Commentary on Ezekiel 7.1–9.9
Greek text: PG 81.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 7
7.1PG 81
Καὶ εἰδὼς τὴν συνέχειαν τῶν ἀνιαρῶν προῤῥήσεων, καὶ τοὺς λίαν λιν ἑτέρως προλέγει τὰ λυπηρά. α', Υ΄. ᾿Εγένετο γὰρ, φησὶ, 16γος Κυρίου πρός 48 λέγων " Καὶ σὺ, υἱὲ ἀνθρώπου “. Τάδε εἰέγει ᾿Αδωναῖ Κύριος τῇ γῇ τοῦ Ἰσραή.1 " Πέρας ἤχει, τὸ πέρας ἦκει ἐπὶ τὰς τέσσαρας πτέρυγας τῆς γῆς. Ἥκει "5 τὸ πέρας γῦν, καὶ ἥξει τὸ πέρας ἐπὶ σὲ τὸν "1 κατοικοῦντα τὴν γῆν». Τέσσαρας δὲ πτέρυγας τῆς γῆς οὐ τῆς οἰκουμένης λέγει, ἀλλὰ τῆς τοῦ Ἰσραὴλ" ἀντὶ τοῦ, Τέλος τὰ καθ᾽ ὑμᾶς ἔλαδε - μὴ γὰρ δὴ νομίσητε διαφεύξεσθαι τὰ ἠπειλημένα κακὰ, μετανοίᾳ μὴ χρώμενοι " κατὰ πάντων γὰρ ὑμῶν ὄλεθρος χωρήσει. ε Καὶ ἐπαποστελῶ ἐγὼ τὸν θυμόν μου ἐπὶ σὲ, καὶ κρινῶ σε κατὰ τὰς ὁδούς σου. » ΝΝῦν καιρὸς εἰπεῖν μετὰ τοῦ μακαρίου Παύλοὺυ “ ε Φοβδερὸν τὸ ἐμπεσεῖν εἰς χεῖρας Θεοῦ ζῶνπος ".» ἀποδώσει γὰρ ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ. Τοῦτο γὰρ καὶ ἐνταῦθα ἔφη " ε Καὶ κρινῶ σε κατὰ τὰς ὁδούς σου. Καὶ δώσω ἐπὶ σὲ πάντα τὰ βδελύ-. Ὑματά σου, » ἀντὶ τοῦ, Θερίσεις ἃ ἔσπαρχας, καὶ ἀξίας τῶν ἔργων λήψῃ τὰς ἀντιδόσεις. δ. Οὐ φείσεται ὁ ὀφθαιμός μου ἐπὶ σὲ, οὐδὲ μὴ ἐλεήσω. Ὅταν γὰρ ἀμετρίᾳ περιπέσωμεν παρανομίας, καὶ εἰς ἀνήκεστον ἐλάσωμεν νόσον, ἀποχλείομεν τοῦ Θεοῦ τὸν ἕλεον. « Διότε τὴν ὁδόν σου ἐπὶ σὲ δώσω, καὶ τὰ βδελύγματά σου ἐπὶ σὲ "5 ἔσται, καὶ γνώσῃ ὅτι ἐγὼ Κύριος. » Μεγίστη τοῖς χολαζξομένοις παραψυχὴ τοῦ κολάζοντος Θεοῦ ἡ ἐπίγνωσις. κακία ἰδοὺ ἔρχεται. Τὸ πέρας ἤκει, ἤχει τὸ πέ- »ας " ἐξηγέρθη πρὸς σὲ, ἰδοὺ ἤχει τὸ πέρας. χει ἡ πιιοκὴ " ἐπὶ σὲ τὸν κατοικοῦντα τὴν γῆν. "Αῤῥητος ἡ τοῦ Θεοῦ φιλανθρωπία ἀπειλεῖ τὰς τιμωρίας, ἵνα μὴ ἐπαγάγῃ τὰς τιμωρίας " ὅταν δὲ μὴ φοδηθῶμεν τὰς ἀπειλὰς, τῇ πείρᾳ δεχόμεθα ταύπας - ὅπερ καὶ οὗτοι πεπόνθασιν, ἀκούσαντες μὲν, ὅτι ἥχει τὸ πέρας, οὐ φοδηθέντες δὲ τὸ πέρας " καλεῖ ὃὲ κακίαν᾽ μίαν τὴν ἐπενεχθεῖσαν πιϊοκὴν 5 δὲ τὰ τῆς ἁμαρτίας δεσμά " «ε Ταῖς γὰρ σειραῖς, φησὶ, τῶν ἑαυτοῦ ἀμαρτημάτων ἕχαστο; σφίγγεται. » Καὶ ὁ Ἡσαΐας λέγει " ε Οὐαὶ οἱ ἐπισπώμενοι τὰς ἁμαρτίας αὑτῶν, ὡς σχοινίῳ μακρῷ, καὶ ὡς ζυγοῦ ἱμάντι δαμάλεως τὰς ἀνομίας αὑτῶν. ᾿Ενέστηχκε, φησὶν, ὁ καιρὸς, ἤγγικεν ἡ ἡμέρα, οὐ 5. μετὰ θορύδων δ" οὐδὲ μετὰ ὠδίνων. (η'.) Νῦν ἐγγύθεν ἐκχεῶ τὴν ὀργήν μου ἐπὶ σέ. Οὐκ ἔσται, φησὶν, ἀναδολὴ τῆς τιμιυρίας, ἀλλὰ πάρεστι καὶ ἐφέστηκεν ὁ ταύτης καιρός. Εἶτα πάλιν διηγεῖται, ὅπως τῶν οἰκείων ἀδικημάτων τίσουσι τὰς δίκας. Καὶ μετὰ βραχέα ἐπιλέγει "ε Ἡ ῥάδδος καὶ ἡ ὕδρις ἐξανέστη δ᾽, καὶ "" συντρίψει στήριγμα ἀνόμου. » 'Ράδδον δὲ τὴν τιμωρίαν ἐκάλεσεν ὑπὸ «ἧς παρανομίας ἀρδευθεῖσάν τε καὶ ἀνθήσασαν " ὥδριν δὲ τὴν κατὰ τοῦ Θεοῦ ἀσέδειαν σεν, ἧἦ ἐπὶ πλεῖστον χρώμενοι διετέλεσαν τῆς θείας καταφρονοῦντες μακροθυμίας " ᾿Αλλ᾽ αὕτη, φησὶν, ἐπὶ τοῦ παρόντος ε ἐξανέστη, καὶ συντρίψει στήριγμα ἀνόμου. ν Διὸ ἐπάγει " : ε3΄.ιγ΄. Ὁ κτώμεγος μὴ χαιρέτω, καὶ ὁ πωλῶν μὴ θρηγείτω - διότι ὀργὴ εἰς πᾶν τὸ πλῆθος αὐὖτῆς. Καὶ ὁ κτώμενος πρὸς πωιἰοῦντα " οὐκέτι μὴ δ ἐπιστρέψει. ᾿Αντὶ τοῦ, ἀνατρέψαι βουλόμενος κακοῖς, ὁμοίως ὀλοφυρόμενοι καὶ στένοντες " ἀλλ᾽ ὅμως φησίν" « Ἔτι 7 ἐν ζωῇ τὸ ζῇν αὐτῶν, ὅτι ὅρασις εἰς; πᾶν τὸ πλῆθος αὐτῆς "α οὐκ ἀνακάμψει. ν Τοσούτων γὰρ αὐτοῖς ἐπικειμένων κακῶν οὐκ ἀπταγορεύουσι, φησὶ, τὴν ζωὴν, οὐδὲ ἡ προφητικὴ ὅρασις πιστὴ πᾶσιν αὐτοῖς εἶναι δοκεῖ " ἔδει δὲ, φησὶν. Κ᾽ ἐν ὀφθαλμοῖς Κ' ζωῦ αὐτοῦ οὐ κρατῆσει. ν Τουτέστιν, οὐ πάντως ταῖς ἐνθρωπίναις ἐλπίσιν ἀκολουθεῖ τὰ πράγματα, ἀλλ᾽ ")πίσας τις πολλάκις ζήσεσθαι, ἐναντίον εὕρατο τὸ τέλος.
Kai eidōs tēn synecheian tōn aniarōn prorrhēseōn, kai tous lian lin heterōs prolegei ta lypēra. a', Y΄. ᾿Egeneto gar, phēsi, 16gos Kyriou pros 48 legōn " Kai sy, huie anthrōpou “. Tade eiegei ᾿Adōnai Kyrios tę̄ gę̄ tou Israē.1 " Peras ēchei, to peras ēkei epi tas tessaras pterygas tēs gēs. Hēkei "5 to peras gyn, kai hēxei to peras epi se ton "1 katoikounta tēn gēn». Tessaras de pterygas tēs gēs ou tēs oikoumenēs legei, alla tēs tou Israēl" anti tou, Telos ta kath᾽ hymas elade - mē gar dē nomisēte diapheuxesthai ta ēpeilēmena kaka, metanoią mē chrōmenoi " kata pantōn gar hymōn olethros chōrēsei. e Kai epapostelō egō ton thymon mou epi se, kai krinō se kata tas hodous sou. » NNyn kairos eipein meta tou makariou Paulouy “ e Phobderon to empesein eis cheiras Theou zōnpos ".» apodōsei gar hekastǭ kata ta erga autou. Touto gar kai entautha ephē " e Kai krinō se kata tas hodous sou. Kai dōsō epi se panta ta bdely-. Hymata sou, » anti tou, Theriseis ha esparchas, kai axias tōn ergōn lēpsę̄ tas antidoseis. d. Ou pheisetai ho ophthaimos mou epi se, oude mē eleēsō. Hotan gar ametrią peripesōmen paranomias, kai eis anēkeston elasōmen noson, apochleiomen tou Theou ton heleon. « Diote tēn hodon sou epi se dōsō, kai ta bdelygmata sou epi se "5 estai, kai gnōsę̄ hoti egō Kyrios. » Megistē tois cholazxomenois parapsychē tou kolazontos Theou hē epignōsis. kakia idou erchetai. To peras ēkei, ēchei to pe- »as " exēgerthē pros se, idou ēchei to peras. chei hē piiokē " epi se ton katoikounta tēn gēn. "Arrhētos hē tou Theou philanthrōpia apeilei tas timōrias, hina mē epagagę̄ tas timōrias " hotan de mē phodēthōmen tas apeilas, tę̄ peirą dechometha taupas - hoper kai houtoi peponthasin, akousantes men, hoti hēchei to peras, ou phodēthentes de to peras " kalei hoe kakian᾽ mian tēn epenechtheisan piïokēn 5 de ta tēs hamartias desma " «e Tais gar seirais, phēsi, tōn heautou amartēmatōn hechasto? sphingetai. » Kai ho Hēsaïas legei " e Ouai hoi epispōmenoi tas hamartias hautōn, hōs schoiniǭ makrǭ, kai hōs zygou himanti damaleōs tas anomias hautōn. ᾿Enestēchke, phēsin, ho kairos, ēngiken hē hēmera, ou 5. meta thorydōn d" oude meta ōdinōn. (ē'.) Nyn engythen ekcheō tēn orgēn mou epi se. Ouk estai, phēsin, anadolē tēs timiyrias, alla paresti kai ephestēken ho tautēs kairos. Eita palin diēgeitai, hopōs tōn oikeiōn adikēmatōn tisousi tas dikas. Kai meta brachea epilegei "e Hē rhaddos kai hē hydris exanestē d᾽, kai "" syntripsei stērigma anomou. » 'Raddon de tēn timōrian ekalesen hypo «hēs paranomias ardeutheisan te kai anthēsasan " hōdrin de tēn kata tou Theou asedeian sen, hēē epi pleiston chrōmenoi dietelesan tēs theias kataphronountes makrothymias " ᾿All᾽ hautē, phēsin, epi tou parontos e exanestē, kai syntripsei stērigma anomou. n Dio epagei " : e3΄.ig΄. Ho ktōmegos mē chairetō, kai ho pōlōn mē thrēgeitō - dioti orgē eis pan to plēthos auytēs. Kai ho ktōmenos pros pōiiounta " ouketi mē d epistrepsei. ᾿Anti tou, anatrepsai boulomenos kakois, homoiōs olophyromenoi kai stenontes " all᾽ homōs phēsin" « Eti 7 en zōę̄ to zę̄n autōn, hoti horasis eis? pan to plēthos autēs "a ouk anakampsei. n Tosoutōn gar autois epikeimenōn kakōn ouk aptagoreuousi, phēsi, tēn zōēn, oude hē prophētikē horasis pistē pasin autois einai dokei " edei de, phēsin. K᾽ en ophthalmois K' zōy autou ou kratēsei. n Toutestin, ou pantōs tais enthrōpinais elpisin akolouthei ta pragmata, all᾽ ")pisas tis pollakis zēsesthai, enantion heurato to telos.
And knowing the unbroken succession of grievous predictions and the … , he foretells the painful things in another way. "For the word of the Lord came to me," he says, "saying: And you, son of man: Thus says Adonai the Lord to the land of Israel: An end has come, the end has come upon the four wings of the land. The end has come now, and the end will come upon you who dwell in the land." By "the four wings of the land" he does not mean those of the world, but those of the land of Israel; that is: your affairs have reached their end. Do not imagine that you will escape the evils that have been threatened if you do not repent; for destruction will advance against all of you. "And I will send my wrath upon you, and judge you according to your ways." Now is the time to say with the blessed Paul: "It is a fearful thing to fall into the hands of the living God"; for he will repay each according to his works. This is what he said here too: "And I will judge you according to your ways. And I will lay upon you all your abominations," that is, you will reap what you have sown and receive a recompense worthy of your deeds. "My eye shall not spare you, nor will I have mercy." For when we fall into lawlessness beyond measure and drive ourselves into incurable sickness, we shut out God's mercy. "For I will lay your way upon you, and your abominations shall be upon you, and you shall know that I am the Lord." The greatest consolation for those who are punished is the knowledge of God who punishes. "… evil, behold, it comes. The end has come, the end has come; it has been roused against you; behold, the end has come. The plaiting has come upon you who dwell in the land." Ineffable is God's love for humankind: he threatens punishments so that he may not bring the punishments; but when we do not fear the threats, we receive them by experience. This is what these people suffered: they heard that the end had come, but they did not fear the end. He calls the punishment brought on them "one evil," and [the plaiting] the bonds of sin: "For each one," he says, "is bound fast by the cords of his own sins." And Isaiah says: "Woe to those who drag their sins as with a long rope, and their iniquities as with the strap of a heifer's yoke." "The time has come," he says, "the day has drawn near, not with tumults, nor with birth pangs. Now I will pour out my anger upon you from near at hand." There will be no postponement of the punishment, he says; its time is present and at hand. Then he recounts again how they will pay the penalty for their own wrongdoing. And a little later he says: "The rod and the insolence have risen up, and it will break the support of the lawless." He called the punishment a rod, watered and brought to flower by their lawlessness; and insolence, their impiety against God, which they kept practicing for a very long time, despising the divine patience. "But this," he says, "has now risen up, and will break the support of the lawless." Therefore he adds: "Let not the buyer rejoice, nor the seller mourn; for wrath is upon all its multitude. And the buyer [shall not return] to the seller; he shall no longer return." That is, … in evils, lamenting and groaning alike. Yet he says: "Still their life is in life; for the vision upon all its multitude will not turn back." Though so many evils lie upon them, he says, they do not despair of life, nor does the prophetic vision seem trustworthy to all of them; but it ought to, he says. "And a man in the eyes of his life shall not prevail"; that is, events do not always follow human hopes; often someone who hoped to live has met the opposite end.
