{"slug":"khazarzar-theodoretus-of-cyrrhus-interpretatio-in-ezechielem","id":"greek:khazarzar:khazarzar-theodoretus-of-cyrrhus-interpretatio-in-ezechielem","title":"Interpretatio in Ezechielem","title_source":"Interpretatio in Ezechielem","author":"Theodoretus of Cyrrhus","genre":"other","date":null,"tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4.1-flash:floor","provider":"Baidu","generated":"2026-11-15T17:40:34Z","cost_usd":0.045057},"source":{"registry_id":"greek:khazarzar:khazarzar-theodoretus-of-cyrrhus-interpretatio-in-ezechielem","work_id":"khazarzar-theodoretus-of-cyrrhus-interpretatio-in-ezechielem","edition":"khazarzar","language":"","license":null,"url":null},"stats":{"passages":378,"english_words":105149,"coptic_letters":0,"source_letters":416535,"commentary_units":0,"commentary_kinds":0,"derived_notes":2,"ambiguities":0,"work_notes":0,"external_links":0,"timeline":0},"summary":{},"links":[],"checks":{"work":"khazarzar-theodoretus-of-cyrrhus-interpretatio-in-ezechielem","status":"pass","blocking":[],"warnings":[],"stats":{"passages":378,"translated":378,"commentary_passages":0,"commentary_units":0,"english_words":105149,"source_letters":415627,"commentary_kinds":0},"model":"deepseek/deepseek-v4.1-flash:floor"},"work_notes":[],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Greek; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 378 narrative."},{"kind":"caution","severity":"caution","text":"1 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"scripture","severity":"info","text":"1 scriptural phrase match(es) noted: John 4:10."},{"kind":"source","severity":"info","text":"Source edition: khazarzar."}],"derived_structure":{"narrative":378},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"ΤΟΥ ΜΑΚΑΡΙΟΥ ΘΕΟΔΩΡΗΤΟΥ ΕΠΙΣΚΟΠΟΥ ΚΥΡΟΥ ΕΡΜΗΝΕΙΑ ΤΗΣ ΠΡΟΦΗΤΕΙΑΣ ΤΟΥ ΘΕΙΟΥ ΙΕΖΕΚΙΗΛ.\n\nΥΠΟΘΕΣΙΣ.\n\nΟἱ μὲν τοῦ σώματος ὀφθαλμοὶ, σχημάτων καὶ χρωμάτων ἐδημιουργήθησαν δικασταί· καὶ δικά ζουσιν ὑγιαίνοντες μὲν, ὀρθῶς καὶ μάλα δικαίως· ἀσθενῶς δὲ διατεθέντες, ἁμαρτάνουσι τοῦ προσήκοντος, καὶ σφόδρα τῷ δικαίῳ λυμαίνονται· ἢ γὰρ παν τελῶς οὐχ ὁρῶσιν, ἢ ἕτερα βλέποντες ἀνθ' ἑτέρων, οὐ διακρίνουσι δικαίως τῶν ὁρωμένων τὴν φύσιν. Τὸ δὲ τῆς ψυχῆς ὀπτικὸν, χορηγεῖ μὲν καὶ τούτοις ταύ την αὐτὴν τὴν ἐνέργειαν· ἐδέξατο δὲ καὶ ἑτέραν παρὰ τοῦ δημιουργήσαντος δύναμιν, δι' ἧς οὐ μόνον σχημάτων, καὶ χρωμάτων, καὶ ἀτμῶν, καὶ γεύσεων, καὶ τῶν ἄλλων τῶν τοιούτων τὰς ποιότητας διακρί νει, ἀλλὰ καὶ λόγοις δικάζει, ἀλλὰ καὶ λογισμοῖς, καὶ τούτων τοὺς δυσσεβεῖς ἀπὸ τῶν εὐσεβῶν διακρί νει, καὶ θείων καὶ ἀνθρωπίνων γινώσκει διαφορὰν, καὶ ἁπαξαπλῶς κατὰ τὸν σοφὸν Σολομῶντα νοεῖ παρα βολὴν, καὶ σκοτεινὸν λόγον, ῥήσεις τε σοφῶν καὶ αἰνίγματα. Ἀλλὰ τούτων ἕκαστον διακρίνει, εὖ δια κείμενον, καὶ ἀπιστίας ἀπηλλαγμένον· ἀχλύος δὲ τοιαύτης ἐπιπροσθούσης ταυτὸν ὑπομένει τοῖς τοῦ σώματος ὀφθαλμοῖς, καὶ ἕτερα ἀνθ' ἑτέρων ὁρᾷ, ἢ παντελῶς οὐχ ὁρᾷ, τοῦ πάθους ἐπικρατήσαντος. Ταύτῃ περιπεσόντες τῇ νόσῳ τινὲς τῆς θείας Γραφῆς κατηγορεῖν ἐπεχείρησαν, διαφερόντως δὲ τῶν προφητι κῶν θεσπισμάτων, ὡς ἀσαφείᾳ κεκαλυμμένων. Πρὸς οὓς ἂν εἰκότως ὁ θεσπέσιος εἴποι Παῦλος· \"Εἰ δὲ καὶ ἔστι κεκαλυμμένον τὸ Εὐαγγέλιον ἡμῶν, ἐν τοῖς ἀπολ λυμένοις ἐστὶ κεκαλυμμμένον·","english":"OF THE BLESSED THEODORET, BISHOP OF CYRUS, INTERPRETATION OF THE PROPHECY OF THE DIVINE EZEKIEL.\n\nHYPOTHESIS.\n\nThe eyes of the body were made judges of shapes and colors; and they judge, when healthy, rightly and most justly; but when disposed weakly, they err from what is fitting, and greatly do violence to justice; for either they do not see at all, or seeing other things in place of others, they do not rightly discern the nature of the things seen. But the seeing faculty of the soul supplies this same activity also to these eyes; and it has received from its Maker another power besides, through which it discerns not only the qualities of shapes and colors and vapors and tastes and other such things, but also judges by words, and by reasonings, and distinguishes the impious from the pious in these matters, and knows the difference between things divine and human, and, simply put, according to the wise Solomon, understands a parable, and a dark saying, and the words of the wise and their riddles. But it discerns each of these things when it is well disposed and free from unbelief; but when such a mist stands in the way, it suffers the same as the eyes of the body, and sees other things in place of others, or does not see at all, since the affliction has prevailed. Having fallen into this disease, some have attempted to accuse the divine Scripture, and especially the prophetic oracles, as being veiled in obscurity. To whom the inspired Paul would fittingly say: \"But even if our Gospel is veiled, it is veiled in those who are perishing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":2,"ref":"p2","source":"σοφίαν γὰρ λαλοῦ μεν ἐν τοῖς τελείοις.\" Συμφωνεῖ δὲ τούτοις καὶ τὰ ὑπὸ τοῦ Δεσπότου καὶ Σωτῆρος ἡμῶν πρὸς τοὺς ἁγίους ἀποστόλους εἰρημένα· \"Ὑμῖν δέδοται γνῶναι τὰ μυ στήρια τῆς βασιλείας, ἐκείνοις δὲ οὐ δέδοται·\" καὶ τὴν αἰτίαν διδάσκων εὐθὺς ἐπάγει, ὅτι \"Βλέ ποντες οὐ βλέπουσι, καὶ ἀκούοντες οὐ συνιοῦσιν.\" Αὐτοὶ γὰρ, φησὶν, ἑκόντες ἐπισπῶνται τῆς ἀγνοίας τὸ νέφος· ἐὰν γὰρ ἐπιστρέψωσι πρὸς Κύριον, ᾗ φησιν ὁ θεῖος Ἀπόστολος, περιαιρεῖται τὸ κάλυμμα. Οὐ τοίνυν πᾶσίν ἐστιν ἀσαφῆ τὰ θεῖα, ἀλλὰ τοῖς ἐθελουσίως τυφλώττουσιν· οὓς ἐχρῆν σκοπῆσαι, καὶ συνιδεῖν, ὅτι τῶν τιμίων οὐδὲν πρόχειρον τοῖς ἀνθρώ ποις. Τὸν μὲν γὰρ μαργαρίτην ὁ θαλάσσιος κατα κρύπτει βυθὸς, ὡσαύτως δὲ καὶ τῆς βασιλικῆς ἁλουργίδος τὸ ἄνθος· αἱ δὲ χρυσίτιδες καὶ ἀργυρίτιδες φλέβες οὐκ ἐπιπολάζουσι τῇ γῇ, ἀλλ' ὑπὸ τῶν ταύτης συγκαλύ πτονται κόλπων· καὶ ἐν ταῖς οἰκίαις δὲ τὰ τιμιώτερα τῶν χρημάτων ἔνδον ἐν ταμείοις φυλάττομεν, δεσμὰ, καὶ κλεῖθρα, καὶ σήμαντρα ταῖς θύραις περιτιθέντες· καὶ τῶν βουλευμάτων τὰ σπουδαιότερα τοῖς γνησιω τέροις τῶν φίλων, ἀλλ' οὐ πᾶσιν ἁπλῶς ἐκφαίνειν εἰώθαμεν. Τούτων δὲ πάντων τῶν εἰρημένων τὰ θεῖα σεβασμιώτερα, καὶ τοσούτῳ κρείττονα, ὅσῳ τῶν ὁρατῶν τὰ ἀόρατα, καὶ τὰ νοητὰ τῶν αἰσθητῶν, καὶ τῶν ῥεόντων τὰ μένοντα. Πλείονος τοίνυν προσήκει ταῦτα φυλακῆς ἀξιοῦσθαι, καὶ Δεσποτικῶς εἰπεῖν, μὴ ῥίπτεσθαι τοὺς μαργαρίτας ἔμπροσθεν τῶν χοί ρων· καὶ γὰρ εὐκαταφρόνητος τῷ ὄντι τῶν προχεί ρων ἡ κτῆσις· τὰ δὲ σὺν πόνῳ κτώμενα τριπόθητα, καὶ λίαν ἐράσμια.","english":"For we speak wisdom among the perfect. And in agreement with these things are also the words spoken by our Master and Savior to the holy apostles: \"To you it has been given to know the mysteries of the kingdom, but to those it has not been given.\" And teaching the reason, he immediately adds, that \"seeing they do not see, and hearing they do not understand.\" For they, he says, willingly draw upon themselves the cloud of ignorance; for if they turn to the Lord, as the divine Apostle says, the veil is taken away. Therefore the divine things are not unclear to all, but to those who willingly blind themselves; whom it behooved to consider and to perceive that none of the precious things is readily at hand for men. For the sea's deep hides the pearl, and likewise the flower of the royal purple; and the veins of gold and silver do not lie upon the surface of the earth, but are concealed beneath its folds; and in our houses we keep the more precious of our possessions within, in treasuries, placing bonds and bolts and seals upon the doors; and of our counsels we are accustomed to reveal the more serious to the truer of our friends, but not simply to all. And the divine things are more venerable than all these things that have been said, and so much better as things invisible are than things visible, and things intelligible than things perceptible, and things abiding than things flowing. These things, then, ought to be deemed worthy of greater guard, and, to speak as is fitting for the Master, the pearls should not be cast before the swine; for truly the acquisition of things readily at hand is easily despised, but things acquired with toil are thrice desired and exceedingly lovely.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":3,"ref":"p3","source":"Πρὸς δὲ τούτοις καὶ ἕτερον δεῖ προσθεῖναι τοῖς εἰρημένοις, ὅτι τῶν θείων προφητῶν οἱ χρησμοὶ κατηγορίαν μὲν ἔχουσι τῆς Ἰουδαίων παρανομίας, ἀγαθῶν δὲ τοῖς ἔθνεσιν ἐπαγγελίαν προσφέρουσι· καὶ ἀναγκαίως ἔδει συνεσκιᾶσθαι τὴν προφητείαν, ἵνα μὴ τῷ φθόνῳ συνήθως δουλεύοντες Ἰουδαῖοι, καὶ τοῖς ἀλλοτρίοις ἀγαθοῖς ἐπιβουλεύειν τολμῶντες, τὰς ταῦτα σημαινούσας ἀφανίσωσι βίβλους. Ὅτι δὲ καὶ τοῦτο τῆς δοκούσης αἴτιον ἀσα\n\nφείας, τὰ πράγματα μαρτυρεῖ. Πάλαι γὰρ ἄδηλα ταῦτα τοῖς Ἰουδαίοις ὄντα ἐτύγχανεν, ἵνα φυλάττηται τῆς περὶ τῶν ἐθνῶν εὐλογίας ἀνάγραπτος ἡ μνήμη. Ἐπειδὴ δὲ τέλος ἡ πρόῤῥησις ἔλαβε, καὶ τὰ πράγματα τοῖς γράμμασιν ἠκολούθησε, τηνικαῦτα λοιπὸν σαφῆ καὶ δῆλα γέγονε τῶν προφητῶν τὰ θεσπί σματα· οἱ γὰρ τὰς προφητικὰς ἀναγινώσκοντες βίβλους, ἐκ τῶν πραγμάτων τὴν ἑρμηνείαν λαμβάνουσι· Μηδεὶς τοίνυν, καὶ μάλιστα τῶν τῆς εὐσεβείας τροφίμων, κατὰ τοῦ θείου Πνεύματος θρασυνέσθω, τοῖς τούτου λόγοις ἀσάφειαν ἐπιμεμφόμενος· ἀλλὰ νοῆσαι τοὺς ἱεροὺς ἐφιέμενος λόγους μετὰ τοῦ θεσπεσίου βοάτω Δαβίδ· \"Ἀποκάλυψον τοὺς ὀφθαλμούς μου, καὶ κατανοήσω τὰ θαυμάσια ἐκ τοῦ νόμου σου.\" Τεύξεται γὰρ πάντως τῆς αἰτήσεως, ἐπ' ὠφελείᾳ τὴν γνῶσιν ἐπαγγείλας.","english":"To these things, moreover, another point must be added to what has been said: that the oracles of the divine prophets contain an accusation of the lawlessness of the Jews, but offer a promise of good things to the nations. And it was necessary that the prophecy be obscured, so that the Jews, who were accustomed to serving envy and dared to plot against the good things belonging to others, might not destroy the books that signify these things. And that this too is the cause of the apparent obscurity, the facts bear witness. For formerly these things happened to be unclear to the Jews, so that the record of the blessing concerning the nations might be preserved. But when the foretelling received its fulfillment, and the facts followed the writings, then at last the oracles of the prophets became clear and manifest; for those who read the prophetic books receive the interpretation from the facts. Let no one, therefore, and especially of those nurtured in piety, be bold against the divine Spirit, blaming his words for obscurity; but let him who desires to understand the sacred words cry out with the inspired David: \"Open my eyes, and I will understand the wonders of your law.\" For he will certainly obtain his request, having promised his knowledge for the purpose of benefit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":4,"ref":"p4","source":"Ταύτην γὰρ καὶ ἡμεῖς τὴν ἱκετείαν τῷ Δεσπότῃ προσφέροντες, ὃς σοφίζει τοὺς τυφλοὺς, κατὰ τὸν θεῖον Δαβὶδ, καὶ τοὺς ἐν σκότει καὶ τῇ ὁμίχλῃ, κατὰ τὸν μακάριον Ἡσαΐαν, τῆς τοῦ θεσπεσίου Ἐζεκιὴλ κατατολμήσωμεν ἑρμηνείας, καὶ τῆς προφητείας τὸ βάθος, ὡς ἡμῖν ἐφικτὸν, ἐρευνῆσαι πειρασώμεθα, καὶ κοινὸν ἅπασι προθῆναι τοῖς εὐσεβέσι τὸ ἐντεῦθεν συναγόμενον κέρδος. Φέρε τοίνυν πρὸ τῆς ἑρμηνείας ἐν κεφαλαίῳ τὴν ὑπόθε σιν διεξέλθωμεν. Οὗτος ὁ προφήτης ἤρξατο τῆς προφητείας ἐν τῷ πέμπτῳ ἔτει τῆς αἰχμαλωσίας Ἰωακεὶμ τοῦ καὶ Ἰεχονίου· αὕτη δὲ ἡ αἰχμαλωσία οὐ πρώτη γεγένηται, καθά τισιν ἔδοξεν, ἀλλὰ τῆς μὲν Ἱερουσαλὴμ τρίτη, τοῦ δὲ Ἰούδα τετάρτη, παντὸς δὲ τοῦ Ἰσραὴλ ἕκτη. Πρῶτος μὲν γὰρ ὁ Θεγλαθφαλασὰρ δορυάλωτον ἔλαβε τῶν δέκα φυλῶν τὸ πλεῖ στον· δεύτερος δὲ ὁ Σαλμανασὰρ τὴν Σαμάρειαν, καὶ τὰς περὶ αὐτὴν ἐξανδραποδίσας πόλεις ἀπῆλθεν· τρίτος δὲ ὁ Σεναχηρεὶμ τὰς μὲν ἄλλας τῆς Ἰου δαίας ἐπολιόρκησε πόλεις, καὶ πολλοὺς μετῴκισεν αἰχμαλώτους· ἐπιστρατεῦσαι δὲ τοῖς Ἱεροσολύμοις μετὰ πολλῆς δυσσεβείας ἐπιχειρήσας, ἐκομίσατο τῆς βλασφημίας τὰ ἐπίχειρα, καὶ θεηλάτῳ πληγῇ τὴν στρατείαν ἀπολέσας μετ' ὀλίγων τὴν ἐνεγκοῦσαν κατέλαβε. Μετὰ τοῦτον τέταρτος ὁ Ναβουχοδονόσορ, ἐν τῷ τρίτῳ ἔτει τῆς βασιλείας Ἰωακεὶμ τοῦ υἱοῦ Ἰωσίου βασιλεύσας, μετὰ πολλῆς στρατείας εἰς τὴν Ἰουδαίαν ἀφίκετο· καὶ πολλὰ τάλαντα χρυσοῦ καὶ ἀργύρου λαβὼν, καὶ ἐκ τοῦ βασιλικοῦ γένους αἰχμ αλώτους πολλοὺς, καὶ τῶν ἱερῶν σκευῶν ἔνια, ἀνέζευξεν ἐκεῖθεν δεσμὸν ἐπιθεὶς τῷ βασιλεῖ.","english":"For we too, offering this supplication to the Master, who makes the blind wise, according to the divine David, and those in darkness and in mist, according to the blessed Isaiah, let us venture upon the interpretation of the wondrous Ezekiel, and let us attempt to search out the depth of the prophecy, as far as is attainable by us, and to set before all the pious as a common possession the gain gathered from it. Come then, before the interpretation, let us go through the subject in summary. This prophet began his prophecy in the fifth year of the captivity of Jehoiakim, who is also Jechonias; but this captivity was not the first, as some have thought, but the third for Jerusalem, the fourth for Judah, and the sixth for all Israel. For first Tiglath-Pileser took captive the greater part of the ten tribes; second, Salmanasar took Samaria and, having enslaved the cities around it, departed; third, Sennacherib besieged the other cities of Judaea and relocated many captives; but when he attempted to march against Jerusalem with great impiety, he received the wages of his blasphemy, and having destroyed his army by a divinely sent plague, he reached his own land with few men. After him, fourth, Nebuchadnezzar, having reigned in the third year of the reign of Jehoiakim the son of Josiah, came into Judaea with a great army; and taking many talents of gold and silver, and many captives from the royal family, and some of the sacred vessels, he departed from there, having placed a bond upon the king.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":5,"ref":"p5","source":"Χρόνου δὲ ὀλίγου διαδραμόντος, ὁ μὲν Ἰωακεὶμ τελέσαι τὸν συγκείμενον οὐκ ἠθέλησε φόρον· ὁ δὲ Ναβουχοδονόσορ τῷ ἑνδεκάτῳ ἔτει τῆς τούτου βασιλείας, ὀγδόῳ δὲ τῆς οἰκείας ἡγεμονίας, πάλιν ἐπιστρατεύει τοῖς Ἱεροσολύμοις· καὶ τὸν μὲν Ἰωακεὶμ ἀναιρεῖ, καὶ ἀπὸ τοῦ τείχους ῥιφῆναι ἐκέλευσε, καὶ ἄταφον ἐπὶ πλεῖ στον καταλείπει χρόνον· τοὺς δὲ ἐν τέλει πάντας αἰχμαλώτους λαβὼν, καὶ τοῖς ὑπολειφθεῖσι χειροτο νήσας βασιλέα Ἰωακείμ, τὸν καὶ Ἰεχονίαν (υἱὸς δὲ οὗτος ἦν Ἰωακεὶμ), ἀπῆρεν εἰς Βαβυλῶνα. Τριῶν δὲ μηνῶν πρὸς ὀλίγαις ἡμέραις διελθόντων, στασιάσαντα τοῦτον μαθὼν, πάλιν ἀφικνεῖται· καὶ τοῦτον μὲν πεδήσας μετὰ πλήθους οὐκ ὀλίγου δορυάλωτον ἀπάγει, καθίστησι δὲ βασιλέα τὸν τούτου μὲν θεῖον, τοῦ δὲ προτέρου Ἰωακεὶμ ἀδελφὸν, Ἰωσίου δὲ υἱὸν, Μαθανίαν, τὸν καὶ Σεδεκίαν, ὅρκους παρ' αὐτοῦ λαβὼν, ὡς καὶ τὴν περὶ αὐτὸν εὔνοιαν φυλάξει, καὶ τὸν δασμὸν κατὰ καιρὸν ἀποδώσει. Ἀλλὰ καὶ τούτου πάλιν παραβάντος τοὺς ὅρκους, καὶ μήτε τὸν δασμὸν ἀποδοῦναι θελήσαντος, μήτε τὴν εὔνοιαν φυλάξαντος, ἀλλ' Αἰγυπτίοις προσπεφευ γότος, πολλὴν ἀγείρας στρατείαν ἀφίκετο, καὶ αὔτανδρον τὴν πόλιν λαβὼν, τά τε βασίλεια, καὶ τὸν θεῖον νεὼν, καὶ πᾶσαν λαμπρὰν ἐνέπρησεν οἰκίαν· τοὺς δὲ τὴν τοῦ λιμοῦ φθορὰν, καὶ τὴν πολεμικὴν διαφυγόντας σφαγὴν, ἅπαντας αἰχμαλώτους ἀπήγαγεν· καὶ τὰ σκεύη δὲ ἅπαντα, οὐ μόνον ὅσα ἐξ ὕλης ἀργύρου καὶ χρυσοῦ ἐπεποίητο, ἀλλὰ καὶ τοὺς ἐκ χαλκοῦ κατεσκευασμένους κίονας, καὶ τ' ἄλλα πάντα μετεκόμισεν εἰς Βαβυλῶνα.","english":"After a short time had passed, Jehoiakim was unwilling to pay the tribute that had been agreed upon. So Nebuchadnezzar, in the eleventh year of that man's reign, but the eighth of his own rule, again marched against Jerusalem. He put Jehoiakim to death and ordered him to be thrown from the wall, and he left him unburied for a very long time. Taking all the officials captive, and appointing as king over those who remained Jehoiachin (this man was the son of Jehoiakim), he departed for Babylon. After three months and a few days had passed, learning that this man had rebelled, he came again. He bound him and led him away as a captive of war with no small multitude, and he appointed as king his uncle—the brother of the former Jehoiakim, and son of Josiah—Mattaniah, also called Zedekiah, after receiving oaths from him that he would both preserve goodwill toward him and pay the tribute at the appointed time. But when this man too again transgressed the oaths, and was willing neither to pay the tribute nor to preserve goodwill, but had fled to the Egyptians, he gathered a great army and came. Taking the city with its inhabitants, he set fire to the palace, the divine temple, and every splendid house. And all those who had escaped the destruction of famine and the slaughter of war he led away as captives. And all the vessels—not only those made of silver and gold material, but also the columns constructed of bronze—and all the other things he carried over to Babylon.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":6,"ref":"p6","source":"Ἡ Ἰεχονίου τοίνυν αἰχμαλωσία οὐ πρώτη ἦν, ὥς τισιν ἔδοξεν, ἀλλὰ τῶν Ἱεροσολύμων\n\nτρίτη· καὶ τοῦτο ἡμᾶς καὶ ἡ τετάρτη τῶν Βασιλειῶν διδάσκει, καὶ τῶν Παραλειπομένων ἡ βίβλος, καὶ ὁ θεῖος Δανιὴλ ὁ προφήτης· οὕτω γὰρ καὶ τῆς προφητείας ἄρχεται· \"Ἐν ἔτει τρίτῳ τῆς βασιλείας Ἰωακεὶμ βασιλέως Ἰούδα, ἦλθε Ναβουχοδονόσορ ὁ βασιλεὺς Βαβυλῶνος εἰς Ἱερουσαλὴμ, καὶ ἐπολιόρκει αὐτὴν, καὶ ἔδωκε Κύριος ἐν τῇ χειρὶ αὐτοῦ τὸν Ἰωακεὶμ βασιλέα Ἰούδα, καὶ ἀπὸ μέρους τῶν σκευῶν οἴκου τοῦ Θεοῦ·\" καὶ μετ' ὀλίγα· \"Καὶ εἶπε, φησὶν, ὁ βασιλεὺς Ἀσφανὲζ, τῷ ἀρχιευνούχῳ αὑτοῦ, εἰσαγαγεῖν ἀπὸ τῶν υἱῶν τῆς αἰχμαλωσίας τῶν υἱῶν Ἰσραὴλ καὶ ἀπὸ τοῦ σπέρματος τῆς βασιλείας. Πρώτη τοίνυν τῶν Ἱεροσολύμων αἰχμαλω σία ἐν τῷ τρίτῳ ἔτει γεγένηται τῆς βασιλείας Ἰωακείμ· τοῦτο δὲ πρῶτον ἔτος τῆς τοῦ Ναβουχοδονόσορ βασιλείας. Καὶ τοῦτο ὁ αὐτὸς ἡμᾶς διδάσκει προφή της λέγων οὑτωσί· \"Ἐν τῷ ἔτει τῷ δευτέρῳ τῆς βασιλείας τοῦ Ναβουχοδονόσορ ἐνυπνιάσθη ἐνύπνιον.\" Δευτέρα δὲ αἰχμαλωσία, ὡς ἔφην, γεγένη ται ἐν τῷ ἑνδεκάτῳ μὲν ἔτει τῆς τοῦ Ἰωακεὶμ βασι λείας, ὀγδόῳ δὲ τῆς τοῦ Ναβουχοδονόσορ ἡγεμονίας· τρίτη δὲ ἐν τῷ πρώτῳ ἔτει τῆς Ἰεχονίου τοῦ Ἰωακεὶμ βασιλείας, ἐννάτῳ δὲ τῆς τοῦ Ναβουχοδονόσορ ἡγεμονίας. Διδάσκει δὲ ἡμᾶς ταῦτα σαφῶς καὶ ὁ μακάριος Ἱερεμίας ὁ προφήτης, καὶ ῥᾴδιον τῷ βουλομένῳ τοὺς χρόνους συναγαγεῖν, καὶ ἐξ ἐκείνου τοῦ προφήτου σαφῶς ταῦτα καταμαθεῖν. Οὐκοῦν Ἰεζεκιὴλ τῆς προφητείας ἤρξατο ἐν τῷ πέμπτῳ ἔτει τῆς αἰχμαλωσίας Ἰωακεὶμ, τοῦ καὶ Ἰεχονίου·","english":"The captivity of Jeconiah, then, was not the first, as some have supposed, but the third of Jerusalem. And this the fourth book of Kings teaches us, and the book of Chronicles, and the divine Daniel the prophet; for thus he also begins his prophecy: \"In the third year of the reign of Jehoiakim king of Judah, Nebuchadnezzar king of Babylon came to Jerusalem, and besieged it, and the Lord gave Jehoiakim king of Judah into his hand, and part of the vessels of the house of God.\" And after a little: \"And the king,\" he says, \"spoke to Ashpenaz, his chief eunuch, to bring in from the sons of the captivity of the sons of Israel and from the seed of the kingdom.\" The first captivity of Jerusalem, then, took place in the third year of the reign of Jehoiakim; and this was the first year of the reign of Nebuchadnezzar. And the same prophet teaches us this, saying as follows: \"In the second year of the reign of Nebuchadnezzar, he dreamed a dream.\" The second captivity, as I said, took place in the eleventh year of the reign of Jehoiakim, but the eighth of the rule of Nebuchadnezzar; and the third in the first year of the reign of Jeconiah son of Jehoiakim, but the ninth of the rule of Nebuchadnezzar. And the blessed Jeremiah the prophet also clearly teaches us these things, and it is easy for one who wishes to gather the times together and to learn these things clearly from that prophet. Therefore Ezekiel began his prophecy in the fifth year of the captivity of Jehoiakim, who is also Jeconiah.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":7,"ref":"p7","source":"πέμπτον δὲ ἦν ἔτος καὶ τῆς Σεδεκίου βασιλείας ὃς ἀντὶ τοῦ Ἰεχονίου τῶν Ἰουδαίων ἐκεχειροτόνητο βασιλεύς. Ἔτεσι δὲ δυοκαίδεκα πρότερος ὁ Δανιὴλ τῆς προ φητείας ἤρξατο· κατὰ δὲ τοὺς αὐτοὺς χρόνους, οὗτοι μὲν ἐν Βαβυλῶνι προεφήτευον· ἐν δὲ τῇ Ἰουδαίᾳ Ἱερεμίας, καὶ Σοφονίας, καὶ Οὐρίας ὁ Σαμαίου. Ἀλλὰ πάλιν κἀκεῖνοι πρεσβύτεροι οὐ μόνον τοῦ Ἰεζεκιὴλ, ἀλλὰ καὶ τοῦ Δανιήλ· ἐν γὰρ τῷ τρισκαιδεκάτῳ ἔτει τῆς Ἰωσίου βασιλείας ἤρξατο τῆς προφη τείας ὁ μακάριος Ἱερεμίας, καὶ ὁ Σοφονίας δὲ ἐπὶ Ἰωσίου τοῦ βασιλέως πεποιῆσθαι τὴν προφητείαν φησίν. Οὐρίας δὲ ὁ Σαμαίου ἐπὶ τοῦ προτέρου Ἰωακεὶμ προφητεύσας καὶ λυπηρὰ προαγορεύσας, τὴν ἄδικον ὑπέμεινεν ὑπὸ τῆς ἐκείνου μιαιφονίας σφαγήν. Τῶν τοίνυν κατὰ τὸν τῆς αἰχμαλωσίας προφητευσάντων καιρὸν, ἔσχατός ἐστι προφήτης ὁ θεῖος Ἰεζεκιήλ. Ἀγγαῖος δὲ, καὶ Ζαχαρίας, καὶ Μαλαχίας μετὰ τὴν ἐπάνοδον προεφήτευσαν· ὁρᾷ δὲ οὗτος ὁ προφήτης θείας ἀποκαλύψεις δέους καὶ φρίκης με στάς· προθεσπίζει δὲ οὐ μόνον τὴν Ἰουδαίων πανωλεθρίαν, ἀλλὰ καὶ τὴν Τυρίων, καὶ Σιδωνίων, καὶ τῶν ἄλλων ἀλλοφύλων, Μωαβιτῶν τε καὶ Ἀμ μανιτῶν, καὶ Ἰδουμαίων, καὶ πρὸς τούτοις Αἰγυπτίων. Προλέγει δὲ καὶ τὴν τῆς αἰχμαλωσίας τῶν Ἰουδαίων ἀπαλλαγὴν, καὶ τοῦ θείου νεὼ τὴν οἰκοδομίαν, καὶ ἄλλα μυρία, ἃ τῇ κατὰ μέρος ἑρμηνείᾳ φυλάξομεν, ἵνα μὴ τὴν ὑπόθεσιν εἰς μῆκος ἐκτείνωμεν. Αὐτὸν τοίνυν τὸν τοῦ προφήτου Θεὸν διὰ τοῦ προφήτου παρακαλέσαντες τοῦ τῆς γνώσεως ἡμῖν μεταδοῦναι χαρίσματος, φέρε τῆς ἑρμηνείας ἁψώμεθα. ΤΟΜΟΣ Αʹ. ΚΕΦΑΛΑΙΟΝ Αʹ. αʹ.","english":"And it was the fifth year also of the reign of Zedekiah, who had been chosen king of the Jews in place of Jeconiah. And Daniel began his prophecy twelve years earlier; and at these same times, these men were prophesying in Babylon, while in Judea were Jeremiah, and Zephaniah, and Urijah the son of Shemaiah. But again those men also were older not only than Ezekiel, but also than Daniel; for in the thirteenth year of the reign of Josiah the blessed Jeremiah began his prophecy, and Zephaniah also, he says, made his prophecy in the time of Josiah the king. And Urijah the son of Shemaiah, having prophesied in the time of the earlier Jehoiakim and foretold grievous things, endured an unjust slaughter by that man's murderous hand. Of those, then, who prophesied at the time of the captivity, the last prophet is the divine Ezekiel. But Haggai, and Zechariah, and Malachi prophesied after the return; and this prophet sees divine revelations full of dread and trembling; and he foretells not only the utter destruction of the Jews, but also that of the Tyrians, and Sidonians, and the other foreigners, the Moabites and Ammonites, and the Idumeans, and in addition to these the Egyptians. And he foretells also the release of the Jews from captivity, and the building of the divine temple, and countless other things, which we shall preserve in the detailed interpretation, so that we do not stretch out the subject to great length. Having therefore entreated the God of the prophet himself through the prophet to grant us the grace of knowledge, come, let us begin the interpretation. TOME 1. CHAPTER 1. 1.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":8,"ref":"p8","source":"Καὶ ἐγένετο ἐν τῷ τριακοστῷ ἔτει, ἐν τῷ τετάρτῳ μηνὶ, πέμπτῃ τοῦ μηνός. Τισὶν ἔδοξε τὸ τριακοστὸν ἔτος τοῦ Ἰωβηλαίου εἶναι· Ἰωβηλαῖον δὲ καλοῦσιν Ἰουδαῖοι τὸν τῶν πεντήκοντα ἐτῶν ἀριθμόν. Καθάπερ γὰρ Ῥωμαῖοι κατὰ πέντε καὶ δέκα ἔτη τὴν ἀνακύκλωσιν ἀριθμοῦσι τοῦ χρόνου, οὕτως Ἰουδαῖοι κατὰ πεντή κοντα. Τούτων τῶν πεντήκοντα ἐτῶν τριακοστὸν ἐνιαυτὸν ἔφασάν τινες εἶναι τῆς προφητείας τὸν χρόνον. Ἐγὼ δὲ πρῶτον μὲν ἐν τοῖς χρονικοῖς ἐπι ζητήσας τὸν χρόνον, εὗρον τῆς αἰχμαλωσίας Ἰεχονίου τὸν πέμπτον ἐνιαυτὸν, οὐ τῷ τριακοστῷ τοῦ Ἰωβηλαίου, ἀλλὰ τῷ πέμπτῳ ἔτει καὶ εἰκοστῷ σύγχρονον. Ἔπειτα σκοπήσας, ὡς οὐδεὶς τῶν ἁγίων προφητῶν τοῦτον τὸν χρόνον παρεδήλωσε πώποτε, ἐρευνήσας εὗρον τῆς αἰχμαλωσίας τοῦτο τὸ ἔτος τριακοστόν. Μετ' ὀλίγα γὰρ αὐτὸς οὗτος ὁ προφήτης ἀνακλιθῆναι κατὰ τοῦ πλευροῦ τοῦ δεξιοῦ προστάττεται, καὶ λαβεῖν τοῦ Ἰούδα τὰς ἁμαρτίας ἡμέρας τεσσαράκοντα, τῆς ἡμέρας εἰς ἐνιαυτὸν λογιζομένης.","english":"And it came to pass in the thirtieth year, in the fourth month, on the fifth day of the month. Some have thought that the thirtieth year is of the Jubilee; and the Jews call the number of fifty years a Jubilee. For just as the Romans count the cycle of time by fifteen years, so the Jews by fifty. Some said that the time of the prophecy was the thirtieth year of these fifty years. But I, first having sought the time in the chronicles, found the fifth year of the captivity of Jeconiah, not contemporaneous with the thirtieth of the Jubilee, but with the twenty-fifth year. Then, considering that none of the holy prophets ever indicated this time, I searched and found that this was the thirtieth year of the captivity. For after a little, this same prophet is commanded to lie upon his right side, and to bear the sins of Judah forty days, the day being reckoned as a year.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":9,"ref":"p9","source":"Σκοπήσας οὖν, ὡς ἔτεσιν ἑβδομήκοντα τὴν αἰχμαλω σίαν Ἰούδα περιώρισεν ὁ φιλάνθρωπος Δεσπότης, καὶ ὅτι τεσσαράκοντα τοῖς ἑβδομήκοντα ὑπολέλειπται ἔτη, συνεῖδον ὅτι τὸ τριακοστὸν ἔτος ὁ προφήτης τῆς αἰχμαλωσίας εἶναί φησιν. Ἀναποδίζων δὲ, καὶ τὸν χρόνον ἀναζητῶν, εὑρίσκω τὴν αἰχμαλωσίαν οὐ πρὸ τριάκοντα γεγενημένην ἐτῶν, ἀλλὰ πρὸ τριῶν καὶ δέκα ἐτῶν. Ἀλλ' ἀγαθὸς ὢν καὶ φιλάνθρωπος ὁ Θεὸς, ἐκ τῆς οἰκείας ἀποφάσεως, οὐκ ἐκ τῆς τῶν πραγμάτων ἐκβάσεως, τὸν τῆς παιδείας χρόνον εἴωθεν ἀριθμεῖν. Οὕτω καὶ ἐπὶ τοῦ πατριάρχου πεποίηκεν Ἀβραάμ. Εἰρηκὼς γὰρ, ὅτι \"Πάροικον ἔσται τὸ σπέρμα σου ἐν γῇ οὐκ ἰδίᾳ, καὶ δουλώσουσιν αὐτὸ, καὶ κακώσουσιν αὐτὸ ἔτη τετρακόσια, οὐκ εἴασεν παρ' Αἰγυπτίοις τοῦτον ἅπαντα διατελέσαι τὸν χρό νον, ἀλλ' ἐκ τῆς ἀποφάσεως ἀριθμεῖ τὸν τῶν τετρα κοσίων ἐτῶν ἀριθμόν· καὶ ἐπὶ τοῦ Νῶε δὲ εἴκοσι καὶ ἑκατὸν ἐνιαυτῶν προθεσμίαν εἰς μεταμέλειαν δεδωκὼς, τῆς παρανομίας τὴν ἐπίδοσιν θεασάμενος, οὐκ ἀνέμεινε τὸ τῆς ἀποφάσεως τέλος, ἵνα παύσῃ τῆς ἁμαρτίας τὸν δρόμον. Οὕτω τοίνυν κἀνταῦθα τῶν τριάκοντα ἐτῶν τὸν ἀριθμὸν εὑρήσομεν, ἀρχὴν τοῦ ἀριθμοῦ τὴν ἀπόφασιν τοῦ Θεοῦ ποιησάμενοι. Κατεψηφίσατο δὲ ὁ Θεὸς Ἰουδαίων αἰχμαλωσίαν καὶ δουλείαν ἐν τῷ ὀκτωκαιδεκάτῳ ἔτει τῆς Ἰωσίου βασι λείας.","english":"Having considered, then, that the loving-kind Master limited the captivity of Judah to seventy years, and that forty years remain of the seventy, I perceived that the prophet calls the thirtieth year the year of the captivity. But going back and searching out the time, I find that the captivity had not occurred thirty years before, but thirteen years before. But God, being good and loving-kind, is accustomed to count the time of chastisement from His own decree, not from the outcome of events. Thus He also did in the case of the patriarch Abraham. For having said, \"Your seed shall be a sojourner in a land not their own, and they shall enslave it and afflict it four hundred years,\" He did not allow them to complete all that time among the Egyptians, but counts the number of the four hundred years from the decree; and in the case of Noah too, having given a term of one hundred and twenty years for repentance, when He saw the increase of lawlessness, He did not wait for the end of the decree, in order to stop the course of sin. Thus, then, here too we shall find the number of the thirty years, making the decree of God the beginning of the count. And God pronounced the sentence of captivity and slavery upon the Jews in the eighteenth year of the reign of Josiah.