi tēs eis echeigas eisodou, mēte mēn hautous tous hiereas tēn hieratikēn peridedlēmenous stolēn, kai tēn ϑeian epitelountas leitourgian, eis? tēn exōteran aulēn exiena:. Oute gar themis tina tou laou prospsauein autois tēn hieratikēn perikeimenois stolēn " dio protēchei en ekeinois tois oikois apodyesthai tēn aphōrismenēn tais leitourgiais esthēta, heteran de ampechesthai, kai houtō pros ton laon exienai, Hypedeixe de moi kai ton kyklon tǭ etrǭ kechrēmenos, kai edidaxe metrēsas, hōs hekaston. tōn tessarōn, to te heǭon, kai to hesperion, to te notion, kai to boreion, pēcheis eiche pentakosious, hōs synagein ton kyklon tōn pentakosiōn ptetraploumenon eis dischilious pēcheis.

“And it came to pass in the twenty-fifth year of our captivity, in the first month, on the tenth of the month, in the fourteenth year after the city was taken.” From this too it is clear that the prophet shared the captivity of King Jechoniah, after whom Zedekiah reigned eleven years less a few months; for the city was taken in the eleventh year of Zedekiah's reign. Fittingly, then, he said that the fourteenth year from the capture of the city was the twenty-fifth of their captivity. “On that day the hand of the Lord came upon me. And he brought me there in a vision of God, and he brought me into the land of Israel, and set me on a very high mountain, and on it, as it were, the building of a city opposite.” Having foretold to them the return from captivity, and having shown his own power through the resurrection of those dry bones, the God of the universe also foretells the building of the city and of the temple. And he does not use words alone, but also shows the prophet a vision of this kind, enlightening the eye of his mind by the operation of the divine Spirit. But so as not to weary those who read this book with the length of the discourse by interpreting each detail, we wish to give, in summary, a kind of paraphrase of what was shown spiritually to the inspired prophet. He says, then, that “in a vision of God”, that is, by spiritual and not bodily sight, his mind was carried away to the land of Israel, and he saw on a high mountain a building, and someone standing there who had the form of a man but the colour of most brilliant and very beautiful bronze, holding a reed and …, and bidding me observe what was shown and hear what was said. For this reason, he said, he had come: to show and to teach, “so that you too,” he says, “may convey these things to the house of Israel.” Then, measuring with the reed, he shows me all the measurements of the building: first the measurements of the gates, and of what are called the thresholds and the lintels, and … ailamoth in the plural; and thee again, the threshold and the lintel; and theeim, the same in the plural. For so I found these interpreted in the Syriac. He says that he saw not only the outer but also the inner gates, and again the courts between, and those further in than these. For some were set apart for the priests, while others were accessible to all Israelites. The divine temple had one enclosing wall all round, very great and very high; and inside, after it, the whole open space was divided off by other low walls. Some parts were allotted to the whole people, but the inner parts, close to the temple itself, were dedicated to the priests alone. He says, then, that he saw in the … ; the Syriac named them pastophoria, that is, chambers. These too were set apart for the priests, as the same prophet teaches. And God says to the inspired Isaiah: “Go into the chamber to Somnas the scribe.” He says that a breadth of a hundred cubits was allotted to the outer courts, both to the one facing north and to the one facing south, and likewise to the one toward the rising sun; and that each of the inner courts was twenty-five cubits long and fifty cubits wide. He says that the gates resembled one another in everything, both in their measurements and in the carvings of palm trees; and on the cornices on either side of the door, he said, likenesses of palm trees had been carved. He says that he also saw tables lying on either side of the gates, on which the priests laid the victims and slaughtered them, both the whole burnt offerings and those offered for sin and for ignorance; and near them, he said, were certain channels that received the blood of the victims and carried it off to some place well apart. And the tables, he says, had roofs over them, which kept off the onset of both rain and sun. After this he relates that he saw two chambers, one looking north and the other south, both built in the inner courts. The one looking south, he said, was allotted to the priests who guard the divine temple, and the one looking north to those who guard the outer altar. He said that both these and those traced their descent from Sadduk; for of old the God of the universe had stopped the line of Abiathar from serving as priests, according to the sentence pronounced against Eli the high priest. He says that the inner court facing the rising sun measured a hundred cubits from the porch of the divine temple to the gate, and was as many in breadth; that opposite the temple was the altar; and that the porch of the temple was twenty cubits long and fourteen wide, and its door likewise fourteen wide, with the jambs or pilasters on either side of it, up to the corner, three cubits each. For so the measure of twenty cubits is completed: the door takes fourteen, and the jambs on either side (these he called epomides) the other six, three on this side and three on that. [Chapter 41] The door of the temple itself, he said, was ten cubits wide, with jambs of five cubits each on either side, so that again twenty cubits are completed. And he measured, he says, the temple itself too, and showed me that it was forty cubits long and twenty wide, equal in measure to the porch. I saw also, he says, another door further in, six cubits wide, with jambs of seven cubits each on either side; and the fourteen added to the six make up the twenty. He says that he also saw the doors that separate the Holy of Holies from the Holy Place, and that their breadth was equal to that of the temple, that is, twenty cubits, and the height forty cubits. But when I looked up the measurements in the Syriac and in the Hebrew, I found the height equal to the breadth; for both agreed, the Syriac and the Hebrew, giving twenty cubits for both breadth and height. He says that he saw a double structure round the temple, and other walls built outside the roof, and between the two walls a walkway and passage all round. And he gives the reason for this structure too: “So that no one,” he says, “may come near the walls of the temple.” This narrow circuit, he said, was divided into ground floors and upper storeys, and had windows narrow on the outside but wider on the inside, which we usually call slanting. “And I saw,” he says, “two other chambers, on either side of the divine temple, one looking north and the other south.” He called this “prayer”, since it is the custom of the Jews who live in the northern parts of Jerusalem … the position of the city. He says that five cubits separated the divine temple from what is called the chamber; that from the western wall to the chamber itself there were seventy cubits, and the breadth was ninety. In the middle, he says, was the divine temple, entirely covered with boards, not only the walls but also the floor and the ceiling. It also had latticed windows … on the walls and on the door-posts they had likenesses of cherubim and of palm trees; and each of the cherubim had two faces, one of a lion and one of a man, the one looking toward this palm tree and the other toward that. He saw two faces carved instead of four, since it was not possible to carve four exactly on boards. He says that he also saw the altar before the Holy Place. It was, he says, three cubits high, two cubits long and the same in breadth, that is, a square with equal sides. I was taught, he says, by the one who showed me these things, that this was the table that is before the Lord. One should note that he called the table that receives the loaves of presentation an altar, though the great Moses named it only a table. … then to ours … through the prophecy. The door of the Holy Place, he says, was not two-leaved but four-leaved, so that when opened the leaves folded back on themselves; and these too had the same carvings. [Chapter 42] He says that he saw other chambers lying in the outer court, and before the chambers a walkway ten cubits wide and a hundred long; and by the “light” of the walkway he means what we call a light-well. He said that these too were set apart for the priests, for eating the sanctified food, and that the one who showed him these things charged that no one should share the priests' entry into them, and that the priests themselves, while they wear the priestly robe and perform the divine liturgy, should not go out into the outer court. For it is not lawful for any of the people to touch them while they wear the priestly robe; therefore they must take off, in those rooms, the garment set apart for the liturgies, put on another, and so go out to the people. He also showed me the circuit, using the measure, and taught me by measuring that each of the four sides, east and west, south and north, was five hundred cubits, so that the circuit, five hundred multiplied by four, adds up to two thousand cubits.