Textual problem in this passage: see the notes.
Ezek 7:1–13 (quotation, high confidence) · Heb 10:31 (quotation, high confidence) · Rom 2:6 (quotation, medium confidence) · Gal 6:7 (echo, low confidence) · Prov 5:22 (quotation, high confidence) · Isa 5:18 (quotation, high confidence)
Notes and citation
Summary: On Ezek 7:1–13 Theodoret explains 'the end has come' as the end of Judah's affairs, stresses that God threatens in order not to punish, and reads the 'plaiting' and 'rod' as the bonds of sin and the punishment that their lawlessness made to flower.
- Lemmas: Ezek 7:1–2, 3, 4, 5–7, 7–8, 10–11, 12–13 (the stager's ref is 7.1; verse numerals are lost in the scan). The opening sentence is damaged (marked …). Migne's footnotes and Latin debris are removed by logged corrections; the start of the lemma of 7:5 and words of 7:13 are lost (marked … or supplied in brackets). "Plaiting" (πλοκή) is the reading of Theodoret's Greek text in 7:7. Quotations: Heb 10:31; Rom 2:6; Gal 6:7 (echo); Prov 5:22; Isa 5:18.
Notes on the original text
- Digital text corrected (Latin debris; Migne's footnotes and Latin debris; Migne's footnotes and Latin debris inside a word; Migne's marginal letter): ἐν τοῖς ἔθνεσιν. Α οἱ Β.05. 'ἰπ Β.. δ τῶν κακῶν. 65. ἁριὰ ΧΧ, " «υἱὰ Αγ οἱ δ Ἤγει κ᾿ τι Δ. ᾿ τῇ ἀποστ, ἢ65, ἴῃ Β, 57 ὅτι -- 89 ποιῆσαι. Α αι]. αὐτοῖς, ιἱ Αἰοχ. δένδρον οὐ δαίονοῖς Ἢ ἡ τιν ἰη Α εἰ "ἢ (65. “ Θήσομαι, χ. -. λ. τ. “τὸν --- γῆν, θ65, ἰη Ηδῦτ, ἡ ᾿ «ἧς → τῆς ; ὑμᾶς Α ἔλαδε → ὑμᾶς ἔλαδε; αι] να 55; ν γούδοί οηἰπὶ « πη! σα 6 5Βαοαπα] αι ἀπεῖποι σα Πι ομοίγίπρίιυν 4.» Εἰ 5885 αἷΐ : εΥἍὸ [18 αυἱ [Γὰἐπὶ 4 8165 5038 Τ. » πολὶ ὃ.) υἱ δ} 511}πὶ → ; Ὁ εἱ εΠΠοΓ6ϑοαηίθηι; → ; ν, 22. δι οὐ -- ὠδίν. Πεὺν. δ. ἢ θορύδου. ὅδ ἣ γι ῃδί διρατῦι5. Βοος. Ἰδοιίο 681 ἐξανέστηχεν. ὅ" Καὶ --- ἀνόμου, Π εὐν. οι θη8 αὐ πυϑηἀφηίδηὶ πο αη οἷ πὶ ἴπ ποι γουθγίθίιγ. 797 Τοῖ δῖ, Ἰμ αι, π)α} 15 8856 αι ἃ πιὸ ργριϊουπιαν, {15 αἱ σογία }}}}} ἰά νου ΐβ ργοίαϊ γα π) 6ϑὲ : πόααο πα θο εἶδ, οἰ ἶ 5 οἱ δ} λα πη δμδἰ 5 465. 1} 14 υεΓ φαΐ 6 ἴῃ δἰ πμϑοιι, οἱ πα] πὶ χη οἱ Δ → .
Cite (SBL): Theodoret, Comm. Ezech. 7.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/7-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/7-1
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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.
7.14PG 81
ιδ΄, Σωϊλπίσατε "' σάλπιγγι δ, κάἀὶ κρίνατε σύμπαντα, καὶ οὐκ ἔστι πορευόμενος εἰς πόλεμον, ὅτι ἡ ὀργὴ μοῦ εἰς 5" πᾶν τὸ πιλῆθος αὐτῆς. Ἰὐπειδὴ νομίζετε, φησὶ, ψευδῇ εἶναι τὰ παρ᾽ ἐμοῦ ραις, νομίσατε πάντων εἶναι κρείττους " ἀλλ᾽ οὐδὲν ἐντεῦθεν ὠφεληθήσεσθε " οὐκ ἕξετε γὰρ τοὺς πολεμῆσαι δυναμένους " κοινῇ γὰρ πᾶσι τὴ παντοδαπὴν
id΄, Sōïlpisate "' salpingi d, kaai krinate sympanta, kai ouk esti poreuomenos eis polemon, hoti hē orgē mou eis 5" pan to pilēthos autēs. Iypeidē nomizete, phēsi, pseudę̄ einai ta par᾽ emou rais, nomisate pantōn einai kreittous " all᾽ ouden enteuthen ōphelēthēsesthe " ouk hexete gar tous polemēsai dynamenous " koinę̄ gar pasi tē pantodapēn
"Sound the trumpet, and judge all things; and there is none going to war, for my wrath is upon all its multitude." Since you think, he says, that my words are false, … you think yourselves stronger than all; but you will gain nothing from it, for you will not have men able to fight; for upon all in common [I will bring] every kind of
Textual problem in this passage: see the notes.
Ezek 7:14 (quotation, high confidence)
Notes and citation
Summary: On Ezek 7:14 Theodoret says the people's confidence in their strength is vain, for no one will be able to fight.
- Lemma: Ezek 7:14. A line is lost in the comment (marked …), and the sentence continues in the next section.
Notes on the original text
- Digital text corrected (Migne's marginal letter): τὰ Β σύμπαντα → σύμπαντα.
Cite (SBL): Theodoret, Comm. Ezech. 7.14 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/7-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/7-14
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
7.15PG 81
ιε΄, Ὁ πόλεμος, καὶ ἡ ῥομφαία 5" ξξωθεν, καὶ ὁ ἁιμὸς, καὶ ὁ θάνατος ἔσωθεν. Ὃ. ἐν τῷ πεδίῳ ἐν ῥομφαίᾳ τελευτήσει, τοὺς δὲ ἐν τῇ πόλει μὸς καὶ θάνατος συντειέσει. Ἠῶς τοΐνυν, φησὶ, δυνήσεσθε πολεμεῖν, ὑπὸ τοσούτων καὶ τηλικούτων ᾿ τις΄. Καὶ ἀνασωθήσονται "Ὁ, φησὶν, οἱ ἀγασωζόμενοι ἐξ αὐτῶν, καὶ ἔσονται ἐπὶ τῶν ἀρέων, ὡς "ὁ περιστεραὶ μειετητικαί 51. ᾿Θδυρόμενοι γὰρ καὶ σονται ' στένουσι “5 γὰρ ἔοικε τῶν περιστερῶν ἡ φωνή. ς« Πάντας 59, φησὶν, ἀποκτενῷ, ἕχαστον ἕν ταῖς ἀδικίαις αὑτοῦ. ν Οὐκ ἀδίκω; ἐπάξω "5 τὴν τιμωρίαν, ἀλλὰ τὰς ἀξίας ἔκαστον ἀπαιτήσω δίκας.
ie΄, Ho polemos, kai hē rhomphaia 5" xxōthen, kai ho haimos, kai ho thanatos esōthen. Ho. en tǭ pediǭ en rhomphaią teleutēsei, tous de en tę̄ polei mos kai thanatos synteiesei. Ēōs toïnyn, phēsi, dynēsesthe polemein, hypo tosoutōn kai tēlikoutōn ᾿ tis΄. Kai anasōthēsontai "Ho, phēsin, hoi agasōzomenoi ex autōn, kai esontai epi tōn areōn, hōs "ho peristerai meietētikai 51. ᾿Thdyromenoi gar kai sontai ' stenousi “5 gar eoike tōn peristerōn hē phōnē. s« Pantas 59, phēsin, apoktenǭ, hechaston hen tais adikiais hautou. n Ouk adikō? epaxō "5 tēn timōrian, alla tas axias ekaston apaitēsō dikas.
"War and sword without, and famine and pestilence within. He who is in the plain shall die by the sword, and those in the city famine and pestilence shall consume." How then, he says, will you be able to fight, [besieged] by so many and such great [evils]? "And those of them who escape shall be saved," he says, "and they shall be on the mountains like cooing doves." For they will be lamenting and [groaning]; the voice of doves resembles that of people groaning. "All of them," he says, "I will kill, each in his iniquities." I will not bring the punishment unjustly, but will exact from each the penalty he deserves.
Ezek 7:15–16 (quotation, high confidence)
Notes and citation
Summary: On Ezek 7:15–16 Theodoret says war outside and famine inside leave no defence, and the survivors will moan like doves.
- Lemmas: Ezek 7:15–16. A few words of the comment are damaged and supplied in brackets by sense.
Cite (SBL): Theodoret, Comm. Ezech. 7.15 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/7-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/7-15
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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.
7.17PG 81
ιζ΄. Πᾶσαι χεῖρες ἐχλυθήσονται, καὶ πάντες δειλίας σημεῖον. : τη. Καὶ περιζώσονται σάκκους, καὶ καλύψει αὑτοὺς Ὀθάμδος, καὶ ἐπὶ πᾶν πρόσωπον αἱσχύνη "", καὶ ἐπὶ πᾶσαν κεραλὴν 15 φαλάκρωμα. Ὅταν γὰρ, φησὶν, ἔδωσι τῶν ἐπιφερομένων χα- Ὦ χῶν τὸ νέφος, καὶ οὔδεμίαν οὐδαμόθεν ἀναφαινομένην βοήθειαν, τότε ἀπαγορεύοντες ῥίψουσι μὲν τὰ πολεμικὰ ὅπλα, τὸ δὲ πένθιμον ἀναλήψονται σχῆμα" διὸ καὶ σάκκου ἐμνημόνευσε, καὶ κεφαλῆς ἐξυρημένης " ταῦτα γὰρ εἰώθασιν οἱ τηνικάδε πενθοῦντες ἐπιτηδεύειν. Καὶ τὸ ἀῤτύριον αὐτῶν ἐν ταῖς πλατείαις ῥιφήσεται, καὶ ἐὸ χρυσίον αὐτῶν ὑδερορθήσετῶι ᾿ς. Εἴτα καὶ τὴν αἰτίαν τῆς τῶν χρημάτων ὑπεροψίας διδάσκει. « Τὸ γὰῤ ἀργύριον αὐτῶν, καὶ τὸ χρυσίον, οὗ δύναται 8 ἐξελέσθαι αὐτοὺς ἐν ἡμέρᾳ ὀργὴς Κυρίου.» 'θρῶντες γὰρ ἀνόνητον τοῦ ἀργυρίου καὶ τοῦ χρυσίου τὴν χτῆδιν, περιόψοντάι αὐτὰ ἐῤῥιμμένα, οὐκέτι τὴν προτέραν ποιούμενοι φυλακήν. «Αἱ ψυκαὶ ἀὐτῶν οὗ μὴ ἐμπλησθῶσι, καὶ αἱ κοιλίαι αὐτῶν οὺ 16 πληρωθῶσι " διότι βάσανος 17 τῶν ἀδικιῶν αὐτῶν ἐγένετο. Ποίαν γὰρ αὐτοῖς ὄνησιν παρέξει χρυσὸς ἣ ἄργυρος, λίμοῦ πολεμοῦντος, καὶ τῆς σπάνεως τῶν ἀναγκαίων ἐπικειμένης, δι᾽ ἣν κεναὶ μὲν τροφῆς αἱ γαστέρες, αἱ δὲ ψυκαὶ τῶν σιτίων ἐφίενται, ἡ δὲ βάτανος καὶ ἡ ἐξέτασις τῶν ἀδικιῶν αὐτῶν γίνέτα:; Εἶτα διδάσκει πάλιν τὰς αἰτίας τῆς τιμωρίας.
iz΄. Pasai cheires echlythēsontai, kai pantes deilias sēmeion. : tē. Kai perizōsontai sakkous, kai kalypsei hautous Othamdos, kai epi pan prosōpon haischynē "", kai epi pasan keralēn 15 phalakrōma. Hotan gar, phēsin, edōsi tōn epipheromenōn cha- Ō chōn to nephos, kai oudemian oudamothen anaphainomenēn boētheian, tote apagoreuontes rhipsousi men ta polemika hopla, to de penthimon analēpsontai schēma" dio kai sakkou emnēmoneuse, kai kephalēs exyrēmenēs " tauta gar eiōthasin hoi tēnikade penthountes epitēdeuein. Kai to artyrion autōn en tais plateiais rhiphēsetai, kai eo chrysion autōn hyderorthēsetōi ᾿s. Eita kai tēn aitian tēs tōn chrēmatōn hyperopsias didaskei. « To gar argyrion autōn, kai to chrysion, hou dynatai 8 exelesthai autous en hēmerą orgēs Kyriou.» 'thrōntes gar anonēton tou argyriou kai tou chrysiou tēn chtēdin, periopsontai auta errhimmena, ouketi tēn proteran poioumenoi phylakēn. «Hai psykai autōn hou mē emplēsthōsi, kai hai koiliai autōn ou 16 plērōthōsi " dioti basanos 17 tōn adikiōn autōn egeneto. Poian gar autois onēsin parexei chrysos hē argyros, limou polemountos, kai tēs spaneōs tōn anankaiōn epikeimenēs, di᾽ hēn kenai men trophēs hai gasteres, hai de psykai tōn sitiōn ephientai, hē de batanos kai hē exetasis tōn adikiōn autōn gineta:? Eita didaskei palin tas aitias tēs timōrias.