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":10,"ref":"p10","source":"Χελκίου γὰρ τοῦ ἀρχιερέως συγκεχωσμένον τὸν Μωσαϊκὸν εὑρηκότος νόμον (τοσαύτη γὰρ Ἰου δαίας ἐκράτει παρανομία, ὡς καὶ λήθῃ παντελεῖ τὰ θεῖα παραδοθῆναι), εἶτα τοῦ βασιλέως τοῦτον ἀνα γνόντος, καὶ σκοπήσαντος, ὡς ἄντικρυς ἐναντία τῷ νόμῳ τὰ παρὰ τοῦ λαοῦ τολμώμενα, καὶ τούτου χάριν λίαν ἐκδειματωθέντος, καὶ τὸν ἀρχιερέα παρακαλέσαντος ἵλεων τὸν Θεὸν καταστῆσαι, ἀφικνεῖται μὲν ὁ ἀρχιερεὺς πρὸς Ὀλδᾶν τὴν προφῆτιν, εὐσεβῆ γυναῖκα καὶ τῶν θείων φύλακα νόμων· ἡ δὲ ἔνθους γενομένη, καὶ τοῦ θείου Πνεύματος πλήρης, εἶπε πρὸς αὐτόν· \"Τάδε λέγει Κύριος ὁ Θεὸς Ἰσραήλ· Εἴπατε τῷ ἀνδρὶ τῷ ἀποστείλαντι ὑμᾶς πρός με· Ἰδοὺ ἐγὼ ἐπάγω κακὰ ἐπὶ τὸν τόπον τοῦτον, καὶ ἐπὶ τοὺς κατοικοῦντας ἐν αὐτῷ, πάντας τοὺς λόγους τοῦ βιβλίου οὗ ἀνέγνω ὁ βασιλεὺς Ἰούδα· ἀνθ' ὧν ἐγκατέλιπόν με, καὶ ἐθυμίασαν θεοῖς ἑτέροις, ἵνα παροργίσωσί με ἐν πᾶσι τοῖς ἔργοις τῶν χειρῶν αὑτῶν· καὶ ἐκκαυθήσεται ὁ θυμός μου ἐν τῷ τόπῳ τούτῳ, καὶ οὐ σβεσθήσεται· πρὸς δὲ τὸν βασιλέα Ἰούδα, τὸν καὶ ἀποστείλαντα ὑμᾶς τοῦ ἐκζητῆσαι τὸν Κύριον, οὕτως ἐρεῖτε πρὸς αὐτόν· Τάδε λέγει Κύριος ὁ Θεὸς Ἰσραήλ· Ἀνθ' ὧν ἤκουσας τοὺςλόγους μου, καὶ μετεμελήθη ἡ καρδία σου, καὶ ἐνετράπης ἀπὸ προσώπου μου, ὡς ἤκουσας ὅσα ἐλά λησα ἐπὶ τὸν τόπον τοῦτον, καὶ ἐπὶ τοὺς κατοικοῦν τας ἐν αὐτῷ, τοῦ γενέσθαι εἰς ἀφανισμὸν, καὶ διέῤῥηξας τὰ ἱμάτιά σου, καὶ ἔκλαυσας ἐνώπιόν μου, καὶ ἐγὼ ἤκουσα, φησὶ Κύριος· οὐχ οὕτως;","english":"For when Hilkiah the high priest had found the law of Moses buried (for such great lawlessness prevailed in Judah that the divine things had been consigned to complete oblivion), and then the king had read it and considered that the things dared by the people were plainly contrary to the law, and for this reason was greatly terrified, and entreated the high priest to propitiate God, the high priest comes to Huldah the prophetess, a pious woman and a guardian of the divine laws; and she, becoming inspired and full of the divine Spirit, said to him: \"Thus says the Lord God of Israel: Say to the man who sent you to me: Behold, I am bringing evils upon this place, and upon those who dwell in it, even all the words of the book which the king of Judah has read; because they have forsaken me, and have burned incense to other gods, that they might provoke me to anger with all the works of their hands; and my wrath shall be kindled in this place, and shall not be quenched. But to the king of Judah, who also sent you to inquire of the Lord, thus shall you say to him: Thus says the Lord God of Israel: Because you heard my words, and your heart was moved to repentance, and you were ashamed before my face, when you heard all that I spoke against this place, and against those who dwell in it, that it should become a desolation, and you tore your garments, and wept before me, and I heard, says the Lord—is it not so?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":11,"ref":"p11","source":"Ἰδοὺ ἐγὼ προστίθημί σε πρὸς τοὺς πατέρας σου, καὶ ἐπαχθήσῃ εἰς τὸν τάφον σου ἐν εἰρήνῃ, καὶ οὐκ ὄψονται οἱ ὀφθαλμοί σου πάντα τὰ κακὰ ἃ ἐγὼ ἐπάγω ἐπὶ τὸν τόπον τοῦτον, καὶ ἐπὶ τοὺς κατοι κοῦντας αὐτόν.\" Ταῦτα δὲ καὶ ἡ τῶν Παραλειπομένων βίβλος διδάσκει. Ἐπράχθη δὲ ταῦτα καὶ ἐῤῥέθη ἐν τῷ ὀκτωκαιδεκάτῳ ἔτει τῆς βασιλείας Ἰωσίου· ἓν δὲ καὶ τριάκοντα ἐβασίλευσεν ἔτη. Ἀπὸ τοίνυν τοῦ ὀκτωκαιδεκάτου ἕως τοῦ τριακοστοῦ πρώτου γίνονται ἔτη τεσσαρακαίδεκα· μετὰ δὲ τοῦτον Ἰωάχας τρεῖς μῆνας ἐβασίλευσεν, οὓς δεῖ τούτοις αὐτοὺς συνάψαι τοῖς ἔτεσι, διὰ τὸ τῷ ὀγδόῳ μηνὶ τοῦ ὀκτωκαιδεκάτου ἔτους γεγενῆσθαι τὴν προφητείαν· εἶτα τοῦ Ἰωακεὶμ ἕνδεκα τοῖς προτέροις συνάψαντες ἔτεσιν, εὑρήσομεν πέντε καὶ εἴκοσι. Τοὺς δὲ τρεῖς μῆνας τοῦ Ἰεχονίου καὶ τὰς ὀλίγας ἡμέρας, πάλιν ἀντὶ τῶν ὑπολοίπων μηνῶν τοῦ ὀκτωκαιδεκάτου ἔτους ἀντεισάξομεν. Τοῖς δὲ πέντε καὶ εἴκοσι τὰ πέντε τῆς αἰχμαλωσίας τοῦ Ἰεχονίου προστεθεικότες τὸν τῶν τριάκοντα ἐτῶν εὑρήσομεν ἀριθμόν· οὕτω καὶ τῶν ἑβδομήκοντα τῆς αἰχμαλωσίας ἐτῶν τὸ ἀψευδὲς καταλαβεῖν δυνησόμεθα. Ἀπὸ γὰρ τοῦ ὀκτωκαιδεκάτου τῆς Ἰωσίου βασιλείας μέχρι πρώτου Κύρου τῶν Περσῶν βασι λέως, ἐφ' οὗ ἡ πρώτη ἀνάκλησις γέγονεν, ὁ","english":"Behold, I will gather you to your fathers, and you shall be gathered to your grave in peace, and your eyes shall not see all the evils that I am bringing upon this place and upon those who dwell in it. The book of Chronicles also teaches these things. These things were done and spoken in the eighteenth year of the reign of Josiah; and he reigned thirty-one years. From the eighteenth, then, to the thirty-first, there are fourteen years. After him Jehoahaz reigned three months, which one must join to these years, because the prophecy came to pass in the eighth month of the eighteenth year; then, joining the eleven years of Jehoiakim to the preceding years, we shall find twenty-five. And the three months of Jeconiah and the few days, again, we shall substitute in place of the remaining months of the eighteenth year. And adding the five years of Jeconiah's captivity to the twenty-five, we shall find the number of thirty years; and thus we shall be able to grasp the truthfulness of the seventy years of the captivity. For from the eighteenth year of Josiah's reign until the first of Cyrus, king of the Persians, under whom the first recall took place, the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":12,"ref":"p12","source":"ἑβδομηκοντούτης συμπληροῦται χρόνος. Τῆς δὲ τοῦ ναοῦ ἐρημίας τὰ ἑβδομήκοντα ἔτη ὁ βουλόμενος ἀριθμῆσαι, ἀρξάσθω μὲν ἀπὸ ἑνδεκάτου ἔτους Σεδεκίου· τηνικαῦτα γὰρ ὁ θεῖος ἐνεπρήσθη νεώς· καταλήξῃ δὲ εἰς τὸ δεύτερον ἔτος Δαρείου τοῦ Ὑστάσπου, ἐφ' οὗ μετὰ σπουδῆς ἁπάσης τὸν θεῖον ἀνεδείμαντο νεὼν, καὶ τέλους τὸ ἔργον τετύχηκεν· λέγει τοίνυν ὁ προφήτης, ὅτι. Τῷ τριακοστῷ ἔτει, ἐν τῷ τετάρτῳ μηνὶ, πέμπτῃ τοῦ μηνὸς, ἐγὼ ἤμην ἐν μέσῳ τῆς αἰχμαλω σίας ἐπὶ τοῦ ποταμοῦ τοῦ Χοβὰρ, καὶ ἠνοίχθη σαν οἱ οὐρανοὶ, καὶ ἴδον ὅρασιν Θεοῦ. (βʹ.) Πέμπτῃ τοῦ μηνός· τοῦτο πέμπτον ἔτος τῆς αἰχμαλωσίας Ἰωακεὶμ τοῦ βασιλέως. Σαφῶς δὲ καὶ ἡμᾶς αὐτὸς ἐδίδαξεν, ὅτι οὐ τῆς αἰχμαλωσίας ἁπλῶς πέμπτον ἔτος, ἀλλὰ τῆς Ἰωακεὶμ τοῦ βα σιλέως αἰχμαλωσίας· οὗτος δὲ, ὡς ἔφην, Ἰεχονίας ἦν τρεῖς μῆνας βασιλεύσας, καὶ ὀλίγας ἡμέρας· ὁ γὰρ τούτου πατὴρ Ἰωακεὶμ ἑνδεκάτῳ ἔτει τῆς αὑτοῦ βασιλείας ἐν Ἱεροσολύμοις ἐσφάγη. Ἀνεῳχθῆναι δὲ τοὺς οὐρανοὺς ἔφη, οὐκ ἀληθείᾳ καὶ πρά γματι, ἀλλὰ πνευματικῇ θεωρίᾳ· \"Καὶ ἴδον, φησὶν, ὅρασιν Θεοῦ.\" Οὐκ οὐσίαν Θεοῦ, ἀλλ' \"ὅρασιν·\" ἀπο κάλυψίν τινα, καὶ οἱονεὶ ἀνατύπωσιν, τὴν ἐφικτὴν ἀνθρωπείᾳ φύσει. \"Καὶ ἤμην ἐν μέσῳ τῆς αἰχμαλωσίας.\" Ὁ εὐσεβὴς μετὰ τῶν δυσσεβῶν, μετὰ τῶν παρανόμων ὁ δίκαιος. Τοσαύτη γὰρ ἡ τοῦ Δεσπότου φιλανθρωπία, ὡς τῶν ἁμαρτωλῶν ἕνεκεν ἀνιαροῖς ἐκδιδόναι καὶ συμφοραῖς τοὺς οἰκείους θεράποντας. γʹ. Καὶ ἐγένετο λόγος Κυρίου πρὸς Ἰεζεκιὴλ υἱὸν Βουζεὶ τὸν ἱερέα, ἐν γῇ Χαλδαίων, ἐπὶ τοῦ ποταμοῦ τοῦ Χοβάρ. Διπλοῖς κομᾷ χαρίσμασιν, ἱερωσύνῃ, καὶ προφητείᾳ·","english":"A period of seventy years is completed. And whoever wishes to count the seventy years of the temple's desolation should begin from the eleventh year of Zedekiah—for it was then that the divine temple was set on fire—and should end at the second year of Darius the son of Hystaspes, in whose reign they rebuilt the divine temple with all zeal, and the work reached its completion. The prophet says, therefore, that: In the thirtieth year, in the fourth month, on the fifth day of the month, I was in the midst of the captivity by the river Chobar, and the heavens were opened, and I saw a vision of God. (2.) On the fifth day of the month: this is the fifth year of the captivity of King Joachim. And he himself has clearly taught us that it is not simply the fifth year of the captivity, but of the captivity of King Joachim. This man, as I said, was Jechoniah, who reigned three months and a few days; for his father Joachim was slain in Jerusalem in the eleventh year of his own reign. He said that the heavens were opened, not in truth and fact, but in spiritual contemplation: \"And I saw,\" he says, \"a vision of God\"—not the essence of God, but a \"vision,\" a certain unveiling and, as it were, a impression, such as is attainable by human nature. \"And I was in the midst of the captivity\": the pious man among the impious, the righteous among the lawless. For such is the lovingkindness of the Master, that for the sake of sinners he delivers his own servants even to grievous calamities. (3.) And the word of the Lord came to Ezekiel the son of Buzi the priest, in the land of the Chaldeans, by the river Chobar. He is adorned with double gifts, priesthood and prophecy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":13,"ref":"p13","source":"ἀμφότερα δὲ δῶρα τοῦ Πνεύματος· λέγει δὲ καὶ τὴν χώραν, καὶ τὸν τόπον, ἔνθα τῆς θείας ἀποκαλύψεως ἠξιώθη, πολλὰ διὰ τού των παραδηλῶν· πρῶτον μὲν, ὅτι τὸ Θεῖον ἀπερί γραφον, οὐκ ἐν μόνοις Ἱεροσολύμοις ἔχον τὴν ἐξου σίαν οὐδὲ μόνων Ἰουδαίων δεσπόζον, ἀλλὰ πάντων ὑπάρχον καὶ ποιητὴς, καὶ πρύτανις· δηλοῖ δὲ τοῦτο καὶ τὴν ἄῤῥητον ἀγαθότητα, ὅτι καὶ αἰχμαλωσίᾳ παραδοὺς ἀτημελήτους οὐκ ἐᾷ, ἀλλὰ προμηθείας ἁπάσης καὶ τῆς προσηκούσης ἀξιοῖ κηδεμονίας. Παρ' ὕδατα δὲ τῆς θεωρίας αὐτὸν ἀξιοῖ, προσημαίνων ἁπάντων ἀνθρώπων τὴν σωτηρίαν, καὶ τὴν διὰ τῆς τοῦ ὕδατος παλιγγενεσίας ἐσομένην τοῖς εὐσεβέσι θεογνωσίαν προδηλῶν. Οὕτω καὶ ὁ θεσπέσιος Δανιὴλ παρ' ὕδατα τὰς θείας ἐκείνας ἐθεώρησεν ὀπτασίας, καὶ ὁ νομοθέτης Μωσῆς παρὰ τὴν ὄχθην ῥιφεὶς δι' ὑδάτων τῆς σωτηρίας τετύχηκεν· οὕτω πάλιν αὐτὸ τὸ φρέαρ καὶ τὸ ὕδωρ τὸν γάμον προὐξένησεν· τοῦτο δὲ καὶ τοῖς πρὸ αὐτοῦ πατριάρχαις, οὐ τῷ Ἰακὼβ μόνον, ἀλλὰ καὶ τῷ Ἰσαὰκ συνέβη Ἀλλ' ἐπὶ τὴν ἑρμηνείαν ἐπανέλθωμεν· οὔτε γὰρ ἐπὶ ταῦτα τὴν ὁρμὴν ἐπὶ τοῦ παρόντος ὁ λόγος ἔχει. \"Καὶ ἐγένετο ἐπ' ἐμὲ χεὶρ Κυρίου.\" Τὴν τοῦ θείου Πνεύματος ἐνέργειαν οὕτως ἐκάλεσε. Καὶ γὰρ ὁ θεσπέσιος Παῦλος ἀντιτείνοντι τῷ Ἐλύμᾳ παιδείαν ἐπιφέρων, οὕτως ἔφη· \"Ἰδοὺ χεὶρ Κυρίου ἐπὶ σὲ, καὶ ἔσῃ τυφλὸς, μὴ βλέπων τὸν ἥλιον ἄχρι καιροῦ.\" Τοῦ δὲ θείου Πνεύματος ἦν ἐνέργεια, ὡς αὐτὸς ὁ Παῦλός φησιν, ἐν δυνάμει σημείων καὶ τεράτων, ἐν δυνάμει Πνεύματος Θεοῦ. \"Ἐγένετο ἐπ' ἐμὲ, φησὶ, χεὶρ τοῦ Κυρίου.\" δʹ.","english":"Both are gifts of the Spirit; and he also mentions the land and the place where he was deemed worthy of the divine revelation, signifying many things through these. First, that the Deity is unbounded, having authority not in Jerusalem alone, nor ruling over Jews alone, but being over all, both maker and ruler. This also shows the ineffable goodness, that even when he has handed them over to captivity he does not leave them uncared for, but deems them worthy of all providence and the fitting guardianship. And he deems him worthy to be by the waters of the vision, fore-signifying the salvation of all men, and fore-declaring the knowledge of God that will come to the pious through the regeneration of water. Thus also the wondrous Daniel beheld those divine visions by the waters, and the lawgiver Moses, cast out beside the bank, obtained salvation through waters; thus again the very well and the water procured the marriage; and this happened also to the patriarchs before him, not to Jacob only, but also to Isaac. But let us return to the interpretation; for the discourse does not have its impulse toward these things at present. \"And the hand of the Lord came upon me.\" He thus called the working of the divine Spirit. For indeed the wondrous Paul, bringing discipline upon Elymas who resisted, said thus: \"Behold, the hand of the Lord is upon you, and you shall be blind, not seeing the sun for a time.\" And it was a working of the divine Spirit, as Paul himself says, in power of signs and wonders, in power of the Spirit of God. \"The hand of the Lord came upon me,\" he says.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":14,"ref":"p14","source":"Καὶ εἶδον, καὶ ἰδοὺ πνεῦμα ἐξαῖρον ἤρχετο ἀπὸ βοῤῥᾶ, καὶ νεφέλη μεγάλη ἐν αὐτῷ, καὶ φέγγος κύκλῳ αὐτοῦ, καὶ πῦρ ἐξαστράπτον. Ἀναγκαῖον πρότερον τὴν τῆς ἀποκαλύψεως αἰτίαν εἰπεῖν, εἶθ' οὕτω κατὰ μέρος τὴν ἑρμηνείαν ἐπαγα γεῖν. Πολλοὶ κατὰ τὸν καιρὸν τοῦτον ψευδοπροφῆται τοῖς προφήταις ἀντέλεγον· καὶ τοῦτο μάλιστα ἡμᾶς ὁ μακάριος Ἱερεμίας διδάσκει. Τοῦ γὰρ Θεοῦ κλοιο φορεῖν αὐτὸν κελεύσαντος, καὶ προλέγειν τὴν αἰχμαλωσίαν, τοῦ τε βασιλέως, καὶ παντὸς τοῦ λαοῦ, Ἀνα νίας τις ψευδοπροφήτης ταῦτα συντρίψας, ἀντέλεγεν τοῖς ὑπὸ τοῦ προφήτου λεγομένοις, ἄντικρυς ψευδό μενος, καὶ βοῶν, ὅτι οὐ μόνον ἡ πόλις ἀνάστατος οὐ γενήσεται, ἀλλὰ καὶ οἱ ἤδη πρότερον αἰχμάλωτοι γεγονότες, οὐκ εἰς μακρὰν ἐπανήξουσι. Διὸ πλέον ὁ Δεσπότης ἀγανακτήσας Θεὸς σιδηρᾶ δεσμὰ ἐπιθῆναι ἑαυτῷ ἀντὶ τῶν ξυλίνων παρακελεύεται, καὶ τοῖς μὲν ἐν τῇ Ἰουδαίᾳ τὴν πολιορκίαν καὶ τὸν ἀνδρα\n\nποδισμὸν προαγορεῦσαι, γράψαι δὲ τοῖς ἐν Βαβυλῶνι δορυαλώτοις, καὶ οἰκίας οἰκοδομῆσαι, καὶ ἀμπελῶνας φυτεῦσαι· ὡς τῆς τῶν ἑβδομήκοντα ἐτῶν ἀποφάσεως ἀψευδοῦς ὑπαρχούσης. Ἔδει τοίνυν μὴ μόνον ἐν τῇ Ἰουδαίᾳ τὸν Ἱερεμίαν ταῦτα λέγειν καὶ γράφειν, ἀλλὰ καὶ τοὺς ἐν τῇ αἰχμαλωσίᾳ διὰ τῶν παρ' αὐτοῖς προφητῶν ταῦτα μανθάνειν· ὁρᾷ μέντοι ὁ προφή της τῶν Ἱεροσολύμων γενησομένην τὴν πανωλε θρίαν. Τοῦτο γὰρ σημαίνει τὸ, \"Πνεῦμα ἐξαῖρον ἤρχετο ἀπὸ βοῤῥᾶ,\" ἢ, ὡς Σύμμαχος ἔφη, \"καταιγί ζον·\" σημαίνει δὲ ἡ τοῦ πνεύματος σφοδρότης τοῦ Βαβυλωνίου τὴν ἔφοδον·","english":"And I saw, and behold, a spirit lifting up was coming from the north, and a great cloud in it, and brightness round about it, and fire flashing. It is necessary first to state the cause of the revelation, and then in this way to bring in the interpretation part by part. Many false prophets in this time contradicted the prophets; and the blessed Jeremiah especially teaches us this. For when God commanded him to wear a yoke and to foretell the captivity of the king and of all the people, a certain false prophet Hananiah broke these things and contradicted what was said by the prophet, lying outright and crying out that not only would the city not be laid waste, but also those who had already been captives before would return before long. Therefore the Master, God, being more greatly angered, orders iron bonds to be placed upon him instead of the wooden ones, and to foretell to those in Judea the siege and the enslavement, and to write to the captives in Babylon to build houses and plant vineyards, since the decree of the seventy years is true. It was necessary, then, that not only should Jeremiah say and write these things in Judea, but also that those in the captivity should learn these things through the prophets among them; yet the prophet sees the utter destruction of Jerusalem that will come to pass. For this is what \"a spirit lifting up was coming from the north\" signifies, or, as Symmachus said, \"a rushing storm\"; and the violence of the spirit signifies the assault of the Babylonian.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":15,"ref":"p15","source":"ἡ δὲ \"μεγίστη νεφέλη,\" τῶν δοράτων, καὶ τῶν ἀκοντίων, καὶ τῶν παντοδαπῶν βελῶν τὸν κατακλυσμόν· τὸ δὲ \"ἐξαστράπτον πῦρ,\" οὐ μόνον τὸ ἐπαγόμενον δέος, ἀλλὰ καὶ τὸν διὰ τοῦ πυρὸς γενόμενον τῆς πόλεως ἀφανισμόν· τὸ δὲ \"φέγγος τὸ κύκλῳ,\" τὴν ἐπιφαινομένην διὰ τῆς τιμω ρίας τοῦ Θεοῦ δόξαν. Ἐπειδὴ γὰρ τῶν εὐεργεσιῶν οὐκ ἀπώναντο, οὐδὲ συνιδεῖν ἐξ ἐκείνων τὸν εὐεργέ την ἠθέλησαν, διὰ τῆς τιμωρίας εἰσδέχονται τὴν ἐπίγνωσιν· διὸ καὶ βοῶσιν· \"Ὕστερον αἰχμαλωσίας μου μετενόησα.\" –\"Καὶ ἐν τῷ μέσῳ αὐτοῦ, ὡς ὅρα σις ἠλέκτρου ἐν μέσῳ τοῦ πυρὸς, καὶ φέγγος ἐν αὐτῷ.\" Μέχρι μὲν οὖν τούτου τὴν ἀποκάλυψιν ἡμῖν ὁμοῦ πᾶσαν ἐδήλωσεν· ἐντεῦθεν δὲ ἐπὶ τὴν κατὰ μέρος ἐξήγησιν ἔρχεται. εʹ. Καὶ ἐν τῷ μέσῳ ὡς ὁμοίωμα τεσσάρων ζώων. Ζῶον καλεῖται λογικὸν, καὶ ὁ ἄνθρωπος, καὶ ὁ ἄγγελος· ἀλλ' ὁ μὲν λογικὸν θνητὸν, ὁ δὲ λογικὸν ἀθάνατον. Τίς δ' ἂν δυνηθείη σαφῶς ἑρμηνεῦσαι τὴν ἀποκάλυψιν, αὐτοῦ τοῦ προφήτου περὶ τὴν διήγησιν ἀτονήσαντος; Οὐ γὰρ ἁπλῶς ἔφη τέσσαρα τεθεᾶσθαι ζῶα, οὔτε μὴν ὁμοίωμα ζώων, ἀλλ' \"ὡς ὁμοίωμα τεσσάρων ζώων·\" ὡς εἶναι δῆλον, ὅτι οὐκ αὐτὰς ἐθεώρουν τῶν ἀοράτων τὰς φύσεις οἱ θεσπέσιοι προ φῆται, ἀλλ' εἰκάσματά τινα καὶ ἐκτυπώματα εἰς χρείαν ἑκάστην ὑπὸ τοῦ μεγαλοδώρου δεικνύμενα· λέγει τοίνυν ἡμῖν καὶ τῶν ὀφθέντων αὐτῷ ζώων τὰ σχήματα. Αὕτη γὰρ, φησὶν, ἡ ὅρασις αὐτῶν, ὁμοίωμα ἀν θρώπου ἐν αὐτοῖς. (ϛʹ.) Καὶ τέσσαρα πρόσωπα τῷ ἑνὶ, καὶ τέσσαρες πτέρυγες τῷ ἑνί. Καὶ τὰ σκέλη αὐτῶν ὀρθὰ, καὶ πτερωτοὶ οἱ πόδες αὐτῶν, καὶ σπινθῆρες ὡς ἀστράπτων χαλκὸς, καὶ κοῦ φαι αἱ πτέρυγες αὐτῶν.","english":"But the \"very great cloud\" means the deluge of spears and javelins and all kinds of missiles; and the \"fire flashing\" means not only the terror it brings, but also the destruction of the city brought about by fire; and the \"brightness round about\" means the glory of God made manifest through the punishment. For since they did not enjoy his benefits, nor were willing to perceive the benefactor from them, through punishment they receive the knowledge of him; therefore they also cry out: \"Afterward, when I was taken captive, I repented.\" — \"And in the midst of it, as the appearance of amber in the midst of the fire, and brightness in it.\" Up to this point, then, he has shown us the whole revelation together; but from here he comes to the detailed explanation. 5. And in the midst, as the likeness of four living creatures. Both man and angel are called a living, rational being; but the one is rational and mortal, the other rational and immortal. And who could clearly interpret the revelation, when the prophet himself has grown weak in the telling? For he did not simply say that he beheld four living creatures, nor indeed the likeness of living creatures, but \"as the likeness of four living creatures\"; so that it is clear that the inspired prophets did not behold the very natures of invisible things, but certain likenesses and impressions shown by the great Giver for each need. He tells us, then, also the forms of the living creatures that appeared to him. For this, he says, was their appearance: the likeness of a man in them. (6.) And the one had four faces, and the one had four wings. And their legs were straight, and their feet were winged, and sparks like flashing bronze, and their wings were swift.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":16,"ref":"p16","source":"Καὶ χεὶρ ἀνθρώπου ὑπο κάτωθεν τῶν πτερύγων αὐτῶν ἐπὶ τὰ τέσσαρα μέρη αὐτῶν. Τὸ μὲν οὖν εἶδος τῶν ὀφθέντων ὄρθιον εἶναί φησι, καὶ ἀνθρώπῳ ἐοικός· τετραπρόσωπον δὲ ἕκαστον, καὶ τετραπτέρυγον, ἰσαρίθμους δὲ ταῖς πτέρυξι καὶ χεῖρας ἔχειν ἔφη, πλήρεις δὲ πτερῶν καὶ τοὺς πόδας εἶναι. Παραδηλοῖ δὲ διὰ τοῦ ἀριθμοῦ τῶν τε προσώπων, καὶ τῶν πτερύγων, τῶν τὸ θεῖον σχῆμα φερουσῶν δυνάμεων, τοῦ παμβασιλέως Θεοῦ τὴν πάντοτε διήκουσαν ἐποψίαν. Τὸ δὲ ὑπόπτερον σημαίνει τῆς φύσεως αὐτῶν τὴν ὀξύτητα· οἱ δὲ τῷ λαμπροτάτῳ χαλκῷ ἐοικότες σπινθῆρες, τὴν φαιδρό τητα καὶ τὴν τοῦ φρονήματος σημαίνουσι καθαρό τητα· αἱ δὲ ὑπὸ τὰς πτέρυγας κεκρυμμέναι χεῖρες, τὴν ἀόρατον καὶ ποικίλην ἐνέργειαν. Τούτοις ἐπ άγει· θʹ. Οὐκ ἐπεστρέφοντο ἐν τῷ βαδίζειν αὐτὰ, ἕκαστον κατέναντι τοῦ προσώπου αὑτῶν ἐπο ρεύετο. Ἄνθρωπος μὲν γὰρ ἐπὶ τὸ βόρειον μέρος ὁδεύων, εἶτα ἐθέλων ἐπὶ τὸ νότιον μεταβῆναι, ἀναγ καίως ἐπιστρέφεται ἓν πρόσωπον ἔχειν λαχών· οἷς δὲ τὰ πρόσωπα τῶν τεσσάρων τῆς οἰκουμένης κλι μάτων ἰσάριθμα, οὐκ ἔστι νότιον οὐδὲν, ἀλλὰ πανταχοῦ πρόσωπον πάντα ἐφορᾷ, καὶ οὗ ἂν ἐθέ λει βαδίζον, καὶ μεταθέσεως οὐ δεόμενον. ιʹ. Καὶ ὁμοίωσις, φησὶ, τῶν προσώπων αὐ τῶν, πρόσωπον ἀνθρώπου, καὶ πρόσωπον λέον τος, ἐκ δεξιῶν τοῖς τέσσαρσι, καὶ πρόσωπον ἀετοῦ τοῖς τέσσαρσι, καὶ πρόσωπον μόσχου ἐξ ἀριστερῶν τοῖς τέσσαρσι· ταῦτα τὰ πρόσωπα αὐτῶν. Ἀλλὰ μηδεὶς οἰέσθω θηρίων καὶ ζώων ἀλό γων εἰκόνας ἔχειν τὰς ἀοράτους δυνάμεις· ἕτερα γὰρ διὰ τούτων αἰνίττεται· διὰ μὲν τοῦ λέοντος, βασι λείαν· βασιλικὸν γὰρ τὸ ζῶον·","english":"And a hand of a man beneath their wings on their four sides. He says, then, that the appearance of the things seen is upright and like a man; but each was four-faced and four-winged, and he said they had hands equal in number to the wings, and that their feet were full of wings. By the number of the faces and of the wings of the powers that bear the divine form, he intimates the all-pervading oversight of God the King of all. And \"under the wing\" signifies the sharpness of their nature; and the sparks resembling the brightest bronze signify the cheerfulness and the purity of their mind; and the hands hidden beneath the wings signify their invisible and varied activity. To these he adds: 9. They did not turn as they went; each went straight before its face. For a man, going toward the north and then wishing to pass over to the south, is necessarily turned about, having obtained to have one face; but for those whose faces are equal in number to the four regions of the world, there is no south, but everywhere they look upon all things with their face, and wherever they wish they go, needing no change of position. 10. And the likeness, he says, of their faces: the face of a man, and the face of a lion on the right for the four, and the face of an eagle for the four, and the face of a calf on the left for the four; these were their faces. But let no one suppose that the invisible powers have the images of beasts and irrational animals; for he hints at other things through these: through the lion, kingship—for the animal is royal;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":17,"ref":"p17","source":"διὰ δὲ τοῦ μόσχου, τὴν ἱερωσύνην· ὑπὲρ γὰρ τοῦ ἀρχιερέως εἷς προσεφέρετο μόσχος· διὰ δὲ τοῦ ἀετοῦ, τὴν προφητείαν· ὑψιπετὲς γὰρ τὸ ζῶον, καὶ λίαν ὀξυδερκές· τοιαύτη δὲ ἡ προ φητεία, ὑψηλὴν ἔχουσα τὴν θεωρίαν,\n\nκαὶ πόῤῥωθεν τὰ ἐσόμενα προορῶσα. Διδάσκει τοίνυν διὰ τῶν εἰρη μένων, ὅτι πᾶσα τῶν ἀνθρώπων ἡ φύσις, μετὰ τῶν οἰκείων ἡγεμόνων, τῷ παμβασιλεῖ τῶν ὅλων ὑπόκειται, καὶ ὅτι τοσούτοις χαρίσμασι τὸ ἀνθρώπινον κατεκόσμησε γένος. ιαʹ. Καὶ αἱ πτέρυγες, φησὶν, ἐκτεταμέναι ἄνωθεν τοῖς τέσσαρσιν, ἑκάστῳ δύο συνεζευγμέναι πρὸς ἀλλήλας, καὶ δύο ἐπεκάλυπτον ἐπάνω τοῦ σώμα τος αὐτῶν. Δηλοῖ δὲ διὰ τούτων, ὡς οὐδὲ ταῖς θείαις δυνάμεσι πάντα καταληπτὰ, ἀλλὰ τὰ μὲν δῆλα, τὰ δὲ κεκρυμμένα· καὶ ὅτι τοὺς κειμένους οὐχ ὑπερβαί νουσιν ὅρους· ἀλλὰ τὰς μὲν δύο πτέρυγας ἐκτείνουσι, τῇ δεδωρημένῃ ἐντρυφῶντες θεωρίᾳ· ταῖς δὲ δύο τὸ σῶμα συγκαλύπτουσι, στέργοντες τῶν κεκρυμμένων τὴν ἄγνοιαν, καὶ οὐ φιλονεικοῦντες μαθεῖν, ἃ μὴ θέμις μαθεῖν. βʹ. Καὶ ἕκαστον κατὰ πρόσωπον αὑτῶν ἐπορεύετο· οὗ ἂν ἦν τὸ πνεῦμα ἐπορεύοντο, καὶ οὐκ ἐπέστρεφον. Τὴν ἐν ἅπασιν εὐπείθειαν τῶν ἀοράτων δυνάμεων σημαίνει, καὶ ὅτι τὴν τεταγμέ νην ὁδὸν οὐ κατελίμπανον. Ταυτὸ δὲ τοῦτο καὶ ὁ θεῖος Δαβὶδ διδάσκει, λέγων· \"Εὐλογεῖτε τὸν Κύριον, πάντες οἱ ἄγγελοι αὐτοῦ, δυνατοὶ ἰσχύϊ, ποιοῦντες τὸν λόγον αὐτοῦ, τοῦ ἀκοῦσαι τῆς φωνῆς τῶν λόγων αὐτοῦ.\" ιγʹ, ιδʹ. Καὶ ἐν μέσῳ τῶν ζώων, ὡς ὅρασις ἀνθράκων πυρὸς καιομένων, ὡς ὄψις λαμπάδων συστρεφομένων ἀναμέσον τῶν ζώων, καὶ φέγγος τοῦ πυρὸς, καὶ ἐκ τοῦ πυρὸς ἐξεπορεύετο ἀστρα πή.","english":"But by the calf, the priesthood; for on behalf of the high priest one calf was offered. And by the eagle, prophecy; for the creature is high-flying and very keen-sighted; and such is prophecy, having a lofty contemplation, and foreseeing things to come from afar. He teaches, then, through what has been said, that the whole nature of men, together with their own rulers, is subject to the king of all things, and that with so many gifts he adorned the human race. 11. And the wings, he says, were stretched out above for the four, for each two joined to one another, and two covered over their body. And he shows through these things that not even for the divine powers are all things comprehensible, but some things are clear and some hidden; and that they do not overstep the bounds set before them; but they stretch out the two wings, delighting in the contemplation given to them; and with the two they cover the body, accepting the ignorance of hidden things, and not striving to learn what it is not lawful to learn. 2. And each went according to their face; wherever the spirit was, they went, and they did not turn back. He signifies the obedience in all things of the invisible powers, and that they did not abandon the appointed path. And the divine David teaches this same thing, saying: \"Bless the Lord, all his angels, mighty in strength, who do his word, to hear the voice of his words.\" 13, 14. And in the midst of the living creatures, as the appearance of burning coals of fire, as the appearance of lamps being gathered together in the midst of the living creatures, and the brightness of the fire, and from the fire went forth lightning.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":18,"ref":"p18","source":"Καὶ τὰ ζῶα ἔτρεχον, καὶ ἀνέκαμπτον, ὡς εἶδος τοῦ βεζέκ. Τοῦτο δὲ ὁ Σύμμαχος ἡρμήνευσεν, \"ὡς εἶδος ἀκτῖνος ἀστραπῆς.