Ezek 40:1–42:20 (quotation, high confidence) · 2 Kgs 24:12 (allusion, medium confidence) · 2 Kgs 25:2 (allusion, medium confidence) · Isa 22:15 (quotation, high confidence) · 1 Kgs 2:27 (allusion, high confidence) · 1 Sam 2:30–36 (allusion, medium confidence) · Exod 25:23–30 (allusion, medium confidence)

Notes and citation

Summary: Theodoret summarizes in paraphrase Ezekiel's vision of the new temple (Ezek 40–42): its date, gates, courts, chambers, tables, the priests of Zadok, the nave and Holy of Holies, the carvings, the table before the Lord, and the priests' chambers.

This section holds Theodoret's comment on Ezek 40:1–2 and his paraphrase of chapters 40–42, which he gives in summary rather than lemma by lemma. Chapters 41 and 42 have no heading in the OCR; where each begins in the paraphrase is marked “[Chapter 41]” (at the door of the nave, Ezek 41:1–2) and “[Chapter 42]” (at the chambers of the outer court, Ezek 42:1).
Words lost in the OCR are marked “…”: the measuring line in the man's hand (40:3); the Syriac name of the porch (ailam) before “ailamoth”; the place where the chambers were seen; the custom of the Jews of north Jerusalem regarding prayer; a phrase after “latticed windows”; and a fragmentary sentence after the remark on Moses' table. Latin debris and apparatus are removed as logged corrections.
Theodoret compares the measurements with the Syriac and the Hebrew, as he says. Quotation: Isa 22:15 (LXX). Abiathar's removal and the sentence on Eli: 1 Kgs 2:27; 1 Sam 2:30–36. The table of the bread of presentation: Exod 25:23–30. The date: Jechoniah's captivity (2 Kgs 24:12) and the fall of the city in Zedekiah's eleventh year (2 Kgs 25:2).

Notes on the original text

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Cite (SBL): Theodoret, Comm. Ezech. 40.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/40-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/40-1

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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.