"All hands shall be weakened, and all …" … a sign of cowardice. "And they shall gird on sackcloth, and fear shall cover them, and shame shall be upon every face, and baldness upon every head." When they see the cloud of evils coming upon them, he says, and no help appearing from anywhere, then in despair they will throw away their weapons of war and put on the dress of mourning. That is why he mentioned sackcloth and the shaved head, for those who mourn at such times are accustomed to do these things. "And their silver shall be thrown into the streets, and their gold shall be disregarded." Then he teaches the reason for their disregard of money: "For their silver and their gold cannot deliver them in the day of the Lord's wrath." For seeing that the possession of silver and gold is useless, they will let it lie where it was thrown and no longer guard it as before. "Their souls shall not be satisfied, and their bellies shall not be filled; for it became the torment of their iniquities." What profit will gold or silver give them, when famine wages war upon them and scarcity of necessities presses upon them, so that their stomachs are empty of food and their souls long for grain, while the torment and the examination of their iniquities take place? Then he teaches again the causes of the punishment.
Ezek 7:17–19 (quotation, high confidence)
Notes and citation
Summary: On Ezek 7:17–19 Theodoret describes the besieged throwing away weapons and wealth in despair, since gold and silver cannot buy food or deliverance in the day of God's wrath.
- Lemmas: Ezek 7:17, 18, 19. Part of the lemma of 7:17 and the start of the comment are lost (marked …). Migne's footnotes and Latin debris after the comment on 7:18 are removed by a logged correction.
Notes on the original text
- Digital text corrected (Migne's footnotes and Latin debris): ὃ πωλ. Β ργᾶπι, τόν. Π οὗν. δὰ τι γοπαϊίδτη. ἴῃ Α. ᾿ 40 ὀἔρθαλμ. [τὰ ηιιαηια Α εἰ Β, δε τγϑς, ἰϑοιῖο θϑὶ ὀφθαλμῷ. 45 εἰς, Α ἐπί. “5. ἢ ἀναλωθήσονται. Πεῦν. Εἰ ἀναι!οηῖ, αυἱ 6 ἀπ αε δ ξεοι ἐν ῥομφαία. “ὁ ὡς π. μελ, Πεῦτ. βου! ΘΟ] πη} (9. → .
Cite (SBL): Theodoret, Comm. Ezech. 7.17 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/7-17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/7-17
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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.
7.20PG 81
χ', ᾿Εχλεκτὰ κέσμου εἷς ὑπερηφανίαν ἔϑεντο αὐτὰ; καὶ εἰκόνἀς τῶν βδελυγμάτων αὐτῶν καὶ ἀροσοχθισμάξων “8 ἐποίησαν ἐξ αὐτῶν. Τὸν γὰῤ χρυσὸν, καὶ τὸν ἄργυρον, Καὶ τοὺς τιμίους λίθους, ὕλην ἔσχον ἄλαζονείας ὁμοῦ καὶ ἄσεδείας, πολυτελῆ δὲν κόσμον ἑαυτοῖς ἐκεῖθεν,κατασκευάζοντες, εἰς εἰδώλων δὲ ἐργασίαν τὰ πλεῖστα δαπανῶντες. Ἕτγεχεν τούτου, φησὶ, δέδωκα αὑτὰ αὐτοῖς εἰς ἀκαθαρσίαν. (κα', κβ΄.) Καὶ παραδώσω αὐτὰ εἰς χεῖρας ἀϊλλοτῥίων τοῦ διαρπάσαι αὐτὰ, καὶ τοῖς “λοιμοῖς "" τῆς γῆς εἷς σκῦ ζἰ, καὶ βεδηλώσουσιν αὐτά. Καὶ ἀποστρέψω τὸ χρόσωπόν' μου ἀπ᾽ αὐτῶν. Λοιμοὺς δὲ τῆς γῆς τοὺς Βαθυχωνίους ἐχάπαραδώσω ἃ κατεσχευάσατε χρυσᾶ εἴδωλα Καὶ ἀργυρᾶ, καὶ ὃν ἐποιήσατε ὑμῖν αὐτοῖς "᾽ πολυτελῆ κόσμον. Καὶ βεδηλώσουσιν αὑτά " τουτέστι, Τοῖς τιμίοις ὑμῶν εἰδώλοις εἰς ἑτέραν χρήσονται κατασκευήν. Καὶ μιανοῦσι τὴν 5 ἐπισκοπήν μου, καὶ εἰσελεὐσονταὶ εἰς αὑτὰ ἀφυάχτως 5, καὶ Ἐπισκοπὴν αὑτοῦ τὸν ἀφιερώμένον αὐτῷ προδαγοφεύει νεὼν, ὅθεν ἐπισκοπεῖν ἐδόκει τὸν Ἰσραὴλ, καὶ πρηνοίας αὐτὸν ἀξιοῦν. Παραδώτω δὲ, φησὶν, οὐ μόνον τὰ εἴδωλα αὐτῶν τοῖς Βαδυλωνίοις΄, ἀλλὰ καὶ τὸν ἀφιερωμένον μοι δ' νεὼν, ὅθεν ἐπισκοπὴν ἐποιούμην ὑμῶν. «ε Καὶ εἰσελεύσονται εἰς αὐτὸν ἀφυλάκτως" ν ἀντὶ τοῦ, οὐκ ἡγνισμένοι, οὐδὲ κεχαθαρμένοι κατὰ τὸν νόμον, οὐδὲ περιτομὴν δεχόμενοι πρότερον, ἀλλὰ μετὰ τῆς ὑφαΐμου σχευῆς, τὴν πολεμικὴν περικείμενοι πανοπλίαν, ἔνδον τὲς, καὶ αὐτῶν τῶν. ἀδύτων χατατολμῶντε: " τοῦτο γὰρ παρεδήλωσεν, εἰπὼν, ε Καὶ βεθδηλώσουσιν αὐτὰ, καὶ ποιήσουσι φυρμόν. ν Εἶτα καὶ τὴν αἰτίαν" «ε Διότι πλήρης ἡ γῆ λαῶν "", καὶ ἡ πόλις πλήρης ἀνομιῶν. » ᾿Απεικάζεται γὰρ, φησὶ, τῆς τούτων παρανομίας τὸ πλῆθος τῷ πλήθει τῶν γατὰ τὴ» οἰκουμένην ἀνθρώπων.
ch', ᾿Echlekta kesmou heis hyperēphanian eϑento auta? kai eikonas tōn bdelygmatōn autōn kai arosochthismaxōn “8 epoiēsan ex autōn. Ton gar chryson, kai ton argyron, Kai tous timious lithous, hylēn eschon alazoneias homou kai asedeias, polytelē den kosmon heautois ekeithen,kataskeuazontes, eis eidōlōn de ergasian ta pleista dapanōntes. Hetgechen toutou, phēsi, dedōka hauta autois eis akatharsian. (ka', kb΄.) Kai paradōsō auta eis cheiras aïllotrhiōn tou diarpasai auta, kai tois “loimois "" tēs gēs heis sky zi, kai bedēlōsousin auta. Kai apostrepsō to chrosōpon' mou ap᾽ autōn. Loimous de tēs gēs tous Bathychōnious echaparadōsō ha katescheuasate chrysa eidōla Kai argyra, kai hon epoiēsate hymin autois "᾽ polytelē kosmon. Kai bedēlōsousin hauta " toutesti, Tois timiois hymōn eidōlois eis heteran chrēsontai kataskeuēn. Kai mianousi tēn 5 episkopēn mou, kai eiseleusontai eis hauta aphyachtōs 5, kai Episkopēn hautou ton aphierōmenon autǭ prodagopheuei neōn, hothen episkopein edokei ton Israēl, kai prēnoias auton axioun. Paradōtō de, phēsin, ou monon ta eidōla autōn tois Badylōniois΄, alla kai ton aphierōmenon moi d' neōn, hothen episkopēn epoioumēn hymōn. «e Kai eiseleusontai eis auton aphylaktōs" n anti tou, ouk hēgnismenoi, oude kechatharmenoi kata ton nomon, oude peritomēn dechomenoi proteron, alla meta tēs hyphaïmou scheuēs, tēn polemikēn perikeimenoi panoplian, endon tes, kai autōn tōn. adytōn chatatolmōnte: " touto gar paredēlōsen, eipōn, e Kai bethdēlōsousin auta, kai poiēsousi phyrmon. n Eita kai tēn aitian" «e Dioti plērēs hē gē laōn "", kai hē polis plērēs anomiōn. » ᾿Apeikazetai gar, phēsi, tēs toutōn paranomias to plēthos tǭ plēthei tōn gata tē» oikoumenēn anthrōpōn.
"The choice things of the world they made into pride, and they made from them images of their abominations and loathsome things." For they had gold and silver and precious stones as material for both boastfulness and impiety, making costly ornaments for themselves from them and spending most of them on the making of idols. "For this reason," he says, "I have given them to them for uncleanness. And I will hand them over into the hands of strangers to plunder them, and to the pestilent of the land for spoil, and they will profane them. And I will turn my face away from them." He [calls] the Babylonians "the pestilent of the land"; [to them] I will hand over the gold and silver idols that you made, and the costly ornaments you made for yourselves. "And they will profane them": that is, they will use your precious idols to make something else. "And they will defile my oversight, and they will enter into them unguarded, and …" He calls "his oversight" the temple dedicated to him, from which he was thought to watch over Israel and grant it his providence. I will hand over to the Babylonians, he says, not only their idols but also the temple dedicated to me, from which I exercised my oversight over you. "And they will enter it unguarded": that is, not purified or cleansed according to the law, not first receiving circumcision, but in blood-stained gear, wearing the full armor of war, [going] inside and daring to enter even the inner sanctuary. This is what he indicated by saying, "And they will profane them and make confusion." Then also the cause: "For the land is full of peoples, and the city full of iniquities." The multitude of their lawlessness, he says, is likened to the multitude of human beings throughout the world.
Ezek 7:20–23 (quotation, high confidence)
Notes and citation
Summary: On Ezek 7:20–23 Theodoret says the gold and silver Israel used for pride and idols would be plundered by the Babylonians, who would also profane the temple, God's 'oversight,' entering it armed and unpurified.
- Lemmas: Ezek 7:20, 21–22, 22, 23. A word or two are lost in the comment on 7:21–22 (supplied in brackets). Long Latin debris and Migne's footnotes before the lemma of 7:23 are removed by logged corrections; a short Greek phrase in the debris mentions Jeremiah, perhaps from a lost line (not translated).
Notes on the original text
- Digital text corrected (Latin debris (with a damaged Greek phrase); Latin debris and Migne's footnotes): εἰδεῖεν, εἰ 'πα ἐα, εἰ εἰ οἱ ἢ - Ρτορίετ πος, ἰηαπὶ!, ἀραὶ ἐρεὶς τα ἐπ ἱηιπιμπάῖοἱ ογπδί αι Π απ, αι! πὶ γ 8 διιπηρί δ πὶ ν Εἰ {ων ἷπ ἐα δἰπο ομδίοαϊα, εἰ ροϊἐποπὶ οα. (Ἶεπ5. 25.) Εἰ οι 808 οὐ γον Ὀ νος νἱβίϊαναιν. ε Ἐπί φγδάΐθηϊαγ ἴῃ ἴρβι} Δ }}5 18 αἰ γοι οἰ ϑ] : 56}, ὑπ «Επ ρο!]δηΐ 6, αἱ (οΐθηϊ παι! δι οιθπ).» Τα τὸ νη, δ Β ἑαυτοῖς. δι τὴν ἐπι μου. Ποῦτ. δάγίιην πιο ὰμ). δ᾽ μοι, ἔχ Β δι)}}}. 16. οὖ. Α οἱ 1} ὐάιηι εν 1 βχσ. δι] ἢ). 19. τοῖς τ Εἰ {0 ΘΟοἸότυιπὶ ἰδία πὶ Πἰοπηίμαμι πμ {πὶ Α → ; [τεἴιος δῖ, 4088 80 ἀδ οἵ πο ετΐ!. Ἰηνδιυθγὶ δὶ, αἱ Ὀοπον οἰ θη εἶδ πὶ σΟηβοαιαπίαν, οἱ αὐ Β γεμβ. 26. γα δΏΡΕΥ νῷ οτῖ!, δἱ 'πὶ 56- Ρ ότι ἱπ- [Δοίδπι οἶδ, δἱ ἡ πος δι 6 ο Ἱερεμίας διδάσκει, τὰ → .
Cite (SBL): Theodoret, Comm. Ezech. 7.20 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/7-20). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/7-20
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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.
7.24PG 81
κδ', Καὶ ἄξω πονηροὺς ἐθνῶν ν καὶ καταχίηρο. στρέψω τὸ φρύαγμα τῆς ἰσχύος αὐτῶν͵, καὶ μιαγθήσονται 5 τὰ ἅγια αὐτῶν. Καὶ οὐκ εἶπε, Τὰ ἅγιά γου, ἀλλὰ Τὰ ἅγια αὐτῶν " τουτέστι, Τὰ ὑπ᾽ αὑτῶν ἀφιερωθέντα μοι, ὧν ἐγὼ μὲν οὐκ ἐδεόμην: διὰ δὲ τὴν αὐτῶν ἐπιμέλειαν χκατεδεξάμην. ᾿Αλλὰ πάλιν ταῦτα διὰ τὴν αὐτῶν παρανομίαν μιαινόμενχ
kd', Kai axō ponērous ethnōn n kai katachiēro. strepsō to phryagma tēs ischyos autōn͵, kai miagthēsontai 5 ta hagia autōn. Kai ouk eipe, Ta hagia gou, alla Ta hagia autōn " toutesti, Ta hyp᾽ hautōn aphierōthenta moi, hōn egō men ouk edeomēn: dia de tēn autōn epimeleian chkatedexamēn. ᾿Alla palin tauta dia tēn autōn paranomian miainomench
"And I will bring the wicked of the nations, and they shall inherit their houses, and I will turn back the arrogance of their strength, and their holy things shall be defiled." He did not say "my holy things," but "their holy things," that is, the things they dedicated to me, which I did not need but accepted because of my care for them. But these in turn, defiled because of their lawlessness, …
Ezek 7:24 (quotation, high confidence)
Notes and citation
Summary: On Ezek 7:24 Theodoret notes that God calls the sanctuary 'their holy things,' since he accepted their offerings out of care for them, not need.
- Lemma: Ezek 7:24 (damaged in the scan). The comment breaks off (marked …).
Cite (SBL): Theodoret, Comm. Ezech. 7.24 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/7-24). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/7-24
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
7.25PG 81
χε΄. '᾿Εξιπασμὸς 5 ἥξει, καὶ ζιτήσεις" εἰρήγὴν, καὶ οὐκ ἕσται. Δεηθήσονται δὲ, φησὶν, ἐν τῇ ἀκμῇ τῶν κακῶν τυχεῖν εὐμενείας καὶ ἀπαλλαγῆς, καὶ οὐ τεύξονται.
che΄. '᾿Exipasmos 5 hēxei, kai zitēseis" eirēgēn, kai ouk hestai. Deēthēsontai de, phēsin, en tę̄ akmę̄ tōn kakōn tychein eumeneias kai apallagēs, kai ou teuxontai.