\" Φοβερὰ ἡ θεωρία, καὶ φρίκης μεστὴ, καὶ τιμωρίας ἀπειλὴν προσημαίνουσα· οἱ γὰρ τοῦ πυρὸς ἄνθρακες, καὶ αἱ συστρεφόμεναι λαμπάδες, καὶ ἡ ἐκεῖθεν ἀφιεμένη ἀστραπὴ, καὶ ὁ τῇδε κἀκεῖσε τῶν ζώων δρόμος, καὶ ἐκ τῶν δρόμων ἐκπεμπομένη αἴγλη, τῶν ἐσομένων κακῶν ὑπάρχει δηλωτικά· ἐν γὰρ τιμωρίαις τοῦτο καὶ ὁ μακάριος τάττει Δαβὶδ, νῦν μὲν λέγων, \"Χάλαζα καὶ ἄνθρακες πυρός·\" νῦν δὲ, \"Πεσοῦνται ἐπ' αὐτοὺς ἄνθρακες πυρός·\" ἑτέρωθι δὲ, \"Ἀστραπὰς ἐπλήθυνε, καὶ συνετάραξεν αὐτούς·\" καὶ ἀλλαχοῦ, \"Ἄστραψον ἀστραπήν σου, καὶ σκορπιεῖς αὐτούς· ἐξαπόστειλον τὰ βέλη σου, καὶ συνταράξεις αὐτούς.\" ιεʹ, ιϛʹ. Καὶ εἶδον, καὶ ἰδοὺ τροχὸς εἷς ἐπὶ τῆς γῆς ἐχόμενος τῶν ζώων τοῖς τέσσαρσι. Καὶ τὸ εἶδος τῶν τροχῶν, καὶ ἡ ποίησις αὐτῶν, ὡς εἶδος Θαρσεῖς. Κατὰ δὲ τὸν Σύμμαχον, \"ὡς ὅρασις ὑακίνθου.\" –\"Καὶ ὁμοίωμα ἐν τοῖς τέσ σαρσι, καὶ ἡ ὅρασις αὐτῶν, καὶ τὸ ἔργον αὐτῶν ἕν.\" Ἐν ἑκάστῳ τῶν ζώων ἕνα τροχὸν ἑπόμενον ἐθεώρει εἶδος ὑακίνθου ἔχοντα· οὐδεμίαν δὲ διαφορὰν ἔφη ἐν αὐτοῖς τεθεᾶσθαι, ἀλλ' ἀκριβῶς ἀλλήλοις ἐοι κέναι τοὺς τέσσαρας. Ἡ ὅρασις γὰρ αὐτῶν, φησὶ, καὶ τὸ ἔργον αὐτῶν ἓν, καθὼς ἂν εἴη τροχὸς ἐν τροχῷ. ιζʹ, ιηʹ. Ἐπὶ τὰ τέσσαρα μέρη αὐτῶν ἐπορεύ οντο, καὶ οὐκ ἐπέστρεφον ἐν τῷ πορεύεσθαι αὐ τοὺς, οὐδὲ οἱ νῶτοι αὐτῶν. Καὶ ὕψος ἦν αὐ τοῖς, καὶ φοβεροὶ ἦσαν. Ὥσπερ τὰ ζῶα τετρα πρόσωπα λέγει, τὴν πάντοσε διήκουσαν ἐποψίαν τοῦ Θεοῦ διὰ τούτων τοῦ λόγου παραδηλοῦντος·","english":"And the living creatures ran and returned, like the appearance of bezek. Symmachus interpreted this as \"like the appearance of a flash of lightning.\" Fearful is the vision, and full of shuddering, and foretelling a threat of punishment; for the coals of fire, and the torches whirling together, and the lightning sent forth from there, and the running of the living creatures here and there, and the gleam emitted from their running, are indicative of the evils to come; for the blessed David also places this among punishments, now saying, \"Hail and coals of fire,\" and now, \"Coals of fire shall fall upon them,\" and elsewhere, \"He multiplied lightnings, and troubled them,\" and in another place, \"Flash your lightning, and you will scatter them; send forth your arrows, and you will trouble them.\" 15, 16. And I saw, and behold, one wheel upon the earth beside the living creatures, for the four. And the appearance of the wheels, and their construction, was like the appearance of Tharseis. But according to Symmachus, \"as the vision of hyacinth.\" —\"And there was a likeness in the four, and their vision, and their work was one.\" In each of the living creatures he beheld one wheel following, having the appearance of hyacinth; and he said that he had seen no difference among them, but that the four were exactly like one another. For their vision, he says, and their work is one, just as a wheel within a wheel. 17, 18. They went upon their four sides, and they did not turn as they went, nor their backs. And there was height to them, and they were fearful. Just as he calls the living creatures four-faced, the Word indicating through these the oversight of God extending in every direction;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":19,"ref":"p19","source":"οὕτως καὶ τῶν τροχῶν ἑρμηνεύει τὸ εἶδος, ὡς ἂν εἴη, φησὶ, τροχὸς ἐν τροχῷ· τοῦτο δ' ἄν τις κατιδεῖν δυνηθείη, δύο κύκλους τῷ λόγῳ παραλαβὼν, καὶ τὸν ἕτερον τῷ ἑτέρῳ σταυροειδῶς ἐνείρας· τὸ γὰρ τοιοῦτον σχῆμα, καὶ ἐπὶ τῆς αὐτῆς κείμενον ἕδρας, τὴν ἐπὶ τὰ τέσσαρα μέρη κίνησιν ἐπιδέχεται, ἑῷον, φημὶ, καὶ τὸ ἑσπέριον, τό τε βόρειον καὶ τὸ νότιον. Τοῦτο τοίνυν ὁ μακάριος προφήτης φησὶ, Καθὼς ἂν εἴη τροχὸς ἐν τροχῷ, ἐπὶ τὰ τέσσαρα μέρη αὐτῶν ἐπορεύοντο, καὶ οὐκ ἐπέστρεφον ἐν τῷ πορεύεσθαι αὐτούς· τὸ γὰρ τοιοῦτον σχῆμα οὐ δεῖται μεταστροφῆς· εἰς ἕκαστον γὰρ τῶν κλιμάτων ἀπὸ τῆς αὐτῆς ἕδρας κινούμενον ῥᾳδίως ὁρμᾷ. Καὶ τοῦτο δὲ ὡσαύτως τὴν πανταχοῦ τοῦ Θεοῦ παρουσίαν σημαίνει, παχύτερον καὶ σωματικώτερον διὰ τὴν ἀνθρωπίνην ἀσθένειαν τούτων θεωρηθέντων· \"Καὶ ἴδον αὐτοὺς, καὶ ἰδοὺ οἱ νῶτοι αὐτῶν πλήρεις ὀφθαλμῶν κυκλόθεν τοῖς τέσσαρσι.\" ιθʹ–καʹ. Καὶ ἐν τῷ πορεύεσθαι τὰ ζῶα, ἐπορεύ οντο οἱ τροχοὶ ἐχόμενοι αὐτῶν, καὶ ἐν τῷ ἐξαίρειν τὰ ζῶα ἀπὸ τῆς γῆς, ἐξῄροντο οἱ τροχοί. Οὗ ἂν ἦν ἡ νεφέλη, ἐκεῖ ὥρμα τὸ πνεῦμα τοῦ πορεύε σθαι·","english":"Thus he also interprets the appearance of the wheels, saying that it was, as it were, a wheel within a wheel. One could observe this by taking two circles in thought and interweaving the one with the other in the manner of a cross; for such a shape, remaining on the same base, admits of motion toward the four directions—I mean the east and the west, the north and the south. This, then, the blessed prophet says: \"As it were a wheel within a wheel, they went upon their four sides, and they turned not when they went.\" For such a shape does not need turning; for when it is moved from the same base toward each of the regions, it sets forth easily. And this likewise signifies the presence of God everywhere, these things having been contemplated more crudely and more bodily on account of human weakness: \"And I saw them, and behold, their backs were full of eyes round about, for the four.\" Verses 19–21. And when the living creatures went, the wheels went with them, and when the living creatures were lifted up from the earth, the wheels were lifted up. Wherever the cloud was, there the spirit hastened to go.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":20,"ref":"p20","source":"ἐπορεύοντο τὰ ζῶα, καὶ οἱ τροχοὶ ᾔροντο σὺν αὐτοῖς, διότι πνεῦμα ζωῆς ἦν ἐν τοῖς τροχοῖς. Ἐν τῷ πορεύεσθαι αὐτὰ ἐπορεύοντο, καὶ ἐν τῷ ἑστάναι αὐτὰ εἱστήκεισαν, καὶ ἐν τῷ ἐξαίρειν αὐτὰ ἀπὸ τῆς γῆς ἐξῄροντο σὺν αὐτοῖς, ὅτι πνεῦμα ζωῆς ἦν ἐν τοῖς τροχοῖς. Τοῦτο σαφῶς ἡμᾶς ὁ μακάριος διδάσκει Παῦλος, τῶν ἀοράτων φύσεων καταλέγων τὰ τάγματα καὶ ταῖς ἄλλαις δυνάμεσι καὶ Θρόνους τινὰς συγκατατάττων. \"Ἐν αὐτῷ γὰρ, φησὶν, ἐκτίσθη τὰ πάντα· τουτέστι, ἐν τῷ Χριστῷ· εἴτε ὁρατὰ, εἴτε ἀόρατα, εἴτε Θρόνοι, εἴτε Ἐξουσίαι, εἴτε Ἄγγελοι, εἴτε Δυνάμεις· πάντα ἐν αὐτῷ καὶ εἰς αὐτὸν ἔκτισται.\" Οὐκοῦν καὶ οἱ Θρόνοι λογικόν ἐστι καὶ ἀσώματον σύστημα· διὸ καὶ ὁ προ φήτης λέγει, ὅτι πνεῦμα ζωῆς ἦν ἐν τοῖς τροχοῖς, ὅθεν καὶ αὐτόματος ἦν κίνησις, καὶ ἐθελούσιος· οὔτε γὰρ ῥυμός τις καὶ ζυγὸς τοῖς ζώοις ἐπέκειτο· ἀλλ' ἡγεῖτο μὲν ἡ νεφέλη, τὸ δὲ βίαιον ἐκεῖνο καὶ σφοδρὸν ἠκολούθει πνεῦμα. Τὸ θεῖον ὄχημα αὐτόματον ἔθει, τῶν μὲν ζώων προηγουμένων, τῶν δὲ τρο χῶν αὐτομάτως κινουμένων, καὶ ἐπὶ τὰ τέσσαρα μέρη ἀμεταστρεπτὶ φερομένων. Οἱ γὰρ νῶτοι αὐτῶν, φησὶ, πλήρεις ὑπῆρχον ὀφθαλμῶν, τουτέστι, γνώσεως ἦσαν ἀνάπλεοι· τοῦτο δὲ καὶ ἡ τῶν Χερουβὶμ ἑρμηνεία δηλοῖ· εἰς γὰρ τὴν Ἑλλάδα φωνὴν μεταφερόμενον πλῆθος γνώσεως ἑρμηνεύει τὸ ὄνομα. κβʹ–κεʹ. Καὶ ὁμοίωμα, φησὶν, ὑπὲρ κεφαλῆς αὐ τῶν τῶν ζώων ὡσεὶ στερέωμα, ὡς ὅρασις κρυστάλλου φοβεροῦ, ἐκτεταμένου ὑπὲρ κεφαλῆς αὐτῶν ὑπεράνωθεν. Καὶ ὑποκάτω τοῦ στερεώ ματος αἱ πτέρυγες αὐτῶν ἐκτεταμέναι, πτερυσσόμεναι ἑκατέρα πρὸς τὴν ἑκατέραν·","english":"The living creatures went, and the wheels were lifted up with them, because the spirit of life was in the wheels. When they went, they went; and when they stood, they stood; and when they were lifted up from the earth, they were lifted up with them, because the spirit of life was in the wheels. The blessed Paul clearly teaches us this, when he enumerates the orders of the invisible natures and ranks certain Thrones alongside the other powers. \"For in him,\" he says, \"all things were created\"—that is, in Christ—\"whether visible or invisible, whether Thrones, or Authorities, or Angels, or Powers; all things were created in him and for him.\" Therefore the Thrones too are a rational and incorporeal order; and for this reason the prophet says that the spirit of life was in the wheels, whence also their motion was spontaneous and voluntary. For neither was any pole nor yoke laid upon the living creatures; but the cloud led the way, and that violent and impetuous spirit followed. The divine chariot moved of itself, the living creatures leading the way, and the wheels moving of themselves and being borne toward the four directions without turning back. For their backs, he says, were full of eyes—that is, they were filled with knowledge; and the interpretation of the Cherubim makes this clear too; for when translated into the Greek tongue, the name means \"multitude of knowledge.\" 22–25. And there was, he says, a likeness over the heads of the living creatures, as it were a firmament, like the appearance of terrible crystal, spread out over their heads above. And under the firmament their wings were stretched out, each one fluttering toward the other.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":21,"ref":"p21","source":"ἑκάστῳ δύο ἐπικαλύπτουσαι τὰ σώματα αὐτῶν. Καὶ ἤκου σα τὴν φωνὴν τῶν πτερύγων αὐτῶν ἐν τῷ πτερύσσεσθαι αὐτὰ, ὡς φωνὴν ὑδάτων πολ λῶν, ὡς φωνὴν Θεοῦ Σαδαΐ· καὶ ἐν τῷ πορεύε σθαι αὐτὰ, φωνὴν τοῦ λόγου, ὡς φωνὴν παρεμ βολῆς, καὶ ἐν τῷ ἑστάναι αὐτὰ κατέπαυον αἱ πτέρυγες αὐτῶν. Καὶ ἰδοὺ φωνὴ ὑπεράνωθεν τοῦ στερεώματος τοῦ ὄντος ὑπὲρ κεφαλῆς αὐτῶν· ἐν τῷ ἑστάναι αὐτὰ ἀνίεντο αἱ πτέρυγες αὐτῶν. Πανταχοῦ ὁ θεῖος προφήτης τὸ ὁμοίωμα τίθησι, διδά σκων ἡμᾶς σκιαγραφίαν τινὰ τῶν θείων τεθεᾶσθαι, καὶ οὐκ αὐτὴν τῶν ἀοράτων τὴν φύσιν· εἰρηκὼς γὰρ ἄνω τεθεωρηκέναι διανοιχθέντας τοὺς οὐρανοὺς, νῦν ἐπάνω τῶν ζώων ὡς ὁμοίωμα στερεώματος θεωρεῖ, καὶ τὰ ζῶα ὑποκείμενα, καὶ κινοῦντα τὰς πτέρυγας, οὐχ ἁπλῶς, ἀλλὰ πρὸς τὴν ἄνωθεν φερομένην φωνήν· ἐκείνῃ γὰρ πειθόμενα, καὶ ἐκίνουν ταύτας, καὶ πάλιν ἀκινήτους ἐφύλαττον. Διδάσκει δὲ ἡμᾶς καὶ τὸν ἐκεῖθεν φερόμενον κτύπον, νῦν μὲν πλήθει ὑδάτων ἀπεικάζων, νῦν δὲ φωνῇ παρεμβολῆς· καὶ τὸ τελευ ταῖον ἀπορήσας παραβολὴν ἐπήγαγεν, ὡς φωνὴν \"Θεοῦ Σαδαῒ,\" ὅπερ Ἀκύλας καὶ Σύμμαχος ἱκανοῦ ἡρμήνευσαν. Τί γὰρ, φησὶ, κάμνω ζητῶν εἰκόνας τοῦ πράγματος ἀξίας, καὶ μηδαμῶς εὑρίσκων; Ἀρκεῖ δεῖξαι τὸν ἐνεργοῦντα, καὶ δι' ἐκείνου παραδηλῶσαι τοῦ κτύπου τὸ μέγεθος· ἱκανὸς γὰρ ὢν καὶ παντοδύναμος ποιεῖ πάντα ῥᾳδίως, ὡς βούλεται. κϛʹ. Καὶ ὑπεράνω, φησὶ, τοῦ στερεώματος τοῦ ὑπὲρ κεφαλῆς αὐτῶν, ὡς ὅρασις λίθου σαπφείρου, ὁμοίωμα θρόνου ἐπ' αὐτῷ. Καὶ τοῦτο δὲ τὸ εἶδος, τὸ βαθὺ καὶ ἀόρατον τῆς θείας αἰνίττεται φύ σεως.","english":"Covering their bodies, two for each. And I heard the sound of their wings when they flapped them, like the sound of many waters, like the voice of God Shaddai; and when they went, a sound of speech, like the sound of a camp, and when they stood, their wings rested. And behold, a voice from above the firmament that was over their heads; when they stood, their wings were let down. Everywhere the divine prophet sets down the likeness, teaching us that we have beheld a kind of shadow-sketch of divine things, and not the very nature of the invisible things. For having said above that he saw the heavens opened, now he sees above the living creatures as it were a likeness of a firmament, and the living creatures placed beneath, and moving their wings, not simply, but toward the voice borne from above; for obeying that, they both moved them and again kept them motionless. He teaches us also the sound borne from there, now likening it to the abundance of waters, now to the voice of a camp; and finally, at a loss, he added a comparison, \"as the voice of God Shaddai,\" which Aquila and Symmachus interpreted as \"of the Sufficient.\" For what, he says, do I wear myself out seeking images worthy of the matter, and finding none at all? It is enough to show the one who acts, and through him to indicate the greatness of the sound; for being sufficient and almighty, he does all things easily, as he wills. 26. And above, he says, the firmament that was over their heads, as the appearance of a sapphire stone, a likeness of a throne upon it. And this form too, the deep and invisible, hints at the divine nature.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":22,"ref":"p22","source":"\"Νεφέλη γὰρ, φησὶ, καὶ γνόφος κύκλῳ αὐτοῦ.\" Καὶ πάλιν ὁ αὐτὸς προφήτης, \"Ἔθετο, φησὶ, σκότος ἀποκρυφὴν αὑτοῦ.\" Τὸ δὲ σκότος, καὶ ἡ νεφέλη, καὶ ὁ γνόφος, τῆς θείας ἀορασίας ὑπάρχει δηλωτικά· τὸ γὰρ ἄκρατον ἐκεῖνο καὶ ἀπρόσιτον φῶς, ἡμῖν ἐστι σκότος, ἐνατενίζειν οὐ δυναμένοις διὰ τὴν τῆς φύ σεως ἀσθένειαν. Εἰ γὰρ τοῦ ἡλίου τὸν δίσκον τις ἀκριβῶς ἰδεῖν ἐθελήσας, ἐρείσειεν ἐκεῖ τὸ ὄμμα πλέον ἢ δεῖ, καὶ τὴν μετρίαν ἀπόλλυσι θεωρίαν, καὶ δρέ πεται σκότος ἀπὸ φωτὸς, τί οὐκ ἄν τις πάθοι τοῦ θείου, καὶ ἀπροσίτου κατατολμήσας φωτός; Καὶ ἐπὶ τοῦ ὁμοιώματος, φησὶ, τοῦ θρόνου, ὁμοίωμα ὡς εἶδος ἀνθρώπου ἐπ' αὐτοῦ ἐπάνω θεν. (κζʹ, κηʹ.) Καὶ ἴδον ὡς ὅρασιν ἠλέκτρου, ὡς ὅρασιν πυρὸς ἔσωθεν αὐτοῦ κύκλῳ, ἀπὸ ὁράσεως ὀσφύος, καὶ ἕως ἐπάνω· καὶ ἴδον, καὶ ἀπὸ ὁράσεως ὀσφύος, καὶ ἕως κάτω· εἶδον ὡς ὅρασιν πυρὸς, καὶ τὸ φέγγος αὐτοῦ κύκλῳ. Ὡς ὅρασις τόξου, ὅτ' ἂν ᾖ ἐν τῇ νεφέλῃ\n\nἐν ἡμέρᾳ ὑετοῦ, οὕτως ἡ ὅρασις τοῦ φέγγους κυ κλόθεν. Πανταχοῦ καὶ τὸ ὁμοίωμα, καὶ τὸ ὡς προστίθησι, διδάσκων ἡμᾶς μὴ μέχρι τούτου ἑστάναι, ἀλλ' εἰδέναι ὡς τῶν ὀπτάσεων ἑκάστη πρὸς τὴν χρείαν ἁρμόζεται. Τῷ μὲν γὰρ πατριάρχῃ Ἀβραὰμ, ὡς ἄνθρωπος ἐπεφάνη τῶν ὅλων ὁ Δεσπότης, καὶ οὐδὲν αὐτῷ φοβερὸν ἔδειξεν, ἀγαθὰς μέλλων παρέχειν ἐπαγγελίας, καὶ αὐτῷ, καὶ δι' αὐτοῦ πάσῃ τῇ οἰκου μένῃ. Ἡ γὰρ τοῦ Ἰσαὰκ ὑπόσχεσις, καὶ τὴν κατὰ σάρκα τοῦ Κυρίου ἡμῶν καὶ Σωτῆρος Ἰησοῦ Χριστοῦ περιέχει γέννησιν· διὸ καὶ ἡ τῶν ἐθνῶν εὐλογία τῇ τοῦ Ἰσαὰκ ἐπαγγελίᾳ συνήφθη.","english":"For cloud and thick darkness are round about him,\" he says. And again the same prophet says, \"He made darkness his hiding place.\" But darkness, cloud, and thick darkness are indications of the divine invisibility; for that pure and unapproachable light is darkness to us, who cannot gaze upon it because of the weakness of our nature. For if someone, wishing to look closely at the disk of the sun, fixes his eye there more than he ought, he both loses the moderate vision and reaps darkness from light—what would one not suffer if he boldly ventured against the divine and unapproachable light? And concerning the likeness of the throne, he says, there was a likeness as the appearance of a man upon it, above. (27, 28.) And I saw as the appearance of amber, as the appearance of fire within it round about, from the appearance of the loins and upward; and I saw, and from the appearance of the loins and downward, I saw as the appearance of fire, and its brightness round about. As the appearance of a bow, whenever it is in the cloud on a day of rain, so was the appearance of the brightness round about. Everywhere he adds both \"the likeness\" and \"as,\" teaching us not to stop at this point, but to know that each of the visions is adapted to the need. For to the patriarch Abraham, the Master of all appeared as a man, and he showed him nothing fearful, since he was about to give good promises, both to him and through him to the whole inhabited world. For the promise to Isaac also contains the birth according to the flesh of our Lord and Savior Jesus Christ; therefore the blessing of the nations was also joined to the promise to Isaac.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":23,"ref":"p23","source":"\"Ἐν τῷ σπέρματι γάρ σου, φησὶν, εὐλογηθήσεται πάντα τὰ ἔθνη τῆς γῆς.\" Ἡνίκα δὲ αὐτῷ τὴν τοῦ γένους δουλείαν πρού λεγεν, οὐχ οὕτω χρηστὸς ἐπεφάνη, ἀλλὰ καὶ κλί βανον ἔδειξε καπνιζόμενον, καὶ λαμπάδας πυρὸς διερχομένας ἀναμέσον τῶν διχοτομημάτων. Οὕτω τὸν Ἰακὼβ δειμαίνοντα τὸν Ἡσαῦ ψυχαγωγῆσαι θελήσας, ὡς ἄνθρωπος ἐπεφάνη. Τῷ δὲ Μωσῇ κατ' ἀρχὰς μὲν ἔδειξε τὰ φρικώδη, τὸ πῦρ ἐν τῇ βάτῳ, καὶ τὴν βάτον καιομένην, καὶ μὴ κατακαιομένην· μετὰ δὲ ταῦτα ἡμέρως προσδιαλέγεται, οὐδὲν ὑποδεικνὺς τῶν φρίκην ἐμποιεῖν δυναμένων. Καὶ τὸν Ἰσραὴλ δὲ φοβῆσαι θελήσας, καὶ τὴν οἰκείαν δύναμιν γνωρίσαι, τὸ ὄρος ἅπαν ὑποδείκνυσι καπνιζόμενον, καὶ βροντὰς κτυπούσας, καὶ σάλπιγγας ἠχούσας, καὶ γνόφον πο λὺν, καὶ ἁπαξαπλῶς οὕτως αὐτοὺς ἐξεδειμάτωσεν, ὡς ἱκετείαν τῷ προφήτῃ προσενεγκεῖν, μὴ τὸν Θεὸν αὐτοῖς προσδιαλέγεσθαι, ἀλλ' αὐτὸν τὰ θεῖα διαπορθμεύειν. Ταύτην τῶν ὀπτασιῶν τὴν διαφορὰν καὶ τῷ μεγάλῳ Ἡλίᾳ ὑπέδειξε· πρῶτον μὲν συσσεισμὸν, εἶτα πῦρ, εἶτα πνεῦμα συντρίβον ὄρη, καὶ λεπτύνον πέτρας, καὶ μετὰ ταῦτα πνοὴν αὔρας λεπτῆς, καὶ ἐν αὐτῇ Κύριον· χαίρει γὰρ αὐτὸς ἀγαθότητι, καὶ μακροθύμως καὶ ἠπίως βούλεται τὰ κατὰ τοὺς ἀνθρώ πους οἰκονομεῖν· ἡ δὲ πολλὴ ἀσέβεια καὶ παρανομία παρασκευάζει κἀκείνοις κεχρῆσθαι. Διὸ ἐν ἐκείνοις οὐκ ἔφη εἶναι, ἀλλ' ἐν τῇ αὔρᾳ τῇ λεπτῇ· ἐπειδὴ οὐ τῆς αὐτοῦ γνώμης, ἀλλὰ τῆς τῶν ἀνθρώπων χρείας ἐκεῖνα· ἀγαθότης δὲ καὶ φιλανθρωπία τῆς αὐτοῦ φύσεως ἴδια. Ὅταν τοίνυν διαφόρους ὀπτασίας ἀκού σῃς Θεοῦ, μὴ πολύμορφον ὑπολάβῃς τὸ Θεῖον·","english":"For in your seed,\" he says, \"all the nations of the earth shall be blessed.\" But when he foretold to him the servitude of his race, he did not appear so kindly, but he also showed a smoking furnace and lamps of fire passing between the divided pieces. Thus, wishing to comfort Jacob when he feared Esau, he appeared as a man. To Moses at first he showed the fearful things—the fire in the bush, and the bush burning yet not consumed; but after these things he converses with him gently, showing nothing of the things able to produce dread. And wishing to frighten Israel and to make his own power known, he shows the whole mountain smoking, and thunders crashing, and trumpets sounding, and much gloom, and in a word he so terrified them that they offered supplication to the prophet, that God should not converse with them, but that he himself should convey the divine words. This difference of visions he also showed to the great Elijah: first a shaking, then fire, then a spirit crushing mountains and making rocks thin, and after these things a breath of a gentle breeze, and in it the Lord; for he himself rejoices in goodness, and wishes to order the affairs of men with patience and gentleness; but great impiety and lawlessness prepare him to employ those other means as well. Therefore he said he was not in those, but in the gentle breeze; since those things were not of his own will, but of the need of men; but goodness and love of mankind are proper to his nature. When, therefore, you hear of different visions of God, do not suppose the Divine to be multiform.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":24,"ref":"p24","source":"ἀσώματον γὰρ καὶ ἀνείδεον παντελῶς, ἁπλοῦν τε καὶ ἀσύνθετον, καὶ ἀσχημάτιστον, ἀόρατόν τε καὶ ἀθέατον, καὶ οὐδενὶ περιγραφόμενον ὅρῳ· δείκνυσι δὲ τὰς ὄψεις, πρὸς τὴν χρείαν ταύτας ἀνατυπῶν· καὶ ἐνταῦθα τοίνυν ἔδειξε μὲν ἐκεῖνα τὰ φοβερά· ἔδειξε δὲ καὶ τὴν ἐσομένην πάντων ἀνθρώπων εὐεργεσίαν, τὴν τοῦ Θεοῦ φημι καὶ Σωτῆρος ἡμῶν ἔνσαρκον οἰκονομίαν. Διὰ τοῦτο τὸ μὲν εἶδος ἀνθρώπινον λέγει, τὰς δὲ φύσεις δύο· τὴν μὲν ἠλέκτρου, τὴν δὲ πυρὸς, καὶ τὴν μὲν φέρουσαν, τὴν δὲ φερομένην· ἡ γὰρ θεία φύσις τὴν ἀνθρωπείαν περιέκειτο· διὸ τὸ μὲν ἄνω λέγει τεθεᾶσθαι ὡς εἶδος ἠλέκτρου· τὸ δὲ ἀπὸ ὀσφύος καὶ κάτω, ὡς εἶδος πυρός· τοῦ μὲν πυρὸς τὴν θείαν φύσιν αἰνιττομένου (\"Ὁ γὰρ Θεός σου, φησὶ, πῦρ καταναλίσκον\")· τοῦ δὲ ἠλέκτρου τὴν ἀνθρωπείαν. Τοιοῦτο γὰρ τὸ ἤλεκτρον, οἱονεὶ μικτὸν τὸ εἶδος ἔχον, καὶ οὔτε χρυσῷ οὔτε ἀργύρῳ παρεοικὸς, ἀλλ' ὥσπερ ἑκατέρου κρᾶμα τυγχάνον. Τοιοῦτο δὲ καὶ τὸ ἀνθρώ πινον σῶμα· οὐ γὰρ μόνον ἐστὶ γῆ, οὐδὲ ὕδωρ αὐτὸ καθ' αὑτὸ, οὔτε πῦρ, οὔτε ἀὴρ, ἀλλ' ἐκ τῶν τεσσάρων στοιχείων συγκέκραται· μᾶλλον δὲ τοιαύτη τοῦ ἀνθρώπου ἡ φύσις, οὔτε ψυχὴ λογικὴ μόνον, οὔτε σῶμα θνητὸν, ἀλλ' ἀμφότερα κατ' αὐτόν. Διὰ τοῦτο ὁ προφήτης ὁρᾷ ἀπὸ ὀσφύος καὶ ἄνω, ὡς εἶδος ἠλέκτρου, ἀλλὰ καὶ ὡς ὅρασιν πυρὸς ἔσωθεν αὐτοῦ κύκλῳ. Καὶ γὰρ τὸ ἀνθρώπινον τοῦ Θεοῦ Λόγου φαιδρὸν, καὶ λαμπρὸν, καὶ ἔνδοξον, ἀθάνατόν τε καὶ ἄφθαρτον ὑπὸ τῆς ἐνοικούσης ἐγένετο φύσεως· διὸ ἁρμοδίως ἔφη·","english":"For it is incorporeal and wholly without form, simple and incomposite, and without shape, invisible and unseen, and bounded by no limit; but he shows appearances, fashioning these for the need at hand. And here, therefore, he showed those fearful things; and he also showed the beneficence that was to come to all men—I mean the incarnate economy of our God and Savior. For this reason he speaks of a human form, but of two natures: the one of amber, the other of fire; and the one bearing, the other borne; for the divine nature put on the human nature. Therefore he says that the upper part was seen as the appearance of amber, but from the loins and below, as the appearance of fire; the fire intimating the divine nature (\"For your God,\" he says, \"is a consuming fire\"), and the amber the human nature. For such is amber, having its appearance, as it were, mixed, and resembling neither gold nor silver, but being as it were a blend of both. Such also is the human body; for it is not only earth, nor water by itself, nor fire, nor air, but it is compounded of the four elements. Rather, such is the nature of man—neither only a rational soul, nor a mortal body, but both together in him. For this reason the prophet sees from the loins and above, as the appearance of amber, but also as a vision of fire within it round about. For the human element of God the Word became radiant and bright and glorious, immortal and incorruptible, by the nature that dwelt in it; therefore he said fittingly:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":25,"ref":"p25","source":"\"Καὶ ἴδον ὡς ὅρασιν ἠλέκτρου, ὡς ὅρασιν πυρὸς ἔσωθεν αὐτοῦ κύκλῳ, ἀπὸ ὁράσεως ὀσφύος, καὶ ἕως κάτω, ὡς ὅρασιν πυρός.\" Ἡ γὰρ θεία φύσις τὴν ἀνθρωπείαν ἔφερεν. \"Καὶ τὸ φέγγος αὐτοῦ κύκλῳ. Ὡς ὅρασις τόξου, ὅταν ᾖ ἐν τῇ νεφέλῃ ἐν ἡμέρᾳ ὑετοῦ, οὕτως ἡ ὅρασις τοῦ φέγγου, κυκλόθεν.\" Καὶ ταῦτα δὲ τῶν θείων δωρεῶν ὑπάρ χει σημαντικά· δίκην γὰρ αἴγλης ἐκεῖθεν ἐξιοῦσαι\n\nτὸ τῶν ἀνθρώπων εὐεργετοῦσι γένος, τὸν ἐκεῖθεν ὑετὸν σημαίνουσαί τε καὶ ἐπιφέρουσαι. Οὕτως ἅπαντα διηγησάμενος ὁ προφήτης ἐπήγαγεν· ΚΕΦΑΛ. Βʹ.\n\nαʹ. Αὕτη ἡ ὅρασις ὁμοιώματος δόξης Κυρίου. Καὶ οὐκ εἶπεν, Αὕτη ἡ φύσις Κυρίου, οὐδὲ ἡ δόξα Κυρίου, ἀλλ' \"ὅρασις ὁμοιώματος δόξης Κυρίου.\" Ὡς γὰρ ἠθέλησε, φησὶ, σχηματίσας τὴν ὄψιν, ἠξίωσέ με τῆς θεωρίας. \"Καὶ ἴδον, καὶ πίπτω ἐπὶ πρόσω πόν μου.\" Καὶ μάλα εἰκότως· εἰ γὰρ τὰ Σεραφὶμ ὑμνοῦντα συγκαλύπτει τὰ πρόσωπα, τί οὐκ ἂν ἔπαθεν ἄνθρωπος σῶμα θνητὸν περικείμενος, καὶ ὀπτασίας ἀληθοῦς ἐν θεωρίᾳ γενόμενος; Ἀλλ' ἐκβάλλει τὸ δέος ὁ φιλάνθρωπος Δεσπότης. \"Ἤκουσα γὰρ, φησὶ, λα λοῦντος πρός με, καὶ εἶπε πρός με· Υἱὲ ἀνθρώπου, στῆθι ἐπὶ τοὺς πόδας σου, καὶ λαλήσω πρὸς σέ.\" Υἱὸν δὲ ἀνθρώπου προσαγορεύει, μονονουχὶ λέγων, Μὴ ἐπιλάθου τῆς φύσεως τῆς ὑπὲρ τὴν σὴν φύσιν θεωρίας ἀξιωθεὶς, ἀλλὰ γνῶθι σαυτόν· μήτε μὲν ἐπιμείνῃς τῇ ἀμετρίᾳ τοῦ δέους, ἐμοῦ σοι παρεγγυῶντος θαῤῥεῖν, ἀλλ' ἑστὼς ἄκουε τῶν παρ' ἐμοῦ λεγομένων, μὴ περιτρεπόμενος, ἀλλὰ τῇ στάσει ση μαίνων τὸ βέβαιον. Καὶ οὐ μόνον ταῦτα ὁ ἀγαθὸς ἔλεγε Δεσπότης, ἀλλὰ καὶ δι' αὐτῶν τῶν πραγμάτων ἐξῄρει τὸν φόβον. βʹ.","english":"And I saw as the appearance of amber, as the appearance of fire within it round about, from the appearance of the loins and downward, as the appearance of fire. For the divine nature bore the human. And his brightness was round about. As the appearance of the bow, when it is in the cloud in the day of rain, so was the appearance of the brightness round about. And these things are significant of the divine gifts; for going forth from there like a gleam, they benefit the race of men, signifying and bringing the rain from there. Having thus related all things, the prophet added: CHAPTER 2.\n\n1. This was the vision of the likeness of the glory of the Lord. And he did not say, This is the nature of the Lord, nor the glory of the Lord, but \"the vision of the likeness of the glory of the Lord.\" For, he says, having fashioned the sight as he willed, he deemed me worthy of the contemplation. And I saw, and I fall upon my face. And very reasonably; for if the Seraphim, as they hymn, cover their faces, what would not a man suffer, clothed in a mortal body and come into the contemplation of a true vision? But the man-loving Master casts out fear. For I heard, he says, one speaking to me, and he said to me: Son of man, stand upon your feet, and I will speak to you. And he addresses him as son of man, almost saying: Do not forget your nature, having been deemed worthy of the contemplation of what is above your nature, but know yourself; nor remain in the excess of fear, since I am enjoining you to take courage, but standing, hear what is said by me, not being turned about, but by your standing signifying steadfastness. And not only did the good Master say these things, but through the very deeds he removed the fear. 2.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":26,"ref":"p26","source":"Ἦλθε γὰρ, φησὶν, ἐπ' ἐμὲ πνεῦμα, καὶ ἀνέλαβέ με, καὶ ἐξῆρέ με, καὶ ἔστησέ με ἐπὶ τοὺς πόδας μου, καὶ ἤκουον αὐτοῦ λαλοῦντος πρός με. Θεία γάρ τις ἐνέργεια ἁψαμένη μου συνέσφιγξέ με τῷ φόβῳ διαλυθέντα, καὶ στῆναι, καὶ ἀκοῦσαι τῶν φερομένων παρεσκεύασε λόγων. γʹ. Καὶ εἶπε πρός με· Υἱὲ ἀνθρώπου, ἐξαπο στελῶ ἐγώ σε πρὸς τὸν οἶκον τοῦ Ἰσραὴλ, τοὺς παραπικραίνοντάς με, οἵτινες παρεπίκρανάν με αὐτοὶ, καὶ οἱ πατέρες αὐτῶν, καὶ ἠθέτησαν ἐν ἐμοὶ ἕως τῆς σήμερον ἡμέρας. Τίς ἂν λόγῳ μετρήσειε τὴν θείαν φιλανθρωπίαν; ποῖος δ' ἂν ἐξίκοιτο νοῦς τοῦ πελάγους τῆς ἀγαθότητος; Μετὰ τὰς μυ ρίας ἀσεβείας καὶ παρανομίας οὐκ ἀπαγορεύει τὴν σωτηρίαν, ἀλλὰ κατηγορεῖ μὲν καὶ αὐτῶν, καὶ τῶν πατέρων, ὡς ἀθετησάντων, καὶ παραβεβηκότων τὰς συγκειμένας συνθήκας, καὶ μέχρι καὶ τήμερον τῇ πονηρίᾳ προσμεινάντων· ἀνακαλεῖται δὲ, καὶ πρὸς ὑγίειαν τοὺς ἀνήκεστα νοσοῦντας καλεῖ, καὶ ταῦτα εἰδῶς αὐτῶν τὸ δυσπειθὲς καὶ δυσήκοον· διὸ καὶ ἐπάγει· δʹ. Καὶ υἱοὶ σκληροπρόσωποι, καὶ θρασυκάρ διοι, πρὸς οὓς ἀποστελῶ σε ἐγὼ πρὸς αὐ τούς. Τουτέστιν ἰταμοὶ, ἐρυθριᾷν οὐκ εἰδότες, μα λάττεσθαι οὐκ ἐθέλοντες· οὔτε συμβουλευτικοῖς πειθόμενοι λόγοις, οὔτε τῇ τῶν τιμωριῶν ἀνάγκῃ μεταβαλλόμενοι. \"Καὶ ἐρεῖς πρὸς αὐτούς· Τάδε λέγει Ἀδωναῒ Κύριος.\" Τὸ δὲ Ἀδωναῒ καὶαὐτὸ τὸ Κύριος σημαίνει· ἔχει δὲ καὶ σμικράν τινα ἑτέραν ἔμφασιν· Τάδε λέγει, φησὶ, Κύριος, ὁ Κύ ριός μου. εʹ. Ἐὰν ἄρα ἀκούσωσιν, ἢ πτοηθῶσι, διότι οἶκος παραπικραίνων ἐστὶ, καὶ γνώσονται ὅτι προφήτης εἶ σὺ ἐν μέσῳ αὐτῶν. Τὸ, ἐὰν ἄρα, οὐκ ἀγνοίας ὑπάρχει σημαντικόν.","english":"For he says, a spirit came upon me, and took me up, and lifted me up, and set me on my feet, and I heard him speaking to me. For some divine energy touched me and constrained me, dissolved as I was by fear, and prepared me to stand and to hear the words that were being brought. 