"Propitiation will come, and you will seek peace, and there shall be none." At the height of their evils, he says, they will beg to obtain favor and release, and they will not obtain it.
Ezek 7:25 (quotation, high confidence)
Notes and citation
Summary: On Ezek 7:25 Theodoret says they will seek peace in their distress and not find it.
- Lemma: Ezek 7:25.
Cite (SBL): Theodoret, Comm. Ezech. 7.25 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/7-25). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/7-25
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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.
7.26PG 81
κς΄. Οὐαὶ". ἐπὶ οὐαὶ ἔσται, καὶ ἀγγελία ἐπὶ ἀγγελίαν. Κακὰ δὲ ἐκ κακῶν αὐτοῖς διαδέξεται, καὶ φήμη πονηρὰ, πονηρὰν διαδέξεται φήμην. ε Καὶ ζητηθήσεται ὅρασις ἐκ προφήτου, καὶ νόμος ἀπολεῖται ἐξ ἱερέως, καὶ βουλὴ ἐκ πρεσδυτέρων"". ν Ταῦτα καὶ νῦν ἐστιν ἔτι καὶ σήμερον παρ᾽ αὐτοῖς ἡ Κρατοῦντα " οὔτε γὰρ ἱερωσύνη κατὰ νόμους παρ᾽ αὐτοῖς πολιτεύεται, καὶ τῆς προφητείας ἡ χάρις χξ΄. Ὃ βασιλεὺς πενθήσει, καὶ ὁ ἄρχων ἐνδύσεται ἀξαγισμὸν, καὶ αἱ χεῖρες τοῦ “λαοῦ τῆς γῆς παραλυθήσονται. Τοῦτο σαφέστερον ἡμᾶ; ὁ κατὰ τὸν Σεδεκίαν ἐξηγούμενος, καὶ τὴν ἐχείνου φυγήν. ε Κατὰ τὰς ὁδοὺς αὐτῶν ποιήσω αὑτοῖς, καὶ κρίμασιν "" αὐτῶν ἐκδικήσω ἐπ᾽ αὐτοὺς, καὶ γνώσονται ὅτι ἐγὼ Κύριος.» Ταύτας, φησὶν, αὐτοὺς εἰσπράξομαι τὰς δίκας, ὑπὲρ ὧν ἐπλημμέλησαν ἀπαιτῶν τὰς εὐθύνας. Διὸ προσἥκει πάντας ἡμᾶς, ἐξ ἑκάστου τῶν εἰρημένων ὄνησιν δρεπομένους, μὴ κινεῖν πονηρίᾳ 5" τὴν καθ᾽ ἡμῶν τιμωρίαν, ἀλλὰ τοῖς τῆς μετανοίας δακρύοις θεραπεύειν τῆς ἁμαρτίας τὰ τραύματα, ἵνα μὴ ὑπέραναλον τὸ σκάφος γενόμενον ὑποδρυχίους "5 ἡμᾶς ἀπἐργάσηται, κατὰ 6 δίκαια τοῦ Θεοῦ κρίματα " ᾧ πρέπει δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων"", ᾿Αμήν.
ks΄. Ouai". epi ouai estai, kai angelia epi angelian. Kaka de ek kakōn autois diadexetai, kai phēmē ponēra, ponēran diadexetai phēmēn. e Kai zētēthēsetai horasis ek prophētou, kai nomos apoleitai ex hiereōs, kai boulē ek presdyterōn"". n Tauta kai nyn estin eti kai sēmeron par᾽ autois hē Kratounta " oute gar hierōsynē kata nomous par᾽ autois politeuetai, kai tēs prophēteias hē charis chx΄. Ho basileus penthēsei, kai ho archōn endysetai axagismon, kai hai cheires tou “laou tēs gēs paralythēsontai. Touto saphesteron hēma? ho kata ton Sedekian exēgoumenos, kai tēn echeinou phygēn. e Kata tas hodous autōn poiēsō hautois, kai krimasin "" autōn ekdikēsō ep᾽ autous, kai gnōsontai hoti egō Kyrios.» Tautas, phēsin, autous eispraxomai tas dikas, hyper hōn eplēmmelēsan apaitōn tas euthynas. Dio prosēkei pantas hēmas, ex hekastou tōn eirēmenōn onēsin drepomenous, mē kinein ponērią 5" tēn kath᾽ hēmōn timōrian, alla tois tēs metanoias dakryois therapeuein tēs hamartias ta traumata, hina mē hyperanalon to skaphos genomenon hypodrychious "5 hēmas apergasētai, kata 6 dikaia tou Theou krimata " hǭ prepei doxa eis tous aiōnas tōn aiōnōn"", ᾿Amēn.
"Woe upon woe shall be, and report upon report." Evils will follow evils for them, and evil rumor will follow evil rumor. "And a vision shall be sought from a prophet, and the law shall perish from the priest, and counsel from the elders." These things hold among them even now, still today; for neither is the priesthood conducted among them according to the laws, and the grace of prophecy … "The king shall mourn, and the ruler shall put on desolation, and the hands of the people of the land shall be paralyzed." … recounting the story of Zedekiah and his flight, teaches us this more clearly. "According to their ways I will deal with them, and with their judgments I will take vengeance on them, and they shall know that I am the Lord." I will exact these penalties from them, he says, demanding an account for their offences. Therefore it befits all of us to reap benefit from each of the things said and not to provoke by wickedness the punishment against ourselves, but to heal the wounds of sin with the tears of repentance, so that the vessel may not become overloaded and sink us, according to the just judgments of God, to whom be glory to the ages of ages. Amen.
Textual problem in this passage: see the notes.
Ezek 7:26–27 (quotation, high confidence) · Jer 39:4–7 (allusion, medium confidence) · Jer 52:7–11 (allusion, medium confidence)
Notes and citation
Summary: On Ezek 7:26–27 Theodoret says the loss of vision, law and counsel still holds among the Jews of his day, points to Zedekiah's flight, and closes with an exhortation to repentance and a doxology.
- Lemmas: Ezek 7:26, 27. A line is lost after "the grace of prophecy" (probably "has ceased") and another before "recounting the story of Zedekiah" (the subject, probably Jeremiah, is lost; cf. Jer 39:4–7; 52:7–11); both marked …. Theodoret's remark about the Jews of his own day is translated as written. The doxology marks the end of a division of the commentary.
Cite (SBL): Theodoret, Comm. Ezech. 7.26 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/7-26). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/7-26
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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.
Chapter 8
8.1PG 81
α΄ Καὶ ἐγένετο ἐν τῷ ἔκχτῳ ἔτει, ἐν τῷ πέματῳ" μηνὶ, πέμπτῃ τοῦ μηνὸς, ἐγὼ ἐκαθήμην ἐν τῷ οἴκῳ, καὶ οἱ πρεσδύτεροι Ἰούδα ἐκάθηντο ἐνώπιόν μου. Δῆλός ἐστιν ὃ προφήτης σὺν τῷ Ἰεχονίᾳ τῇ αἰχμαλωσίᾳ περιπεσών" διὸ πανταχοῦ αὐτὸν ἐπισημαίνεται τὸν χρόνον. Διετέλει δὲ οἷόν τις παιδονόμος τοὺς ἐν τῇ αἰχμαλωσίᾳ ῥυθμίζων, καὶ πρὸς τὸ θεῖον βούλημα ποδηγῶν - καὶ τοῦτο ἐδήἐνώπιόν μου. » Εἶτα ἐπάγει " « Καὶ ἐγένετο ἐπ᾿ ἐμὲ χεὶρ ᾿Αδωναῖ Κυρίον. ν Τὴν τοῦ θείου Πνεύματος ἐνέργειαν χεῖρα Κυρίου προσαγορεύει.
a΄ Kai egeneto en tǭ ekchtǭ etei, en tǭ pematǭ" mēni, pemptę̄ tou mēnos, egō ekathēmēn en tǭ oikǭ, kai hoi presdyteroi Iouda ekathēnto enōpion mou. Dēlos estin ho prophētēs syn tǭ Iechonią tę̄ aichmalōsią peripesōn" dio pantachou auton episēmainetai ton chronon. Dietelei de hoion tis paidonomos tous en tę̄ aichmalōsią rhythmizōn, kai pros to theion boulēma podēgōn - kai touto edēenōpion mou. » Eita epagei " « Kai egeneto ep᾿ eme cheir ᾿Adōnai Kyrion. n Tēn tou theiou Pneumatos energeian cheira Kyriou prosagoreuei.
"And it came to pass in the sixth year, in the fifth month, on the fifth of the month: I was sitting in the house, and the elders of Judah were sitting before me." It is plain that the prophet had fallen into captivity together with Jechoniah; that is why he marks the date everywhere. He continued like a tutor, regulating the life of those in the captivity and guiding them toward the divine will; and this he showed [by saying that the elders of Judah were sitting] "before me." Then he adds: "And the hand of Adonai the Lord came upon me." He calls the activity of the divine Spirit "the hand of the Lord."
Ezek 8:1 (quotation, high confidence)
Notes and citation
Summary: On Ezek 8:1 Theodoret notes that Ezekiel, exiled with Jehoiachin, dates his visions and acted as a guide to the exiles' elders.
- Lemma: Ezek 8:1 ("fifth month" as in the LXX; the Hebrew has the sixth). A few words are lost in the comment and supplied in brackets by sense.
Cite (SBL): Theodoret, Comm. Ezech. 8.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/8-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/8-1
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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.
8.2PG 81
β΄. Καὶ ἴδον, καὶ ἰδοὺ ὁμοίωμα ἀνδρὸς ἀπὸ τῆς ἐσφύος αὑτοῦ καὶ ἕως κάτω πῦρ, καὶ ἀπὸ τὴς ὀσφύος αὐτοῦ ὑπεράνω, ὡς " ὅρασις φέγγους, ὡς εἶδος ἠλέκτρου. “Ὃν ἐπὶ τῶν Χερουδὶμ τοῦτον ὁρᾷ δίχα τῶν Χερουδίμ. " ποτὲ μὲν γὰρ αὐτῷ φηυδερῶς, ποτὲ ὃὲ ἡμέρως ἐπ'φαίνεται, πάντα πρὸς τὴν χρείαν οἰκονομῶν " αὑτοῦ γάρ ἐστι φωνὴ, ε Ἐγὼ ὁράσεις ἐπλήθυνα, καὶ ἐν χερσὶ προφητῶν ὡμοιώθην. ν Οὐ κατ᾽ οὐσίαν ὥφθην" διὸ καὶ ὁ προφήτης ὁμοίωμα λέγει ἑωρακέναι, Υ. Καὶ ἐξότεινδ, φησὶν, ὁμοίωμα χειρὸς ἀνθρώπου", καὶ ἀγδιλαθέ με τῆς κορυφῆς τῆς κεφαλῆς " μου, καὶ ἀνέ.ἰαδέ με Πνεῦμα ἀνωμέσον τῆς γῆς, καὶ ἀνγωμέσον τοῦ οὐραγοῦ, καὶ ἤγαγέ με εἰς Ἱερουσα.Ἰὴμ ἐν ὁράσει Θεοῦ, ἐπὶ τὰ πρόθυρα τῆς πύλης τῆς ἐσωτέρας ", τῆς βλεπούσης πρὸς βοῤῥᾶν, οὗ ἦν ἡ στήλη τῆς εἰκόνος τοῦ ξήλου τοῦ χτωμένου". Ἐπιστῆσαι δεῖ, ὅτι ἐν ὁράσει Θεοῦ ταῦτὰ ὁ προφήτης ἔφη ἑωρακέναι. Οὐ τοίνυν σωματικὴ ἦν μετάθεσις, οὐδὲ τῶν τῆς σαρκὸς ὀφθαλμῶν" ἡ θεωρία, ἀλλ᾽ ἐν τῷ οἴκῳ καθήμενος μεταξὺ τῶν πρεσδυτέρων Ἰούδα, ταύτην ἅπασαν τὴν ὑπτατίαν ἑώρα " καὶ τοῦτο μετὰ τὴν ταύτης διήγησιν δῆλον ποιεῖ" « ᾿λνέδθην γὰρ, φησὶν, ἀπὸ τῆς ὁράσεώς μου, » τουτέστιν, Εἰς ἐμαυτὸν Τ ἐπανῆλθον. Ἐπειδὴ γὰρ τὰς χαλεπὰς τιμωρίας προλέγει, ἀναγκαίως καὶ τὰς τούτων αἰτίας διδάσκει, καὶ βλέπει ἐν τῷ θείῳ νεῷ τὴν στήλην τῆς εἰκόνος τοῦ ζήλου " εἴθωλον δὲ ἣν ἐκεῖ παρανόμως ἱδρυμένον γυναικῶν, καὶ " εἰς ζηλοτυπίαν τοὺς ἄνδρας ἀγουσῶν. Τοῦτο δὲ καὶ διὰ τοῦ μεγάλου Μωσεως" αὐτὸς ὁ Θεὸς ἔφη ᾿ ε Αὐτοὶ παρεζήλωσάν με ἐπ᾽ οὐ θεῷ "» καὶ ἑρμηνεύων αὐτὸ ἐπήγαγε, Παρώργισάν "5 με ἐν τυὶς εἰδώλοις αὑτῶν.
b΄. Kai idon, kai idou homoiōma andros apo tēs esphyos hautou kai heōs katō pyr, kai apo tēs osphyos autou hyperanō, hōs " horasis phengous, hōs eidos ēlektrou. “Hon epi tōn Cheroudim touton horą dicha tōn Cheroudim. " pote men gar autǭ phēuderōs, pote hoe hēmerōs ep'phainetai, panta pros tēn chreian oikonomōn " hautou gar esti phōnē, e Egō horaseis eplēthyna, kai en chersi prophētōn hōmoiōthēn. n Ou kat᾽ ousian hōphthēn" dio kai ho prophētēs homoiōma legei heōrakenai, Y. Kai exoteind, phēsin, homoiōma cheiros anthrōpou", kai agdilathe me tēs koryphēs tēs kephalēs " mou, kai ane.iade me Pneuma anōmeson tēs gēs, kai angōmeson tou ouragou, kai ēgage me eis Hierousa.Iēm en horasei Theou, epi ta prothyra tēs pylēs tēs esōteras ", tēs blepousēs pros borrhan, hou ēn hē stēlē tēs eikonos tou xēlou tou chtōmenou". Epistēsai dei, hoti en horasei Theou tauta ho prophētēs ephē heōrakenai. Ou toinyn sōmatikē ēn metathesis, oude tōn tēs sarkos ophthalmōn" hē theōria, all᾽ en tǭ oikǭ kathēmenos metaxy tōn presdyterōn Iouda, tautēn hapasan tēn hyptatian heōra " kai touto meta tēn tautēs diēgēsin dēlon poiei" « ᾿lnedthēn gar, phēsin, apo tēs horaseōs mou, » toutestin, Eis emauton T epanēlthon. Epeidē gar tas chalepas timōrias prolegei, anankaiōs kai tas toutōn aitias didaskei, kai blepei en tǭ theiǭ neǭ tēn stēlēn tēs eikonos tou zēlou " eithōlon de hēn ekei paranomōs hidrymenon gynaikōn, kai " eis zēlotypian tous andras agousōn. Touto de kai dia tou megalou Mōseōs" autos ho Theos ephē ᾿ e Autoi parezēlōsan me ep᾽ ou theǭ "» kai hermēneuōn auto epēgage, Parōrgisan "5 me en tuis eidōlois hautōn.
"And I saw, and behold, the likeness of a man: from his loins and downward, fire; and from his loins upward, as the appearance of brightness, as the form of electrum." The one whom he saw upon the cherubim he now sees without the cherubim; for he appears to him sometimes fearfully and sometimes gently, arranging all things according to the need. His is the voice: "I multiplied visions, and by the hands of the prophets I was represented in likenesses." I was not seen in my being; and therefore the prophet says he saw a likeness. "And he stretched out," he says, "the likeness of a man's hand, and took me by the crown of my head, and the Spirit lifted me up between the earth and the heaven, and brought me to Jerusalem in a vision of God, to the porch of the inner gate that faces north, where was the pillar of the image of jealousy of the one who acquires." One must notice that the prophet said he saw these things in a vision of God. So there was no bodily removal, nor was the sight one of the eyes of the flesh; but sitting in his house among the elders of Judah he saw this whole vision. He makes this plain after recounting it: "For I went up," he says, "from my vision," that is, I came back to myself. Since he foretells severe punishments, he necessarily teaches their causes as well; and he sees in the divine temple the pillar of the image of jealousy. For there was an idol there, set up against the law, … of women, and leading men to jealousy. God himself said this also through the great Moses: "They provoked me to jealousy with what is no god"; and explaining it he added: "They provoked me to anger with their idols."
Ezek 8:2–3 (quotation, high confidence) · Hos 12:10 (12:11 LXX) (quotation, high confidence) · Ezek 11:24 (quotation, high confidence) · Deut 32:21 (quotation, high confidence)
Notes and citation
Summary: On Ezek 8:2–3 Theodoret explains that God appears in varied likenesses, that the prophet's journey to Jerusalem was a vision while he sat among the elders, and that the 'image of jealousy' was an idol in the temple provoking God's jealousy.
- Lemmas: Ezek 8:2, 3. Quotations: Hos 12:10 (LXX 12:11); Ezek 11:24 ("I went up from my vision"); Deut 32:21. Long Latin debris and Migne's footnotes in the comment on the image of jealousy are removed by a logged correction; with them some Greek words are lost (marked …), apparently explaining the image by the jealousy of women.
Notes on the original text
- Digital text corrected (Latin debris and Migne's footnotes (some Greek words are lost with them)): εἰ θά ιοἱ ἀϊΐ- Β μὲς 675 δι ὁδὶ : « ἔξο Υἰδίοθθϑ τη ἰρ] οανὶ, οἱ ἴῃ β' ἢ υἀίη δι ν] 1556. νἱἐσααὴ [λοἰ!. ε Αβοοπαΐ δαΐ. ἃ αὐ ας μος ο8., δὰ τ ἰρϑῦμι Γαΐ. απ ὀμΐπὶ θοὶ ἰδ Τὰ ἐδ Ρον ἀλη βια(ἰολεν ἃ Π 0] 6 γι 18. ΠΧΧ οὐ ἴῃ Ἰΐοιτ. ὅτι χε τῷ, θιε. ἀρ “ἘΧΒ φαρμ!. τ μι ᾿τὰ Β. δὰ οὐ. δ ἕεμβϑ. ὁ, ὅ. Εἰ μι αἰσὶι αὐ πιο: εκβ, ύ, Εἰ ἀϊεῖς αὐ πιὲ; ἢ δ βοθί γί θυς ἴῃ εἰς ν» αὐ [ἀἰπὶδἰ ς εἰ 16-εἰ μα, εἴ ἰπ- 8115 δία 48 πὶ ἢ υἱ αἱ → .
Cite (SBL): Theodoret, Comm. Ezech. 8.2 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/8-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/8-2
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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.
8.4PG 81
δ', ε΄. Καὶ ἰδοὺ ἐκεῖ ἦν δόξα Κυρίου Θεοῦ Ἰσραὶᾶ, κατὰ τὴν ὅρασιν, ἣν ἴδον ἐν τῷ πεϑιῳ. Καὶ εἶπε πρές με" Υἱὲ ἀνθρώπου, ἀνάδιλεψον τοῖς ὀφθαλμοῖς σου πρὸς βοῤῥᾶν - καὶ ἀνέδλεγα τοῖς ἐσθαλμοῖς μου πρὸς βοῤῥᾶν, ἐπὶ" τὴν πύλην" τὴν πρὸς ἀνατολὰς τοῦ θυσιαστηρίου, εὖ ἡ εἰκὼν τοῦ ζήλου͵ τούτου ἐν τῷ εἰσπορεύεσθαι αὐτήν. Καὶ ἤδη προειρήκαμεν, ὅτι τὸ δίκαιον τῆς τῶν Ἰουδαίων τιμωρίας ὃ προφήτης διδάσκεται » οὗ χάριν αὑτῷ πάντα ὑποδείκνυσιν ὃ δίκαιος κριτὴς τὰ ὑτ᾽
d', e΄. Kai idou ekei ēn doxa Kyriou Theou Israia, kata tēn horasin, hēn idon en tǭ peϑiǭ. Kai eipe pres me" Huie anthrōpou, anadilepson tois ophthalmois sou pros borrhan - kai anedlega tois esthalmois mou pros borrhan, epi" tēn pylēn" tēn pros anatolas tou thysiastēriou, eu hē eikōn tou zēlou͵ toutou en tǭ eisporeuesthai autēn. Kai ēdē proeirēkamen, hoti to dikaion tēs tōn Ioudaiōn timōrias ho prophētēs didasketai » hou charin hautǭ panta hypodeiknysin ho dikaios kritēs ta hyt᾽
"And behold, there was the glory of the Lord God of Israel, according to the vision that I saw in the plain. And he said to me: Son of man, lift up your eyes toward the north; and I lifted up my eyes toward the north, … to the gate toward the east of the altar, [where was] this image of jealousy, at its entrance." We have said before that the prophet is being taught the justice of the punishment of the Jews; for this reason the just judge shows him everything done by
Ezek 8:4–5 (quotation, high confidence)
Notes and citation
Summary: On Ezek 8:4–5 Theodoret says God shows the prophet the idol at the temple gate to teach him that the coming punishment is just.
- Lemmas: Ezek 8:4–5; a few words of the lemma are lost (marked …). The sentence continues in the next section.
Cite (SBL): Theodoret, Comm. Ezech. 8.4 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/8-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/8-4
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
8.6PG 81
ς΄. Καὶ εἶπε πρός με Υἱὰ ἀγθρώπου, ἑώρακας τί οὗτοι ποιοῦσιν, ἀνομίας μεγά, 1ας, ἃς ὁ οἶκος Ἰσραὴλ ποιοῦσιν ὧδε, τοῦ ἀπέχεσθαι ᾿ἀπὸ τῶν ἁγίων μου; Ὁρᾶς, φησὶν, ὡς αὐτὸ ταῖς οἰχείαι; πονηρίαις ἐπισπῶνται: τὰς τιμῳρίας; ᾿Ασεθοῦντες γὰρ, καὶ τῆς ἐμῆς θεραπείας καταφρονοῦντες, πόῤῥω “κῶν ἁγίων μου γενήσονται πόπων, κατὰ τὴν τοῦ Δαδὶδ προφητείαν, ὅτι οἱ μαχρύναντες ἑαυτοὺς ἀτὸ σοῦ ἀπολοῦνται. ζ--θ΄ς. Καὶ ἑπήγαγέ" με ἐπὶ τὰ πρόθῃρα τῆς αὐλῆς, καὶ ἴδον, καὶ ἰδοὺ ἐπὴ ἐν τῷ τοίχῳ. Καὶ εἶπε πρός με" Υἱὲ ἀνθρώπου, ὄρυξον δὴ ἐν τῷ τοίχῳ" καὶ ὥρυξα, καὶ ἰδοὺ θύρα μία ἐν τῷ τοίχῳ. Καὶ εἶπε᾽ πρός με' ΕἸσελθς καὶ ἴδε τὰς ἀνομίας τὰς πονηρὰς, ἃς οὗτοι ποιοῦσιν ὧδε. Δείξας αὐτῷ ὁ Δεσπότης τὴν προφανῶς ὑπ᾽ αὐτῶν γιγνόμενα. ε΄, τα’, Εἰσῆλθον γὰρ, φησὶ, καὶ ἴδον, καὶ Ἰδοὺ πᾶσα ὁμοίωσις ἑρπετοῦ, καὶ κτήγους, μάταια βδελύγματα, καὶ πάντα τὰ εἴδωλα τοῦ ᾿οἴκου ἸΙσραὴ.1 διαγεγραμμένα. ἐν" τῷ τοίχῳ. κύκλῳ διόλου. Καὶ ἑδδομήκοντα ἄνδρες ἐκ τῶν πρεσέυεἱστήκει ἐν τῷ " μέσῳ. αὑτῶν ", καὶ ἕκαστος τὸ θυμιατήριον εἶχεν ἐν τῇ χϑιρὶ αὑτοῦ, καὶ ἡ ἀτμὶς τοῦ θυμιάματος ἀνέδαινε. πολλὴ πρὸς τῇ ἀσεδεία ἡ τῆς ἀνοίας ὑπέρδολή " τί γὰρ ἀνοητότερον τῶν τὰς εἰκόνας προσκυνούντων τῶν ἰοδόλων ἑρπετῶν καὶ τῶν ἀλόγων κτηνῶν; Τὰ μὲν. γὰρ ἀναιρεῖν͵ εἰώθαμεν, ὡς λυμαντιχὰ καὶ ἐπίδουλα - τὰ δὲ εἰς ἡμετέραν δουλείαν καὶ θεραπείαν ὁ Δεσπότης ἀπένειμεν, «Τῷ γὰρ, φησὶν ", ἐξανατέλλοντε, ἐν ὄρεσι χόρτονκαὶ χλόην τῇ δουλείᾳ τῶν ἀνθρώπων. ν» Σχοπήτωμεν τοίνυν, πόσης ἐστὶν ἀλογίας μεστὸν, τὸ τῶν οἰκετῶν καὶ διύλων προσκυνεῖν τὰς εἰκόνας. Ὅθεν τως ὁ Δεσπότης ἀγανακτῶν, πρὸς τὸν προφήτην φησίν". οἴκου ᾿Ισραὴ1 ποιοῦσιν", ἕκαστος "" ἐν τῷ κοιτῶνι αὑτοῦ τῷ κρυπτῷ, διότι εἶπον" Οὐκ ὁρᾷ Κύριος, ἐγκαταλέλοιπε τὴν γῆν. Αἰτία γὰρ τῆς ἀσεδείας ἡ τοῦ Θεοῦ λήθη, καὶ πείσαντες σφᾶς αὐ τοὺς, ὡς οὐδὲν τῶν ὑπ᾽ αὐτῶν γιγνομένων ὁ θεὸς ἐφορᾷ, ἐπ᾽ ἐχείνην τὴν παρανομίαν ἐχώρησαν. Ὑπὸ δὲ τοῦ μακαρίου Δαδὶδ τοὐναντίον καὶ φρονεῖν διδα- Κύριον ἐνώπιόν ᾽5, μου διαπαντὸς, ὅτι ἐκ δεξιῶν μού ἔστιν, ἵνα μὴ σαλευθῶ. » (δ΄, Καὶ εἶπε πρός με" “Ἔτι ὄψει "" ἀνομίας μείζονας, ἃς οὗτοι ποιοῦσε. Καὶ εἰσήγαγέ μὲ ἐπὶ τὰ πρόθυρα τῆς πύλης οἴκου Κυρίου, τῆς πούσης πρὸς βοῤῥᾶν" καὶ ἰδοὺ γυναῖκες "" καθ- οὐ μόνον ἀσέδειαν, ἀλλὰ καὶ ἀκολασίαν κατηγορεῖ. Ὃ γὰρ θαμμοὺζ ὁ "᾿Αδωνὶς ἐστι κατὰ τὴν Ἑλλάδα φωνήν. ᾿Αφροδισίων τοίνυν ὀργίων ὁ θρῆνος, ἀχολάττου δαίμονος, καὶ δι᾽ ἀκολασίαν " δεχομένου τὴν θεραπείαν. τ: ᾿ «Φ᾽, ις΄, Καὶ εἶπε πρός με Υἱὲ ἀν θρώπου, καὶ "5 ἔτι ὄψει ἐπιτηδεύματα μείζυνα τούτων. Καὶ εἰσ-ἡγαγέ με δὲς τὴν αὐλὴν οἴκου Κυρίου τὴν ἐσωτέ. ραν" καὶ ἐπὶ τῶν προθύρων τοῦ ναοῦ Κυρίου ( ἀναμέσον τῶν αἱϊὰμ, καὶ ἀναμέσον τοῦ θυσιαστηρίου, ὡς εἴκοσι" πέντε ἄνδρες " τὰ αὐτῶν πρὸς τὸν ναὸν Κυρίου, καὶ τὰ πρόσωπα αὐτῶν κατέναντι" πρὸς ἀνατοιὴν,, καὶ αὐτοὶ ματα. μος καὶ αὕτη δυσσεβείας ἐγχείρησις “ τὸ γὰρ τῷ Δεσπότῃ τὰ νῶτα διδόντας προσκυνεῖν τὸν ὁμόδουλον τοιὰμ δὲ τὸ προπύλαιον ἐκάλεσε τοῦ θείου νεώ- πρὸ αὐτοῦ γὰρ ἵδρυτο τὸ χαλκοῦν θυσιαστήῤιον - ἔφη δὲ, τε μεταξὺ τοῦ αἰλὰμ καὶ τοῦ θυσιαστηρίου ἑστῶτες, τὴν ἀσέδειαν ἐχείνην ἐτόλμων " καλῶς δὲ ἕκαστον τῶν δεικνυμένων, ὥσπερ ἀπολογούμενος ὁ Δεσπότης ὑπὲρ τῆς Ἰουδαίων τιμωρίας τῷ οἰκείῳ θεράποντι, φησὶ πρὸς αὐτόν " ᾿
s΄. Kai eipe pros me Huia agthrōpou, heōrakas ti houtoi poiousin, anomias mega, 1as, has ho oikos Israēl poiousin hōde, tou apechesthai ᾿apo tōn hagiōn mou? Horas, phēsin, hōs auto tais oicheiai? ponēriais epispōntai: tas timǭrias? ᾿Asethountes gar, kai tēs emēs therapeias kataphronountes, porrhō “kōn hagiōn mou genēsontai popōn, kata tēn tou Dadid prophēteian, hoti hoi machrynantes heautous ato sou apolountai. z--th΄s. Kai hepēgage" me epi ta prothę̄ra tēs aulēs, kai idon, kai idou epē en tǭ toichǭ. Kai eipe pros me" Huie anthrōpou, oryxon dē en tǭ toichǭ" kai hōryxa, kai idou thyra mia en tǭ toichǭ. Kai eipe᾽ pros me' EIselths kai ide tas anomias tas ponēras, has houtoi poiousin hōde. Deixas autǭ ho Despotēs tēn prophanōs hyp᾽ autōn gignomena. e΄, ta’, Eisēlthon gar, phēsi, kai idon, kai Idou pasa homoiōsis herpetou, kai ktēgous, mataia bdelygmata, kai panta ta eidōla tou ᾿oikou IIsraē.1 diagegrammena. en" tǭ toichǭ. kyklǭ diolou. Kai heddomēkonta andres ek tōn preseueistēkei en tǭ " mesǭ. hautōn ", kai hekastos to thymiatērion eichen en tę̄ chϑiri hautou, kai hē atmis tou thymiamatos anedaine. pollē pros tę̄ asedeia hē tēs anoias hyperdolē " ti gar anoētoteron tōn tas eikonas proskynountōn tōn iodolōn herpetōn kai tōn alogōn ktēnōn? Ta men. gar anairein͵ eiōthamen, hōs lymanticha kai epidoula - ta de eis hēmeteran douleian kai therapeian ho Despotēs apeneimen, «Tǭ gar, phēsin ", exanatellonte, en oresi chortonkai chloēn tę̄ douleią tōn anthrōpōn. n» Schopētōmen toinyn, posēs estin alogias meston, to tōn oiketōn kai diylōn proskynein tas eikonas. Hothen