3. And he said to me: Son of man, I send you to the house of Israel, to those who provoke me to anger, who themselves provoked me to anger, and their fathers, and they rejected me until this present day. Who could measure the divine love for humanity in words? What mind could reach the sea of goodness? After countless impieties and transgressions he does not renounce their salvation, but he accuses both them and their fathers, as having rejected and transgressed the covenants that had been made, and as having persisted in wickedness even until today; yet he calls them back, and calls to health those incurably sick, and this though he knows their disobedience and hardness of hearing; therefore he adds: 4. And sons hard of face and bold of heart, to whom I send you to them. That is, reckless, not knowing how to blush, not willing to be softened; neither persuaded by words of counsel, nor changed by the compulsion of punishments. And you shall say to them: Thus says Adonai the Lord. And Adonai itself signifies Lord; but it also has a certain other slight emphasis: Thus says, he says, the Lord, my Lord. 5. Whether then they hear, or are terrified, because it is a house that provokes to anger, and they shall know that you are a prophet in the midst of them. The phrase whether then is not indicative of ignorance.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":27,"ref":"p27","source":"Οὐδὲν γὰρ ἀγνοεῖ τῶν μελλόντων ὁ γινώσκων τὰ πάντα πρὶν γενέσεως αὐτῶν· διὸ καὶ ὁ μακάριος Δαβὶδ βοᾷ πρὸς αὐτὸν, \"Σὺ ἔγνως τὴν καθέδραν μου, καὶ τὴν ἔγερσίν μου, σὺ συνῆκας τοὺς διαλογισμούς μου ἀπὸ μακρό θεν τὴν τρίβον μου, καὶ τὴν σχοῖνόν μου σὺ ἐξιχνίασας, καὶ πάσας τὰς ὁδούς μου προΐδες· ἰδοὺ, Κύριε, σὺ ἔγνως πάντα τὰ ἔσχατα καὶ ἀρχαῖα.\" Εἰδὼς τοίνυν ἀκριβῶς αὐτῶν τὸ ἀνένδοτον, τίθησι τὸ ἐὰν ἄρα, τὸ τῆς γνώμης αὐθαίρετον διὰ τούτων διδάσκων, ὅτι ἐν δέχεται αὐτοὺς μεταβληθῆναι ἐὰν ἐθελήσωσι· τοιοῦ τόν ἐστι καὶ τὸ ἐν τῷ Εὐαγγελίῳ εἰρημένον ἐκ προσ ώπου τοῦ πατρός· Ἀποστελῶ τὸν υἱόν μου πρὸς τοὺς γεωργοὺς, ἴσως ἐντραπήσονται τοῦτον·\" οὐδὲ γὰρ ἐκεῖ ἀμφιβολίας τὸ ἴσως· ᾔδει γὰρ ὡς οὐκ ἐντραπήσονται· τὰ δὲ ἁρμόττοντα τῇ ἑαυτοῦ δικαιο σύνῃ ποιεῖ. Ἵνα γὰρ μή τις αὐτοῦ τὴν πρόγνωσιν αἰτίαν ὑπολάβῃ τῆς τῶν πραγμάτων ἐκβάσεως, ἀναγκαίως τὰ τῆς ἀμφιβολίας τίθησι ῥήματα, δει κνὺς τῆς γνώμης τὸ αὐτεξούσιον, καὶ ἀπολογίαν ἑαυτῷ φυλάττων ἐν τῇ τῆς κρίσεως ἡμέρᾳ. Τούτου χάριν καὶ προειδὼς τὸ","english":"For he who knows all things before their generation is ignorant of none of the things to come; therefore also the blessed David cries out to him, \"You have known my sitting down and my rising up; you have understood my thoughts from afar; you have searched out my path and my line, and you have foreseen all my ways. Behold, Lord, you have known all things, the last and the first.\" Knowing therefore precisely their inflexibility, he sets down the \"if perhaps,\" teaching through these words the free choice of the will, that it is possible for them to be changed if they wish; of such a kind is also what is said in the Gospel in the person of the Father: \"I will send my son to the husbandmen; perhaps they will reverence him.\" For not even there is the \"perhaps\" a matter of doubt; for he knew that they would not reverence him; but he does what is fitting to his own righteousness. For lest anyone suppose that his foreknowledge is the cause of the outcome of events, he necessarily sets down the words of doubt, showing the self-determination of the will, and keeping a defense for himself on the day of judgment. For this reason, also foreseeing the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":28,"ref":"p28","source":"δυσπειθὲς καὶ ἀνήκοον, πᾶ σαν κινεῖ μηχανὴν εἰς τὴν ἐκ πονηρίας μεταβο λήν. Διὸ καὶ διὰ Ἡσαΐου τοῦ προφήτου βοᾷ· \"Τί ἔτι ποιήσω τῷ ἀμπελῶνί μου τούτῳ, καὶ οὐκ ἐποίη σα;\" καὶ διὰ Ὠσηὲ πάλιν· \"Τί σοι ποιήσω, Ἐφραΐμ; τί σοι ποιήσω, Ἰούδα;\" Ἀλλ' ὅμως καὶἀνήκεστα νοσοῦντας εἰδὼς προσφέρει τὰ φάρμακα, ἵνα ἐν τῇ τῆς κρίσεως ἡμέρᾳ ἀναντιῤῥήτως τὴν ἐκ φερομένην κατ' αὐτῶν οἱ ἀπειθοῦντες δέξωνται ψῆφον, τῶν θείων εὐεργεσιῶν εἰς μέσον προσφερομέ νων. Οὗ χάριν καὶ ὁ μακάριος Δαβὶδ βοᾷ· \"Ὅπως ἂν δικαιωθῇς ἐν τοῖς λόγοις σου, καὶ νικήσῃς ἐν τῷ κρίνεσθαί σε·\" παρεξεταζομένη γὰρ ἡ ἡμετέρα παρανομία ταῖς θείαις εὐεργεσίαις ἐνδίκως ἡμᾶς ὑποβάλλει ταῖς τιμωρίαις· αὐτὸς δὲ ὁ δίκαιος κρι τὴς, καὶ παρ' αὐτῶν τῶν κολαζομένων δέχεται τὴν νικῶσαν, ὡς πᾶν εἶδος φιλανθρωπίας παραστή σας, καὶ μηδένα πόρον ἀκίνητον εὐεργεσίας κατα λιπών. Τὸ τοίνυν, \"Ἐὰν ἄρα ἀκούσωσιν ἢ πτοηθῶσιν,\" οὐ Θεοῦ σημαίνει τὴν ἄγνοιαν, ἀλλ' ἐκείνοις χώραν δίδωσι μεταμελείας· ἐπεὶ καὶ τοῦ Φαραὼ τὴν ἀπείθειαν εἰδὼς ὁ Θεὸς, \"Οἶδα γὰρ, φησὶν, ἐγὼ, ὅτι οὐ προήσεται ὑμᾶς Φαραὼ, εἰ μὴ ἐν χειρὶ κραταιᾷ, καὶ ἐν βραχίονι ὑψηλῷ,\" μακροθυ μῶν διετέλεσεν. Εἰ γὰρ ἀπὸ τῆς προγνώσεως τὰς τι μωρίας ἐπῆγεν ὁ Δεσπότης, πόθεν ἂν ἐγνώσθη τοῦ Θεοῦ τὸ δίκαιον τοῖς οὐχ ὁρῶσι τὸ τῆς προγνώσεως τέλος; διὰ τοῦτο ἀναμένει τὸ τέλος, καὶ τηνικαῦτα τὴν τιμωρίαν ἐπάγει. Κἀμὲ τοίνυν, φησὶν, ὦ προφῆτα, καὶ τὰ παρ' ἐμοῦ τοῖς ὁμοφυέσι διαπόρθμευ σον, ἵνα αὐτοῖς γένῃ πρόξενος ὠφελείας, καὶ μάθω σιν ὅτι προφήτης εἶ σὺ ἐν μέσῳ αὐτῶν τῶν θείων λόγων διάκονος. ϛʹ.","english":"Disobedient and unwilling to hear, he sets every device in motion for their change from wickedness. Therefore he also cries out through Isaiah the prophet: \"What more shall I do for this vineyard of mine, and I have not done it?\" and again through Hosea: \"What shall I do to you, Ephraim? What shall I do to you, Judah?\" Nevertheless, knowing that they are sick with incurable diseases, he offers the remedies, so that on the day of judgment those who disobey may receive without contradiction the verdict brought against them, when the divine benefactions are set forth in their midst. For this reason the blessed David also cries out: \"That you may be justified in your words, and prevail when you are judged.\" For our lawlessness, when set alongside the divine benefactions, justly subjects us to punishments; but the righteous judge himself receives the victory even from those who are punished, since he has presented every form of loving-kindness and left no means of beneficence unmoved. Therefore the phrase \"Whether perhaps they will hear or be terrified\" does not signify God's ignorance, but gives them room for repentance; since God, knowing also the disobedience of Pharaoh, said, \"For I know that Pharaoh will not let you go, except with a mighty hand and with an uplifted arm,\" and he continued being long-suffering. For if the Master had brought punishments from foreknowledge, how would the justice of God be known to those who do not see the outcome of foreknowledge? For this reason he awaits the outcome, and then brings the punishment. And so, he says, O prophet, convey both me and the things from me to those of the same nature, so that you may become for them a procurer of benefit, and they may learn that you are a prophet in their midst, a servant of the divine words. 6.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":29,"ref":"p29","source":"Καὶ σὺ, υἱὲ ἀνθρώπου, μὴ φοβηθῇς αὐτοὺς, μηδὲ ἐκστῇς ἀπὸ προσώπου αὐτῶν, διότι παροιστρήσουσι, καὶ ἐπισυστήσονται ἐπὶ σὲ κύ κλῳ, καὶ ἐν μέσῳ σκορπίων σὺ κατοικεῖς· τοὺς λόγους αὐτῶν μὴ φοβηθῇς, καὶ ἀπὸ προσώπου αὐτῶν σὺ μὴ ἐκστῇς, διότι οἶκος παραπικραίνων ἐστίν. Ἀρκοῦσα εἰς καταφρόνησιν ἀφορμὴ ἡ τῶν ἐπιβουλεύειν ἐπιχειρούντων πονηρία· παράνο μοι γάρ εἰσι, καὶ τῆς θείας ἔρημοι βοηθείας· οὐ δεῖ τοίνυν, φησὶ, τοὺς τοιούτους δεδιέναι, κἂν δίκην σκορπίων ᾄττωσι, κἂν θρασεῖς προσφέρωσι λόγους, κἂν μετὰ πολλῆς λύττης ἐπιφέρωνται καὶ μανίας· τοῦτο γὰρ διὰ τοῦ παροιστρήσουσι ᾐνίξατο, ἐκ μεταφορᾶς τῶν βοῶν, οὓς ὁ οἶστρος νεμομένους ἐλαύνει, καὶ φέρεσθαι κατὰ κρημνῶν ἀναγκάζει πολ λάκις· μυίας δέ ἐστιν εἶδος, κέντρου παντὸς σφοδρό τερον τοὺς βόας ἐλαῦνον. Οὕτω τοίνυν τὴν μανίαν τροπικῶς προσηγόρευσεν. ζʹ. Καὶ σὺ, υἱὲ ἀνθρώπου, λαλήσεις τοὺς λόγους μου πρὸς αὐτοὺς, ἐὰν ἄρα ἀκούσωσιν ἢ πτοηθῶσιν, ὅτι οἶκος παραπικραίνων ἐστίν. Πάλιν τὴν ἀμφιβολίαν προστέθεικε, τὴν μεταμέ λειαν μηχανώμενος· εἰκὸς γὰρ, αὐτοὺς, φησὶ, τῇ τῆς τιμωρίας ἀπειλῇ πτοηθῆναι, καὶ δεῖ σαι τῆς ἀπειλῆς τὸ τέλος, ἐπειδὴ τοῖς χρηστοτέροις εἴκειν οὐκ ἐθέλουσι λόγοις. ηʹ. Καὶ σὺ, υἱὲ ἀνθρώπου, ἄκουε τοῦ λαλοῦν τος πρὸς σὲ, καὶ μὴ γίνου παραπικραίνων, καθὼς ὁ οἶκος ὁ παραπικραίνων· χάνε τὸ στόμα σου, καὶ κατάφαγε ἃ ἐγὼ δίδωμί σοι. Μὴ ἀντείπῃς, φησὶ, τοῖς ὑπ' ἐμοῦ σοι κελευομένοις· μηδὲ ζηλώσῃς τοὺς ἀντιλέγοντας, ἀλλὰ τὰ προσταττόμενα πλήρου. θʹ, ιʹ. Καὶ ἴδον, καὶ ἰδοὺ χεὶρ ἐκτεταμένη πρός με, καὶ ἐν αὐτῇ κεφαλὶς βιβλίου.","english":"And you, son of man, do not fear them, nor be dismayed at their face, because they will rage and gather together against you round about, and you dwell in the midst of scorpions; do not fear their words, and do not be dismayed at their face, because they are a house that provokes to bitterness. The wickedness of those who attempt to plot is a sufficient occasion for contempt; for they are lawless and destitute of divine help. Therefore, he says, it is not necessary to fear such people, even if they rush like scorpions, even if they bring bold words, even if they come against you with great frenzy and madness. For he hinted at this by \"they will rage,\" by a metaphor from oxen, which the gadfly drives as they graze and often forces to be carried down cliffs; and it is a kind of fly, driving oxen more violently than any sting. Thus, then, he figuratively called their madness by this name. 7. And you, son of man, you shall speak my words to them, if perhaps they will hear or be terrified, because they are a house that provokes to bitterness. Again he has added the uncertainty, devising their repentance; for it is likely, he says, that they will be terrified by the threat of punishment, and will entreat the end of the threat, since they are unwilling to yield to better words. 8. And you, son of man, hear the one speaking to you, and do not become provoking to bitterness, as the house that provokes to bitterness; open your mouth, and eat what I give you. Do not contradict, he says, the things commanded you by me; nor be jealous of those who contradict, but fulfill what is commanded. 9, 10. And I saw, and behold, a hand stretched out toward me, and in it a roll of a book.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":30,"ref":"p30","source":"Καὶ ἀνείλησεν αὐτὴν ἐνώπιόν μου, καὶ ἐν αὐτῇ ἦν γεγραμμένα τὰ ὄπισθεν καὶ τὰ ἔμπροσθεν, καὶ ἐγέγραπτο εἰς αὐτὴν θρῆνος, καὶ μέλος, καὶ οὐαί. ΚΕΦΑΛ. Γʹ.\n\nαʹ. Καὶ εἶπε πρός με· Υἱὲ ἀνθρώπου, κατά φαγε τὴν κεφαλίδα ταύτην, καὶ πορεύθητι, καὶ λάλησον τοῖς υἱοῖς Ἰσραήλ. Εἰκότως ἔφη ἄνω, \"Ἐὰν ἄρα ἀκούσωσιν ἢ πτοηθῶσι·\" φρίκης γὰρ μεστὰ τὰ τῷ προφήτῃ προσφερόμενα, \"θρῆνος, καὶ μέλος, καὶ οὐαὶ,\" ὅλῃ τῇ κεφαλίδι ἐγγεγραμ μένα, ἔνδοθέν τε καὶ ἔξωθεν. Κεφαλίδα δὲ καλεῖ τὰ εἰλητὰ βιβλία. Οὕτω γὰρ οἱ πάλαι τὴν τῶν συγ γραμμάτων ἐφύλαττον μνήμην. Ἰουδαῖοι δὲ καὶ μέχρι τοῦ παρόντος ἐν τοιούτοις εἰλήμασι τὰς θείας ἔχουσι\n\nΓραφάς. βʹ, γʹ. Καὶ διήνοιξε τὸ στόμα μου, καὶ ἐψώμισέ με τὴν κεφαλίδα ταύτην. Καὶ εἶπε πρός με, Υἱὲ ἀνθρώπου, τὸ στόμα σου φάγεται, καὶ ἡ κοιλία σου πλησθήσεται τῆς κεφαλίδος ταύτης τῆς δεδομένης εἰς σέ· καὶ ἔφαγον αὐτὴν, καὶ ἐγένετο ἐν τῷ στόματί μου, ὡς μέλι γλυκάζον. \"Ὡς γλυκέα,\" φησὶν ὁ θεῖος Δαβὶδ, \"τῷ λάρυγγί μου τὰ λόγιά σου· ὑπὲρ μέλι τῷ στόματί μου.\" Γλυκὺς δὲ, καὶ λίαν ἡδὺς, καὶ τῶν ἁμαρτημάτων ὁ θρῆνος· \"Ἀθυμία γὰρ, φησὶ, κατέσχε με ἀπὸ ἁμαρ τωλῶν τῶν ἐγκαταλιμπανόντων τὸν νόμον σου·\" καὶ, \"Ἴδον ἀσυνετοῦντας καὶ ἐξετηκόμην, ὅτι τὰ λόγιά σου οὐκ ἐφυλάξαντο.\" Καὶ ὁ τούτου δὲ υἱὸς παραινεῖ λέγων· \"Ἀγαθὸν πορευθῆναι εἰς οἶκον πένθους, ἢ πορευθῆναι εἰς οἶκον γέλωτος.\" Οὕτως ἐγένετο τῷ προφήτῃ μέλιτι ἐμφερὴς τῆς κεφαλίδος ἡ βρῶ σις, οὐδὲν μὲν ἐχούσης τερπνὸν ἢ θυμῆρες, θρῆνον δὲ, καὶ μέλος, καὶ οὐαί. Μηδεὶς δὲ αἰσθητὴν καὶ σωματικὴν ὑπολάβῃ τῆς κεφαλίδος τὴν βρῶσιν.","english":"And he rolled it up before me, and in it were written things behind and things in front, and there was written in it a lament, and a song, and a woe. CHAPTER 3.\n\n1. And he said to me: Son of man, eat this scroll, and go, and speak to the sons of Israel. With good reason he said above, \"Whether perhaps they will hear or be terrified\"; for the things offered to the prophet are full of horror—\"a lament, and a song, and a woe\"—written on the whole scroll, within and without. And he calls rolled-up books a scroll; for thus the ancients preserved the memory of writings. And the Jews even to the present day have the divine Scriptures in such rolls. 2, 3. And he opened my mouth, and fed me this scroll. And he said to me: Son of man, your mouth shall eat, and your belly shall be filled with this scroll that is given to you; and I ate it, and it became in my mouth like honey sweetening. \"How sweet,\" says the divine David, \"to my throat are your words; beyond honey to my mouth.\" And sweet, and exceedingly pleasant, is the lament over sins; for \"Faintness,\" he says, \"seized me from sinners who forsake your law\"; and, \"I saw the foolish and I wasted away, because they did not keep your words.\" And his son also exhorts, saying: \"It is better to go to the house of mourning than to go to the house of laughter.\" Thus the eating of the scroll became like honey to the prophet, though it had nothing pleasant or delightful, but a lament, and a song, and a woe. But let no one suppose the eating of the scroll to be perceptible and bodily.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":31,"ref":"p31","source":"Ὥσπερ γὰρ ἐκείνην τὴν θεωρίαν πνευματικῶς ἐθεάσατο, οὕτως καὶ ταύτης πνευματικῶς μεταλαμβάνει τῆς γεύσεως. δʹ–ϛʹ. Καὶ εἶπε πρός με· Υἱὲ ἀνθρώπου, βάδιζε, εἴσελθε εἰς τὸν οἶκον τοῦ Ἰσραὴλ, καὶ λάλησον τοὺς λόγους μου πρὸς αὐτούς. Διότι οὐ πρὸς λαὸν βαθύχειλον ἢ βαρύγλωσσον σὺ ἐξαποστέλλῃ, ἀλλὰ πρὸς τὸν οἶκον τοῦ Ἰσραήλ. Οὐδὲ πρὸς λαοὺς πολλοὺς ἀλλοφώνους ἢ ἀλλογλώσσους, οὐδὲ στιβαροὺς τῇ γλώσσῃ ὄντας, ὧν οὐχὶ ἀκούσῃ τοὺς λόγους. Ἐνταῦθα σαφῶς δείκνυσι τῶν ἀποστολικῶν πόνων καὶ προφητικῶν τὸ διάφορον. Οἱ μὲν γὰρ ἑνὸς ἔθνους τὴν ἐπιμέλειαν ἐπιστεύθησαν, ἐξ αὐτῶν ὁρμώμενοι, καὶ τὴν αὐτὴν φωνὴν ἔχοντες· οἱ δὲ τὴν οἰκουμένην ἐνεχειρίσθη σαν, καὶ ἅπαντα τὰ ἔθνη, κατὰ τὴν τοῦ Κυρίου φωνήν· \"Πορευθέντες γὰρ, φησὶ, μαθητεύσατε πάντα τὰ ἔθνη, οἳ μυρίας εἶχον καὶ διαφόρους γλώττας, ἤθη δὲ ποικίλα, καὶ νόμους ἐναντίους· ἀλλ' ὅμως οἱ τὰ πολλὰ ἔθνη, καὶ τὰς διαφόρους γλώττας, καὶ τοὺς ποικίλους τρόπους, καὶ τοὺς παντοδαποὺς ἐγχειρισθέντες νόμους, τὴν οἰκουμένην ἐπὶ τὸ κρεῖττον μετέβαλον· οἱ δὲ τὸν δυσήνιον ἐκεῖ νον ἐγχειρισθέντες λαὸν, πολὺν μὲν ὑπέμειναν τὸν πόνον, οὐκ ἀξίους δὲ τῶν πόνων ἐδρέψαντο τοὺς καρπούς· αἰτία δὲ οὐχ ἡ τῶν γεωργῶν ῥᾳθυμία, ἀλλὰ τῶν γεωργουμένων ἡ δυστροπία. Οὗ χάριν καὶ αὐτὸς ὁ Δεσπότης φησίν· Εἰ καὶ πρὸς τοιούτους ἐξαπέστειλά σε, οὗτοι ἂν εἰσήκουσάν σου. (ζʹ.) Ὁ δὲ οἶκος Ἰσραὴλ οὐ μὴ θελήσουσιν ἀκοῦσαί σου, διότι οὐ βούλονται εἰσακούειν μου· ὅτι πᾶς οἶκος Ἰσραὴλ φιλόνεικοί εἰσι, καὶ σκληροκάρδιοι.","english":"For just as he contemplated that vision spiritually, so too does he partake of this tasting spiritually. 4–6. And he said to me: Son of man, go, enter into the house of Israel, and speak my words to them. For you are not sent to a people of deep lips or of heavy tongue, but to the house of Israel. Nor to many peoples of foreign speech or foreign tongue, nor to those who are strong of tongue, whose words you would not hear. Here he clearly shows the difference between apostolic and prophetic labors. For the one were entrusted with the care of a single nation, starting from among them and having the same language; but the other were entrusted with the inhabited world and all the nations, according to the voice of the Lord: \"Go,\" he says, \"and make disciples of all the nations,\" who had countless and diverse tongues, varied customs, and contrary laws. But nevertheless those who were entrusted with the many nations, the diverse tongues, the varied manners, and the laws of every kind, transformed the inhabited world for the better; while those who were entrusted with that stubborn people endured much toil, but reaped fruits unworthy of their toils. And the cause was not the idleness of the cultivators, but the perversity of those being cultivated. For this reason the Master himself also says: Even if I had sent you to such people, they would have listened to you. (7.) But the house of Israel will not be willing to listen to you, because they do not wish to listen to me; for the whole house of Israel is contentious and hard-hearted.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":32,"ref":"p32","source":"Διὰ δὲ τού των ἔδειξε, τῶν μὲν ἐθνῶν τὸ εὐπειθὲς, τοῦ δὲ Ἰσραὴλ τὸ δυσήκοον· ἡρμήνευσε δὲ καὶ τὸ, \"Ἐὰν ἄρα ἀκούσωσι,\" σαφῶς διδάξας, ὡς οὐκ ἀγνοεῖ, ἀλλ' ἀκριβῶς οἶδεν αὐτῶν τὴν ἀπείθειαν· σημαίνει δὲ κατὰ ταυτὸν, ὡς ἀπὸ γνώμης, ἀλλ' οὐκ ἐκ φύσεως αὕτη· \"Ὁ γὰρ οἶκος, φησὶν, Ἰσραὴλ οὐ μὴ θελήσουσιν ἀκοῦσαί σου, διότι οὐ βούλονται εἰσακούειν μου·\" ἀντὶ τοῦ, Μὴ ἀλγήσῃς παρακουόμενος· ἐμοὶ γὰρ ἀντιλέγοντες τοῖς ὑπὸ σοῦ προσφερομένοις ἀντι πίπτουσι λόγοις· αἰτία δὲ τῆς ἀντιλογίας ἡ φιλό νεικος γνώμη, καὶ ἡ τῆς καρδίας ἀντιτυπία, καὶ τοῦ φρονήματος ἡ θρασύτης· ἀλλὰ μὴ δείσῃς πρὸς τοιούτους ἀποστελλόμενος. ηʹ, θʹ. Ἰδοὺ γὰρ δέδωκα τὸ πρόσωπόν σου δυνατὸν κατέναντι τῶν προσώπων αὐτῶν, καὶ τὸ νεῖκός σου κατισχύσω κατέναντι τοῦ νείκους αὐτῶν. Καὶ ἔσται διαπαντὸς, κραταιότερον πέτρας δέδωκα τὸ πρόσωπόν σου, μὴ φοβηθῇς ἀπ' αὐτῶν, μηδὲ πτοηθῇς ἀπὸ προσώπου αὐτῶν, διότι οἶκος παραπικραίνων ἐστί. Εἰδὼς, φησὶν, αὐτῶν τὴν πονηρίαν τῆς γνώμης, πάντα φόβον ἐκ τῆς διανοίας ἐξόρισον· δώσω γάρ σοι ἰσχὺν ἀναλο γοῦσαν τῇ ἐκείνων ἀντιλογίᾳ, καὶ σύμμετρον τῷ πόνῳ παρέξω τὴν δύναμιν, καὶ πάσης πέτρας κρα ταιότερόν σου καταστήσω τὸ μέτωπον, ἵνα μήτε παροινούμενος, μήτε τυπτόμενος, μήτε ἄλλο τι τῶν δεινῶν ὑπομένων, φύγῃς τὴν τοῦ λόγου διακονίαν, καὶ τὴν τούτων ἐπιμέλειαν καταλίπῃς. ιʹ, ιαʹ. Καὶ εἶπε πρός με, Υἱὲ ἀνθρώπου, πάντας τοὺς λόγους, οὓς λελάληκα μετὰ σοῦ, λάβε εἰς τὴν καρδίαν σου, καὶ τοῖς ὠσί σου ἄκουε. Καὶ βάδιζε, εἴσελθε εἰς τὴν αἰχμαλωσίαν πρὸς τοὺς υἱοὺς τοῦ λαοῦ σου,","english":"Through these things he showed the obedience of the nations and the disobedience of Israel; and he also explained the phrase \"If perhaps they will hear,\" clearly teaching that he does not ignore but knows precisely their disobedience; and he indicates at the same time that this is from choice, not from nature. \"For the house of Israel,\" he says, \"will certainly not be willing to hear you, because they are unwilling to hear me\" — that is, Do not be grieved at being disregarded; for those who contradict me are falling against the words offered by you. The cause of their contradiction is the contentious disposition, the resistance of the heart, and the rashness of the mind; but do not be afraid, though sent to such people. 8–9. For behold, I have made your face strong against their faces, and I will make your contention prevail against their contention. And it shall always be: I have made your face harder than rock; do not fear them, nor be dismayed at their face, because they are a house that provokes bitterness. Knowing, he says, their wickedness of disposition, banish all fear from your mind; for I will give you strength proportionate to their contradiction, and I will provide power commensurate with the labor, and I will make your forehead harder than any rock, so that neither being driven mad, nor being struck, nor enduring any other of the terrible things, you may flee the ministry of the word and abandon the care of these. 10–11. And he said to me: Son of man, all the words that I have spoken with you, take into your heart, and hear with your ears. And go, enter into the captivity to the sons of your people,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":33,"ref":"p33","source":"καὶ ἐρεῖς πρὸς αὐτούς· Τάδε λέγει Ἀδωναῒ Κύριος· Ἐὰν ἄρα ἀκούσωσιν,ἐὰν ἄρα ἐνδῶσιν. Μηδὲν, φησὶν, οἰκεῖον φθέγξῃ διαλεγόμενος πρὸς αὐτοὺς, ἀλλὰ τοῖς ἐμοῖς διακό νησον λόγοις, καὶ τὰ παρ' ἐμοῦ σοι κελευόμενα πρόσ φερε· εἰκὸς γὰρ αὐτοὺς τοὺς σοὺς αἰδεσθῆναι πόνους, καὶ τὰς ἐμὰς ἀπειλὰς φοβηθῆναι. Ἡ δὲ ἀμφιβολία πάλιν, ὡς ἔφην, οὐ τὴν ἄγνοιαν σημαίνει, ἀλλὰ τοῦ αὐτεξουσίου τὴν ὁρμὴν διεγείρει. ιβʹ. Καὶ ἔλαβέ με Πνεῦμα, καὶ ἤκουσα κατόπισθέν μου φωνὴν σεισμοῦ μεγάλου, Εὐλογη μένη ἡ δόξα Κυρίου ἐκ τοῦ τόπου αὑτοῦ. Ταύτας γὰρ, φησὶ, δεξάμενος τὰς ἐντολὰς, κατηπει γόμην τὴν διακονίαν πληροῦν, καὶ οὐδὲ τοῖς ποσὶ κεχρῆσθαι συνεχωρούμην, ἀλλ' ὑπὸ θείας συνερ γείας πρὸς οὓς ἀπεστάλην μετεφερόμην. Ἀναγ καίως δὲ καὶ τοῦ σεισμοῦ τὴν αἴσθησιν δέχεται, ἵνα τῷ φόβῳ νυττόμενος τὴν διακονίαν πληρώσῃ. Λέγει δὲ καὶ τὴν ὑμνῳδίαν, ἣν ἀνέπεμψεν αἰσθόμενος τοῦ σεισμοῦ· \"Εὐλογημένη ἡ δόξα Κυρίου ἐκ τοῦ τόπου αὑτοῦ.\" Τοῦτο δὲ ὑπ' αὐτοῦ τοῦ Θεοῦ διδαχθεὶς ἔφη· τῷ γὰρ μακαρίῳ Μωσῇ γνωστῶς ἰδεῖν αἰτή σαντι τὸν Θεὸν, ἔφη, \"Οὐδεὶς ὄψεται τὸ πρόσωπόν μου, καὶ ζήσεται.\" Εἶτα ἐπάγει· \"Ἰδοὺ τόπος παρ' ἐμοὶ, καὶ θήσω σε εἰς ὀπὴν τῆς πέτρας, καὶ σκε πάσω σε τῇ χειρί μου, καὶ ὄψῃ τὰ ὀπίσθιά μου, τὸ δὲ πρόσωπόν μου οὐ μὴ ἴδῃς.\" Οὐκ ἐπειδὴ εἰς πρόσωπον καὶ ὀπίσθια τὸ Θεῖον διῄρηται· ἀλλὰ διὰ μὲν τοῦ προσώπου τῆς θείας νοουμένης οὐσίας, διὰ δὲ τῶν ὀπισθίων, τῶν οἰκονομιῶν καὶ εὐεργεσιῶν, αἳ περὶ ἡμᾶς πολλαὶ γίνονται, καὶ παντοδαπαί.","english":"And you shall say to them: Thus says Adonai the Lord: If perhaps they will hear, if perhaps they will yield. Say nothing of your own, he says, when you speak to them, but minister my words, and bring them what I command you; for it is likely that they will respect your labors and fear my threats. But the ambiguity again, as I said, does not signify ignorance, but stirs up the impulse of free will. 12. And the Spirit took me, and I heard behind me the sound of a great earthquake: Blessed is the glory of the Lord from his place. For having received these commands, he says, I hastened to fulfill the ministry, and I was not even permitted to use my feet, but by divine cooperation I was carried to those to whom I was sent. And necessarily he also receives the perception of the earthquake, so that, pricked by fear, he might fulfill the ministry. And he also speaks the hymnody which he sent up when he perceived the earthquake: \"Blessed is the glory of the Lord from his place.\" And he said this having been taught by God himself; for when the blessed Moses asked to see God knowingly, he said, \"No one shall see my face and live.\" Then he adds: \"Behold, there is a place with me, and I will set you in a cleft of the rock, and I will cover you with my hand, and you shall see my back, but my face you shall not see.\" Not because the Divine is divided into face and back; but by \"face\" the divine essence is understood, and by \"back,\" the economies and benefactions which are many and manifold toward us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":34,"ref":"p34","source":"Τόπον τοίνυν αὐτοῦ καλεῖ τὴν ἀγαθότητα, δι' ἣν ἀχώρητος ὢν τῇ φύσει, ὡς δυνατὸν τοῖς ἀξίοις, γίνεται χωρητός. ιγʹ. Καὶ ἴδον φωνὴν τῶν πτερύγων τῶν ζώων πτερυσσομένων ἑκατέραν πρὸς τὴν ἑκατέραν, καὶ φωνὴ τῶν τροχῶν ἐχομένη αὐτῶν, καὶ φωνὴ τοῦ σεισμοῦ μεγάλη. Τούτων γὰρ πρός με εἰρη μένων, ἐκινεῖτο μὲν τὰ ζῶα ταῖς πτέρυξι χρώμενα, ἐπηκολούθουν δὲ οἱ τροχοί· σεισμὸς δὲ μέγιστος τούτων κινουμένων ἀπετελεῖτο· πολὺς γὰρ ἦν ὁ κτύπος ὁ πανταχόθεν φερόμενος. ιδʹ. Καὶ τὸ Πνεῦμα ἐξῆρέ με, καὶ ἔλαβέ με, καὶ ἐπορεύθην μετέωρος ἐν ὁρμῇ τοῦ Πνεύμα τός μου. Ἡ γὰρ τοῦ θείου Πνεύματος χάρις ἐν ἐμοὶ γενομένη μέσον οὐρανοῦ καὶ γῆς, οἷόν τινα ὑπόπτερον, διατέμνειν παρεσκεύαζε τὸν ἀέρα. \"Καὶ χεὶρ Κυρίου ἐγένετο ἐπ' ἐμὲ κραταιά.\" Πάλιν αὐτὴν σημαίνει τὴν χάριν τοῦ Πνεύματος. ιεʹ. Καὶ εἰσῆλθον εἰς τὴν αἰχμαλωσίαν μετέωρος· τουτέστιν, οὐ βαδίζων, ἀλλὰ δι' ἀέρος φερόμενος. \"Καὶ περιῆλθον τοὺς κατοικοῦντας ἐπὶ τοῦ ποταμοῦ Χοβὰρ, τοὺς ὄντας ἐκεῖ, καὶ ἐκάθισα ἐκεῖ ἑπτὰ ἡμέρας ἀναστρεφόμενος ἐν μέσῳ αὐτῶν.\" Καταλαβὼν γὰρ, φησὶν, οὓς προσετάχθην, ἡμέρας ἑπτὰ σιγῶν διετέλεσα, ἀναμένων τὴν θείαν ἐνέργειαν. ιϛʹ, ιζʹ. Καὶ ἐγένετο μετὰ τὰς ἑπτὰ ἡμέρας λόγος Κυρίου πρός με λέγων, Υἱὲ ἀνθρώπου, σκοπὸν δέδωκά σε ἐν τῷ οἴκῳ Ἰσραὴλ, καὶ ἀκούσῃ ἐκ τοῦ στόματός μου λόγον, καὶ διαπειλήσῃ αὐτοῖς παρ' ἐμοῦ. Τύπον ἔπεχε, φησὶ, κατασκόπου, ὃν ἐπὶ γεωλόφου τινὸς ἱστᾶσιν οἱ ἄνθρωποι, προμηνύειν αὐτοῖς τὰς ἐσομένας τῶν βαρβάρων ἐφόδους κελεύοντες.","english":"He calls his goodness his \"place,\" through which, being by nature uncontainable, he becomes containable, as far as is possible, to those who are worthy. 13. And I saw the sound of the wings of the living creatures, as they beat one against the other, and the sound of the wheels accompanying them, and the sound of a great earthquake. For when these things had been said to me, the living creatures were set in motion, using their wings, and the wheels followed along; and a very great earthquake was brought about as these moved; for the din borne from every side was great. 14. And the Spirit lifted me up and took me, and I went on high in the impulse of my spirit. For the grace of the divine Spirit, having come to be in me, prepared me, as it were some winged creature, to cleave the air between heaven and earth. \"And the hand of the Lord became upon me mighty.\" Again he signifies the same grace of the Spirit. 15. And I entered into the captivity on high—that is, not walking, but borne through the air. \"And I went around to those dwelling by the river Chobar, those who were there, and I sat there seven days, moving about in the midst of them.\" For having reached, he says, those whom I was commanded, I spent seven days in silence, awaiting the divine working. 16, 17. And it came to pass after the seven days, the word of the Lord came to me, saying, Son of man, I have given you as a watchman in the house of Israel, and you shall hear a word from my mouth, and you shall threaten them on my behalf. Take, he says, the figure of a watchman, whom men set upon some hill, commanding him to forewarn them of the coming incursions of the barbarians.