tōs ho Despotēs aganaktōn, pros ton prophētēn phēsin". oikou ᾿Israē1 poiousin", hekastos "" en tǭ koitōni hautou tǭ kryptǭ, dioti eipon" Ouk horą Kyrios, enkataleloipe tēn gēn. Aitia gar tēs asedeias hē tou Theou lēthē, kai peisantes sphas au tous, hōs ouden tōn hyp᾽ autōn gignomenōn ho theos ephorą, ep᾽ echeinēn tēn paranomian echōrēsan. Hypo de tou makariou Dadid tounantion kai phronein dida- Kyrion enōpion ᾽5, mou diapantos, hoti ek dexiōn mou estin, hina mē saleuthō. » (d΄, Kai eipe pros me" “Eti opsei "" anomias meizonas, has houtoi poiouse. Kai eisēgage me epi ta prothyra tēs pylēs oikou Kyriou, tēs pousēs pros borrhan" kai idou gynaikes "" kath- ou monon asedeian, alla kai akolasian katēgorei. Ho gar thammouz ho "᾿Adōnis esti kata tēn Hellada phōnēn. ᾿Aphrodisiōn toinyn orgiōn ho thrēnos, acholattou daimonos, kai di᾽ akolasian " dechomenou tēn therapeian. t: ᾿ «Ph᾽, is΄, Kai eipe pros me Huie an thrōpou, kai "5 eti opsei epitēdeumata meizyna toutōn. Kai eis-hēgage me des tēn aulēn oikou Kyriou tēn esōte. ran" kai epi tōn prothyrōn tou naou Kyriou ( anameson tōn haiïam, kai anameson tou thysiastēriou, hōs eikosi" pente andres " ta autōn pros ton naon Kyriou, kai ta prosōpa autōn katenanti" pros anatoiēn,, kai autoi mata. mos kai hautē dyssebeias encheirēsis “ to gar tǭ Despotę̄ ta nōta didontas proskynein ton homodoulon toiam de to propylaion ekalese tou theiou neō- pro autou gar hidryto to chalkoun thysiastērion - ephē de, te metaxy tou ailam kai tou thysiastēriou hestōtes, tēn asedeian echeinēn etolmōn " kalōs de hekaston tōn deiknymenōn, hōsper apologoumenos ho Despotēs hyper tēs Ioudaiōn timōrias tǭ oikeiǭ theraponti, phēsi pros auton " ᾿
"And he said to me: Son of man, have you seen what these are doing, great iniquities that the house of Israel is doing here, so as to keep away from my holy things?" Do you see, he says, how they draw the punishments on themselves by their own wickedness? For by acting impiously and despising my service they will be far from my holy places, according to the prophecy of David that those who remove themselves far from you shall perish. "And he brought me to the porch of the court, and I saw, and behold, … in the wall. And he said to me: Son of man, dig in the wall; and I dug, and behold, a door in the wall. And he said to me: Go in and see the wicked iniquities that these are doing here." Having shown him what was done openly by them, the Master … "For I went in," he says, "and saw, and behold, every likeness of reptile and of beast, vain abominations, and all the idols of the house of Israel, drawn on the wall all around. And seventy men of the elders … stood in their midst, and each had his censer in his hand, and the vapor of the incense went up." Great, besides the impiety, is the excess of folly. For what is more senseless than those who worship the images of venomous reptiles and irrational beasts? The former we are accustomed to kill as harmful and treacherous; the latter the Master assigned to our slavery and service: "For he makes grass grow on the mountains," he says, "and green herbs for the service of human beings." Let us consider, then, how full of irrationality it is to worship the images of servants and slaves. Hence the Master, indignant at this, says to the prophet: "… of the house of Israel are doing, each in his secret chamber; for they said: The Lord does not see; he has forsaken the land." The cause of their impiety was forgetfulness of God: having persuaded themselves that God does not oversee anything they do, they proceeded to that lawlessness. But the blessed David teaches us to think the opposite: "I foresaw the Lord always before me, for he is at my right hand, that I may not be shaken." "And he said to me: You will see still greater iniquities that these are doing. And he brought me to the porch of the gate of the house of the Lord that faces north; and behold, women sitting …" Here he accuses not only impiety but also licentiousness. For Thammuz is Adonis in the Greek tongue. The lament, then, belongs to the rites of Aphrodite, of a licentious demon who receives worship through licentiousness. "And he said to me: Son of man, … still you will see practices greater than these. And he brought me into the inner court of the house of the Lord; and at the porch of the temple of the Lord, between the Ailam and the altar, about twenty-five men, their backs toward the temple of the Lord and their faces opposite, toward the east, and they …" This too was an undertaking of impiety: to turn their backs on the Master and worship their fellow slave, [the sun]. … the vestibule of the divine temple he called the Ailam; for in front of it stood the bronze altar; and he said that, standing between the Ailam and the altar, they dared that impiety. And fittingly, as though defending to his own servant the punishment of the Jews, the Master says to him about each of the things he was shown:
Ezek 8:6–16 (quotation, high confidence) · Ps 73:27 (72:27 LXX) (allusion, high confidence) · Ps 104:14 (103:14 LXX) (quotation, high confidence) · Ps 16:8 (15:8 LXX) (quotation, high confidence)
Notes and citation
Summary: On Ezek 8:6–16 Theodoret describes the abominations shown to the prophet—animal images worshipped by the elders in secret, women mourning Tammuz (Adonis), men turning their backs to the temple to worship the sun—as the folly and impiety that justify the punishment.
- Lemmas: Ezek 8:6, 7–9, 10–11, 12, 13–14, 15–16 (the stager's ref is 8.6; several verse numerals are lost). The scan has lost a number of words and lines in the lemmas and comments (marked …): a hole in the wall (8:7), the end of the comment on 8:7–9 ("shows also what was done in secret"), Jaazaniah son of Shaphan (8:11), the beginning of 8:12, "lamenting Tammuz" (8:14), and "worshipping the sun" (8:16). Latin debris and Migne's footnotes throughout are removed by logged corrections. Quotations: Ps 73:27 (LXX 72:27); Ps 104:14 (LXX 103:14); Ps 16:8 (LXX 15:8). Tammuz identified with Adonis, a common identification in Greek writers.
Notes on the original text
- Digital text corrected (Latin debris; Latin debris (some Greek words are lost with it); Latin debris inside a word; Migne's footnote reference; stray letter): τιμῳρίας; Η → τιμῳρίας; ; οἵη, 14. → ; Αὶ ἰίίυγ φυδιλαμ ἃ ναἰίοια ἀυμονγοαι, αἱ «οἷ [Δηὰ → ; φαΐ! → ; ἰρϑὶ δοπιμη οθηῖ, ἃ θ60 735 → ; τλι}8 ργοξαβδογαηί. 584 ἃ → ; αἱ βαῃείτα αἱ Ἰοφυὶ ἀοόδηιυγ. « Ῥέονϊἀδυαιη → ; πίληι ἃ → ; εκ, 45, 14, Εἰ αἰαὶ αὐ πε : Αάβεις υἱαοδὶς → ; ἐπί φμίαἱος πιαΐοτθα, φιας ἰδιὶ [αεἰππι. Εἰ ἰπιγοάιιαῖι → ; αημίίοπεπι : δἰ → ; γεμβ. δ, 16. Εἰ αἰαὶ! αὐ πιὸ: ΕΠ ποηιϊπῖε, αά → ; εἰσ- κις → εἰσ-; κμχῖι πὶ ἴῃ ρακ → ραν; (δι, οἰ → ; Ωρ!ὶ νϑϑυϊ θα! απ → ; ἰ6γ6. Εἰ τοιῖα ἴῃ βἰῆρι.}}}8. 4 οϑἰθηάορθαὶ, → .
Cite (SBL): Theodoret, Comm. Ezech. 8.6 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/8-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/8-6
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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.
8.17PG 81
ιζ΄. Ἑώρακας, υἱὲ ἀνθρώπου" μὴ μικρὸν "" τῷ οἴκῳ Ἰούδα τοῦ ποιεῖν τὰς ἀνομίας, ἅς πεποιή- καὶ ἢ ἀπεστράφησαν τοῦ πωροργίσαι μεὲ' καὶ ζονεές με. Ἐγὼ γὰρ, φησὶν, ἐξελεξάμην αὐτοὺς, καὶ τοὺς ἄλλους διὰ τούτων ἀποστῆσαι τῆς βουλόμενος " αὐτοὶ δὲ οὐ μόνον ὠφελείας οὐ μετέδωχκαν"", ἀλλὰ καὶ δυσσεδέστερα τετολμήκασιν, ὥστε πᾶσαν λοιπὸν τὴν γῆν ἀνομίας πλήρη γενέσθαι" ἐξέτειναν γὰρ τῆς ἀσεδείας τὰ κλήματα, ἐναντία τῷ ἐμῷ δρῶντες σκοπῷ. Διό φησι"
iz΄. Heōrakas, huie anthrōpou" mē mikron "" tǭ oikǭ Iouda tou poiein tas anomias, has pepoiē- kai ē apestraphēsan tou pōrorgisai mee' kai zonees me. Egō gar, phēsin, exelexamēn autous, kai tous allous dia toutōn apostēsai tēs boulomenos " autoi de ou monon ōpheleias ou metedōchkan"", alla kai dyssedestera tetolmēkasin, hōste pasan loipon tēn gēn anomias plērē genesthai" exeteinan gar tēs asedeias ta klēmata, enantia tǭ emǭ drōntes skopǭ. Dio phēsi"
"Have you seen, son of man? Is it a small thing to the house of Judah to do the iniquities that they have done …, and they have turned to provoke me; and …" For I chose them, he says, to lead the others too away from … through them, wishing …; but they not only shared no benefit with them, but even dared more impious things, so that the whole land at last became full of lawlessness; for they stretched out the branches of impiety, acting contrary to my purpose. Therefore he says:
Ezek 8:17 (quotation, high confidence)
Notes and citation
Summary: On Ezek 8:17 Theodoret says God chose Israel to lead other nations from impiety, but they spread impiety instead and filled the land with lawlessness.
- Lemma: Ezek 8:17. Latin debris and Migne's footnotes run through the lemma and the comment and are removed by logged corrections; with them words are lost (marked …): in the lemma "here? For they have filled the land with lawlessness" and "behold, they are like those who mock"; in the comment, probably "impiety" and "to benefit all."
Notes on the original text
- Digital text corrected (Latin debris; Latin debris (some Greek words are damaged with it); Latin debris (some Greek words are lost with it); Latin debris and Migne's footnotes): Ὁ ΝΜεκδ. 17. Ψιαϊειὶ, Διὶ Ποπιϊπὶς : πιμιφαϊά → ; 68, ἀοπιμὶ ἢ μά → ; κι ἰγγίατοηι μὲ Εἰ → ; Ἠ ἰιος οΟμ5.110, αἱ Ορογὰ ἰρϑόγυπι 8} φυόαι6 ἃ} ἱπιποιοῦσ. Α λπι]. ὧδε. 11 ἔχ, χ, τ᾿ λ. γεν. ἐώραἰπ γαϊ. ἀδθεῖ πέντε. 46 κς. Ἰ66[. 681 ἀπέναντι. αὐτοί. ἴπ Β δα πιαγρίπεια ἃ80Γ. δεῖ αὐτήν. ᾿ς εὐ ἐῷ- Α → ; ὁ τεδείας ἰοῦ. αὐ Ποῦ θη ἙΟΙμμ μἰσαγιηΐ, δὰ οἰίδηι δἰ : δαδι} 68, ἦι πάπα δια. οἱ τὸ 5 α τα 8 118. Δη 6} 15 [4πὶ ἴωεἰ → .
Cite (SBL): Theodoret, Comm. Ezech. 8.17 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/8-17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/8-17
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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.