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":35,"ref":"p35","source":"Καὶ σὺ τοίνυν οἷον ἐπί τινος σκοπιᾶς καὶ περιωπῆς τῆς προφητείας ἑστὼς, ἃ προορᾷς τῷ λαῷ προαγόρευε, καὶ τοὺς ἐμοὺς αὐτοῖς διαπόρθμευε λόγους. ιηʹ. Ἐν τῷ λέγειν με τῷ ἀνόμῳ, θανάτῳ θανατωθήσῃ, καὶ ἐὰν μὴ διαστείλῃ αὐτῷ, μηδὲ λαλήσῃς τοῦ διαστείλασθαι τῷ ἀνόμῳ, τοῦ ἀπο στρέψαι αὐτὸν ἀπὸ τῶν ὁδῶν αὐτοῦ, τοῦ ζῆσαι αὐτὸν, ὁ ἄνομος ἐκεῖνος ἐν τῇ ἀνομίᾳ αὐτοῦ ἀποθανεῖται, καὶ τὸ αἷμα αὐτοῦ ἐκ χειρός σου ἐκζητήσω. Φοβερὰ καὶ φρίκης γέμουσα ἡ ἀπειλὴ, καὶ ἱκανὴ δεδίξασθαι καὶ τοὺς ἄγαν λιθίνους· ἄῤῥητος δὲ καὶ ἡ διὰ τῆς ἀπειλῆς προφαινομένη ἀγαθό της· ἀπειλεῖ γὰρ τῷ δικαίῳ τῶν εὐθυνῶν τὴν εἴσπραξιν, εἰ μὴ σημήνειε τῷ ἀνόμῳ τοῦ θανάτου τὴν ἀπειλὴν, καὶ διδάξειε, τί μὲν ζωῆς αἴτιον, τί δὲ θανάτου πρόξενον; Οὕτω ποθεῖ τῶν ἁπάντων ὁ ποιητὴς καὶ Δεσπότης τὴν τῶν ἁμαρτωλῶν μεταμέ λειαν, ὅτι κἂν ἅπασάν τις συλλέξῃ τὴν ἀρετὴν, ἀμελεῖ δὲ τῶν ἐγκεχειρισμένων ψυχῶν, οὐδὲν ἐκ τῶν οἰκείων κατορθωμάτων ὠφεληθήσεται, δίκας δὲ ὑπὲρ τῆς περὶ ἐκείνας","english":"You, therefore, as if standing on some watchtower and vantage point of prophecy, proclaim to the people what you foresee, and convey my words to them. 18. When I say to the lawless man, \"You shall surely die,\" and if you do not set it before him, nor speak to set it before the lawless man, to turn him from his ways, that he may live, that lawless man shall die in his lawlessness, and I will require his blood at your hand. Fearful and full of shuddering is the threat, and sufficient to terrify even those who are utterly stone-like; but inexpressible too is the goodness that appears through the threat; for he threatens the righteous man with the exacting of penalties, if he does not signal to the lawless man the threat of death, and teach what is the cause of life and what is the procurer of death. So greatly does the Maker and Master of all things desire the repentance of sinners, that even if someone should gather together all virtue, but neglect the souls entrusted to him, he will profit nothing from his own achievements, but will pay the penalty for","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":36,"ref":"p36","source":"εἰσπραττόμενος ἀμελείας. Ἐπειδὴ δὲ εἰκὸς τὸν μὲν πᾶν εἶδος θεραπείας προσ φέρειν, τοὺς δὲ ἀνηκέστως νοσεῖν, καὶ τὴν προσ φερομένην μὴ προσδέχεσθαι ἰατρείαν, ἀναγκαίως ἐπιφέρει· ιθʹ. Καὶ σὺ ἐὰν διαστείλῃ τῷ ἀνόμῳ, καὶ μὴ ἀποστρέψῃ ἀπὸ τῆς ὁδοῦ αὐτοῦ καὶ ἀπὸ τῆς ἀνομίας αὐτοῦ, ὁ ἄνομος ἐκεῖνος ἐν τῇ ἀνομίᾳ αὐτοῦ ἀποθανεῖται, καὶ σὺ τὴν ψυχήν σου ῥύσῃ. Ἀθῶος, φησὶν, ἔσῃ τὰ προσήκοντα ποιῶν, καὶ τὰ παρὰ σαυτοῦ συνεισφέρων· κἂν γὰρ ἡ ἐκείνου νόσος ἀνίατος διαμείνῃ, αὐτὸς μόνος τίσει τῆς ἀπειθείας τὴν τιμωρίαν. Προσήκει δὲ συνιδεῖν, ὅτι τὸν ἄνομον καὶ ἀνωτέρω κἀνταῦθα τιμωρηθήσεσθαι ἔφη τῇ παρανομίᾳ προσμένοντα· ἐάν τε ἔχῃ τὸν διαστέλλοντα, τουτέστι τὸν διδάσκοντα, ἐάν τε καὶ μή· ἀρκεῖ γὰρ ἡ φύσις εἰς τὴν τοῦ πρακτέου διάκρισιν· ἐκ περιουσίας δὲ ἡ διδασκαλία προσφέρεται, τῆς θείας ἀγαθότητος πάντα πόρον εἰς τὴν τῶν ἀνθρώπων σωτηρίαν μηχανωμένης. κʹ. Καὶ ἐν τῷ ἀποστρέφειν δίκαιον ἀπὸ τῶν δικαιοσυνῶν αὑτοῦ, καὶ ποιήσει παράπτωμα, καὶ δώσω τὴν βάσανον εἰς πρόσωπον αὐτοῦ· αὐτὸς ἀποθανεῖται, ὅτι οὐ διεστείλω αὐτῷ· ἐν ταῖς ἁμαρτίαις αὑτοῦ ἀποθανεῖται, διότι οὐ μὴ μνησθῶσιν αὐτῷ αἱ δικαιοσύναι αὐτοῦ, ἃς ἐποίησεν, καὶ τὸ αἷμα αὐτοῦ ἐκ τῆς χειρός σου ἐκζητήσω. Οὐχ ἁπλῶς εἶπεν, Ἐὰν ἁμάρτῃ ὁ δίκαιος, ἀλλ', Ἐὰν ἀποστρέψῃ ἀπὸ τῶν δικαιοσυνῶν αὑτοῦ, καὶ ποιήσῃ παράπτωμα, τουτέστιν, ἐὰν τὴν εὐ θεῖαν ὁδὸν ἣν ὥδευσεν καταλίπῃ, καὶ ἐπὶ τὴν ἑτέραν τραπῇ. Ἐπεὶ καὶ ὁ μακάριος Δαβὶδ ἥμαρτε, καὶ μέγιστα ἁμαρτήματα ἐπλημμέλησεν·","english":"exacting payment for negligence. But since it is likely that he brings every form of care, while they are incurably sick and do not accept the treatment offered, he necessarily adds: 19. And you, if you distinguish the lawless man, and he does not turn from his way and from his lawlessness, that lawless man shall die in his lawlessness, and you shall deliver your soul. You shall be innocent, he says, doing what is proper and contributing what is in your power; for even if his disease remains incurable, he alone will pay the penalty for his disobedience. But it is fitting to understand that he said the lawless man, both above and here, will be punished, remaining in transgression, whether he has one who distinguishes him, that is, one who teaches, or whether he does not; for nature is sufficient for the discernment of what must be done, while teaching is offered out of abundance, divine goodness devising every means for the salvation of men. 20. And when a righteous man turns away from his righteousness and commits a transgression, and I will set the torment before his face; he shall die, because you did not distinguish him; he shall die in his sins, because his righteous deeds which he did shall not be remembered for him, and his blood I will require at your hand. He did not say simply, If the righteous man sins, but, If he turns away from his righteousness and commits a transgression, that is, if he abandons the straight road which he traveled and turns to the other. Since even blessed David sinned and committed the greatest sins:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":37,"ref":"p37","source":"ἀλλ' οὐ κατέλιπεν ἣν ὥδευεν ὁδὸν, ἀλλὰ προσπταίσας καὶ πεσὼν ἀνέστη, καὶ τῆς αὐτῆς ἐχόμενος διετέλεσε πορείας. Ἐὰν τοίνυν, φησὶ, καταλιπὼν δίκαιος τὴν οἰκείαν ὁδὸν, τὴν ἐναντίαν ἀσπάσηται, σὺ δὲ τοῦτο γνοὺς μὴ διελέγξῃς τὴν ἀτοπίαν, μηδὲ εἰς τὴν προ τέραν σπουδάσῃς ἐπαναγαγεῖν ὁδὸν, ἐκεῖνος μὲν ἄξιον εὑρήσει τῆς δευτέρας ὁδοῦ τὸ τέλος, πάντα τὸν πρότερον ἀπολέσας πόνον· εἰς ἑτέραν γὰρ ἦλθεν ὁδὸν, ἐναντία δὲ τὰ τέλη, καὶ ταῖς ὁδοῖς πρόσφορα· τῆς μὲν γὰρ τέλος ζωὴ, τῆς δὲ θάνατος· οὐκοῦν ἀναγκαίως ἀπολέσει τῶν προτέρων πόνων τὸ κέρδος, πεσὼν εἰς τὸ τῆς πονηρᾶς ὁδοῦ τέλος· τὴν δὲ ἀπολωλυῖαν ἐκείνου ζωὴν ἐκ τῆς σῆς ἐκζητήσω χειρὸς, καὶ δίκας σὲ εἰσπράξομαι τῆς ἀμελείας. καʹ. Ἐὰν δὲ σὺ διαστείλῃ τῷ δικαίῳ τοῦ μὴ ἁμαρτεῖν, καὶ αὐτὸς μὴ ἁμάρτῃ, ὁ δίκαιος ζωῇ ζήσεται, ὅτι διεστείλω αὐτῷ, καὶ σὺ τὴν σεαυ τοῦ ψυχὴν ῥύσῃ. Διπλῆν γὰρ ἐργάζῃ ζωὴν, καὶ σαυτῷ, καὶ ἐκείνῳ. Ὁ μὲν γὰρ διὰ τῶν σῶν εἰσηγήσεων τῆς ἀπωλείας διαφεύγει τὸ βάραθρον, καὶ τῆς ὁδοῦ τῆς δικαίας ἄξιον εὑρίσκει τὸ τέλος· σὺ δὲ τῶν εὐθυνῶν ἀπαλλαγήσῃ, καὶ τὸν μέγιστον δια φεύξῃ κίνδυνον, τῆς τοῦ πέλας ἐπιμελούμενος σωτη ρίας. Ἀπόχρη δὲ ταῦτα καὶ ἡμᾶς εἰς σπουδὴν διεγεῖραι, καὶ παρασκευάσαι πᾶσαν ποιήσασθαι τῶν ἀδελφῶν ἐπιμέλειαν, καὶ μὴ λῆξαι πάντα καὶ λέγον τας πρὸς τὴν τούτων ὠφέλειαν καὶ πράττοντας, ἵνα καὶ τὴν ἠπειλημένην φύγωμεν τιμωρίαν, καὶ τῆς ἐπηγγελμένης τύχωμεν σωτηρίας, ἐν Χριστῷ Ἰη σοῦ τῷ Κυρίῳ ἡμῶν, μεθ' οὗ τῷ Πατρὶ ἡ δόξα, σὺν τῷ ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. ΤΟΜΟΣ Βʹ. κβʹ.","english":"But he did not abandon the path he was traveling, but after stumbling and falling he rose, and keeping to the same course he continued. If, then, he says, a righteous man abandons his own path and embraces the opposite one, and you, knowing this, do not refute the absurdity, nor strive to lead him back to his former path, that man will find the end of the second path to be what it deserves, having lost all his former labor; for he came to another path, and the ends are opposite, and suited to the paths; for the end of the one is life, and of the other death. Therefore he will necessarily lose the profit of his former labors, having fallen into the end of the evil path; and his life that has been lost I will require at your hand, and I will exact from you the penalty for your negligence. 19. But if you distinguish to the righteous man so that he does not sin, and he does not sin, the righteous man shall live by life, because you distinguished to him, and you shall deliver your own soul. For you accomplish a double life, both for yourself and for him. For he, through your instructions, escapes the pit of destruction and finds the end worthy of the righteous path; and you shall be released from accountability and shall escape the greatest danger, having cared for the salvation of your neighbor. And these things suffice to stir us to zeal and to prepare us to make every care for the brethren, and not to cease both speaking and acting toward their benefit, so that we may both escape the threatened punishment and obtain the promised salvation, in Christ Jesus our Lord, with whom to the Father be the glory, with the Holy Spirit, unto the ages of ages. Amen. TOME II. 22.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":38,"ref":"p38","source":"Καὶ ἐγένετο ἐπ' ἐμὲ χεὶρ Κυρίου, καὶ εἶπε πρός με· Ἀνάστηθι, καὶ ἔξελθε εἰς τὸ πεδίον, καὶ ἐκεῖ λαληθήσεται πρὸς σέ. Ἡ γὰρ ἡσυχία τῇ θεωρίᾳ τῶν θείων ἁρμόδιος· ἀπαλλαττόμενος γὰρ ὁ νοῦς τῶν ἔξωθεν περισπώντων, καὶ μηκέτι τῇδε κἀκεῖσε μεριζόμενος, ἀλλ' εἰς ἑαυτὸν νεύων, ἀκρι βέστερον δύναται τὰ θεῖα κατανοεῖν. κγʹ, κδʹ. Καὶ ἀνέστην, καὶ ἐξῆλθον εἰς τὸ πε δίον· καὶ ἰδοὺ ἐκεῖ δόξα Κυρίου εἰστήκει, καθὼς ἡ ὅρασις, καὶ καθὼς ἡ δόξα, ἢν ἴδον ἐπὶ τοῦ ποταμοῦ τοῦ Χοβάρ· καὶ πίπτω ἐπὶ πρόσωπόν μου. Καὶ ἦλθεν ἐπ' ἐμὲ Πνεῦμα, καὶ ἔστησέ με ἐπὶ τοὺς πόδας μου. Συχνότερον ἀπολαύει τῆς θεωρίας, ἵνα γένηται σπουδαιότερος περὶ τὴν τοῦ λόγου διακονίαν. Συνιδεῖν δὲ προσήκει, ὅτι οὐδὲ τὰς συμμέτρους τῇ ἀνθρωπείᾳ φύσει ἀποκαλύψεις οὐδὲ οἱ ἄγαν καθαροὶ τὴν διάνοιαν ἠδύναντο καθορᾷν· ὥσπερ ἀμέλει καὶ οὗτος ὁ προφήτης, καὶ ἤδη πεῖραν τῆς ὀπτασίας λαβὼν, πίπτει παραυτίκα θεασάμενος, καὶ τῆς ἐγειρούσης χάριτος χρῄζει. \"Καὶ ἐλάλησε πρός με, καὶ εἶπέ μοι.","english":"And the hand of the Lord came upon me, and he said to me: Arise, and go out into the plain, and there it shall be spoken to you. For stillness is suited to the contemplation of divine things; for when the mind is released from outward distractions, and is no longer divided this way and that, but turns toward itself, it is able more accurately to perceive divine things. And I arose, and went out into the plain; and behold, there the glory of the Lord stood, as the vision, and as the glory which I saw by the river Chebar; and I fell upon my face. And the Spirit came upon me, and set me upon my feet. More frequently he enjoys the vision, so that he may become more zealous for the ministry of the word. And it is fitting to observe that not even the revelations proportioned to human nature could the exceedingly pure in mind behold, just as indeed this prophet also, having already had experience of the vision, falls at once upon seeing, and needs the grace that raises him up. And he spoke to me, and said to me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":39,"ref":"p39","source":"Εἴσελθε καὶ ἐγκλείσθητι ἐν μέσῳ τοῦ οἴκου σου. Διὰ τῶν πραγμάτων κελεύει γενέσθαι τὴν προφητείαν, καὶ προδηλωθῆναι δι' ὧν ὁ προφήτης ποιεῖν ἐκελεύετο τὴν τῆς Ἱερουσαλὴμ πολιορκίαν. κεʹ, κϛʹ. Καὶ σὺ, υἱὲ ἀνθρώπου, ἰδοὺ δέδονται ἐπὶ σὲ δεσμοὶ, καὶ δήσουσί σε ἐν αὐτοῖς, καὶ οὐ μὴ ἐξέλθῃς ἐκ μέσου αὐτῶν. Καὶ τὴν γλῶσσάν σου συνδήσω πρὸς τὸν λάρυγγά σου, καὶ ἀποκωφωθήσῃ, καὶ οὐκ ἔσῃ αὐτοῖς εἰς ἄνδρα ἐλέγχοντα, διότι οἶκος παραπικραίνων ἐστί. Παιδοτρίβου δίκην ὁ Δεσπότης καθάπερ τινὰ ἀθλητὴν τὸν προφήτην ἀλείφει, προλέγων μὲν αὐτῷ τὰ ἐσό μενα λυπηρὰ, καὶ τὰ ἐπαχθησόμενα παρὰ τοῦ λαοῦ σκυθρωπὰ, ὑπομένειν δὲ καὶ καρτερεῖν παρακελευόμενος, καὶ σιγὴν ἄγειν, ἕως ἂν αὐτὸς ἐπιτρέψῃ λαλεῖν· πανταχοῦ δὲ προστίθησι, διότι οἶκος παραπικραίνων ἐστὶ, διδάσκων μὴ δεδιέναι τοὺς τὸν Θεὸν \"ἀδεῶς\" παροξύνοντας· εὐκαταφρόνητοι γὰρ οἱ παράνομοι. κζʹ. Καὶ ἐν τῷ λαλεῖν με πρὸς σὲ, ἀνοίξω τὸ στό μα σου, καὶ ἐρεῖς πρὸς αὐτούς. Τάδε λέγει Ἀδωναῒ Κύριος, Ὁ ἀκούων ἀκουέτω, καὶ ὁ ἀπειθὼν ἀπειθείτω, διότι οἶκος παραπικραίνων ἐστί. Καὶ ταῦτα σαφῶς δηλοῖ τὸ τῆς γνώμης αὐθαίρετον. Σὺ μὲν γὰρ, φησὶ, κοινὴν πᾶσι πρόσφερε τὴν διδασκαλίαν. Διδά σκων δὲ τὸ τῆς εὐπειθείας ἑκούσιον, προστίθησι τοῖς λόγοις, ὅτι ὁ βουλόμενος ὑπακουέτω, καὶ ὁ ἀπειθῶν ὁ τἀναντία φρονῶν ἀντιλεγέτω· ἕκαστος γὰρ πρὸς τὴν αἵρεσιν τῆς γνώμης τὰ ἐπίχειρα δέξεται.","english":"Go in and shut yourself inside your house. Through actions he commands the prophecy to be brought about, and the siege of Jerusalem to be foretold through the things the prophet was commanded to do. 25, 26. And you, son of man, behold, bonds have been given upon you, and they shall bind you with them, and you shall not go out from among them. And I will bind your tongue to your throat, and you shall be made mute, and you shall not be to them a man who reproves, because they are a house that provokes to bitterness. Like a trainer, the Master anoints the prophet as a kind of athlete, foretelling to him the sorrowful things that will come and the grim things that will be inflicted by the people, and urging him to endure and persevere and to keep silence until he himself permits him to speak; and everywhere he adds, because they are a house that provokes to bitterness, teaching him not to fear those who provoke God \"fearlessly\"; for the lawless are easy to despise. 27. And when I speak with you, I will open your mouth, and you shall say to them: Thus says Adonai the Lord: Let the one who hears hear, and let the one who disobeys disobey, because they are a house that provokes to bitterness. And these things clearly make plain the free choice of the will. For you, he says, offer the teaching in common to all. But teaching the voluntary nature of obedience, he adds to his words that the one who wishes should obey, and the one who disobeys, who thinks the opposite, should speak against it; for each will receive the reward according to the choice of his will.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":40,"ref":"p40","source":"ΚΕΦΑΛ. Δʹ.\n\nαʹ, βʹ. Καὶ σὺ, υἱὲ ἀνθρώπου, λάβε σεαυτῷ πλίνθον, καὶ θήσεις αὐτὴν πρὸ προσώπου σου, καὶ διαγράψεις ἴσως ἐπ' αὐτὴν πόλιν τὴν Ἱε ρουσαλήμ· καὶ δώσεις περὶ αὐτὴν περιοχὴν, καὶ οἰκοδομήσεις ἐπ' αὐτὴν προμαχῶνας, καὶ περιβαλεῖς ἐπ' αὐτὴν χάρακα, καὶ δώσεις ἐπ' αὐτὴν παρεμβολὰς, καὶ τάξεις τὰς βελοστάσεις κύκλῳ. Τὴν τῆς Ἱερουσαλὴμ πολιορκίαν διαγράψαι κελεύεται· ἐν πλίνθῳ δὲ ἡ διαγραφὴ γίνεται, διὰ τὸ τῶν ἐνοικούντων σαθρόν· οὐ γὰρ ᾠκοδόμησαν αὑτῶν τὴν οἰκίαν κατὰ τὸν φρόνιμον ἐκεῖνον, ἐπὶ τῆς πέ τρας, ἀλλ' ἐπὶ τῆς ψάμμου· διὸ καὶ ἦλθον οἱ ποταμοὶ, καὶ κατέβη ἡ βροχὴ, καὶ ἔπνευσαν οἱ ἄνεμοι, καὶ προσέῤῥηξαν αὐτῶν τῇ οἰκίᾳ, καὶ ἔπεσε, καὶ ἐγένετο ἡ πτῶσις αὐτῆς μεγάλη. γʹ. Καὶ σὺ λάβε σεαυτῷ τήγανον σιδηροῦν, καὶ θήσεις αὐτὸ τεῖχος σιδηροῦν ἀναμέσον σοῦ καὶ ἀναμέσον τῆς πόλεως, καὶ ἑτοιμάσεις τὸ πρόσ ωπόν σου ἐπ' αὐτὴν, καὶ ἔσται ἐν συγκλεισμῷ, καὶ συγκλείσεις αὐτήν· σημεῖόν ἐστι τοῦτο τοῖς υἱοῖς Ἰσραήλ. Τοῦ Θεοῦ τὸν τύπον ἐπέχειν ὁ προ φήτης κελεύεται· διὸ καὶ τήγανον σιδηροῦν μεταξὺ αὑτοῦ καὶ τῆς ἐν τῇ πλίνθῳ διαγραφομένης πόλεως θεῖναι προστάττεται, διδασκόμενος, ὅτι καὶ παρὼν ὁ Θεὸς, καὶ ἐφορῶν τὰ κατὰ τῶν Ἱεροσολύμων γινόμενα, οὐδεμιᾶς αὐτοὺς ἀξιώσει προνοίας· ἀλλ' ὥσπερ τινὶ τειχίῳ σιδηρῷ διειργόμενος, οὔτε ὁρῶν δόξει τὰ γινόμενα, οὔτε τῶν ἱκετευόντων ἀκούσεται. Ταῦτα δὲ, φησὶ, ποίησον, σημεῖον διδοὺς τὴν διὰ τῶν πραγ μάτων προφητείαν τοῖς νῦν ἀπειθοῦσι καὶ ἀντι λέγουσι. δʹ, εʹ.","english":"CHAPTER 4\n\n1, 2. And you, son of man, take for yourself a brick, and you shall place it before your face, and you shall draw upon it the city Jerusalem; and you shall set a siege around it, and you shall build siege-works against it, and you shall cast a rampart around it, and you shall set camps against it, and you shall station battering-rams in a circle. He is commanded to draw the siege of Jerusalem; and the drawing is made on a brick, because of the weakness of its inhabitants; for they did not build their house like that prudent man, upon the rock, but upon the sand; therefore the rivers came, and the rain descended, and the winds blew, and they beat against their house, and it fell, and its fall was great. 3. And you, take for yourself an iron pan, and you shall place it as an iron wall between you and between the city, and you shall set your face toward it, and it shall be in a state of siege, and you shall besiege it; this is a sign to the sons of Israel. The prophet is commanded to hold the place of God; therefore he is also ordered to place an iron pan between himself and the city drawn on the brick, being taught that God, even when present and beholding the things done against Jerusalem, will grant them no providence; but as if separated by some iron wall, he will neither seem to see what is done, nor will he hear those who supplicate. And these things, he says, do, giving as a sign the prophecy through the events to those who now disobey and contradict. 4, 5.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":41,"ref":"p41","source":"Καὶ σὺ κοιμηθήσῃ ἐπὶ τὸ πλευρόν σου τὸ ἀριστερὸν, καὶ θήσεις τὰς ἀδικίας οἴκου Ἰσραὴλ ἐπ' αὐτοῦ, κατ' ἀριθμὸν τῶν ἡμερῶν πεντήκοντα καὶ ἑκατὸν, ἃς κοιμηθήσῃ ἐπ' αὐτοῦ, καὶ λήψῃ τὰς ἀδικίας αὐτῶν. Καὶ ἐγὼ δέδωκά σοι τὰς δύο ἀδικίας αὐτῶν εἰς ἀριθμὸν ἡμερῶν, ἐννενήκοντα καὶ ἑκατὸν ἡμέρας· καὶ λήψῃ τὰς ἀδικίας τοῦ οἴκου Ἰσραὴλ, καὶ συντελέσεις αὐτάς. Μετὰ τὸν Σολομῶντα ἐπὶ τοῦ Ῥοβοὰμ διῃρέθησαν αἱ δώδεκα φυλαὶ, καὶ αἱ μὲν δέκα ἐχρη μάτιζον ποτὲ μὲν Ἐφραῒμ, ποτὲ δὲ Ἰσραὴλ, ὁ δὲ Ἰούδα καὶ Βενιαμὶν ἐκαλοῦντο Ἰούδα· ἀλλ' ὅμως εἶς ὑπῆρχε λαὸς, ἀπό τε τοῦ Ἰσραὴλ καὶ τοῦ Ἀβραὰμ κατάγων τὸ γένος· διὸ ὡς ἐφ' ἑνὸς λαοῦ, ἃ κατὰ διαίρεσιν εἶπε, ταῦτα πάλιν συνῆψεν· ἀπονείμας γὰρ τὰς ἑκατὸν πεντήκοντα ἡμέρας τῷ Ἰσραὴλ, καὶ τῷ Ἰούδᾳ τὰς τεσσαράκοντα, πάλιν συνῆψεν, ὡς ἐφ' ἑνὸς σώματος καὶ μιᾶς συγγενείας, τὰς ἑκατὸν ἐννενήκοντα ἡμέρας· συνάψας δὲ διεῖλεν αὖθις, καί\n\nφησι· ϛʹ. Καὶ κοιμηθήσῃ ἐπὶ τὸ πλευρόν σου τὸ δεξιὸν ἐκ δευτέρου, καὶ λήψῃ τὰς ἀδικίας τοῦ οἴκου Ἰούδα τεσσαράκοντα ἡμέρας, ἡμέραν εἰς ἐνιαυτὸν ἔθηκά σοι αὐτάς. Πλείων γὰρ ἡ παρα νομία τοῦ καλουμένου Ἰσραήλ· παντελῶς γὰρ ἀπο στάντες τοῦ Θεοῦ, ποτὲ μὲν ἐλάτρευον ταῖς δαμάλεσι, ποτὲ δὲ τὰ παντοδαπὰ εἴδωλα προσεκύνουν. Διὰ τοῦτο ἐκείνῳ μὲν ἑκατὸν πεντήκοντα ἀφορίζει ἡμέρας, τῷ δὲ Ἰούδᾳ τεσσαράκοντα, ἑκάστης ἡμέρας εἰς ἐνιαυτὸν λογιζομένης. Σημαίνουσι δὲ αἱ τεσσαράκοντα ἡμέραι τοῦ Ἰούδᾳ τὰ λειπόμενα τοῖς ἐβδομήκοντα ἔτεσι τεσσαράκοντα ἔτη. Ἀπεφήνατο γὰρ ὁ Θεὸς διὰ τοῦ προφήτου Ἱερεμίου, ἑβδομήκοντα ἔτη διατελέσειν αὐτοὺς ἐν Βαβυλῶνι·","english":"And you shall sleep on your left side, and you shall place the iniquities of the house of Israel upon it, according to the number of the days, a hundred and fifty, which you shall sleep upon it, and you shall take their iniquities. And I have given you the two iniquities of theirs for a number of days, a hundred and ninety days; and you shall take the iniquities of the house of Israel, and you shall complete them. After Solomon, in the time of Rehoboam, the twelve tribes were divided, and the ten were called sometimes Ephraim, sometimes Israel, while Judah and Benjamin were called Judah; but nevertheless there was one people, tracing its lineage both from Israel and from Abraham; therefore, as concerning one people, the things he spoke by way of division he again joined together; for having assigned the hundred and fifty days to Israel, and the forty to Judah, he again joined them together, as concerning one body and one kinship, the hundred and ninety days; and having joined them he divided them again, and\n\nhe says: 6. And you shall sleep on your right side a second time, and you shall take the iniquities of the house of Judah forty days, a day for a year I have set them for you. For greater was the transgression of the one called Israel; for having wholly revolted from God, they sometimes served the calves, and sometimes bowed down to idols of every kind. For this reason he appoints a hundred and fifty days for that one, and forty for Judah, each day being reckoned as a year. And the forty days of Judah signify the forty years remaining of the seventy years. For God declared through the prophet Jeremiah that they would spend seventy years in Babylon;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":42,"ref":"p42","source":"ἀλλὰ τριάκοντα ἤδη παρεληλύθει ἔτη· ἐν γὰρ τῷ τριακοστῷ ἔτει τῆς αἰχμαλωσίας ἤρξατο τῆς προφητείας ὁ θεῖος Ἰεζεκιήλ, ἀπὸ δὲ τοῦ πέμπτου ἔτους τῆς Ἰεχονίου αἰχμαλω σίας, μέχρι πρώτου τῆς Κύρου τοῦ Πέρσου βασι λείας, τὰ λοιπὰ τεσσαράκοντα συμπληροῦνται ἔτη· καὶ τοῦτο δυνατὸν οὐ μόνον ἀπὸ τῶν χρονικῶν συν αγαγεῖν, ἀλλὰ καὶ ἀπὸ τῶν θείων Γραφῶν καταμα θεῖν· καὶ γὰρ ὁ μακάριος Ἱερεμίας ὁ προφήτης, καὶ ἡ τῶν παραλειπομένων βίβλος διδάσκει, ὡς ἐν τῷ τριακοστῷ καὶ ἑβδόμῳ ἔτει τῆς αἰχμαλωσίας Ἰωακεὶμ, τοῦ καὶ Ἰεχονίου, ὕψωσε τὴν κεφαλὴν αὐτοῦ Εὐϊλαδμαρωδὰχ, καὶ ἐξέβαλεν αὐτὸν ἐξ οἴκου φυλακῆς ἐν τῷ ἐνιαυτῷ τῆς βασιλείας αὐτοῦ· μετὰ δὲ τοῦτον ἐβασίλευσε Βαβυλωνίων ὁ Βαλτάσαρ οὐ μακρὸν χρόνον· δυσσεβήσας γὰρ ἀνῃρέθη· περὶ δὲ τὰ τρία ἐκράτησεν ἔτη· καὶ γὰρ ἐν τῷ τρίτῳ ἔτει τῆς βασιλείας αὑτοῦ τὴν μίαν ὀπτασίαν ὁ Δανιὴλ ἐθεάσατο· μετὰ δὲ τοῦτον Δαρεῖος ὁ Ἀσουήρου, ἀπὸ τοῦ σπέρματος ὑπάρχων τῶν Μήδων, ἐδέξατο τὴν βασιλείαν· ὀλίγον δὲ καὶ αὐτὸς ἡγήσατο χρόνον. Καὶ τοῦτο ἡμᾶς ὁ μακάριος διδάσκει Δανιὴλ εἰρη κὼς, ἐν τῷ πρώτῳ ἔτει Δαρείου τοῦ υἱοῦ Ἀσουήρου.","english":"But thirty years had already passed; for in the thirtieth year of the captivity the divine Ezekiel began his prophecy, and from the fifth year of the captivity of Jeconiah until the first year of the reign of Cyrus the Persian, the remaining forty years are completed. And this is possible to gather not only from the chronicles, but also to learn from the divine Scriptures; for the blessed Jeremiah the prophet, and the book of Paralipomenon, teach that in the thirty-seventh year of the captivity of Jehoiachin, also called Jeconiah, Evil-merodach lifted up his head and brought him out of the prison house in the year of his reign. And after him, Belshazzar reigned over the Babylonians for no long time; for having acted impiously, he was slain; and he held power for about three years; for in the third year of his reign Daniel beheld the one vision. And after him, Darius the son of Ahasuerus, being of the seed of the Medes, received the kingdom; and he too led it for a short time. And the blessed Daniel teaches us this, having said, in the first year of Darius the son of Ahasuerus.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":43,"ref":"p43","source":"\"Ἐν ἔτει ἑνὶ τῆς βασιλείας αὐτοῦ, ἐγὼ Δανιὴλ συνῆκα ἐν ταῖς βίβλοις τὸν ἀριθμὸν τῶν ἐτῶν, ὃς ἐγενήθη λόγος Κυρίου πρὸς Ἱερεμίαν τὸν προφή την, εἰς συμπλήρωσιν ἐρημώσεως Ἱερουσαλὴμ ἐβδομήκοντα ἔτη.\" Οὐκοῦν αἱ μὲν τῷ Ἰούδᾳ ἀφορισθεῖσαι τεσσαράκοντα ἡμέραι τῶν λειπομένων τεσσαράκοντα ἐτῶν σημαίνουσι τὸν ἀριθμὸν, αἱ δὲ ἑκα τὸν πεντήκοντα τῷ Ἰσραὴλ, ἑκατὸν πεντήκοντα ἐτῶν ἀριθμὸν, μεθ' ὃν ἥ τε πόλις ᾠκοδομήθη, καὶ οἰκητόρων πλήρης ἐγένετο, τειχισθεῖσα, καὶ ἀπολαβοῦσα τοὺς περιβόλους, καὶ αἱ ἄλλαι τοῦ τε Ἰσραὴλ καὶ Ἰούδα πόλεις ἀνεῤῥώσθησαν πολλοὺς ἐνοίκους δεξάμεναι. Τοῦτο δὲ ἐγένετο τῷ εἰκοστῷ ἔτει τῆς βασιλείας Ἀρταξέρξου τοῦ Ξέρξου, ἐφ' οὗ Νεεμίας οἰνοχόος αὐτῷ γεγονὼς, καὶ χάριν αἰτήσας τὸν βασιλέα, σὺν πολλῇ προθυμίᾳ τὴν Ἰουδαίαν κατέλαβε, καὶ τὰ προειρημένα πάντα πεποίηκε. Καὶ τοῦτο σαφῶς ἡ τοῦ Ἔσδρα διδάσκει συγγραφή. Εἰ δέ τις καὶ τὸν ἀριθμὸν τῶν ἐτῶν ἀκριβῶς μαθεῖν βούλεται, ἀρχὴν τοῦ ἀριθμοῦ λαβέτω τὸν πέμπτον τῆς αἰχμαλωσίας Ἰεχονίου. Ἐξ ἐκείνου γὰρ καὶ τὰ τεσσαράκοντα ἠριθμήσαμεν· εὑρήσεις γὰρ τεσσαράκοντα μὲν ἕως πρώτου ἔτους Κύρου τοῦ Πέρσου, ἐκεῖθεν ὑπόλοιπα Κύρου εἴκοσι καὶ ἐννέα, εἶτα Καμβύσου ἑπτὰ, ἔπειτα Δαρείου τοῦ Ὑστάσπου τριάκοντα καὶ πέντε· πρὸς τούτοις Ξέρξου εἴκοσι, καὶ Ἀρταξέρξου ἐννεακαίδεκα· τῷ γὰρ εἰκοστῷ ἔτει προσέταξεν ἀνοικοδομηθῆναι τὰ τείχη τῆς πόλεως. Καὶ μηδεὶς λεγέτω, ὅτι τῷ Ἰσραὴλ ἡ τῆς Ἱερουσαλὴμ οἰκοδομία οὐδαμῶς διέφερεν πάλαι διαιρεθέντι τῆς Ἰούδα φυλῆς·","english":"In the first year of his reign, I, Daniel, understood from the books the number of the years, of which the word of the Lord came to Jeremiah the prophet, for the fulfillment of the desolation of Jerusalem, seventy years.\" Therefore the forty days appointed to Judah signify the number of the remaining forty years, and the hundred and fifty to Israel signify a number of a hundred and fifty years, after which the city was built and became full of inhabitants, having been walled and having received back its circuits, and the other cities of both Israel and Judah were restored, receiving many inhabitants. And this happened in the twentieth year of the reign of Artaxerxes son of Xerxes, under whom Nehemiah, having become his cupbearer and having asked a favor of the king, with great zeal reached Judea and did all the things previously mentioned. And the writing of Ezra clearly teaches this. But if anyone wishes to learn the number of the years accurately, let him take as the beginning of the count the fifth year of the captivity of Jeconiah. For from that point we have also counted the forty; for you will find forty years until the first year of Cyrus the Persian, from there the remaining years of Cyrus, twenty-nine, then seven of Cambyses, then thirty-five of Darius son of Hystaspes; in addition to these, twenty of Xerxes, and nineteen of Artaxerxes; for in the twentieth year he ordered the walls of the city to be rebuilt. And let no one say that the building of Jerusalem in no way concerned Israel, which had long ago been divided from the tribe of Judah.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":44,"ref":"p44","source":"μετὰ γὰρ τὴν ἐπάνοδον οὐκ ἔμεινεν ἡ διαίρεσις, ἀλλ' ὁμοφρονοῦντες διετέλουν ἅπαντες οἱ τῆς ἐπανόδου τετυχηκότες, τὴν Ἱερουσαλὴμ μητρόπολιν ἔχοντες. ζʹ. Καὶ εἰς τὸν συγκλεισμὸν Ἱερουσαλὴμ, φησὶν, ἑτοιμάσεις τὸ πρόσωπόν σου, καὶ τὸν βραχίονά σου στερεώσεις, καὶ προφητεύσεις ἐπ' αὐτήν. \"Προσώπου ἑτοιμασία\" τὴν ἀγανάκτησιν σημαίνει, \"βραχίονος δὲ στερέωσις\" τὴν ἐπαγομένην παιδείαν ηʹ. Καὶ ἰδοὺ δέδωκα ἐπὶ σὲ δεσμοὺς, καὶ οὐ μὴ στραφήσῃ ἀπὸ τοῦ πλευροῦ σου ἐπὶ τὸ πλευ ρόν σου, ἕως οὗ συντελεσθῶσιν αἱ ἡμέραι τοῦ συγκλεισμοῦ σου. Δεῖ γὰρ αὐτοὺς μαθεῖν δι' ὧν ἐπιτηδεύεις, ὡς πρὸ τοῦ ὡρισμένου καιροῦ οὐδεμιᾶς ἀνακλήσεως τεύξονται. Διὸ\n\nπροσήκει σε τὸν ὡρισμένον χρόνον ἐφ' ἑκατέρου διατελέσαι πλευροῦ, μὴ μετακινούμενον, ὥστε τὴν ἐπενεχθεῖσαν κατ' αὐτῶν μαθεῖν αὐτοὺς ψῆφον. θʹ, ιʹ. Καὶ σὺ, υἱὲ ἀνθρώπου, λάβε σεαυτῷ πυ ροὺς, καὶ κριθὰς, καὶ κύαμον, καὶ φακὸν, καὶ κέγχρον, καὶ ὀλύραν, καὶ ἐμβαλεῖς αὐτὰ εἰς ἄγ γος ἓν ὀστράκινον, καὶ ποιήσεις αὐτὰ ἑαυτῷ εἰς ἄρτους, κατὰ ἀριθμὸν τῶν ἡμερῶν, ὧν σὺ καθεύδεις ἐπὶ τοῦ πλευροῦ σου· ἐννενήκοντα καὶ ἑκατὸν ἡμέραις φάγεσαι αὐτά. Καὶ τὸ βρῶμά σου, ὃ φάγεσαι, ἐν σταθμῷ εἴκοσι σίκλους τὴν ἡμέραν, ἀπὸ καιροῦ ἕως καιροῦ φάγεσαι αὐτά. Ἐπίπονα ὁ προφήτης ἐπιτάττεται, τῶν τιμωρουμένων τὸν τύπον ἐν ἑαυτῷ δεχόμενος, καὶ διδάσκων τὸν λαὸν, δι' ὧν ποιεῖν ἐκελεύετο, τὸν ἐσόμενον ἐν Ἱεροσολύμοις λιμόν. Διὸ καὶ οὐκ ἐκ πυρῶν μόνον κατασκευάζειν τὸν ἄρτον προστάττεται, ἀλλὰ καὶ κέγχρου, καὶ ὀλύρας, καὶ κυάμου· ἡ δὲ τοιαύτη βρῶ σις, ἐνδείας σημεῖον·","english":"For after the return, the division did not remain, but all who had obtained the return continued in harmony, having Jerusalem as their mother city. 7. And for the siege of Jerusalem, he says, you shall set your face, and you shall strengthen your arm, and you shall prophesy against it. The \"setting of the face\" signifies indignation, and the \"strengthening of the arm\" the discipline that is brought upon them. 8. And behold, I have given bonds upon you, and you shall not turn from your side to your other side, until the days of your siege are completed. For they must learn through what you practice, that before the appointed time they will obtain no recall. Therefore it is fitting that you remain on each side for the appointed time, not being moved, so that they may learn the sentence brought against them. 9, 10. And you, son of man, take for yourself wheat, and barley, and beans, and lentils, and millet, and spelt, and you shall cast them into one earthen vessel, and you shall make them for yourself into loaves, according to the number of the days in which you sleep on your side; for ninety and a hundred days you shall eat them. And your food, which you shall eat, by weight twenty shekels a day, from time to time you shall eat them. The prophet is commanded to endure hardship, receiving in himself the type of those who are punished, and teaching the people, through what he was commanded to do, the famine that would be in Jerusalem. Therefore he is commanded to prepare the bread not from wheat only, but also from millet, and spelt, and beans; and such food is a sign of want.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":45,"ref":"p45","source":"καὶ ὁ σταθμὸς δὲ πάλιν τὴν σπάνιν σημαίνει. Ἅπαξ γὰρ, φησὶ, τῆς ἡμέρας φάγεσαι εἴκοσι σίκλους, οἳ ποιοῦσι τρεῖς ὀγκίας, καὶ μικρόν τι πρὸς, ὥς φασιν οἱ τὰ στάθμια ταῦτα καὶ τὰ μέτρα ἠκριβωκότες. ιαʹ. Καὶ ὕδωρ μέτρῳ πίεσαι, τὸ ἔκτον τοῦ ἳν ἀπὸ καιροῦ ἕως καιροῦ πίεσαι. Καὶ τοῦτο πάλιν τὴν ἐπίτασιν τῆς ἐνδείας ἢν ἡ πολιορκία πεποίηκε, παραδηλοῖ· τὸ δὲ ἳν, μέτρον ἦν παρ' αὐτοῖς· οὗ τὸ ἕκτον κατὰ τὸν Σύρον ἥμισυ ξέστου ἐχώρει· τοῦτο δὲ τὸ μέτρον πίνειν ὁ προφήτης ἐκελεύετο, ἵνα προ σημήνῃ τὴν ἀπὸ τῆς πολιορκίας αὐτοῖς γενησομένην τῶν ἀναγκαίων σπάνιν. ιβʹ. Καὶ ἐγκρυφίαν κρίθινον φάγεσαι αὐτά· ἐν βολβίτοις κόπρου ἀνθρωπίνης ἐγκρύψεις αὐτὰ κατ' ὀφθαλμοὺς αὐτῶν. Ἀρτοποιήσεις δὲ, φησὶ, τὰ παντοδαπὰ ταῦτα σπέρματα, ὡς εἰώθασι τοὺς κριθίνους ἄρτους κατασκευάζειν· ὕλη δὲ τοῦ τῆς ἀρτο ποιΐας πυρὸς ἡ ἀνθρωπίνη κόπρος γενέσθω, εἰς ἔν δειξιν τῶν ἐσομένων αὐτοῖς ἐν τοῖς ἔθνεσι μιασμάτων. Διὸ ἐπάγει· ιγʹ. Οὕτως φάγονται οἱ υἱοὶ Ἰσραὴλ τὸν ἄρτον αὐτῶν ἀκάθαρτον ἐν τοῖς ἔθνεσιν, οὗ διασκορπιῶ αὐτούς. Ἀνάγκη γὰρ ἦν, ἅτε δὴ αἰχμαλώ τους, καὶ ἀλλοφύλοις ἔθνεσιν ἐπιμιγνυμένους, οὐ κατὰ νόμον πολιτεύεσθαι, ἀλλὰ πολλὰς ἐκ τῆς ἐπιμιξίας ἀφορμὰς εἰς παρανομίαν λαμβάνειν. ιδʹ. Καὶ εἶπον, Μηδαμῶς Κύριε ὁ Θεὸς Ἰσραήλ· ἰδοὺ ἡ ψυχή μου οὐ μεμίαται ἐν ἀκαθαρσίᾳ, καὶ θνησιμαῖον καὶ θηριάλωτον οὐ βέβρωκα ἀπὸ γενέσεώς μου ἕως τοῦ νῦν, οὐδὲ εἰσελήλυθεν εἰς τὸ στόμα μου πᾶν κρέας ἕωλον καὶ βέβηλον.","english":"And the weight again signifies scarcity. For once, he says, in the day you shall eat twenty shekels, which make three ounces and a little more, as those say who have accurately determined these weights and measures. 11. And you shall drink water by measure, the sixth part of a hin; from time to time you shall drink. And this again indicates the severity of the want that the siege produced; and the hin was a measure among them, the sixth part of which contained half a xestes according to the Syrian standard; and the prophet was commanded to drink this measure, in order to foretell the scarcity of necessities that would come upon them from the siege. 12. And you shall eat it as a barley cake, and you shall hide it in dung of human excrement before their eyes. And you shall bake, he says, all these various seeds, as they are accustomed to prepare barley loaves; and let human dung be the fuel for the fire of the baking, to indicate the defilements that would come upon them among the nations. Therefore he adds: 13. Thus the sons of Israel shall eat their bread unclean among the nations, where I shall scatter them. For it was necessary, being captives and mingling with foreign nations, not to live according to the law, but to take many occasions for lawlessness from the mingling. 14. And I said, By no means, Lord God of Israel; behold, my soul has not been defiled in uncleanness, and I have not eaten of a carcass or a beast's prey from my birth until now, nor has any stale and profane flesh entered my mouth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":46,"ref":"p46","source":"Ἀναγκασθεὶς ὁ προφήτης τὴν ἔννομον αὑτοῦ πο λιτείαν γυμνοῖ, ἱκετεύων τὸν φιλάνθρωπον Δεσπότην προστάγματι ἑτέρῳ λῦσαι τὰ κελευσθέντα· καὶ παραυτίκα πέπεικεν· ἀγαθὸς γὰρ καὶ ῥᾳδίως τοῖς ἱκέταις ἐπικαμπτόμενος, ὥσπερ ἀμέλει καὶ τότε, βολβίτοις χρήσασθαι βοῶν εἰς τὴν ἀρτοποιΐαν ἐκέλευσε. Τού τοις ἐπάγει· ιϛʹ, ιζʹ. Υἱὲ ἀνθρώπου, ἰδοὺ ἐγὼ συντρίβω στήριγμα ἄρτου ἐν Ἱερουσαλὴμ, καὶ φάγονται ἄρτον ἐν σταθμῷ καὶ ἐν ἐνδείᾳ, καὶ ὕδωρ ἐν μέτρῳ καὶ ἐν ἀφανισμῷ πίονται. Ὅπως ἐνδεεῖς ἄρτου καὶ ὕδατος γένωνται· καὶ ἀφανισθήσεται ἄν θρωπος καὶ ἀδελφὸς αὐτοῦ, καὶ ἐντακήσονται ἐν ταῖς ἀδικίαις αὐτῶν. Δύο δὲ διὰ τῆς ἀρτοποιΐας ἐκείνης σημαίνεται πράγματα, διὰ μὲν τοῦ σταθμοῦ ὁ ἐν Ἱεροσολύμοις λιμὸς, διὰ δὲ τῆς ἀκαθάρτου κατασκευῆς ἡ ἐν τοῖς παρανόμοις ἔθνεσι διαγωγή. Ἀλλὰ τὸ δίκαιον ἡ τιμωρία περιέχει. \"Ἐντακήσονται γὰρ, φησὶν, ἐν ταῖς ἀδικίαις αὑτῶν·\" δίκας γὰρ, φησὶ, τίσουσιν ὧν πλημμελοῦντες διετέλεσαν.","english":"Compelled, the prophet lays bare his lawful manner of life, entreating the man-loving Master to dissolve by another command what had been enjoined; and at once he persuaded him. For he is good and easily bends to suppliants, just as indeed at that time also, when he cried out, he commanded them to use pulse for the baking of bread. To these things he adds: 16, 17. Son of man, behold, I break the staff of bread in Jerusalem, and they shall eat bread by weight and in want, and they shall drink water by measure and in desolation. That they may become destitute of bread and water; and man and his brother shall be destroyed, and they shall be consumed in their iniquities. But two things are signified through that baking of bread: through the weight, the famine in Jerusalem; through the unclean preparation, the manner of life among the lawless nations. But the punishment contains what is just. For they shall be consumed, he says, in their own iniquities; for they shall pay the penalty, he says, for the sins they continued to commit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":47,"ref":"p47","source":"ΚΕΦΑΛ. Εʹ.\n\nαʹ. Καὶ σὺ, υἱὲ ἀνθρώπου, λάβε σεαυτῷ ῥομφαίαν ὀξεῖαν, ὥσπερ ξυρὸν κουρέως, καὶ κτῆ σαι αὐτὴν σεαυτῷ, καὶ ἐπάξεις ἐπὶ τὴν κεφαλήν σου, καὶ ἐπὶ τὸν πώγωνά σου, καὶ λήψῃ ζυγὸν σταθμίων, καὶ διαστήσεις αὐτούς. Ἡ ῥομφαία τὴν τιμωρητικὴν αἰνίττεται δύναμιν· ἡ δὲ τῶν τριχῶν τῆς κεφαλῆς καὶ τοῦ πώγωνος ἀφαίρεσις, τῆς εὐπρεπείας τὴν στέρησιν· τὰ δὲ ζυγὰ καὶ σταθμία, τῆς τοῦ Θεοῦ ψήφου τὸ δίκαιον· οὐδὲν γὰρ ἀστάθμητον παρὰ τοῖς ἀνεξερευνήτοις αὐτοῦ κρίμασι.\n\nβʹ. Τὸ τέταρτον ἐν πυρὶ κατακαύσεις ἐν μέσῃ τῇ πόλει, κατὰ τὴν συμπλήρωσιν τῶν ἡμερῶν τοῦ συγκλεισμοῦ σου, καὶ λήψῃ τὸ τέταρτον, καὶ κατακαύσεις ἐν μέσῳ αὐτῆς, καὶ τὸ τέταρτον κατακόψεις ἐν ῥομφαίᾳ κύκλῳ αὐτῆς, καὶ τὸ τέταρτον διασκορπιεῖς τῷ πνεύ ματι, καὶ μάχαιραν ἐκκενώσω ὀπίσω αὐτῶν. Ταῦτα αὐτὸς ἑρμηνεύει μετὰ βραχέα, καὶ καλεῖ πῦρ, καὶ τὸν λιμὸν, καὶ τὸν θάνατον· διὸ τὰ δύο τέταρτα προσέταξε τῷ πυρὶ παραδοθῆναι, ὡς καὶ τούτου κἀ κείνου δίκην πυρὸς ἐπινεμομένου τοὺς ἀνθρώπους· διὰ δὲ τῆς ῥομφαίας τὴν τῶν πολεμίων ἔφοδον ἐσήμανε, καὶ τὰς ὑπ' ἐκείνων ἐσομένας σφαγάς· τὸν δὲ διασκορπισμὸν τὴν αἰχμαλωσίαν καὶ τὴν ἐσομένην διασπορὰν, περὶ ὧν ἐπήγαγε· \"Καὶ μάχαιραν ἐκκενώσω ὀπίσω αὐτῶν·\" καὶ γὰρ μετὰ τὸ γενέσθαι δορυάλωτοι μυρία θανάτων ὑπέμειναν εἴδη. γʹ, δʹ. Καὶ λήψῃ, φησὶν, ἐκεῖθεν ὀλίγους ἐν ἀριθμῷ, καὶ συμπεριλήψῃ αὐτοὺς τῇ ἀναβολῇ σου. Καὶ ἐκ τούτων λήψῃ ἔτι, καὶ ῥίψεις αὐτοὺς ἐν μέσῳ τοῦ πυρὸς, καὶ κατακαύσεις αὐτοὺς ἐν πυρί· ἐξ αὐτοῦ ἐξελεύσεται πῦρ εἰς πάντα οἶκον Ἰσραήλ.","english":"CHAPTER 5\n\n1. And you, son of man, take for yourself a sharp sword, like a barber's razor, and acquire it for yourself, and bring it upon your head and upon your beard, and you shall take a yoke of scales and divide them. The sword hints at the punitive power; the removal of the hairs of the head and the beard, the deprivation of comeliness; the yoke and the scales, the justice of God's verdict; for nothing is unweighed in his unsearchable judgments.\n\n2. You shall burn a fourth part in the fire in the midst of the city, according to the completion of the days of your confinement, and you shall take a fourth part and burn it in the midst of it, and a fourth part you shall cut down with the sword round about it, and a fourth part you shall scatter to the wind, and I will empty out a sword after them. These things he himself interprets a little later, and calls fire, and famine, and death; wherefore he commanded the two fourths to be handed over to the fire, since both this and that ravage men with the punishment of fire; and through the sword he signified the assault of the enemies, and the slaughters that would be made by them; and the scattering, the captivity and the dispersion that would come to be, concerning which he added: \"And I will empty out a sword after them\"; for even after they became captives of war they endured countless forms of death. 3, 4. And you shall take, he says, from there a few in number, and you shall gather them up in the fold of your robe. And from these you shall take still more, and throw them into the midst of the fire, and burn them in fire; from it fire shall go out upon all the house of Israel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":48,"ref":"p48","source":"Σημαίνει δὲ διὰ τούτων τοὺς ὑπο λειφθέντας, οὓς Ναβουζαρδᾶν ὁ ἀρχιμάγειρος κατέλιπε μετὰ Γοδολίου, οἳ πάλιν διαφόρως κατηναλώθησαν· νῦν μὲν ὑπ' ἀλλήλων ἀναιρούμενοι, νῦν δὲ εἰς Αἴγυπτον ἀποδιδράσκοντες, καὶ τῆς ἀσεβείας οὐκ ἀφιστάμενοι. Καὶ τοῦτο σαφῶς ἡμᾶς ἡ τοῦ Ἱερεμίου προφητεία διδάσκει. Τὸ δὲ, \"Ἐξ αὐτῆς ἐξ ελεύσεται πῦρ εἰς πάντα οἶκον Ἰσραὴλ,\" αἰνίττεται μὲν καὶ τὴν τότε γενομένην ἀγανάκτησιν τοῦ Βαβυλωνίου, καὶ τὸν ἐπενεχθέντα αὐτοῖς ἐν Αἰγύπτῳ ὄλεθρον· προσημαίνει δὲ καὶ τὰς μετὰ τὴν ἐπάν οδον ἐπὶ Ἀντιόχου τοῦ Ἐπιφανοῦς γενομένας στάσεις, δι' ἃς ταῖς μυρίαις ἐκείναις περιέπεσον συμ φοραῖς. Διαφερόντως δὲ προαγορεύει τὴν κατὰ τοῦ Δεσπότου Χριστοῦ μανίαν, καὶ τὴν μετὰ τὸν σταυ ρὸν γενομένην αὐτῶν πανωλεθρίαν, καὶ εἰς πᾶσαν τὴν οἰκουμένην διασποράν. Ταῦτα, φησὶ, ποιήσας, εἰπὲ καὶ τῆς τιμωρίας τὰς αἰτίας. εʹ, ϛʹ. Τάδε λέγει Ἀδωναῒ Κύριος· Αὕτη Ἱερουσαλὴμ, ἐν μέσῳ τῶν ἐθνῶν τέθεικα αὐτὴν, καὶ τὰς κύκλῳ αὐτῆς χώρας· καὶ ἐρεῖς, ἤλ λαξε τὰ δικαιώματά μου εἰς ἀνομίαν ἐκ τῶν ἐθνῶν τῶν κύκλῳ αὐτῆς. Διότι τὰ δικαιώματά μου ἀπώσαντο αὐτὰ, καὶ ἐν τοῖς νομίμοις μου οὐκ ἐπορεύθησαν ἐν αὐτοῖς. Ὁ τῶν ὅλων Θεὸς τὸ Ἰουδαίων ἐξελέξατο ἔθνος, διὰ τούτων ἅπαντας ἀν θρώπους εὐεργετῆσαι βουλόμενος· διὸ καὶ νόμον αὐτοῖς ἀπὸ πάντων αὐτοὺς διορίζοντα δέδωκεν, ἵνα κἀντεῦθεν τὸ ἐπίσημον ἔχωσιν· ἔδωκε δὲ αὐτοῖς καὶ τόπον εἰς οἰκητήριον τῆς οἰκουμένης τὰ μέσα· πρὸς ἕω μὲν γὰρ καὶ ἄρκτον τὴν Ἀσίαν εἶχον, πρὸς ἑσπέ ραν δὲ τὴν Εὐρώπην διὰ τῆς θαλάσσης συναπτομένην· ἀπὸ δὲ νότου τὴν Λιβύην.","english":"By these things he signifies those who were left behind, whom Nebuzaradan the captain of the guard left with Gedaliah, who in turn were consumed in various ways: now being slain by one another, now fleeing to Egypt, and not departing from impiety. And the prophecy of Jeremiah clearly teaches us this. But the phrase, \"From it fire shall go out into all the house of Israel,\" hints at the indignation of the Babylonian that occurred then, and the destruction brought upon them in Egypt; and it also foretells the seditions that took place after the return, in the time of Antiochus Epiphanes, through which they fell into those countless calamities. And in a distinct manner it foretells the madness against the Lord Christ, and the utter destruction of them that came after the cross, and their dispersion into all the inhabited world. Having done these things, he says, speak also the causes of the punishment. 5, 6. Thus says Adonai the Lord: This is Jerusalem; I have set her in the midst of the nations, and the lands round about her; and you shall say, She has rejected my statutes unto iniquity, more than the nations round about her. For they thrust away my statutes, and in my laws they did not walk in them. The God of all chose the nation of the Jews, wishing through them to benefit all men; therefore he also gave them a law that separated them from all, so that from this too they might have the distinction; and he gave them also a place for dwelling in the middle of the inhabited world: for toward the east and the north they had Asia, toward the west Europe joined by the sea, and from the south Libya.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":49,"ref":"p49","source":"Εἰς ταῦτα γὰρ τρία τμήματα καὶ οἱ τοῦ Νῶε παῖδες τὴν οἰκουμένην διείλοντο. \"Τέθεικα τοίνυν τὴν Ἱερουσαλὴμ, φησὶν ὁ Θεὸς, ἐν μέσῳ τῶν ἐθνῶν, ἵν' ἐκεῖνοι τὴν ἀπὸ ταύτης ὠφέλειαν ἑλκύσωσιν, καὶ πᾶσαν εὐσέβειαν καὶ εὐνομίαν παρ' αὐτοῖς μεταμάθωσιν· αὕτη δὲ πᾶν τοὐναντίον πεποίηκεν· οὐ γὰρ μόνον αὐτοῖς τῆς παρ' ἐμοῦ δοθείσης εὐνομίας οὐ μετέδωκεν, ἀλλὰ καὶ τῆς ἐκείνων δυσσεβείας μετέλαβε. ζʹ, ηʹ. Διὰ τοῦτο τάδε λέγει Ἀδωναῒ Κύριος· Ἀνθ' ὧν ἡ μορφὴ ὑμῶν ἐκ τῶν ἐθνῶν τῶν κύ κλῳ ὑμῶν, ἐν τοῖς νομίμοις μου οὐκ ἐπορεύθητε, καὶ τὰ δικαιώματά μου οὐκ ἐποιήσατε, ἀλλ' οὐδὲ κατὰ τὰ δικαιώματα τῶν ἐθνῶν τῶν κύ κλῳ ὑμῶν οὐκ ἐποιήσατε. Διὰ τοῦτο τάδε λέγει Ἀδωναῒ Κύριος, ἰδοὺ ἐγὼ ἐπὶ σὲ, καὶ ποιήσω ἐν μέσῳ σου κρῖμα ἐνώπιον τῶν ἐθνῶν. Ἐπειδὴ γὰρ τὸν τῶν ἐθνῶν ἀνεμάξασθε χαρακτῆρα, καὶ τοῖς ἐκείνων ἐπιτηδεύμασιν ἐνεφύρητε, καὶ τὰ ἐμὰ δικαιώματά τε καὶ νόμιμα διεπτύσατε, ὑπερβολῇ δὲ παρανομίας χρώμενοι ὑπερηκοντίσατε τῇ δυσσεβείᾳ τὰ ἔθνη, παρ' ὧν ταύτην ἐμάθετε· τούτου χάριν προ φανῶς σοι δικάσω, τῶν ἐθνῶν θεωρούντων τὸ δικα στήριον, καὶ τῆς δίκης ἀκροωμένων· ἵν' ἐπειδὴ διὰ τῆς σῆς οὐκ ὠφελήθησαν εὐνομίας, διὰ γοῦν τῆς τιμωρίας ἑλκύσωσιν ὠφέλειαν. θʹ. Καὶ ποιήσω ἐν σοὶ ἃ οὐ πεποίηκα, καὶ οὐ μὴ ποιήσω ὅμοια αὐτοῖς ἔτι διὰ πάντα τὰ βδελύγματά σου. Εἶτα διδάσκει, τίνα τὰ","english":"For Noah's sons divided the inhabited world into these three parts. \"I have therefore set Jerusalem,\" says God, \"in the midst of the nations, so that they might draw benefit from her and learn all godliness and good order from her; but she has done the very opposite. For not only did she not share with them the good order given by me, but she also partook of their impiety. 7, 8. Therefore thus says the Lord Adonai: Because your form is from the nations round about you, you did not walk in my statutes, and you did not do my judgments, nor did you do according to the judgments of the nations round about you. Therefore thus says the Lord Adonai: Behold, I am against you, and I will execute judgment in your midst before the nations. For since you imitated the character of the nations and were inflamed with their practices, and spat upon my judgments and statutes, and by excess of lawlessness surpassed the nations in impiety, from whom you learned it—for this cause I will judge you openly, while the nations behold the tribunal and listen to the judgment; so that, since they were not benefited by your good order, they might at least draw benefit from your punishment. 9. And I will do in you what I have not done, and I will never do the like again, because of all your abominations. Then he teaches what are the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":50,"ref":"p50","source":"ἠπειλημένα. ιʹ. Διὰ τοῦτο πατέρες φάγονται τέκνα ἀναμέ σον σου, καὶ τέκνα φάγονται πατέρας. Τοῦτο δὲ καὶ ἐν τῇ Βαβυλωνίων, καὶ ἐν τῇ Ῥωμαίων πολιορκίᾳ γεγένηται, τῆς ὑπερβολῆς τοῦ λιμοῦ τὴν ἀνοσιουργίαν ἐργασαμένης. \"Καὶ ποιήσω ἐν σοὶ κρίματα.\" Τουτέστι, δικαίως σοι δικάσω. \"Καὶ δια σπερῶ πάντας τοὺς καταλοίπους σου εἰς πάντα ἄνεμον.\" Οὐ δεῖται ἑρμηνείας λόγος, τῶν πραγμά των βοώντων. ιαʹ. Διὰ τοῦτο, Ζῶ ἐγὼ, λέγει Ἀδωναῒ Κύριος, ἦ μὴν ἀνθ' ὧν τὰ ἅγιά μου ἐμίανας ἐν πᾶσι τοῖς προσοχθίσμασί σου, καὶ ἐν πᾶσι τοῖς βδελύγμασί σου, κἀγὼ ἀπώσομαί σε. Ἅγια καλεῖ οὐ μόνον τὰ νόμιμα, ἀλλὰ καὶ τὸν ἀφορισθέντα αὐτῷ ναὸν, ὃν τῇ τῶν εἰδώλων ἐβεβήλωσαν στάσει· προσοχθίσματα δὲ καὶ βδελύγματα, τὰ εἴδωλα ὀνομάζει, βδελύγματα μὲν ὡς βδελυγμίας μεστὰ, προσοχθίσματα τὰ ἀηδίας πάσης ἀνάμεστα. Τοιοῦτόν ἐστι τὸ ὑπὸ τῆς Ῥεβέκκας λεγόμενον· \"Προσώχθικα τῇ ψυχῇ μου διὰ τὰς θυγατέρας τῶν Χαναναίων, εἰ λήψεται Ἰακὼβ ὁ υἱός μου ἐξ αὐτῶν γυναῖκα, ἱνατί μοι ζῇν;\" τουτέστι, Βδελύττομαι σφόδρα τὰς θυγατέρας τῶν Χαναναίων. Καὶ πάλιν ὁ Θεὸς διὰ τοῦ Δαβὶδ, \"Διὸ προσώχθισα τῇ γενεᾷ ἐκείνῃ, καὶ εἶπον· Ἀεὶ πλα νῶνται τῇ καρδίᾳ· τουτέστιν, Ἐβδελυξάμην. Καὶ πάλιν περὶ τοῦ παρανόμου, φησὶν ὁ αὐτὸς προφήτης \"Κακίᾳ δὲ οὐ προσώχθισε\", τουτέστιν, οὐκ ἐβδελύξατο τὴν κακίαν. \"Οὐ φείσεται ὀφθαλμός μου, καὶ οὐκ ἐλεήσω ἐγώ.\" Τοσαύτη ἡ τῆς παρανομίας ὑπερβολὴ, ὅτι ὁ ἐλεήμων ἐλεεῖν οὐκ ἀνέχεται, καὶ ὁ φιλάνθρωπος τῶν κολαζομένων οὐ φείδεται.","english":"...threatened. 10. Therefore fathers shall eat children in the midst of you, and children shall eat fathers. This also happened in the siege of the Babylonians and in that of the Romans, the excess of famine having brought about the impious deed. \"And I will execute judgments in you.\" That is, I will judge you justly. \"And I will scatter all your remnant to every wind.\" The statement does not need interpretation, since the facts cry out. 11. Therefore, as I live, says Adonai the Lord, surely because you have defiled my holy things with all your abominations and with all your detestable things, I also will thrust you away. He calls \"holy things\" not only the legal ordinances but also the temple set apart for him, which they profaned by their setting up of idols; and he names the idols \"abominations\" and \"detestable things\"—detestable things as full of loathing, abominations as filled with all disgust. Such is what is said by Rebecca: \"I have loathed my life because of the daughters of the Canaanites; if Jacob my son takes a wife from them, why should I live?\" That is, I utterly detest the daughters of the Canaanites. And again God through David: \"Therefore I loathed that generation, and I said: They always go astray in their heart\"; that is, I detested them. And again concerning the lawless man, the same prophet says: \"But he did not loathe wickedness\"; that is, he did not detest wickedness. \"My eye shall not spare, and I will not have mercy.\" So great is the excess of lawlessness that the merciful one does not endure to show mercy, and the lover of humanity does not spare those who are punished.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":51,"ref":"p51","source":"Εἶτα διηγεῖται τὰ ἤδη ἡρμηνευμένα, ὅπως λιμῷ μὲν παραδώσει τὸ τέταρτον, καὶ θανάτῳ πάλιν τὴν ἄλλην μοῖραν· εἶτα τὴν ἄλλην τῇ διὰ τοῦ πολέμου σφαγῇ, καὶ τὸ λειπόμενον τέταρτον αἰχμαλωσίᾳ, τῆς τιμω ρίας πάλιν καὶ τούτοις ἀκολουθούσης. Καὶ ἐπάγει· ιγʹ. Καὶ συντελεσθήσεται ὁ θυμός μου, καὶ ἡ ὀργή μου ἐπ' αὐτοὺς, καὶ παρακληθήσομαι, καὶ ἐπιγνώσονται, διότι ἐγὼ Κύριος λελάληκα ἐν τῷ ζήλῳ μου, ἐν τῷ συντελέσαι με τὴν ὀργήν μου ἐπ' αὐτούς. Ἀπαθὲς τὸ Θεῖον, καὶ παντελῶς ἀόργητον, τοῖς δὲ ἀνθρωπίνοις ὀνόμασι κέχρηται, τὰς τιμωρητικὰς ἐνεργείας οὕτω προσαγορεύων. Τὸ δὲ, \"Συντελεσθήσεται ἡ ὀργή μου ἐπ' αὐτοὺς\", ἀντὶ τοῦ, πέρας λήψεται. Μαθόντων δὲ αὐτῶν διὰ τῆς πείρας, ὅτι Θεός εἰμι, καὶ Δεσπότης, ὅτι τὴν παρανομίαν αὐτῶν βδελυξάμενος τὴν τιμωρίαν ἐπήγαγον, παρα κληθήσομαι· ἐπὶ τοῦτο γὰρ καὶ τὰς κολάσεις ἐπ ήγαγον. ιδʹ. Καὶ θήσομαί σε εἰς ἔρημον, καὶ εἰς ὄνει δος τοῖς κύκλῳ σου. Ἱκανὸν καὶ τοῦτο πικρῶς ἀνιᾶσαι, τὸ τοὺς ἐκ γειτόνων οἰκοῦντας, καὶ διηνεκῶς ἐκπεπολεμωμένους, ἐπιγελᾷν, καὶ τῇ ἐρημίᾳ ἐπεντρυφᾷν. \"Καὶ τὰς θυγατέρας τὰς κύκλῳ σου ἐνώπιον παντὸς διοδεύοντος.\" Θυγατέρας καλεῖ τὰς ὑποκειμένας πόλεις καὶ κώμας. ιεʹ. Καὶ ἔσῃ στενακτὴ, καὶ δήλη παιδείᾳ καὶ ἀφανισμοῖς, καὶ αἱ θυγατέρες σου κύκλῳ σου ἐν τοῖς ἔθνεσι τοῖς κύκλῳ σου. Ἐπίσημόν σε, φησὶν, ἐν τοῖς κακοῖς ποιήσω, ὥστε πάντας τοὺς ἀκούοντας τὸν ἀφανισμόν σου, καὶ τῶν ὑποκειμένων σοι πόλεων καὶ κωμῶν, στένειν καὶ ὀδύρεσθαι.","english":"Then he recounts what has already been explained: how he will deliver a fourth part to famine, and again another portion to death; then another to slaughter through war, and the remaining fourth to captivity, with punishment again following upon these as well. And he adds: 13. And my fury shall be accomplished, and my wrath upon them, and I shall be comforted, and they shall know that I the Lord have spoken in my zeal, when I have accomplished my wrath upon them. The Divine is impassible and wholly free from anger, but it employs human terms, thus designating the punitive energies. And the phrase \"My wrath shall be accomplished upon them\" is instead of \"it shall receive an end.\" But when they have learned through experience that I am God and Master, that having loathed their lawlessness I brought punishment upon them, I shall be comforted; for it was for this that I brought the chastisements upon them. 14. And I shall make you a desert, and a reproach to those round about you. This too is enough to grieve bitterly, that those dwelling nearby and perpetually at war should laugh at you and revel in your desolation. \"And your daughters round about you before every passer-by.\" He calls daughters the cities and villages subject to you. 15. And you shall be a groaning, and manifest in chastisement and destructions, and your daughters round about you among the nations round about you. I shall make you, he says, conspicuous in evils, so that all who hear of your destruction, and of the cities and villages subject to you, may groan and lament.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":52,"ref":"p52","source":"\"Ἐν τῷ ποιῆσαί με ἐν σοὶ κρίματα ἐν ὀργῇ καὶ ἐν θυμῷ, ἐν ἐκδικήσει θυμοῦ, καὶ ἐλέγχοις.\" Εἶτα τὸ ἀψευδὲς δεικνὺς τῶν εἰρημένων, ιϛʹ. Ἐγὼ Κύριος, φησὶ, λελάληκα. Ἱκανὴ γὰρ ἡ τοῦ προσώπου δήλωσις τὴν ἀλήθειαν δεῖξαι. Ἐν τῷ ἐξαποστεῖλαι με τὰς βολίδας μου τοῦ λιμοῦ ἐπ' αὐτοὺς, καὶ ἔσονται εἰς ἔκλειψιν· καὶ ἀποστελῶ αὐτὰς διαφθεῖραι ὑμᾶς, καὶ λιμὸν συντάξω, καὶ συντρίψω στήριγμα ἄρτου σου. (ιζʹ) Καὶ ἐξαποστελῶ ἐπὶ σὲ ῥομφαίαν, καὶ θηρία πονηρὰ, καὶ τιμωρήσομαί σε, καὶ θάνατος καὶ αἷμα διελεύσεται ἐπὶ σὲ, καὶ ῥομφαίαν ἐπάξω ἐπὶ σὲ κυκλόθεν· ἐγὼ Κύριος λελάληκα. Τὰ αὐτὰ πολλάκις λέγει, δεδίξασθαι βουλόμενος τοὺς ἀκούον τας, ἵνα τῷ φόβῳ τῶν ἀλγεινῶν εἰς εὐσέβειαν μετα βάλῃ, καὶ τῆς ἀπειλῆς μὴ ἐπαγάγῃ τὴν πεῖραν. Θηρία δὲ πονηρὰ τοὺς ὠμοτάτους Χαλδαίους ὠνό μασεν, δίκην θηρίων ὠμοβόρων ἐπιόντας, καὶ τοὺς μὲν κατασφάττοντας, τοὺς δὲ ζωγροῦντας καὶ δορυ αλώτους λαμβάνοντας.\n\nΚΕΦΑΛ. ςʹ.\n\nαʹ, βʹ. Καὶ ἐγένετο λόγος Κυρίου πρός με λέγων· Υἱὲ ἀνθρώπου, στήρισον τὸ πρόσωπόν σου ἐπὶ τὰ ὄρη Ἰσραὴλ, καὶ προφήτευσον ἐπ' αὐτὰ, καὶ ἐρεῖς. Οὐ λογικὰ τὰ ὄρη, οὔτε μὴν ἔμψυχα, ἀλλὰ καὶ ἀναίσθητα· εἰς ἔλεγχον δὲ τῶν λογικῶν τοῖς ἀψύχοις προσδιαλέγεται· οὕτω καὶ ἐπὶ τοῦ Ἱε ροβοὰμ πρὸς τὸ θυσιαστήριον ὁ ἄνθρωπος τοῦ Θεοῦ τοὺς λόγους ἐποιήσατο. γʹ, δʹ. Τὰ ὄρη Ἰσραὴλ ἀκούσατε τὸν λόγον Ἀδωναῒ Κυρίου· τάδε λέγει Ἀδωναῒ Κύριος τοῖς ὄρεσι, καὶ τοῖς βουνοῖς, καὶ ταῖς νάπαις, καὶ ταῖς φάραγξιν· Ἰδοὺ ἐγὼ ἐπάγω ἐφ' ὑμᾶς ῥομφαίαν, καὶ ἐξολοθρευθήσεται τὰ ὑψηλὰ ὑμῶν.","english":"When I execute judgments among you in anger and in wrath, in vengeance of fury, and with reproofs.\" Then he shows the truthfulness of what has been said: \"I, the Lord, have spoken,\" he says. For the declaration of the person is sufficient to show the truth. \"When I send my arrows of famine against them, and they shall come to destruction; and I will send them to destroy you, and I will appoint famine, and I will break the staff of your bread. (17) And I will send against you the sword, and evil beasts, and I will punish you, and death and blood shall pass over you, and I will bring the sword against you round about; I, the Lord, have spoken.\" He says the same things many times, wishing to terrify those who hear, so that by the fear of grievous things he might turn them to piety, and not bring upon them the experience of the threat. And \"evil beasts\" he called the most savage Chaldeans, who attack like man-eating beasts, some slaughtering, others taking alive and capturing as prisoners of war.\n\nCHAPTER 6\n\n1, 2. And the word of the Lord came to me, saying: Son of man, set your face toward the mountains of Israel, and prophesy against them, and you shall say. The mountains are not rational, nor indeed animate, but even insensible; yet for the reproof of rational beings he converses with soulless things; thus also in the case of Jeroboam the man of God made his words to the altar. 