8.18PG 81
τη΄. Καὶ ἐγὼ ποιήσω αὑτοῖς μετὰ θυμοῦ" οὐ φείσεται ὁ ὀφθαλμός μου, καὶ οὐ μὴ ἐλεήσω " κεκράξονται ὃ εἰς τὰ ὦτά μου φωνῇ μεγάλῃ, καὶ οὐ μὴ εἰσακούσω αὐτῶν. Καθάπερ Ὑὰρ αὐτοὶ οὐ τὰ τῆς εὐσεβείας, ἀλλὰ τῆς ᾽᾽ ἀσεθείας κλήματα, καὶ τὴν τῶν γειτονευόντων βλάδην οὕτως ἀφειδῶς ἐγὼ τὴν ἰατρικὴν αὐτοῖς ἐπάξω τομὴν, οὐκ ἀνεχόμενος αὐτῶν παρακαλούντων, οὐδὲ ἀκούων βοώντων " οὐκ ἔστι γὰρ ἕλεος ἧ περὶ τοὺς τοιούτους φειδώ" προσήκει γὰρ τὸν ἰατρὸν μὴ τοῖς τοῦ τεμνομένου δακρύοις καὶ λόγοις προσἐχειν, ἀλλὰ τῷ νόμῳ τῆς τέχνης. :
tē΄. Kai egō poiēsō hautois meta thymou" ou pheisetai ho ophthalmos mou, kai ou mē eleēsō " kekraxontai ho eis ta ōta mou phōnę̄ megalę̄, kai ou mē eisakousō autōn. Kathaper Hyar autoi ou ta tēs eusebeias, alla tēs ᾽᾽ asetheias klēmata, kai tēn tōn geitoneuontōn bladēn houtōs apheidōs egō tēn iatrikēn autois epaxō tomēn, ouk anechomenos autōn parakalountōn, oude akouōn boōntōn " ouk esti gar heleos hē peri tous toioutous pheidō" prosēkei gar ton iatron mē tois tou temnomenou dakryois kai logois prosechein, alla tǭ nomǭ tēs technēs. :
"And I will deal with them in wrath; my eye shall not spare, nor will I have mercy; they will cry into my ears with a loud voice, and I will not listen to them." Just as they [spread] not the branches of true religion but those of impiety, and the harm of their neighbors, so I will unsparingly bring upon them the physician's cutting, not bearing with them when they plead nor listening to them when they cry out. For sparing such people is not mercy; a physician must attend not to the tears and words of the one being cut, but to the rule of his art.
Ezek 8:18 (quotation, high confidence)
Notes and citation
Summary: On Ezek 8:18 Theodoret compares God's refusal to spare Jerusalem to a surgeon who must cut regardless of the patient's cries.
- Lemma: Ezek 8:18. A verb is lost in the comment and supplied in brackets by sense.
Cite (SBL): Theodoret, Comm. Ezech. 8.18 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/8-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/8-18
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
Chapter 9
9.1PG 81
α'. Καὶ ἀνακέκραγεν 5 εἰς τὰ ὦτά μου φωνῇ μεγάλῃ, λέγων" Ἤγγικεν ἡ ἐκδίκησις τῆς πόλεως, καὶ ἕκαστος εἶχε τὰ σκεύη τῆς ἐξοιἱοθρεύσεως ἐν τῇ χειρὶ αὑτοῦ. Εἶτα διδάσκει καὶ οἷα τὰ σχεύη.
a'. Kai anakekragen 5 eis ta ōta mou phōnę̄ megalę̄, legōn" Ēngiken hē ekdikēsis tēs poleōs, kai hekastos eiche ta skeuē tēs exoiiothreuseōs en tę̄ cheiri hautou. Eita didaskei kai hoia ta scheuē.
"And he cried into my ears with a loud voice, saying: The vengeance on the city has drawn near; and each had the instruments of destruction in his hand." Then he teaches also what the instruments were.
Ezek 9:1 (quotation, high confidence)
Notes and citation
Summary: Ezek 9:1: the vengeance on the city has drawn near.
- Lemma: Ezek 9:1.
Cite (SBL): Theodoret, Comm. Ezech. 9.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/9-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/9-1
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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.
9.4PG 81
δ’. Καὶ ἰδοὺ ἕξ ἄνδρες ἤρχοντο ἀπὸ τῆς ᾿ πύ- Ἥης τῆς ὑψηῆς, τῆς βλεπούσης πρὸς βοῤῥᾶν, καὶ ἑκάστῳ πέλυξ ἐν τῇ χειρὶ αὐτοῦ. ᾿Ἐπειδὴ γὰρ ἀπὸ βοῤῥᾶ καὶ τὸ εἴδωλον ἴδρυτο, καὶ αἱ γυναῖκες τὸν Θαμμοὺξ ἐθρήνουν, ἀναγκαίως ἐκεῖθεν καὶ ἡ τιμωρία λαμθάνει τὴν εἴσοδον. ἀναμνησθῆναι δὲ προσήκει τῶν ἄνω εἰρημένων, ὅτι τὸ τέταρτον τῆς πόλεως ἔφη θανάτῳ παραδοθήσεσθαι " ὅρα τοίνυν τὰς τιμωρητιχὰς δυνάμεις εἰς τὴν τεταγμένην ᾿᾽ κόλασιν εὐτρεπεῖς ' καίτοι τῶν ᾿Ασσυρίων τὰς πολλὰς μυριάδας εἷς ἄγγελος κατηχόντισε, καὶ τῶν Αἰγυπτίων τὰ πρωτότοκα εἷς ἀνελεῖν προσετάχθη " ἐνταῦθα δὲ ἐξ τῶν Ἰουδαίων ἐνεχειρίσθησαν τὴν τιμωρίαν, διὰ τὴν τῆς ἀσεβείας ὑπερθολήν. « Καὶ ἀνὴρ, φησὶν, εἷς ἐν μέσῳ αὑτῶν ἐνδεδυκὼς ποδήρη "᾽, καὶ ξώνη " σαπφείρου ἐπὶ τῆς ὀσφύος αὐτοῦ. » Τοῦ ἑδδόμοιι τὸ σχῆμα ἱερατικόν " οὐ γὰρ ἣν τῶν χολαζόντων, ἀλλὰ τῶν λυτρουμένων τοὺς σωτηρίας ἀξίους " ἐπειδὴ γὰρ τὸ" ξόδομον ἐντιμότατον δείκνυσι. ε Καὶ εἰσῆλθον ",, Ὁ κᾶὶ ἐστάθησαν ἐχόμενοι τοῦ θυσιαστηρίου τοῦ χαλκοῦ.» Τοῦτο δὲ ἐν τῇ αὐλῇ ἵδρυτο πρὸ τῶν τοῦ νεὼ προπυλαίων. γ΄. Καὶ ἡ δόξα τοῦ Θεοῦ Ἰσραὴ.Δ ἀνέθη ἀπὸ τῶν Χερουδὶμ, ἡ οὖσα ἐπ᾽ αὐτῶν, εἰς τὸν αἴθριον τοῦ οἴκου. Ἐπειδὴ γὰρ μέλλει τὴν κατὰ τῆς πόλεως ψῆφον ἐκφέρειν, ἔξω τῶν ἁγίων τόπων τοῦτο ποιεῖ" σωτηρίας γὰρ, ἀλλ᾽ οὐ τιμωρίας ἐκεῖνοι παρ' Καὶ ἑκάλεσε τὸν ἄνδρα τὸν ἐνδεδυμένον τὸν ποδήρη, ὃς εἶχεν ἐπὶ τῆς ὀσφύος αὐτοῦ τὴν ζώνη». (δ'.) Καὶ εἶπε Κύριος πρὸς αὐτόν " πέσην τὴν πόλιν, μέσην τὴν 'Ιερουσαλὴμ, καὶ δὸς τὸ σημεῖον ἐπὶ τὰ μέτωπα τῶν ἀνδρῶν τῶν “«άσαις ταῖς ἀνομίαις γιγομέγαις " ἐν μέσῳ αὖτῶν. ᾿Αγαθὸν μὲν γὰρ τὸ παραινεῖν καὶ συμδουλεύειν τοῖς ἁμαρτάνουσιν" ὅταν δὲ ἀντιλέγωσι, καὶ μὴ πείθωνται, ἀναγκαῖος ὁ θρῆνος καὶ χρήσιμος. Διὸ καὶ ὁ μακάριος ἔλεγε Παῦλος" « Τίς ἀσθενεῖ, καὶ οὐκ ἀσθενῶ; τίς σκανδαλίζεται, καὶ οὐκ ἐγὼ πυροῦμαι :» Καὶ πάλιν: « Μήπως " ἐλθόντα με πρὸς ὑμᾶς " ταπεινώσῃ ὁ Θεός μου, καὶ πενθήσω πολλοὺς τῶν προημαρτηχότων καὶ μὴ μετανοησάντων. » τοίνυν ὑπῆρχον καὶ οὗτοι ὀλοφυρόμενοι, καὶ στένοντες τὴν τοῦ λαοῦ παρανομίαν διὸ ἐπίσημοι γίνονται, ἵνα μὴ χοινωνήσωσι τῆς τιμωρίας. Οὕτω, φησὶν, ἐκείνῳ ταῦτα ἐντειλάμενος, παρακελεύεται «οἷ; λοιποῖ;.
d’. Kai idou hex andres ērchonto apo tēs ᾿ py- Hēēs tēs hypsēēs, tēs blepousēs pros borrhan, kai hekastǭ pelyx en tę̄ cheiri autou. ᾿Epeidē gar apo borrha kai to eidōlon idryto, kai hai gynaikes ton Thammoux ethrēnoun, anankaiōs ekeithen kai hē timōria lamthanei tēn eisodon. anamnēsthēnai de prosēkei tōn anō eirēmenōn, hoti to tetarton tēs poleōs ephē thanatǭ paradothēsesthai " hora toinyn tas timōrētichas dynameis eis tēn tetagmenēn ᾿᾽ kolasin eutrepeis ' kaitoi tōn ᾿Assyriōn tas pollas myriadas heis angelos katēchontise, kai tōn Aigyptiōn ta prōtotoka heis anelein prosetachthē " entautha de ex tōn Ioudaiōn enecheiristhēsan tēn timōrian, dia tēn tēs asebeias hypertholēn. « Kai anēr, phēsin, heis en mesǭ hautōn endedykōs podērē "᾽, kai xōnē " sappheirou epi tēs osphyos autou. » Tou heddomoii to schēma hieratikon " ou gar hēn tōn cholazontōn, alla tōn lytroumenōn tous sōtērias axious " epeidē gar to" xodomon entimotaton deiknysi. e Kai eisēlthon ",, Ho kai estathēsan echomenoi tou thysiastēriou tou chalkou.» Touto de en tę̄ aulę̄ hidryto pro tōn tou neō propylaiōn. g΄. Kai hē doxa tou Theou Israē.D anethē apo tōn Cheroudim, hē ousa ep᾽ autōn, eis ton aithrion tou oikou. Epeidē gar mellei tēn kata tēs poleōs psēphon ekpherein, exō tōn hagiōn topōn touto poiei" sōtērias gar, all᾽ ou timōrias ekeinoi par' Kai hekalese ton andra ton endedymenon ton podērē, hos eichen epi tēs osphyos autou tēn zōnē». (d'.) Kai eipe Kyrios pros auton " pesēn tēn polin, mesēn tēn 'Ierousalēm, kai dos to sēmeion epi ta metōpa tōn andrōn tōn “«asais tais anomiais gigomegais " en mesǭ autōn. ᾿Agathon men gar to parainein kai symdouleuein tois hamartanousin" hotan de antilegōsi, kai mē peithōntai, anankaios ho thrēnos kai chrēsimos. Dio kai ho makarios elege Paulos" « Tis asthenei, kai ouk asthenō? tis skandalizetai, kai ouk egō pyroumai :» Kai palin: « Mēpōs " elthonta me pros hymas " tapeinōsę̄ ho Theos mou, kai penthēsō pollous tōn proēmartēchotōn kai mē metanoēsantōn. » toinyn hypērchon kai houtoi olophyromenoi, kai stenontes tēn tou laou paranomian dio episēmoi ginontai, hina mē choinōnēsōsi tēs timōrias. Houtō, phēsin, ekeinǭ tauta enteilamenos, parakeleuetai «hoi? loipoi?.
"And behold, six men came from the way of the high gate that faces north, and each had an axe in his hand." Since the idol had been set up toward the north, and the women were lamenting Thammuz there, the punishment necessarily makes its entry from there. One should recall what was said above, that he said a fourth of the city would be given over to death; see, then, the punishing powers ready for the appointed chastisement. And yet a single angel struck down the many myriads of the Assyrians, and a single one was commanded to kill the firstborn of the Egyptians; but here six were entrusted with the punishment of the Jews because of the excess of their impiety. "And one man," he says, "in their midst, clothed in a long robe, and a girdle of sapphire on his loins." The seventh is dressed as a priest; for he was not one of those who punish, but of those who redeem those worthy of salvation; for the seventh shows the one most honored. "And they went in and stood beside the bronze altar." This stood in the court in front of the vestibule of the temple. "And the glory of the God of Israel went up from the cherubim, which was upon them, to the open court of the house." Since he is about to deliver the sentence against the city, he does this outside the holy places; for those were [set apart] for salvation, not for punishment. "And he called the man clothed in the long robe, who had the girdle on his loins. And the Lord said to him: [Go through] the midst of the city, the midst of Jerusalem, and put the sign on the foreheads of the men who groan and are grieved over all the iniquities done in their midst." It is good to exhort and counsel those who sin; but when they contradict and are not persuaded, lamentation is necessary and useful. That is why the blessed Paul said: "Who is weak, and I am not weak? Who is made to stumble, and I do not burn?" And again: "Lest when I come to you my God humble me, and I mourn many of those who sinned before and have not repented." [Such], then, were these too, lamenting and groaning over the lawlessness of the people; therefore they are marked, so as not to share in the punishment. Having given that man these commands, he says, he gives orders to the rest:
Ezek 9:2–4 (quotation, high confidence) · Ezek 5:12 (allusion, medium confidence) · 2 Kgs 19:35 (allusion, high confidence) · Exod 12:29 (allusion, high confidence) · 2 Cor 11:29 (quotation, high confidence) · 2 Cor 12:21 (quotation, high confidence)
Notes and citation
Summary: On Ezek 9:2–4 Theodoret explains the six executioners coming from the north, where the idolatry was, and the seventh man in priestly dress who marks those who mourn the city's sins, as Paul mourned for sinners, so that they are spared.
- Lemmas: Ezek 9:2, 3, 4 (the stager's ref is 9.4). The angel who struck the Assyrians: 2 Kgs 19:35; the firstborn of Egypt: Exod 12:29; the fourth given to death: Ezek 5:12. Paul: 2 Cor 11:29; 12:21. Migne's footnotes and Latin debris are removed by logged corrections; a word is lost in the comment on 9:3 and another at the start of the lemma of 9:4 (supplied in brackets).
Notes on the original text
- Digital text corrected (Latin debris; Latin debris (a Greek word is lost with it); Migne's footnotes; footnote number and marginal letter): τῆς ὁδοῦ. 39. ἢ} προστεταγμένην. Ἧ Ρῷ ποῦ. οῦν. νϑβίϊθιβ ἢ 68. δ ζ. χαλατὴν. → ; “4 Α → ; Εὐσεπιεαΐαπι Ηϊοτοδοίψηιαηι, οἱ ἀὰ δἰ πιι ἐπ οἱ οβ 0 θη δεῖς → ; Β ἀερίογαυδηΐ ρορα}! 86] 6 γα. → .