3, 4. Mountains of Israel, hear the word of the Lord Adonai: thus says the Lord Adonai to the mountains, and to the hills, and to the valleys, and to the ravines: Behold, I bring upon you the sword, and your high places shall be utterly destroyed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":53,"ref":"p53","source":"Καὶ ἀφανισθήσεται τὰ θυσιαστήρια ὑμῶν, καὶ συντρι βήσεται τὰ τεμένη ὑμῶν, καὶ καταβαλῶ τραυ ματίας ὑμῶν ἐνώπιον τῶν εἰδώλων ὑμῶν. Ἐπειδὴ γὰρ ἐν τούτοις πᾶσι τοῖς χωρίοις βωμοὺς τοῖς εἰδώ λοις ἀνήγειραν, ἀναγκαίως προλέγει τὴν ἐσομένην τῶν πολεμίων ἔφοδον, καὶ τὰς πανταχοῦ γενησομένας σφαγὰς, καὶ τῶν εἰδωλικῶν τεμενῶν τὴν ἐκπόρθησιν. εʹ, ϛʹ. Καὶ δώσω τὰ πτώματα υἱῶν Ἰσραὴλ κατὰ πρόσωπον εἰδώλων αὐτῶν, καὶ διασκορπιῶ τὰ ὀστᾶ ὑμῶν κύκλῳ τῶν θυσιαστηρίων ὑμῶν· ἐν πάσῃ τῇ κατοικίᾳ ὑμῶν. Ἀπὸ τῶν ἀψύχων μετήγαγεν ἐπὶ τοὺς λογικοὺς τὸν λόγον, καὶ ἀπειλεῖ, ὅτι νεκρῶν πληρώσει τὰ τῶν εἰδώλων τεμένη, καὶ ἀνθρωπείων ὀστέων τὰ τῶν δαιμόνων θυσιαστήρια, διδάσκων διὰ τῆς τιμωρίας, ὡς οὐδὲν ἀπώναντο τῆς τῶν δαιμόνων θεραπείας, οὐδὲ μὴν ἐπικουρίας τινὸς ἐν ταῖς ἐπενεχθείσαις συμφοραῖς παρ' ἐκείνων ἀπήλαυσαν. \"Καὶ αἱ πόλεις ἐξερημωθήσονται, καὶ τὰ ὑψηλὰ ἀφανισθήσονται, ὅπως ἐξολοθρευθῇ τε καὶ πλημμελήσῃ τὰ θυσιαστήρια ὑμῶν, καὶ συντριβήσεται.\" Τὸ δὲ πλημμελήσῃ, ἐρημωθήσῃ ὁ Σύμμαχος ἡρμήνευσε. \"Καὶ κατα παύσῃ τὰ εἴδωλα ὑμῶν, καὶ ἐξαρθῇ τὰ τεμένη ὑμῶν, καὶ ἐξαλειφθῇ τὰ ἔργα ὑμῶν.\" Ἔδειξε τῆς τιμω ρίας τὰς αἰτίας· ἰατρικῶς γὰρ ὁ φιλάνθρωπος κολά ζει Δεσπότης, ἵνα παύσῃ τῆς ἀσεβείας τὸν δρόμον· ταῦτα γὰρ πάντα, φησὶ, ποιῶ, καὶ τὴν ἐρημίαν ἐπάξω, ἵνα σβέσω τὴν περὶ τὰ εἴδωλα μανίαν τε καὶ λύτταν. ζʹ. Καὶ πεσοῦνται τραυματίαι ὑμῶν ἐν μέσῳ ὑμῶν, καὶ γνώσεσθε ὅτι ἐγὼ Κύριος. Ὥστε ἡ τι μωρία διδάσκαλος θεογνωσίας·","english":"And your altars shall be made desolate, and your sanctuaries shall be shattered, and I will cast down your wounded before your idols. For since in all these places they had raised up altars to the idols, he necessarily foretells the coming assault of the enemies, and the slaughters that will take place everywhere, and the plundering of the idolatrous sanctuaries. 5, 6. And I will give the corpses of the sons of Israel before their idols, and I will scatter your bones around your altars, in all your dwelling places. He has transferred the discourse from lifeless things to rational beings, and he threatens that he will fill the sanctuaries of the idols with the dead, and the altars of the demons with human bones, teaching through the punishment that they derived no benefit from the worship of the demons, nor indeed did they enjoy any assistance from them in the calamities that were brought upon them. \"And the cities shall be made desolate, and the high places shall be made desolate, so that your altars may be utterly destroyed and may fail, and be shattered.\" The Symmachus translation rendered \"may fail\" as \"may be made desolate.\" \"And I will cause your idols to cease, and your sanctuaries to be taken away, and your works to be blotted out.\" He has shown the causes of the punishment; for the philanthropic Master punishes in a medicinal manner, in order that he may stop the course of impiety; for all these things, he says, I do, and I will bring desolation, in order that I may quench the madness and frenzy concerning the idols. 7. And your wounded shall fall in the midst of you, and you shall know that I am the Lord. So that the punishment is a teacher of the knowledge of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":54,"ref":"p54","source":"διὸ καὶ ὁ μακά ριος ἔλεγε Δαβὶδ, \"Ἀγαθόν μοι, ὅτι ἐταπείνωσάς με, ὅπως ἂν μάθω τὰ δικαιώματά σου.\" ηʹ. Καὶ ὑπολείψομαι, τοῦ γενέσθαι ἐξ ὑμῶν ἀνασωζόμενον ἐκ ῥομφαίας ἐν τοῖς ἔθνεσιν, ἐν τῷ διασκορπισμῷ ὑμῶν ἐν ταῖς χώραις. Ἐπειδὴ γὰρ εἶπε, \"Γνώσεσθε ὅτι ἐγὼ Κύριος,\" ἀναγκαίως δείκνυσι τοὺς ὠφεληθησομένους· οἱ γὰρ ἐκ τῆς αἰχμαλωσίας διασπαρέντες, ἐκ τῆς τιμωρίας τὴν ὠφέλειαν καρπώσονται. Διὸ ἐπάγει· θʹ. Καὶ μνησθήσονταί μου οἱ ἀνασωζόμενοι ἐξ ὑμῶν, οὗ ᾐχμαλωτεύθησαν ἐκεῖ. Χρήσιμος τοίνυν ἡ ὑπὸ Θεοῦ ἐπιφερομένη παιδεία· μεταμελείας γὰρ μήτηρ. Ὀμώμοκα γὰρ τῇ καρδίᾳ αὐτῶν τῇ ἐκπορνευούσῃ, τῇ ἀποστάσῃ ἀπ' ἐμοῦ, καὶ τοῖς ὀφθαλμοῖς αὐτῶν τοῖς ἐκπορνεύουσιν ὀπίσω τῶν ἐπιτηδευμάτων αὐτῶν, ὅτι κλαύσονται κατὰ πρόσωπον ἑαυτῶν περὶ τῶν κακῶν, ὧν ἐποίησαν ἐν πᾶσι τοῖς βδελύγμασιν αὐτῶν. (ιʹ.) Καὶ ἐπιγνώσονται, διότι ἐγὼ Κύριος οὐκ εἰς δωρεὰν λελάληκα τοῦ ποιῆσαι ἅπαντα τὰ κακὰ ταῦτα. Ἀναντίῤῥητος, φησὶν, ἔσται αὐτοῖς μεταμέλεια, ἐφ' οἷς ἐμὲ μὲν ἐγκατέλιπον, τὴν δὲ τῶν εἰδώλων ἠγάπησαν θεραπείαν· τοῦτο γὰρ ἐνταῦθα πορνείαν ἐκάλεσε· καὶ μαθήσονται διὰ τῆς πείρας αὐτῆς, ὡς οὔτε ἀδίκως, οὔτε ἀνωφελῶς ταύταις αὐτοὺς περιέβαλον ταῖς τιμωρίαις· τὸ μὲν γὰρ δίκαιον ἡ ἀσέβεια δείκνυσι, τὴν δὲ ὠφέλειαν ἡ μεταμέλεια. ιαʹ. Τάδε λέγει Ἀδωναῒ Κύριος· Κρότησον τῇ χειρί σου, καὶ ψόφησον τῷ ποδί σου, καὶ εἰπὸν, Εὖγε, εὖγε ἐπὶ πᾶσι τοῖς βδελύγμασι τῶν κα κῶν οἴκου Ἰσραὴλ, ἐν ῥομφαίᾳ, καὶ ἐν λιμῷ, καὶ ἐν θανάτῳ πεσοῦνται.","english":"Therefore also the blessed David said, \"It is good for me that you humbled me, that I might learn your statutes.\" 9. And I will leave a remnant, that there may be from you some who escape the sword among the nations, in your dispersion in the lands. For since he said, \"You shall know that I am the Lord,\" he necessarily shows those who will be benefited; for those scattered from the captivity will reap benefit from the punishment. Therefore he adds: 9. And those of you who escape shall remember me, where they were carried captive. Useful, then, is the discipline brought upon them by God; for it is the mother of repentance. For I have sworn to their heart that prostitutes itself, that has departed from me, and to their eyes that prostitute themselves after their practices, that they shall weep before their own face for the evils which they did in all their abominations. (10.) And they shall know, because I the Lord have not spoken in vain to do all these evils. Irreversible, he says, will be their repentance for the things in which they abandoned me and loved the service of idols; for this he called prostitution here; and they shall learn through experience itself that neither unjustly nor unprofitably did I surround them with these punishments; for injustice demonstrates the just, and repentance demonstrates the benefit. 11. Thus says Adonai the Lord: Clap your hand, and stamp your foot, and say, Well done, well done, upon all the abominations of the evils of the house of Israel, who shall fall by the sword, and by famine, and by death.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":55,"ref":"p55","source":"Ἐμοῦ, φησὶν, ἀποφαινομένου, καὶ καταψηφιζομένου τὰς παντοδαπὰς τι μωρίας, σὺ κρότει, καὶ θαύμαζε τῆς ψήφου τὸ δί καιον. Εἶτα πάλιν τὰ αὐτὰ προαγορεύσας, ὅπως καὶ λιμῷ, καὶ θανάτῳ, καὶ σφαγῇ πολεμίων, καὶ αἰχμαλωσίᾳ παραδοθήσονται, καὶ ὅτι κύκλῳ τῶν εἰδωλικῶν θυσιαστηρίων\n\nσφαγήσονται, καὶ ἐν τοῖς ἄλσεσι τοῖς ὑπ' αὐτῶν τιμηθεῖσι. \"Καὶ ὑποκάτω δρυὸς δασείας ἔδωκαν, φησὶν, ὀσμὴν εὐωδίας πᾶσι τοῖς εἰδώλοις αὑτῶν.\" Ὑποδείκνυσι καὶ τῆς ἐρημίας τοὺς ὅρους. ιδʹ. Θήσομαι γὰρ, φησὶ, τὴν γῆν εἰς ἀφανι σμὸν καὶ ὄλεθρον ἀπὸ τῆς ἐρήμου τῆς Δεβλαθὰ ἐν πάσαις ταῖς κατοικίαις αὐτῶν, καὶ ἐπιγνώσονται ὅτι ἐγὼ Κύριος. ΚΕΦΑΛ. ζʹ. Καὶ εἰδὼς τὴν συνέχειαν τῶν ἀνιαρῶν προῤῥήσεων, καὶ τοὺς λίαν ἀντιτύπους ἀποχρῶσαν μαλάξαι, πάλιν ἑτέρως προλέγει τὰ λυπηρά. αʹ, γʹ. Ἐγένετο γὰρ, φησὶ, λόγος Κυρίου πρός με λέγων· Καὶ σὺ, υἱὲ ἀνθρώπου· Τάδε λέγει Ἀδωναῒ Κύριος τῇ γῇ τοῦ Ἰσραήλ· Πέρας ἥκει, τὸ πέρας ἥκει ἐπὶ τὰς τέσσαρας πτέρυγας τῆς γῆς. Ἥκει τὸ πέρας νῦν, καὶ ἥξει τὸ πέρας ἐπὶ σὲ τὸν κατοικοῦντα τὴν γῆν. Τέσσαρας δὲ πτέρυγας τῆς γῆς οὐ τῆς οἰκουμένης λέγει, ἀλλὰ τῆς τοῦ Ἰσραήλ· ἀντὶ τοῦ, Τέλος τὰ καθ' ὑμᾶς ἔλαβε· μὴ γὰρ δὴ νομίσητε διαφεύξεσθαι τὰ ἠπειλημένα κακὰ, μετανοίᾳ μὴ χρώμενοι· κατὰ πάντων γὰρ ὑμῶν ὄλεθρος χωρήσει. \"Καὶ ἐπαποστελῶ ἐγὼ τὸν θυμόν μου ἐπὶ σὲ, καὶ κρινῶ σε κατὰ τὰς ὁδούς σου.\" Νῦν καιρὸς εἰπεῖν μετὰ τοῦ μακαρίου Παύ λου· \"Φοβερὸν τὸ ἐμπεσεῖν εἰς χεῖρας Θεοῦ ζῶν τος·\" ἀποδώσει γὰρ ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ. Τοῦτο γὰρ καὶ ἐνταῦθα ἔφη· \"Καὶ κρινῶ σε κατὰ τὰς ὁδούς σου.","english":"When I, he says, give my verdict and condemn your manifold punishments, do you clap your hands and marvel at the justice of the sentence. Then again, having foretold the same things—that they will be handed over to famine, to death, to the slaughter of enemies, and to captivity, and that around the idolatrous altars\n\nthey will be slaughtered, and in the groves honored by them. \"And under a thick oak,\" he says, \"they gave a sweet-smelling savor to all their idols.\" He also indicates the boundaries of the desolation. 14. \"For I will make,\" he says, \"the land a desolation and a destruction from the wilderness of Deblatha in all their dwellings, and they shall know that I am the Lord.\" Chapter 7. And knowing the continuity of the grievous prophecies, and that those who are exceedingly stubborn need sufficient softening, he again foretells the sorrowful things in another way. 1, 3. \"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 shall come upon you who dwell in the land.\" And he calls \"four wings of the land\" not of the whole world, but of Israel's land; instead of, \"The end of your affairs has come; for do not suppose that you will escape the threatened evils, if you do not practice repentance; for destruction will come upon all of you.\" \"And I will send my wrath upon you, and I will judge you according to your ways.\" Now is the time for me to say with the blessed Paul: \"It is a fearful thing to fall into the hands of the living God;\" for he will render to each according to his works. For this is what he also said here: \"And I will judge you according to your ways.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":56,"ref":"p56","source":"Καὶ δώσω ἐπὶ σὲ πάντα τὰ βδελύγματά σου,\" ἀντὶ τοῦ, Θερίσεις ἃ ἔσπαρκας, καὶ ἀξίας τῶν ἔργων λήψῃ τὰς ἀντιδόσεις. δʹ. Οὐ φείσεται ὁ ὀφθαλμός μου ἐπὶ σὲ, οὐδὲ μὴ ἐλεήσω. Ὅταν γὰρ ἀμετρίᾳ περιπέσωμεν παρανομίας, καὶ εἰς ἀνήκεστον ἐλάσωμεν νόσον, ἀποκλείομεν τοῦ Θεοῦ τὸν ἔλεον. \"Διότι τὴν ὁδόν σου ἐπὶ σὲ δώσω, καὶ τὰ βδελύγματά σου ἐπὶ σὲ ἔσται, καὶ γνώσῃ ὅτι ἐγὼ Κύριος.\" Μεγίστη τοῖς κολαζομένοις παραψυχὴ τοῦ κολάζοντος Θεοῦ ἡ ἐπίγνωσις. εʹ–ζʹ. Τάδε λέγει Ἀδωναῒ Κύριος· Κακία μία, κακία ἰδοὺ ἔρχεται. Τὸ πέρας ἥκει, ἥκει τὸ πέ ρας· ἐξηγέρθη πρὸς σὲ, ἰδοὺ ἥκει τὸ πέρας. Ἥκει ἡ πλοκὴ ἐπὶ σὲ τὸν κατοικοῦντα τὴν γῆν. Ἄῤῥητος ἡ τοῦ Θεοῦ φιλανθρωπία ἀπειλεῖ τὰς τιμωρίας, ἵνα μὴ ἐπαγάγῃ τὰς τιμωρίας· ὅταν δὲ μὴ φοβηθῶμεν τὰς ἀπειλὰς, τῇ πείρᾳ δεχόμεθα ταύ τας· ὅπερ καὶ οὗτοι πεπόνθασιν, ἀκούσαντες μὲν, ὅτι ἥκει τὸ πέρας, οὐ φοβηθέντες δὲ τὸ πέρας· κα λεῖ δὲ κακίαν μίαν τὴν ἐπενεχθεῖσαν πανωλεθρίαν, πλοκὴν δὲ τὰ τῆς ἁμαρτίας δεσμά· \"Ταῖς γὰρ σειραῖς, φησὶ, τῶν ἑαυτοῦ ἁμαρτημάτων ἕκαστος σφίγγεται.\" Καὶ ὁ Ἡσαΐας λέγει· \"Οὐαὶ οἱ ἐπισπώμενοι τὰς ἁμαρτίας αὑτῶν, ὡς σχοινίῳ μακρῷ, καὶ ὡς ζυγοῦ ἱμάντι δαμάλεως τὰς ἀνομίας αὑτῶν. Ἐνέστηκε, φησὶν, ὁ καιρὸς, ἤγγικεν ἡ ἡμέρα, οὐ μετὰ θορύβων οὐδὲ μετὰ ὠδίνων. (ηʹ.) Νῦν ἐγγύθεν ἐκχεῶ τὴν ὀργήν μου ἐπὶ σέ. Οὐκ ἔσται, φησὶν, ἀναβολὴ τῆς τιμωρίας, ἀλλὰ πάρεστι καὶ ἐφέστηκεν ὁ ταύτης καιρός. Εἶτα πάλιν διηγεῖται, ὅπως τῶν οἰκείων ἀδικημάτων τίσουσι τὰς δί κας. Καὶ μετὰ βραχέα ἐπιλέγει·","english":"And I will give upon you all your abominations, meaning: You will reap what you have sown, and you will receive recompense worthy of your deeds. 4. My eye shall not spare you, nor will I have pity. For when we fall into measureless lawlessness and are driven into an incurable disease, we shut out God's mercy. \"Because I will give 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 being punished is the knowledge of God who punishes. 5–7. Thus says Adonai the Lord: One evil, behold, an evil comes. The end has come, the end has come; it has awakened against you, behold, the end has come. The knot has come upon you who dwell in the land. Ineffable is God's love for humanity: he threatens punishments so as not to bring punishments; but when we do not fear the threats, we receive them by experience—which is exactly what these people suffered: they heard that the end had come, but did not fear the end. And he calls the utter destruction brought upon them \"one evil,\" and the bonds of sin a \"knot\"; for \"each one,\" he says, \"is strangled by the cords of his own sins.\" And Isaiah says: \"Woe to those who draw their sins to themselves as with a long rope, and their lawless deeds as with the strap of a yoke for a heifer.\" The time, he says, is at hand; the day has drawn near—not with tumults nor with birth-pangs. (8.) Now I will pour out my wrath near upon you. There will be, he says, no postponement of the punishment, but its time is present and at hand. Then again he recounts how they will pay the penalty for their own injustices. And shortly after he adds:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":57,"ref":"p57","source":"\"Ἡ ῥάβδος ἤνθησε, καὶ ἡ ὕβρις ἐξανέστη, καὶ συντρίψει στήριγμα ἀνόμου.\" Ῥάβδον δὲ τὴν τιμωρίαν ἐκάλεσεν ὑπὸ τῆς παρανομίας ἀρδευθεῖσάν τε καὶ ἀνθήσασαν· ὕβριν δὲ τὴν κατὰ τοῦ Θεοῦ ἀσέβειαν προσηγόρευ σεν, ᾗ ἐπὶ πλεῖστον χρώμενοι διετέλεσαν τῆς θείας καταφρονοῦντες μακροθυμίας· Ἀλλ' αὕτη, φησὶν, ἐπὶ τοῦ παρόντος \"ἐξανέστη, καὶ συντρίψει στήριγμα ἀνόμου.\" Διὸ ἐπάγει· ιβʹ–ιγʹ. Ὁ κτώμενος μὴ χαιρέτω, καὶ ὁ πωλῶν μὴ θρηνείτω· διότι ὀργὴ εἰς πᾶν τὸ πλῆθος αὐ τῆς. Καὶ ὁ κτώμενος πρὸς πωλοῦντα οὐκέτι μὴ ἐπιστρέψει. Ἀντὶ τοῦ, ἀνατρέψαι βουλόμενος τὸ συμβόλαιον· ἴσοις γὰρ ἅπαντες περιπεσοῦνται κακοῖς, ὁμοίως ὀλοφυρόμενοι καὶ στένοντες· ἀλλ' ὅμως φησίν· \"Ἔτι ἐν ζωῇ τὸ ζῇν αὐτῶν, ὅτι ὅρασις εἰς πᾶν τὸ πλῆθος αὐτῆς οὐκ ἀνακάμψει.\" Τοσούτων γὰρ αὐτοῖς ἐπικειμένων κακῶν οὐκ ἀπαγορεύουσι, φησὶ, τὴν ζωὴν, οὐδὲ ἡ προφητικὴ ὅρα σις πιστὴ πᾶσιν αὐτοῖς εἶναι δοκεῖ· ἔδει δὲ, φησὶν, αὐτοὺς γνῶναι, ὅτι \"Ἄνθρωπος ἐν ὀφθαλμοῖς ζωῆς αὐτοῦ οὐ κρατήσει.\" Τουτέστιν, οὐ πάντως ταῖς ἀνθρωπίναις ἐλπίσιν ἀκολουθεῖ τὰ πράγματα, ἀλλ' ἐλ πίσας τις πολλάκις ζήσεσθαι, ἐναντίον εὕρατο τὸ τέλος. ιδʹ. Σαλπίσατε σάλπιγγι, καὶ κρίνατε τὰ σύμπαντα, καὶ οὐκ ἔστι πορευόμενος εἰς πόλε μον, ὅτι ἡ","english":"The rod has blossomed, and insolence has risen up, and it will shatter the support of the lawless.\" He called the punishment a rod, watered and made to blossom by lawlessness; and he named insolence the impiety against God, which they continued to practice to the greatest extent, despising the divine forbearance. But this, he says, has now \"risen up, and will shatter the support of the lawless.\" Therefore he adds: 12–13. Let not the buyer rejoice, and let not the seller mourn; for wrath is upon all its multitude. And the buyer shall no longer turn back to the seller. This means: wishing to overturn the contract; for all will fall into equal evils, lamenting and groaning alike. Nevertheless, he says: \"While they are still alive, their living, because the vision concerning all its multitude shall not return.\" For with so many evils pressing upon them, he says, they do not renounce life, nor does the prophetic vision seem trustworthy to all of them. But they ought, he says, to know that \"a man shall not prevail in the eyes of his life.\" That is, human hopes do not altogether govern affairs, but one who often hoped to live found the opposite end. 14. Sound the trumpet, and judge all things, and there is no one going to war, because the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":58,"ref":"p58","source":"ὀργή μου εἰς πᾶν τὸ πλῆθος αὐτῆς. Ἐπειδὴ νομίζετε, φησὶ, ψευδῆ εἶναι τὰ παρ' ἐμοῦ προλεγόμενα, χρήσασθε ταῖς σάλπιγξι ταῖς ὑμετέ ραις, νομίσατε πάντων εἶναι κρείττους· ἀλλ' οὐδὲν ἐντεῦθεν ὠφεληθήσεσθε· οὐχ ἕξετε γὰρ τοὺς πολε μῆσαι δυναμένους· κοινῇ γὰρ πᾶσι τὴν παντοδαπὴν ἐπιφέρω τιμωρίαν. ιεʹ. Ὁ πόλεμος, καὶ ἡ ῥομφαία ἔξωθεν, καὶ ὁ λιμὸς, καὶ ὁ θάνατος ἔσωθεν. Ὁ ἐν τῷ πεδίῳ ἐν ῥομφαίᾳ τελευτήσει, τοὺς δὲ ἐν τῇ πόλει λι μὸς καὶ θάνατος συντελέσει. Πῶς τοίνυν, φησὶ, δυνήσεσθε πολεμεῖν, ὑπὸ τοσούτων καὶ τηλικούτων κακῶν περιστοιχιζόμενοι; ιϛʹ. Καὶ ἀνασωθήσονται, φησὶν, οἱ ἀνασωζόμενοι ἐξ αὐτῶν, καὶ ἔσονται ἐπὶ τῶν ὀρέων, ὡς περιστεραὶ μελετητικαί. Ὀδυρόμενοι γὰρ καὶ θρηνοῦντες περιστεραῖς μελετώσαις ἀπεικασθή σονται· στένουσι γὰρ ἔοικε τῶν περιστερῶν ἡ φωνή. \"Πάντας, φησὶν, ἀποκτενῶ, ἕκαστον ἐν ταῖς ἀδικίαις αὑτοῦ.\" Οὐκ ἀδίκως ἐπάξω τὴν τιμωρίαν, ἀλλὰ τὰς ἀξίας ἕκαστον ἀπαιτήσω δίκας. ιζʹ. Πᾶσαι χεῖρες ἐκλυθήσονται, καὶ πάντες μηροὶ μολυνθήσονται ὑγρασίᾳ. Ἑκάτερον τῆς δειλίας σημεῖον. ιηʹ. Καὶ περιζώσονται σάκκους, καὶ καλύψει αὐτοὺς θάμβος, καὶ ἐπὶ πᾶν πρόσωπον αἰσχύνη, καὶ ἐπὶ πᾶσαν κεφαλὴν φαλάκρωμα. Ὅταν γὰρ, φησὶν, ἴδωσι τῶν ἐπιφερομένων κα κῶν τὸ νέφος, καὶ οὐδεμίαν οὐδαμόθεν ἀναφαινομένην βοήθειαν, τότε ἀπαγορεύοντες ῥίψουσι μὲν τὰ πολεμικὰ ὅπλα, τὸ δὲ πένθιμον ἀναλήψονται σχῆμα· διὸ καὶ σάκκου ἐμνημόνευσε, καὶ κεφαλῆς ἐξυρημέ νης· ταῦτα γὰρ εἰώθασιν οἱ τηνικάδε πενθοῦντες ἐπιτηδεύειν. ιθʹ.","english":"My anger upon all her multitude. Since, he says, you think that what is foretold by me is false, use your own trumpets, consider yourselves better than all; but you will gain nothing from this; for you will not have those able to wage war; for in common I bring upon all every kind of punishment. 15. War, and the sword outside, and famine, and death inside. He who is in the plain shall die by the sword, but those in the city famine and death shall finish off. How then, he says, will you be able to wage war, surrounded by so many and such great evils? 16. And those who are saved from them shall be saved, he says, and they shall be on the mountains, like meditating doves. For mourning and lamenting they shall be likened to meditating doves; for the voice of doves resembles groaning. \"All, he says, I will kill, each in his own injustices.\" Not unjustly will I bring the punishment, but I will exact from each the penalties he deserves. 17. All hands shall be loosened, and all thighs shall be defiled with moisture. Each is a sign of cowardice. 18. And they shall gird themselves with sackcloth, and amazement shall cover them, and shame upon every face, and baldness upon every head. For when, he says, they see the cloud of the evils brought upon them, and no help appearing from anywhere, then, giving up, they shall throw away their weapons of war, and shall take up the garb of mourning; therefore he mentioned sackcloth and a shaved head; for those who mourn at such times are accustomed to practice these things. 19.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":59,"ref":"p59","source":"Καὶ τὸ ἀργύριον αὐτῶν ἐν ταῖς πλατείαις ῥιφήσεται, καὶ τὸ χρυσίον αὐτῶν ὑπεροφθήσεται. Εἶτα καὶ τὴν αἰτίαν τῆς τῶν χρημάτων ὑπεροψίας διδάσκει. \"Τὸ γὰρ ἀργύριον αὐτῶν, καὶ τὸ χρυσίον, οὐ δύναται ἐξελέσθαι αὐτοὺς ἐν ἡμέρᾳ ὀργῆς Κυρίου.\" Ὁρῶντες γὰρ ἀνόνητον τοῦ ἀργυρίου καὶ τοῦ χρυσίου τὴν κτῆσιν, περιόψονται αὐτὰ ἐῤ ῥιμμένα, οὐκέτι τὴν προτέραν ποιούμενοι φυλακήν. \"Αἱ ψυχαὶ αὐτῶν οὐ μὴ ἐμπλησθῶσι, καὶ αἱ κοιλίαι αὐτῶν οὐ πληρωθῶσι· διότι βάσανος τῶν ἀδικιῶν αὐτῶν ἐγένετο. Ποίαν γὰρ αὐτοῖς ὄνησιν παρέξει χρυσὸς ἢ ἄργυρος, λιμοῦ πολεμοῦντος, καὶ τῆς σπάνεως τῶν ἀναγκαίων ἐπικειμένης, δι' ἣν κεναὶ μὲν τροφῆς αἱ γαστέρες, αἱ δὲ ψυχαὶ τῶν σιτίων ἐφίενται, ἡ δὲ βάσανος καὶ ἡ ἐξέτασις τῶν ἀδικιῶν αὐτῶν γίνεται; Εἶτα διδάσκει πάλιν τὰς αἰτίας τῆς τιμωρίας. κʹ. Ἐκλεκτὰ κόσμου εἰς ὑπερηφανίαν ἔθεντο αὐτὰ, καὶ εἰκόνας τῶν βδελυγμάτων αὐτῶν καὶ προσοχθισμάτων ἐποίησαν ἐξ αὐτῶν. Τὸν γὰρ χρυσὸν, καὶ τὸν ἄργυρον, καὶ τοὺς τιμίους λίθους, ὕλην ἔσχον ἀλαζονείας ὁμοῦ καὶ ἀσεβείας, πολυτελῆ μὲν κόσμον ἑαυτοῖς ἐκεῖθεν κατασκευάζοντες, εἰς εἰδώλων δὲ ἐργασίαν τὰ πλεῖστα δαπανῶντες. Ἕνεκεν τούτου, φησὶ, δέδωκα αὐτὰ αὐτοῖς εἰς ἀκαθαρσίαν. (καʹ, κβʹ.) Καὶ παραδώσω αὐτὰ εἰς χεῖρας ἀλλοτρίων τοῦ διαρπάσαι αὐτὰ, καὶ τοῖς λοιμοῖς τῆς γῆς εἰς σκῦλα, καὶ βεβηλώσουσιν αὐτά. Καὶ ἀποστρέψω τὸ πρόσωπόν μου ἀπ' αὐτῶν. Λοιμοὺς δὲ τῆς γῆς τοὺς Βαβυλωνίους ἐκάλεσεν, ὠμοτάτους ὄντας καὶ παρανομωτάτους, καὶ δυσσεβείᾳ πάσῃ συντεθραμμένους·","english":"And their silver will be cast into the streets, and their gold will be despised. Then he also teaches the reason for the contempt of wealth. \"For their silver and their gold cannot deliver them in the day of the Lord's anger.\" For seeing the possession of silver and gold to be useless, they will overlook them as cast away, no longer keeping their former guard over them. \"Their souls shall not be filled, and their bellies shall not be satisfied; because the torment of their iniquities has come.\" For what profit will gold or silver provide them when famine wages war and the scarcity of necessities presses upon them, on account of which their stomachs are empty of food, and their souls long for sustenance, and the torment and examination of their iniquities takes place? Then he teaches again the causes of the punishment. 20. They set the choice things of the world for arrogance, and they made images of their abominations and loathsome things from them. For gold, silver, and precious stones they held as material for both boastfulness and impiety, fashioning costly adornment for themselves from them, but spending most of it on the making of idols. For this reason, he says, I have given them to them for uncleanness. (21, 22.) And I will deliver them into the hands of strangers to plunder them, and to the plagues of the earth for spoils, and they shall profane them. And I will turn my face away from them. And he called the Babylonians \"plagues of the earth,\" being the most savage and most lawless, and reared together with all impiety.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":60,"ref":"p60","source":"Τούτοις, φησὶ, παραδώσω ἃ κατεσκευάσατε χρυσᾶ εἴδωλα καὶ ἀργυρᾶ, καὶ ὃν ἐποιήσατε ὑμῖν αὐτοῖς πολυτελῆ κόσμον. Καὶ βεβηλώσουσιν αὐτά· τουτέστι, Τοῖς τιμίοις ὑμῶν εἰδώλοις εἰς ἑτέραν χρήσονται κατα σκευήν. Καὶ μιανοῦσι τὴν ἐπισκοπήν μου, καὶ εἰσ ελεύσονται εἰς αὐτὰ ἀφυλάκτως, καὶ βεβηλώσουσιν αὐτά. (κγʹ.) Καὶ ποιήσουσι φυρμόν. Ἐπισκοπὴν αὑτοῦ τὸν ἀφιερωμένον αὐτῷ προσαγο ρεύει νεὼν, ὅθεν ἐπισκοπεῖν ἐδόκει τὸν Ἰσραὴλ, καὶ προνοίας αὐτὸν ἀξιοῦν. Παραδώσω δὲ, φησὶν, οὐ μόνον τὰ εἴδωλα αὐτῶν τοῖς Βαβυλωνίοις, ἀλλὰ καὶ τὸν ἀφιερωμένον μοι νεὼν, ὅθεν ἐπισκοπὴν ἐποιούμην ὑμῶν. \"Καὶ εἰσελεύσονται εἰς αὐτὸν ἀφυλάκτως·\" ἀντὶ τοῦ, οὐχ ἡγνισμένοι, οὐδὲ κεκαθαρμένοι κατὰ τὸν νόμον, οὐδὲ περιτομὴν δεχόμενοι πρότερον, ἀλλὰ μετὰ τῆς ὑφαίμου σκευῆς, τὴν πολεμικὴν περικείμενοι πανοπλίαν, ἔνδον ἀναιροῦν τες, καὶ αὐτῶν τῶν ἀδύτων κατατολμῶντες· τοῦτο γὰρ παρεδήλωσεν, εἰπὼν, \"Καὶ βεβηλώσουσιν αὐτὰ, καὶ ποιήσουσι φυρμόν.\" Εἶτα καὶ τὴν","english":"To these, he says, I will deliver the golden and silver idols that you made, and the costly adornment that you made for yourselves. And they will profane them—that is, they will use your precious idols for another purpose. And they will defile my oversight, and they will enter into them without guard, and they will profane them. (23) And they will make a confusion. He calls his oversight the temple consecrated to him, from which he seemed to oversee Israel and to deem it worthy of his providence. But I will deliver, he says, not only their idols to the Babylonians, but also the temple consecrated to me, from which I made my oversight of you. \"And they will enter into it without guard\"—instead of: not purified, nor cleansed according to the law, nor having received circumcision beforehand, but with their bloody equipment, clad in the military panoply, slaying those within, and daring even the innermost sanctuaries themselves; for this he indicated, saying, \"And they will profane them, and they will make a confusion.\" Then also the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":61,"ref":"p61","source":"αἰτίαν· \"Διότι πλήρης ἡ γῆ λαῶν, καὶ ἡ πόλις πλήρης ἀνομιῶν.\" Ἀπεικάζεται γὰρ, φησὶ, τῆς τούτων παρανομίας τὸ πλῆθος τῷ πλήθει τῶν κατὰ τὴν οἰκουμένην ἀνθρώπων. κδʹ. Καὶ ἄξω πονηροὺς ἐθνῶν, καὶ κατακληρονομήσουσι τοὺς οἴκους αὐτῶν, καὶ ἀπο στρέψω τὸ φρύαγμα τῆς ἰσχύος αὐτῶν, καὶ μιανθήσονται τὰ ἅγια αὐτῶν. Καὶ οὐκ εἶπε, Τὰ ἅγιά μου, ἀλλὰ Τὰ ἅγια αὐτῶν· τουτέστι, Τὰ ὑπ' αὐτῶν ἀφιερωθέντα μοι, ὧν ἐγὼ μὲν οὐκ ἐδεόμην· διὰ δὲ τὴν αὐτῶν ἐπιμέλειαν κατεδεξάμην. Ἀλλὰ πάλιν ταῦτα διὰ τὴν αὐτῶν παρανομίαν μιαινόμενα καὶ πατούμενα περιόψομαι. κεʹ. Ἐξιλασμὸς ἥξει, καὶ ζητήσεις εἰρή νην, καὶ οὐκ ἔσται. Δεηθήσονται δὲ, φησὶν, ἐν τῇ ἀκμῇ τῶν κακῶν τυχεῖν εὐμενείας καὶ ἀπαλλαγῆς, καὶ οὐ τεύξονται. κϛʹ. Οὐαὶ ἐπὶ οὐαὶ ἔσται, καὶ ἀγγελία ἐπὶ ἀγγελίαν. Κακὰ δὲ ἐκ κακῶν αὐτοῖς διαδέξεται, καὶ φήμη πονηρὰ, πονηρὰν διαδέξεται φήμην. \"Καὶ ζητηθήσεται ὅρασις ἐκ προφήτου, καὶ νόμος ἀπολεῖ ται ἐξ ἱερέως, καὶ βουλὴ ἐκ πρεσβυτέρων\" Ταῦτα καὶ νῦν ἐστιν ἔτι καὶ σήμερον παρ' αὐτοῖς κρατοῦντα· οὔτε γὰρ ἱερωσύνη κατὰ νόμους παρ' αὐτοῖς πολιτεύεται, καὶ τῆς προφητείας ἡ χάρις ἀπέσβη. κζʹ. Ὁ βασιλεὺς πενθήσει, καὶ ὁ ἄρχων ἐνδύ σεται ἀφανισμὸν, καὶ αἱ χεῖρες τοῦ λαοῦ τῆς γῆς παραλυθήσονται. Τοῦτο σαφέστερον ἡμᾶς ὁ Ἱερεμίας διδάσκει, τὰ κατὰ τὸν Σεδεκίαν ἐξηγού μενος, καὶ τὴν ἐκείνου φυγήν. \"Κατὰ τὰς ὁδοὺς αὐτῶν ποιήσω αὐτοῖς, καὶ κρίμασιν αὐτῶν ἐκδικήσω ἐπ' αὐτοὺς, καὶ γνώσονται ὅτι ἐγὼ Κύριος\" Ταύτας, φησὶν, αὐτοὺς εἰσπράξομαι τὰς δίκας, ὑπὲρ ὧν ἐπλημμέλησαν ἀπαιτῶν τὰς εὐθύνας.","english":"the reason: \"Because the land is full of peoples, and the city is full of lawlessness.\" For, he says, the multitude of their lawlessness is likened to the multitude of men throughout the inhabited world. 24. And I will bring the wicked of the nations, and they shall inherit their houses, and I will turn away the arrogance of their strength, and their holy things shall be defiled. And he did not say, My holy things, but Their holy things—that is, the things consecrated to me by them, which I did not need, but on account of their diligence I accepted. But again, on account of their lawlessness, I will overlook these being defiled and trampled underfoot. 25. A propitiation shall come, and you shall seek peace, and it shall not be. And they shall beg, he says, in the height of their evils to obtain favor and deliverance, and they shall not obtain it. 26. Woe upon woe shall there be, and report upon report. And evils shall succeed evils for them, and an evil report shall succeed an evil report. \"And a vision shall be sought from a prophet, and the law shall perish from the priest, and counsel from the elders.\" These things are even now and today still prevailing among them; for neither is the priesthood administered among them according to the laws, and the grace of prophecy has been extinguished. 