Cite (SBL): Theodoret, Comm. Ezech. 9.4 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/9-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/9-4
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
9.5PG 81
ε', ς΄. Πορεύεσθε εἷς τὴν πόλιν ὀπίσω αὐτοῦ, καὶ κόπτετε, καὶ μὴ φείδεσθε τοῖς ὀρθαλμοῖς ὑμῶν, καὶ μὴ ἐλεήσητε. Πρεσδύτερον, καὶ νεαψνίσκχον, καὶ παρθένον, καὶ γήπια, καὶ γυναῖκας ἀποκτείνατε εἰς ἐξάλειψιν" ἐπὶ δὲ πάντας ἐφ᾽ οὖς ἐστι τὸ σημεῖον μὴ ἐγγίσητε, καὶ ἀπὸ τῶν ἁγίων μου ἄρξασθε. Πάλιν λέγω" ε Φοδερὸν τὸ ἐμπεσεῖν εἰς χεῖρας Θεοῦ ζῶντος, » κατὰ τὴν τοῦ μακαρίου Παύλου φωνήν προστίθημι δὲ καὶ τὴν τοῦ θεσπεσίου Δαδίδ «ε Μακάριοι οἱ φυλάσσοντες χρίσιν, ( καὶ ποιοῦντες δικαιοσύνην ἐν παντὶ χαιρῷ᾽" ἐν ἡμέρᾳ Ὑὰρ πονηρᾷ ῥύσεται αὐτοὺς "5 ὁ Κύριος.» ᾿Αμφότερα γὰρ ταῦτα ἐν τοῖς ἀρτίως εἰρημένοις εὑρίσκομεν, τοὺς μὲν ἀφειδῶς παγγενῆ χοπτομένους, καὶ κατὰ πάσης ἡλικίας χωροῦσαν τὴν τιμωρίαν" τοὺς δὲ δικαίως σωζομένους, καὶ τῆς ἐκείνων κοινωνίας μένοντα: ἐλευθέρους. Κελεύει δὲ ἀπὸ τῶν ἁγίων αὐτοῦ τὰς τιμωρητιχὰς ἄρξατθαι δυνάμεις, οὐκ ἀληθῶς ἁγίους αὐτοὺς ὀνομάζων, ἀλλ᾽ ἐπειδὴ τοῦτο εἶναι ὑπελαμθάνοντο, ὡς εἰς τὴν θείαν θεραπείαν ἀφωρισμένοι. Οὐ γὰρ, ὥς τινες ὑπέλαὅον περὶ τῶν ἁγίων τόπων τοῦτο ἐῤῥέθη, ἀλλὰ περὶ τῶν ἀφωρ!:σμένων εἰς τὴν τοῦ Θεοῦ θεραπείαν ἀνθρώπων" καὶ τοῦτο δῆλον τὰ ἑξῆς τῆς προφητείας ποιεῖ. Εὐθὺς γὰρ ἐπάγει" « Καὶ ἤρξατο "" ἀπὸ τῶν ἀνδρῶν τῶν πρεσδυτέρων, οἱ ἧσαν ἔσω ἐν τῷ οἴκῳ.» Οὖς 5 ἢ παρεγγυᾷ ἔνδον ἀναιρεθῆναι ᾿ δέχχιον γὰρ τοὺς ἐχεῖΐ παρανομοῦντας ἐκεῖ δοῦναι τὰς δίκας.
e', s΄. Poreuesthe heis tēn polin opisō autou, kai koptete, kai mē pheidesthe tois orthalmois hymōn, kai mē eleēsēte. Presdyteron, kai neapsniskchon, kai parthenon, kai gēpia, kai gynaikas apokteinate eis exaleipsin" epi de pantas eph᾽ ous esti to sēmeion mē engisēte, kai apo tōn hagiōn mou arxasthe. Palin legō" e Phoderon to empesein eis cheiras Theou zōntos, » kata tēn tou makariou Paulou phōnēn prostithēmi de kai tēn tou thespesiou Dadid «e Makarioi hoi phylassontes chrisin, ( kai poiountes dikaiosynēn en panti chairǭ᾽" en hēmerą Hyar ponērą rhysetai autous "5 ho Kyrios.» ᾿Amphotera gar tauta en tois artiōs eirēmenois heuriskomen, tous men apheidōs pangenē choptomenous, kai kata pasēs hēlikias chōrousan tēn timōrian" tous de dikaiōs sōzomenous, kai tēs ekeinōn koinōnias menonta: eleutherous. Keleuei de apo tōn hagiōn autou tas timōrētichas arxatthai dynameis, ouk alēthōs hagious autous onomazōn, all᾽ epeidē touto einai hypelamthanonto, hōs eis tēn theian therapeian aphōrismenoi. Ou gar, hōs tines hypelaoon peri tōn hagiōn topōn touto errhethē, alla peri tōn aphōr!:smenōn eis tēn tou Theou therapeian anthrōpōn" kai touto dēlon ta hexēs tēs prophēteias poiei. Euthys gar epagei" « Kai ērxato "" apo tōn andrōn tōn presdyterōn, hoi hēsan esō en tǭ oikǭ.» Ous 5 ē parengyą endon anairethēnai ᾿ dechchion gar tous echeiï paranomountas ekei dounai tas dikas.
"Go into the city after him, and strike; and let your eyes not spare, and have no mercy. Kill old man and young man and virgin, and infants and women, to wipe them out; but do not come near any on whom the sign is; and begin from my holy ones." Again I say, "It is a fearful thing to fall into the hands of the living God," in the words of the blessed Paul; and I add that of the inspired David: "Blessed are those who keep judgment and do righteousness at all times; for in an evil day the Lord will deliver them." We find both in what has just been said: on the one hand, whole families cut down without mercy and the punishment advancing against every age; on the other, those who are justly saved and remain free from sharing their lot. He commands the punishing powers to begin from his holy ones, not calling them truly holy, but because they were supposed to be so, as men set apart for the divine service. For this was not said, as some have supposed, about the holy places, but about the men set apart for the service of God; and what follows in the prophecy makes this plain. For he adds at once: "And they began from the elder men who were inside in the house." These he orders to be put to death inside; for it was right that those who transgressed there should pay the penalty there.
Ezek 9:5–6 (quotation, high confidence) · Heb 10:31 (quotation, high confidence) · Ps 106:3 (105:3 LXX) (quotation, high confidence) · Ps 41:1 (40:2 LXX) (quotation, medium confidence)
Notes and citation
Summary: On Ezek 9:5–6 Theodoret sees both God's severity and his care for the righteous, and explains 'begin from my holy ones' as the elders set apart for God's service who had profaned the temple.
- Lemmas: Ezek 9:5–6. Heb 10:31; the quotation from David combines Ps 106:3 (LXX 105:3) and Ps 41:1 (LXX 40:2). Latin debris is removed by a logged correction.
Notes on the original text
- Digital text corrected (Latin debris): {υπί, πθ αυὶ γεββ. ὅ, θ. 1 ἐπ ἐπιον οὶ αὐ ἱπιογπθοϊοπθηὶ : αα οδι ποίου ἐϊοἱ → .
Cite (SBL): Theodoret, Comm. Ezech. 9.5 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/9-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/9-5
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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.
9.7PG 81
ζ', Εἶπε γὰρ, φησὶ, πρὸς αὐτούς " Μιάγατε τὸν οἷχον,, καὶ πλήσατε τὰς δ' ἐδοὺς νεκρῶν " ἐκπορεύεσθε"" καὶ κόπτετε. Ἐπειδὴ γὰρ αὐτοὶ εἰδώ- λοις 53 τὸν οἴκον ἐμίαναν, ὁ δίκαιος κριτὴ; τῇ τῶν παρανόμων σφαγῇ τοῦτο γενέσθαι παρακελεύεται. Καὶ" ἐξειϊθόγεας ἔτυπτον τὴν πόλιν. (η..)) Καὶ ἐγένετο ἂν τῷ κόπτειν, ὑπειλεί,ρθην "δ᾽ ἐγὼ μόνος", καὶ πίπτω ἐπὶ πρόσωπόν μου, καὶ ἀνεδόησα, καὶ εἶπον" Οἴμοι, ᾿Αδωνεῖ Κύριε, ἐξαλείφεις σὺ τοὺς κατα.ϊοίποις τοῦ Ἰσραὴ.1 ἐν τῷ ἐκχέαι "' τὸν θυμόν σὸν ἐπὶ Ἡερουσαιϊήμ; Φιλάνθρωπος ὁ προφὴτῆς, καὶ πρὰς ἔλεον καμπτόμενος ᾿ τοιθῦτος ἦν ὁ μακάριος Παῦλος, ἀνάθεμα εἶναι ἀπὸ Χριστοῦ ὑπὲρ Ἰουδαίων εὐχόμενος. ᾿Αλλ᾽ ὁ Δεσπότης καὶ τὸν εὑνούστατον οἰκέτην θεραπεύει, καὶ τῆς τιμωρίας δι-
z', Eipe gar, phēsi, pros autous " Miagate ton hoichon,, kai plēsate tas d' edous nekrōn " ekporeuesthe"" kai koptete. Epeidē gar autoi eidō- lois 53 ton oikon emianan, ho dikaios kritē? tę̄ tōn paranomōn sphagę̄ touto genesthai parakeleuetai. Kai" exeiïthogeas etypton tēn polin. (ē..)) Kai egeneto an tǭ koptein, hypeilei,rthēn "d᾽ egō monos", kai piptō epi prosōpon mou, kai anedoēsa, kai eipon" Oimoi, ᾿Adōnei Kyrie, exaleipheis sy tous kata.ïoipois tou Israē.1 en tǭ ekcheai "' ton thymon son epi Hēerousaiïēm? Philanthrōpos ho prophētēs, kai pras eleon kamptomenos ᾿ toithytos ēn ho makarios Paulos, anathema einai apo Christou hyper Ioudaiōn euchomenos. ᾿All᾽ ho Despotēs kai ton heunoustaton oiketēn therapeuei, kai tēs timōrias di-
"For he said to them," he says, "Defile the house, and fill the ways with corpses; go out and strike." Since they had defiled the house with idols, the just judge commands that this be done through the slaughter of the lawless. "And they went out and struck the city. And it came to pass while they were striking, I was left alone, and I fall on my face, and I cried out and said: Alas, Adonai Lord, are you wiping out the remnant of Israel in pouring out your wrath on Jerusalem?" The prophet is a lover of humankind and inclined to mercy; such was the blessed Paul, who prayed to be accursed from Christ for the sake of the Jews. But the Master cares for even his most devoted servant, and [shows him] the
Ezek 9:7–8 (quotation, high confidence) · Rom 9:3 (allusion, high confidence)
Notes and citation
Summary: On Ezek 9:7–8 Theodoret says the temple defiled by idols is now defiled by the slaughter of the lawless, and compares the prophet's plea for the remnant to Paul's wish to be accursed for his people.
- Lemmas: Ezek 9:7, 7–8. Rom 9:3. Long Latin debris and Migne's footnotes inside the word "idols" are removed by a logged correction. The sentence continues in the next section.
Notes on the original text
- Digital text corrected (Latin debris and Migne's footnotes inside a word): Σ Οον. σι, 29. ἴπ 8 οἱ ΥΟΓῸ {1816 ϑαγνωσί, δἱ δ δόγιιπὶ σοιη μη πὶ 0η68 ἰἰυἱ ἃ 58 Ποῖ 15. 615 νοι 858δ θ) οἷϊ : «Ἐπ ἰποορὶ! ἃ αἱ οί εἶτ οἱ Ἔ ῬΡ9Ὰ]. ον, 458. τι, 1. ὑμᾶς. [μο60 οἷϊ. ροπίτι" ρυϑὶ ὁ Θεός μου. 112 Β οὐϊιο ῥίον, Καὶ. δ' τ ὁδ. “οὔτ. αὐγὰ. ἐκπορευόμενος. "7 πὶ ὁ. μήπως. [σοὺ οἷἱ. 51 Μὴ πάλιυ, “ Β' ἤρξαντο, )υχία τος, ἰυεἴ, θεῖ. (κι. 8.) Εἰ ἐἰ δι υλιν, οἱ θη 0}}εἰ ἐοι ρ] εἰ 6981 7858} εἰ μην πε 8, αὐνα ἢοθᾶ ἐμ. "Ὁ αυὰ ητ». δι «ρίαν 6586., εὐ δὰ οὐ οὔ ὁ οἱ οί η 0 έτη ναὶ δ Α → .
Cite (SBL): Theodoret, Comm. Ezech. 9.7 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/9-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/9-7
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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.
9.9PG 81
θ΄, ᾿Αδικία γὰρ, φησὶ, τοῦ οἴκων Ἰσραὴ1 καὶ Ἰούδα τὶν τῆς ἐπιτάσεως παρεδήλωσεν ὑπερθολήν. «Ὅτι ἐπλήσθη ἢ γῇ λαῶν πολλῶν, καὶ ἡ πόλις ἐπλήσθη ἀδικίας καὶ ἀκαθαρσίας, ὅτι εἶπον, ᾿Εγχαναλέλοιπε Κύριος τὴν γῆν, οὐκ δ᾽ ἐφορᾷ Κύριος.» Ταῦτα, φησὶ, τολμῶσι, πείσαντες ἑαυτοὺς μὴ ἐποπτεύειν με, μηδὲ ὁρᾷν τὰ γινόμενα.
th΄, ᾿Adikia gar, phēsi, tou oikōn Israē1 kai Iouda tin tēs epitaseōs paredēlōsen hypertholēn. «Hoti eplēsthē ē gę̄ laōn pollōn, kai hē polis eplēsthē adikias kai akatharsias, hoti eipon, ᾿Enchanaleloipe Kyrios tēn gēn, ouk d᾽ ephorą Kyrios.» Tauta, phēsi, tolmōsi, peisantes heautous mē epopteuein me, mēde horąn ta ginomena.
"For the iniquity of the house of Israel and Judah," he says, "…" he indicated the excess of its intensity. "For the land is filled with many peoples, and the city is filled with injustice and uncleanness; for they said: The Lord has forsaken the land; the Lord does not oversee." These things they dare, he says, having persuaded themselves that I do not watch over them or see what is done.
Textual problem in this passage: see the notes.
Ezek 9:9 (quotation, high confidence)
Notes and citation
Summary: On Ezek 9:9 Theodoret says the people's crimes came from their belief that God does not see.
- Lemma: Ezek 9:9. The end of the first clause ("is very, very great") and the start of the comment are lost in the scan (marked …).
Notes on the original text
- Digital text corrected (Migne's marginal letter): Ἰούδα Β → Ἰούδα .
Cite (SBL): Theodoret, Comm. Ezech. 9.9 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/9-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ezechielem/9-9
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ezechielem-9-9) · 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.