27. The king shall mourn, and the ruler shall be clothed in desolation, and the hands of the people of the land shall be paralyzed. Jeremiah teaches us this more clearly, expounding the events concerning Zedekiah and his flight. \"According to their ways I will do to them, and by their judgments I will take vengeance upon them, and they shall know that I am the Lord.\" These, he says, are the penalties I will exact from them, demanding the reckoning for the things in which they transgressed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":62,"ref":"p62","source":"Διὸ προσ ήκει πάντας ἡμᾶς, ἐξ ἑκάστου τῶν εἰρημένων ὄνησιν δρεπομένους, μὴ κινεῖν πονηρίᾳ τὴν καθ' ἡμῶν τιμωρίαν, ἀλλὰ τοῖς τῆς μετανοίας δακρύοις θερα πεύειν τῆς ἁμαρτίας τὰ τραύματα, ἵνα μὴ ὑπέραντλον τὸ σκάφος γενόμενον ὑποβρυχίους ἡμᾶς ἀπεργάσηται, κατὰ δίκαια τοῦ Θεοῦ κρίματα· ᾧ πρέπει δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. ΤΟΜΟΣ Γʹ.\n\nΚΕΦΑΛ. Ηʹ.\n\nα Καὶ ἐγένετο ἐν τῷ ἕκτῳ ἔτει, ἐν τῷ πέμ πτῳ μηνὶ, πέμπτῃ τοῦ μηνὸς, ἐγὼ ἐκαθήμην ἐν τῷ οἴκῳ, καὶ οἱ πρεσβύτεροι Ἰούδα ἐκάθηντο ἐνώπιόν μου. Δῆλός ἐστιν ὁ 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 ἐδήλωσεν εἰπὼν, \"Οἱ πρεσβύτεροι Ἰούδα ἐκάθηντο ἐνώπιόν μου.\" Εἶτα ἐπάγει· \"Καὶ ἐγένετο ἐπ' ἐμὲ χεὶρ Ἀδωναῒ Κυρίου.\" Τὴν τοῦ θείου Πνεύματος ἐνέργειαν χεῖρα Κυρίου προσαγορεύει. βʹ. Καὶ ἴδον, καὶ ἰδοὺ ὁμοίωμα ἀνδρὸς ἀπὸ τῆς ὀσφύος αὐτοῦ καὶ ἕως κάτω πῦρ, καὶ ἀπὸ τῆς ὀσφύος αὐτοῦ ὑπεράνω, ὡς ὅρασις φέγγους, ὡς εἶδος ἠλέκτρου. Ὃν ἐπὶ τῶν Χερουβὶμ ἐθεάσατο, τοῦτον ὁρᾷ δίχα τῶν Χερουβίμ· ποτὲ μὲν γὰρ αὐτῷ φοβερῶς, ποτὲ δὲ ἡμέρως ἐπιφαίνεται, πάντα πρὸς τὴν χρείαν οἰκονομῶν· αὐτοῦ γάρ ἐστι φωνὴ, \"Ἐγὼ ὁράσεις ἐπλήθυνα, καὶ ἐν χερσὶ προφητῶν ὡμοιώθην,\" Οὐ κατ' οὐσίαν ὤφθην· διὸ καὶ ὁ προφήτης ὁμοίωμα λέγει ἑωρακέναι. γʹ.","english":"Therefore it is fitting for all of us, gathering benefit from each of the things said, not to provoke by wickedness the punishment against us, but to heal the wounds of sin with the tears of repentance, so that the vessel, having become waterlogged, may not render us submerged, according to the just judgments of God; to whom be glory unto the ages of ages. Amen. TOME 3.\n\nCHAPTER 8.\n\n1. And it came to pass in the sixth year, in the fifth month, on the fifth day of the month, I was sitting in my house, and the elders of Judah were sitting before me. It is clear that the prophet fell into captivity together with Jeconiah; therefore he marks the time everywhere. And he continued like some paedagogue, regulating those in captivity and guiding them toward the divine will; and this he made clear by saying, \"The elders of Judah were sitting before me.\" Then he adds: \"And the hand of Adonai the Lord came upon me.\" He calls the operation of the divine Spirit the hand of the Lord. 2. And I saw, and behold, a likeness of a man from his loins and downward, fire, and from his loins upward, as the appearance of brightness, as the form of amber. The one he beheld upon the Cherubim, this one he sees apart from the Cherubim; for at one time he appears to him fearfully, at another gently, ordering all things according to need; for his is the voice, \"I have multiplied visions, and was likened in the hands of the prophets.\" He was not seen according to essence; therefore the prophet also says he saw a likeness. 3.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":63,"ref":"p63","source":"Καὶ ἐξέτεινε, φησὶν, ὁμοίωμα χειρὸς ἀνθρώ που, καὶ ἀνέλαβέ με τῆς κορυφῆς τῆς κεφαλῆς μου, καὶ ἀνέλαβέ με Πνεῦμα ἀναμέσον τῆς γῆς, καὶ ἀναμέσον τοῦ οὐρανοῦ, καὶ ἤγαγέ με εἰς Ἱερουσαλὴμ ἐν ὁράσει Θεοῦ, ἐπὶ τὰ πρόθυρα τῆς πύλης τῆς ἐσωτέρας, τῆς βλεπούσης πρὸς βοῤῥᾶν, οὗ ἦν ἡ στήλη τῆς εἰκόνος τοῦ ζήλου τοῦ κτωμένου. Ἐπιστῆσαι δεῖ, ὅτι ἐν ὁράσει Θεοῦ ταῦτα ὁ προφήτης ἔφη ἑωρακέναι. Οὐ τοίνυν σωμα τικὴ ἦν μετάθεσις, οὐδὲ τῶν τῆς σαρκὸς ὀφθαλ μῶν ἡ θεωρία, ἀλλ' ἐν τῷ οἴκῳ καθήμενος με ταξὺ τῶν πρεσβυτέρων Ἰούδα, ταύτην ἅπασαν τὴν ὀπτασίαν ἑώρα· καὶ τοῦτο μετὰ τὴν ταύτης διήγησιν δῆλον ποιεῖ· \"Ἀνέβην γὰρ, φησὶν, ἀπὸ τῆς ὁράσεώς μου,\"\n\nτουτέστιν, Εἰς ἐμαυτὸν ἐπανῆλθον. Ἐπειδὴ γὰρ τὰς χαλεπὰς τιμωρίας προλέγει, ἀναγ καίως καὶ τὰς τούτων αἰτίας διδάσκει, καὶ βλέπει ἐν τῷ θείῳ νεῷ τὴν στήλην τῆς εἰκόνος τοῦ ζήλου· εἴδωλον δὲ ἦν ἐκεῖ παρανόμως ἱδρυμένον· ζῆλον δὲ αὐτὸ καλεῖ, ἐκ μεταφορᾶς τῶν μοιχευομένων γυναικῶν, καὶ εἰς ζηλοτυπίαν τοὺς ἄνδρας ἀγουσῶν. Τοῦτο δὲ καὶ διὰ τοῦ μεγάλου Μωσέως αὐτὸς ὁ Θεὸς ἔφη· \"Αὐτοὶ παρεζήλωσάν με ἐπ' οὐ Θεῷ·\" καὶ ἑρμηνεύων αὐτὸ ἐπήγαγε, Παρώργισάν με ἐν τοῖς εἰδώλοις αὑτῶν. δʹ, εʹ. Καὶ ἰδοὺ ἐκεῖ ἦν δόξα Κυρίου Θεοῦ Ἰσραὴλ, κατὰ τὴν ὅρασιν, ἣν ἴδον ἐν τῷ πεδίῳ. Καὶ εἶπε πρός με· Υἱὲ ἀνθρώπου, ἀνάβλεψον τοῖς ὀφθαλμοῖς σου πρὸς βοῤῥᾶν· καὶ ἀνέβλεψα τοῖς ὀφθαλμοῖς μου πρὸς βοῤῥᾶν, ἐπὶ τὴν πύλην τὴν πρὸς ἀνατολὰς τοῦ θυσιαστηρίου, οὗ ἡ εἰκὼν τοῦ ζήλου τούτου ἐν τῷ εἰσπορεύεσθαι αὐτήν.","english":"And he stretched out, it says, the likeness of a human hand, and took me up by the crown of my head, and the Spirit took me up between the earth and between the heaven, and brought me to Jerusalem in a vision of God, to the porch of the inner gate that looks toward the north, where was the pillar of the image of jealousy that provokes. It must be noted that the prophet said he had seen these things in a vision of God. Therefore it was not a bodily transference, nor was the sight by the eyes of the flesh, but sitting in the house among the elders of Judah he saw this whole vision; and he makes this clear after the narration of it: \"For I went up, it says, from my vision,\" that is, I returned to myself. For since he foretells the harsh punishments, he necessarily also teaches their causes, and he sees in the divine temple the pillar of the image of jealousy; and it was an idol unlawfully set up there; and he calls it jealousy by a metaphor from adulterous women, who bring their husbands to jealousy. And God himself said this also through the great Moses: \"They provoked me to jealousy with what is not God;\" and interpreting it he added, They provoked me to anger with their idols. And behold, there was there the glory of the Lord God of Israel, according to the vision which 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 that is toward the east of the altar, where was the image of this jealousy as one enters.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":64,"ref":"p64","source":"Καὶ ἤδη προειρήκαμεν, ὅτι τὸ δίκαιον τῆς τῶν Ἰουδαίων τιμωρίας ὁ προφήτης διδάσκεται· οὗ χάριν αὐτῷ πάντα ὑποδείκνυσιν ὁ δίκαιος κριτὴς τὰ ὑπ' ἐκείνων τολμώμενα. ϛʹ. Καὶ εἶπε πρός με· Υἱὲ ἀνθρώπου ἑώρακας τί οὗτοι ποιοῦσιν, ἀνομίας μεγάλας, ἃς ὁ οἶκος Ἰσραὴλ ποιοῦσιν ὧδε, τοῦ ἀπέχεσθαι ἀπὸ τῶν ἁγίων μου; Ὁρᾷς, φησὶν, ὡς αὐτοὶ ταῖς οἰκείαις πονηρίαις ἐπισπῶνται τὰς τιμωρίας; Ἀσεβοῦντες γὰρ, καὶ τῆς ἐμῆς θεραπείας καταφρονοῦντες, πόῤῥω τῶν ἁγίων μου γενήσονται τόπων, κατὰ τὴν τοῦ Δαβὶδ προφητείαν, ὅτι οἱ μακρύναντες ἑαυτοὺς ἀπὸ σοῦ ἀπολοῦνται. ζʹ–θʹ. Καὶ ἐπήγαγέ με ἐπὶ τὰ πρόθυρα τῆς αὐλῆς, καὶ ἴδον, καὶ ἰδοὺ ὀπὴ ἐν τῷ τοίχῳ. Καὶ εἶπε πρός με· Υἱὲ ἀνθρώπου, ὄρυξον δὴ ἐν τῷ τοίχῳ· καὶ ὤρυξα, καὶ ἰδοὺ θύρα μία ἐν τῷ τοίχῳ. Καὶ εἶπε πρός με· Εἴσελθε καὶ ἴδε τὰς ἀνομίας τὰς πονηρὰς, ἃς οὗτοι ποιοῦσιν ὧδε. Δείξας αὐτῷ ὁ Δεσπότης τὴν προφανῶς ὑπ' αὐτῶν τολμωμένην ἀσέβειαν, ὑποδείκνυσι καὶ τὰ κρύβδην γιγνόμενα. ιʹ, ιαʹ. Εἰσῆλθον γὰρ, φησὶ, καὶ ἴδον, καὶ ἰδοὺ πᾶσα ὁμοίωσις ἑρπετοῦ, καὶ κτήνους, μάταια βδελύγματα, καὶ πάντα τὰ εἴδωλα τοῦ οἴκου Ἰσραὴλ διαγεγραμμένα ἐν τῷ τοίχῳ κύκλῳ διόλου. Καὶ ἑβδομήκοντα ἄνδρες ἐκ τῶν πρεσβυ τέρων οἴκου Ἰσραὴλ καὶ Ἰεζονίας υἱὸς Σαφὰν εἱστήκει ἐν τῷ μέσῳ αὐτῶν, καὶ ἕκαστος τὸ θυμιατήριον εἶχεν ἐν τῇ χειρὶ αὑτοῦ, καὶ ἡ ἀτμὶς τοῦ θυμιάματος ἀνέβαινε. Πολλὴ πρὸς τῇ ἀσεβείᾳ ἡ τῆς ἀνοίας ὑπερβολή· τί γὰρ ἀνοητότερον τῶν τὰς εἰκόνας προσκυνούντων τῶν ἰοβόλων ἑρπετῶν καὶ τῶν ἀλόγων κτηνῶν; Τὰ μὲν γὰρ ἀναιρεῖν εἰώθαμεν, ὡς λυμαντικὰ καὶ ἐπίβουλα·","english":"And we have already said beforehand that the prophet is being taught the justice of the Jews' punishment; for this reason the righteous judge shows him all the things dared by them. 6. And he said to me: Son of man, have you seen what these are doing, great lawless deeds, which the house of Israel does here, so as to keep away from my holy things? You see, he says, how they themselves by their own wickednesses draw punishments upon themselves? For being impious and despising my worship, they will be far from my holy places, according to the prophecy of David, that those who distance themselves from you will perish. 7–9. And he brought me to the porches of the court, and I saw, and behold, a hole in the wall. And he said to me: Son of man, dig now in the wall; and I dug, and behold, one door in the wall. And he said to me: Enter and see the evil lawless deeds which these do here. The Master, having shown him the impiety openly dared by them, shows also the things done in secret. 10, 11. For I entered, he says, and I saw, and behold, every likeness of reptile and beast, vain abominations, and all the idols of the house of Israel drawn on the wall all around completely. And seventy men from the elders of the house of Israel, and Jazonias son of Shaphan, stood in their midst, and each held his censer in his hand, and the vapor of the incense went up. Great is the excess of folly in addition to the impiety; for what is more foolish than those who worship the images of venomous reptiles and irrational beasts? For we are accustomed to destroy them, as destructive and treacherous;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":65,"ref":"p65","source":"τὰ δὲ εἰς ἡμετέραν δουλείαν καὶ θεραπείαν ὁ Δεσπότης ἀπένειμεν. \"Τῷ γὰρ, φησὶν, ἐξανατέλλοντι ἐν ὄρεσι χόρτον– καὶ χλόην τῇ δουλείᾳ τῶν ἀνθρώπων.\" Σκοπήσωμεν τοίνυν, πόσης ἐστὶν ἀλογίας μεστὸν, τὸ τῶν οἰκετῶν καὶ δούλων προσκυνεῖν τὰς εἰκόνας. Ὅθεν εἰκό τως ὁ Δεσπότης ἀγανακτῶν, πρὸς τὸν προφήτην φησίν· ιβʹ. Ἑώρακας, υἱὲ ἀνθρώπου, ἃ οἱ πρεσβύτεροι οἴκου Ἰσραὴλ ποιοῦσιν, ἕκαστος ἐν τῷ κοιτῶνι αὑτοῦ τῷ κρυπτῷ, διότι εἶπον· Οὐχ ὁρᾷ Κύριος, ἐγκαταλέλοιπε τὴν γῆν. Αἰτία γὰρ τῆς ἀσεβείας ἡ τοῦ Θεοῦ λήθη, καὶ πείσαντες σφᾶς αὐ τοὺς, ὡς οὐδὲν τῶν ὑπ' αὐτῶν γιγνομένων ὁ Θεὸς ἐφορᾷ, ἐπ' ἐκείνην τὴν παρανομίαν ἐχώρησαν. Ὑπὸ δὲ τοῦ μακαρίου Δαβὶδ τοὐναντίον καὶ φρονεῖν διδασκόμεθα καὶ λέγειν· \"Προωρόμην γὰρ, φησὶ, τὸν Κύριον ἐνώπιόν, μου διαπαντὸς, ὅτι ἐκ δεξιῶν μού ἐστιν, ἵνα μὴ σαλευθῶ.\" ιγʹ, ιδʹ. Καὶ εἶπε πρός με· Ἔτι ὄψει ἀνομίας μείζονας, ἃς οὗτοι ποιοῦσι. Καὶ εἰσήγαγέ με ἐπὶ τὰ πρόθυρα τῆς πύλης οἴκου Κυρίου, τῆς βλε πούσης πρὸς βοῤῥᾶν· καὶ ἰδοὺ γυναῖκες καθεζόμεναι καὶ θρηνοῦσαι τὸν Θαμμούζ. Τούτων δὲ οὐ μόνον ἀσέβειαν, ἀλλὰ καὶ ἀκολασίαν κατηγορεῖ. Ὁ γὰρ Θαμμοὺζ ὁ Ἄδωνίς ἐστι κατὰ τὴν Ἑλλάδαφωνήν. Ἀφροδισίων τοίνυν ὀργίων ὁ θρῆνος, ἀκολάστου δαίμονος, καὶ δι' ἀκολασίαν δεχομένου τὴν θεραπείαν. ιεʹ, ιϛʹ. Καὶ εἶπε πρός με· Υἱὲ ἀνθρώπου, καὶ ἔτι ὄψει ἐπιτηδεύματα μείζονα τούτων. Καὶ εἰσήγαγέ με εἰς τὴν αὐλὴν οἴκου Κυρίου τὴν ἐσωτέραν· καὶ ἐπὶ τῶν προθύρων τοῦ ναοῦ Κυρίου ἀναμέσον τῶν αἰλὰμ, καὶ ἀναμέσον τοῦ θυσια στηρίου, ὡς εἴκοσι πέντε ἄνδρες·","english":"But the Master assigned to our servitude and service. \"For,\" he says, \"to what springs up on the mountains, grass—and herbage for the service of men.\" Let us consider, then, how full of irrationality it is for household servants and slaves to worship images. Whence, reasonably, the Master, being indignant, says to the prophet: 12. You have seen, son of man, what the elders of the house of Israel do, each in his own chamber, in secret, because they said: The Lord does not see; he has forsaken the land. For the cause of impiety is forgetfulness of God, and having persuaded themselves that God observes nothing of what is done by them, they proceeded to that lawlessness. But by the blessed David we are taught both to think and to say the opposite: \"For,\" he says, \"I foresaw the Lord before me continually, because he is at my right hand, that I may not be shaken.\" 13, 14. And he said to me: You will see still greater lawlessnesses, which these do. And he brought me to the thresholds of the gate of the house of the Lord, which looks toward the north; and behold, women sitting and lamenting Thammuz. But he accuses them not only of impiety but also of licentiousness. For Thammuz is Adonis in the Greek tongue. The lament, then, is of Aphrodisian orgies, of a licentious demon, and one who receives worship through licentiousness. 15, 16. And he said to me: Son of man, you will see still greater practices than these. And he brought me into the inner court of the house of the Lord; and at the thresholds of the temple of the Lord, between the ailam and between the altar, as it were twenty-five men—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":66,"ref":"p66","source":"τὰ ὀπίσθια αὐτῶν πρὸς τὸν ναὸν Κυρίου, καὶ τὰ πρόσωπα αὐτῶν κατέναντι\n\nπρὸς ἀνατολὴν, καὶ αὐτοὶ προσεκύνουν κατὰ ἀνατολὰς τῷ ἡλίῳ. Μεγίστη καὶ αὕτη δυσσεβείας ἐγχείρησις· τὸ γὰρ τῷ Δε σπότῃ τὰ νῶτα διδόντας προσκυνεῖν τὸν ὁμόδουλον ἥλιον, ποίαν μανίας ὑπερβολὴν καταλείπει; Αἰλὰμ δὲ τὸ προπύλαιον ἐκάλεσε τοῦ θείου νεώ· πρὸ αὐτοῦ γὰρ ἵδρυτο τὸ χαλκοῦν θυσιαστήριον· ἔφη δὲ, ὅτι μεταξὺ τοῦ αἰλὰμ καὶ τοῦ θυσιαστηρίου ἑστῶ τες, τὴν ἀσέβειαν ἐκείνην ἐτόλμων· καλῶς δὲ καθ' ἕκαστον τῶν δεικνυμένων, ὥσπερ ἀπολογούμενος ὁ Δεσπότης ὑπὲρ τῆς Ἰουδαίων τιμωρίας τῷ οἰκείῳ θεράποντι, φησὶ πρὸς αὐτόν· ιζʹ. Ἑώρακας, υἱὲ ἀνθρώπου· μὴ μικρὸν τῷ οἴκῳ Ἰούδα τοῦ ποιεῖν τὰς ἀνομίας, ἃς πεποιή κασιν ὧδε; διότι ἔπλησαν τὴν γῆν ἀνομίας, καὶ ἀπεστράφησαν τοῦ παροργίσαι με· καὶ ἰδοὺ αὐτοὶ ἐκτείνουσι τὸ κλῆμα, ὡς μυκτηρί ζοντές με. Ἐγὼ γὰρ, φησὶν, ἐξελεξάμην αὐτοὺς, καὶ τοὺς ἄλλους διὰ τούτων ἀποστῆσαι τῆς ἀσεβείας βουλόμενος· αὐτοὶ δὲ οὐ μόνον ὠφελείας οὐ μετέδωκαν, ἀλλὰ καὶ δυσσεβέστερα τετολμήκασιν, ὥστε πᾶσαν λοιπὸν τὴν γῆν ἀνομίας πλήρη γενέσθαι· ἐξέτειναν γὰρ τῆς ἀσεβείας τὰ κλήματα, ἐναντία τῷ ἐμῷ δρῶντες σκοπῷ. Διό φησι· ιηʹ. Καὶ ἐγὼ ποιήσω αὐτοῖς μετὰ θυμοῦ· οὐ φείσεται ὁ ὀφθαλμός μου, καὶ οὐ μὴ ἐλεήσω· κεκράξονται εἰς τὰ ὦτά μου φωνῇ μεγάλῃ, καὶ οὐ μὴ εἰσακούσω αὐτῶν. Καθάπερ γὰρ αὐτοὶ οὐ τὰ τῆς εὐσεβείας, ἀλλὰ τῆς ἀσεβείας ἐξέτειναν κλήματα, καὶ τὴν τῶν γειτονευόντων ἐπέτειναν βλάβην· οὕτως ἀφειδῶς ἐγὼ τὴν ἰατρικὴν αὐτοῖς ἐπάξω τομὴν, οὐκ ἀνεχόμενος αὐτῶν παρακαλούντων, οὐδὲ ἀκούων βοώντων·","english":"Their backs were toward the temple of the Lord, and their faces were directly toward the east, and they themselves were bowing down toward the east to the sun. This too is a very great undertaking of impiety; for to give one's back to the Master and worship the sun, a fellow servant—what excess of madness does this leave behind? And he called the porch of the divine temple \"ailam\"; for the bronze altar was set before it. And he said that, standing between the ailam and the altar, they dared that impiety. And well, in each of the things shown, as if the Master were defending himself before his own servant concerning the punishment of the Jews, he says to him: 17. Have you seen, son of man, is it a small thing for the house of Judah to do the lawless deeds which they have done here? Because they have filled the land with lawlessness, and they have turned away to provoke me to anger; and behold, they themselves stretch out the branch, as if mocking me. For I, he says, chose them, and I wished through them to turn the others away from impiety; but they not only did not share in the benefit, but they even dared more impious things, so that from then on the whole land became full of lawlessness; for they stretched out the branches of impiety, doing things contrary to my purpose. Therefore he says: 18. And I will deal with them in fury; my eye shall not spare, and I will surely not have mercy; they will cry out in my ears with a loud voice, and I will surely not listen to them. For just as they stretched out branches not of piety but of impiety, and extended the harm of their neighbors, so I will bring upon them the surgical cut without sparing, neither enduring them when they entreat nor hearing them when they cry out.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":67,"ref":"p67","source":"οὐκ ἔστι γὰρ ἔλεος ἡ περὶ τοὺς τοιούτους φειδώ· προσήκει γὰρ τὸν ἰατρὸν μὴ τοῖς τοῦ τεμνομένου δακρύοις καὶ λόγοις προσ έχειν, ἀλλὰ τῷ νόμῳ τῆς τέχνης. ΚΕΦΑΛ. Θʹ. αʹ. Καὶ ἀνακέκραγεν εἰς τὰ ὦτά μου φωνῇ μεγάλῃ, λέγων· Ἤγγικεν ἡ ἐκδίκησις τῆς πόλεως, καὶ ἕκαστος εἶχε τὰ σκεύη τῆς ἐξολοθρεύσεως ἐν τῇ χειρὶ αὑτοῦ. Εἶτα διδάσκει καὶ οἷα τὰ σκεύη. βʹ. Καὶ ἰδοὺ ἓξ ἄνδρες ἤρχοντο ἀπὸ τῆς πύ λης τῆς ὑψηλῆς, τῆς βλεπούσης πρὸς βοῤῥᾶν, καὶ ἑκάστῳ πέλυξ ἐν τῇ χειρὶ αὐτοῦ. Ἐπειδὴ γὰρ ἀπὸ βοῤῥᾶ καὶ τὸ εἴδωλον ἵδρυτο, καὶ αἱ γυναῖκες τὸν Θαμμοὺζ ἐθρήνουν, ἀναγκαίως ἐκεῖθεν καὶ ἡ τιμωρία λαμβάνει τὴν εἴσοδον· ἀναμνησθῆναι δὲ προσήκει τῶν ἄνω εἰρημένων, ὅτι τὸ τέταρτον τῆς πόλεως ἔφη θανάτῳ παραδοθήσεσθαι· ὅρα τοίνυν τὰς τιμωρητικὰς δυνάμεις εἰς τὴν τεταγμένην κόλασιν εὐτρεπεῖς· καίτοι τῶν Ἀσσυρίων τὰς πολλὰς μυ ριάδας εἷς ἄγγελος κατηκόντισε, καὶ τῶν Αἰγυπτίων τὰ πρωτότοκα εἷς ἀνελεῖν προσετάχθη· ἐνταῦθα δὲ ἓξ τῶν Ἰουδαίων ἐνεχειρίσθησαν τὴν τιμωρίαν, διὰ τὴν τῆς ἀσεβείας ὑπερβολήν. \"Καὶ ἀνὴρ, φησὶν, εἷς ἐν μέσῳ αὐτῶν ἐνδεδυκὼς ποδήρη, καὶ ζώνη σαπφείρου ἐπὶ τῆς ὀσφύος αὐτοῦ.\" Τοῦ ἑβδόμου τὸ σχῆμα ἱερατικόν· οὐ γὰρ ἦν τῶν κολαζόντων, ἀλλὰ τῶν λυτρουμένων τοὺς σωτηρίας ἀξίους· ἐπειδὴ γὰρ ἑβδόμην ἡμέραν τιμᾶσθαι διηγόρευσεν, ἀναγκαίως τὸν ἕβδομον ἐντιμότατον δείκνυσι. \"Καὶ εἰσῆλθον, καὶ ἐστάθησαν ἐχόμενοι τοῦ θυσιαστηρίου τοῦ χαλ κοῦ.\" Τοῦτο δὲ ἐν τῇ αὐλῇ ἵδρυτο πρὸ τῶν τοῦ νεὼ προπυλαίων. γʹ. Καὶ ἡ δόξα τοῦ Θεοῦ Ἰσραὴλ ἀνέβη ἀπὸ τῶν Χερουβὶμ, ἡ οὖσα ἐπ' αὐτῶν, εἰς τὸν αἴθριον τοῦ οἴκου.","english":"For there is no mercy in sparing such people; for it is fitting that the physician pay no heed to the tears and words of the one being cut, but to the law of his art. CHAPTER 9. 1. And he cried out in my ears with a loud voice, saying: The vengeance of the city has drawn near, and each had the vessels of destruction in his hand. Then he teaches also what sort of vessels they were. 2. And behold, six men were coming from the high gate that looks toward the north, and each had a battle-axe in his hand. For since the idol had also been set up from the north, and the women were lamenting Tammuz, of necessity the punishment also takes its entrance from there; and it is fitting to recall what was said above, that he said the fourth part of the city would be handed over to death; observe, then, the punitive powers ready for the appointed chastisement; and yet one angel struck down the many myriads of the Assyrians, and one was commanded to destroy the firstborn of the Egyptians; but here six of the Jews were entrusted with the punishment, because of the excess of their impiety. \"And one man,\" he says, \"in the midst of them, clothed in a long robe, and a girdle of sapphire upon his waist.\" The figure of the seventh is priestly; for he was not among those punishing, but among those ransoming those worthy of salvation; for since he declared the seventh day to be honored, of necessity he shows the seventh to be most honored. \"And they entered, and stood beside the bronze altar.\" And this had been set up in the court before the vestibules of the temple. 3. And the glory of the God of Israel went up from the cherubim, which was upon them, to the open air of the house.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":68,"ref":"p68","source":"Ἐπειδὴ γὰρ μέλλει τὴν κατὰ τῆς πόλεως ψῆφον ἐκφέρειν, ἔξω τῶν ἁγίων τόπων τοῦτο ποιεῖ· σωτηρίας γὰρ, ἀλλ' οὐ τιμωρίας ἐκεῖνοι παρ εκτικοί. Καὶ ἐκάλεσε τὸν ἄνδρα τὸν ἐνδεδυμένον τὸν ποδήρη, ὃς εἶχεν ἐπὶ τῆς ὀσφύος αὑτοῦ τὴν ζώνην. (δʹ.) Καὶ εἶπε Κύριος πρὸς αὐτόν· Δίελθε μέσην τὴν πόλιν, μέσην τὴν Ἱερουσαλὴμ, καὶ δὸς τὸ σημεῖον ἐπὶ τὰ μέτωπα τῶν ἀνδρῶν τῶν καταστεναζόντων, καὶ τῶν κατοδυνωμένων ἐπὶ πάσαις ταῖς ἀνομίαις γινομέναις ἐν μέσῳ αὐ τῶν. Ἀγαθὸν μὲν γὰρ τὸ παραινεῖν καὶ συμβουλεύειν 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 προημαρτηκότων καὶ μὴ μετανοησάντων.\" Εὐσε βεῖς τοίνυν ὑπῆρχον καὶ οὗτοι\n\nὀλοφυρόμενοι, καὶ στένοντες τὴν τοῦ λαοῦ παρανομίαν· διὸ ἐπίσημοι γίνονται, ἵνα μὴ κοινωνήσωσι τῆς τιμωρίας. Οὕτω, φησὶν, ἐκείνῳ ταῦτα ἐντειλάμενος, παρακελεύεται τοῖς λοιποῖς. εʹ, ϛʹ. Πορεύεσθε εἰς τὴν πόλιν ὀπίσω αὐτοῦ, καὶ κόπτετε, καὶ μὴ φείδεσθε τοῖς ὀφθαλμοῖς ὑμῶν, καὶ μὴ ἐλεήσητε. Πρεσβύτερον, καὶ νεανίσκον, καὶ παρθένον, καὶ νήπια, καὶ γυναῖκας ἀποκτείνατε εἰς ἐξάλειψιν· ἐπὶ δὲ πάντας ἐφ' οὕς ἐστι τὸ σημεῖον μὴ ἐγγίσητε, καὶ ἀπὸ τῶν ἁγίων μου ἄρξασθε. Πάλιν λέγω· \"Φοβερὸν τὸ ἐμ πεσεῖν εἰς χεῖρας Θεοῦ ζῶντος,\" κατὰ τὴν τοῦ μακα ρίου Παύλου φωνήν· προστίθημι δὲ καὶ τὴν τοῦ θεσπεσίου Δαβίδ·","english":"For since he is about to pronounce the sentence against the city, he does this outside the holy places; for those places are receptive of salvation, not of punishment. And he called the man clothed in the long robe, who had the belt upon his waist. (4.) And the Lord said to him: Pass through the midst of the city, through the midst of Jerusalem, and give the sign upon the foreheads of the men who groan and are in anguish over all the lawless deeds being done in their midst. For it is good to admonish and counsel those who sin; but when they speak against it and do not obey, lamentation is necessary and useful. Therefore also the blessed Paul said: \"Who is weak, and I am not weak? Who is caused to stumble, and I do not burn?\" And again: \"Lest, when I come to you, my God humiliate me, and I mourn for many of those who have sinned beforehand and have not repented.\" These, then, were pious men, bewailing and groaning over the transgression of the people; therefore they are marked, so that they may not share in the punishment. Thus, he says, having given these commands to that man, he exhorts the rest. (5, 6.) Go into the city after him, and cut down, and do not spare with your eyes, and do not have mercy. Elder, and young man, and virgin, and infants, and women—kill unto destruction; but do not come near all those on whom is the sign, and begin from my holy ones. Again I say: \"It is a fearful thing to fall into the hands of the living God,\" according to the voice of the blessed Paul; and I add also that of the inspired David:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":69,"ref":"p69","source":"\"Μακάριοι οἱ φυλάσσοντες κρίσιν, καὶ ποιοῦντες δικαιοσύνην ἐν παντὶ καιρῷ· ἐν ἡμέρᾳ γὰρ πονηρᾷ ῥύσεται αὐτοὺς ὁ Κύριος.\" Ἀμφότερα γὰρ ταῦτα ἐν τοῖς ἀρτίως εἰρημένοις εὑρίσκομεν, τοὺς μὲν ἀφειδῶς παγγενῆ κοπτομένους, καὶ κατὰ πάσης ἡλικίας χωροῦσαν τὴν τιμωρίαν· τοὺς δὲ δικαίως σω ζομένους, καὶ τῆς ἐκείνων κοινωνίας μένοντας ἐλευθέ ρους. Κελεύει δὲ ἀπὸ τῶν ἁγίων αὐτοῦ τὰς τιμωρητικὰς ἄρξασθαι δυνάμεις, οὐκ ἀληθῶς ἁγίους αὐτοὺς ὀνομά ζων, ἀλλ' ἐπειδὴ τοῦτο εἶναι ὑπελαμβάνοντο, ὡς εἰς τὴν θείαν θεραπείαν ἀφωρισμένοι. Οὐ γὰρ, ὥς τινες ὑπέλα βον περὶ τῶν ἁγίων τόπων τοῦτο ἐῤῥέθη, ἀλλὰ περὶ τῶν ἀφωρισμένων εἰς τὴν τοῦ Θεοῦ θεραπείαν ἀνθρώπων· καὶ τοῦτο δῆλον τὰ ἑξῆς τῆς προφητείας ποιεῖ. Εὐθὺς γὰρ ἐπάγει· \"Καὶ ἤρξατο ἀπὸ τῶν ἀνδρῶν τῶν πρεσβυτέρων, οἳ ἦσαν ἔσω ἐν τῷ οἴκῳ.\" Οὓς παρεγγυᾷ ἔνδον ἀναιρεθῆναι· δίκαιον γὰρ τοὺς ἐκεῖ παρανομοῦντας ἐκεῖ δοῦναι τὰς δίκας. ζʹ. Εἶπε γὰρ, φησὶ, πρὸς αὐτούς· Μιάνατε τὸν οἶκον, καὶ πλήσατε τὰς ὁδοὺς νεκρῶν· ἐκπο ρεύεσθε καὶ κόπτετε. Ἐπειδὴ γὰρ αὐτοὶ εἰδώ λοις τὸν οἶκον ἐμίαναν, ὁ δίκαιος κριτὴς τῇ τῶν παρανόμων σφαγῇ τοῦτο γενέσθαι παρακελεύεται. Καὶ ἐξελθόντες ἔτυπτον τὴν πόλιν. (ηʹ.) Καὶ ἐγένετο ἐν τῷ κόπτειν, ὑπελείφθην ἐγὼ μόνος, καὶ πίπτω ἐπὶ πρόσωπόν μου, καὶ ἀνεβόησα, καὶ εἶπον· Οἴμοι, Ἀδωναῒ Κύριε, ἐξαλείφεις σὺ τοὺς καταλοίπους τοῦ Ἰσραὴλ ἐν τῷ ἐκχέαι τὸν θυ μόν σου ἐπὶ Ἰερουσαλήμ; Φιλάνθρωπος ὁ προφή της, καὶ πρὸς ἔλεον καμπτόμενος· τοιοῦτος ἦν ὁ μακάριος Παῦλος, ἀνάθεμα εἶναι ἀπὸ Χριστοῦ ὑπὲρ Ἰουδαίων εὐχόμενος.","english":"Blessed are those who keep judgment, and do righteousness at all times; for in the evil day the Lord shall deliver them.\" For we find both these things in what has just been said: that some were cut down without mercy, whole families together, and the punishment advanced against every age; while others were justly saved, and remained free from fellowship with those men. And he commands the punitive powers to begin from his holy ones, not calling them truly holy, but because they were supposed to be such, as having been 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 clear. For immediately he adds: \"And he began with the men, the elders, who were inside the house.\" These he orders to be slain within; for it is just that those who break the law there should pay the penalty there. 7. For he says, he said to them: \"Defile the house, and fill the streets with the dead; go forth and strike.\" For since they themselves defiled the house with idols, the just judge commands that this be done by the slaughter of the lawless. And going out, they struck the city. (8.) And it came to pass, while they were striking, that I alone was left, and I fell upon my face, and cried out, and said: \"Alas, Adonai Lord, are you wiping out the remnant of Israel in pouring out your wrath upon Jerusalem?\" The prophet is a lover of mankind, and is bent toward mercy; such was the blessed Paul, praying to be anathema from Christ for the sake of the Jews.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":70,"ref":"p70","source":"Ἀλλ' ὁ Δεσπότης καὶ τὸν εὐνούστατον οἰκέτην θεραπεύει, καὶ τῆς τιμωρίας δι δάσκει τὸ δίκαιον. θʹ. Ἀδικία γὰρ, φησὶ, τοῦ οἴκου Ἰσραὴλ καὶ Ἰούδαμεμεγάλυνται σφόδρα, σφόδρα. Καὶ τῷ διπλασιασμῷ τὴν τῆς ἐπιτάσεως παρεδήλωσεν ὑπερβολήν. \"Ὅτι ἐπλήσθη ἡ γῆ λαῶν πολλῶν, καὶ ἡ πόλις ἐπλήσθη ἀδικίας καὶ ἀκαθαρσίας, ὅτι εἶπον, Ἐγκαταλέλοιπε Κύριος τὴν γῆν, οὐκ ἐφορᾷ Κύριος.\" Ταῦτα, φησὶ, τολμῶσι, πείσαντες ἑαυτοὺς μὴ ἐποπτεύειν με, μηδὲ ὁρᾷν τὰ γινόμενα.\n\nΚΕΦΑΛ. Ιʹ.\n\nαʹ. Καὶ εἶδον, καὶ ἰδοὺ ἐπάνω τοῦ στερεώματος τοῦ ὑπὲρ κεφαλῆς τῶν Χερουβὶμ, ὡς λίθος σαπφείρου· ὁμοίωμα θρόνου ἐπ' αὐτῷ. Ἐνταῦθα σα φῶς λοιπὸν ἃ ἐθεάσατο ζῶα, Χερουβὶμ ὀνομάζει· σημαίνει δὲ, ὡς ἔφην, τὸ ὄνομα πλήρης γνώ σεως. βʹ. Καὶ εἶπε πρὸς τὸν ἄνδρα τὸν ἐνδεδυκότα τὴν στολήν· Εἴσελθε εἰς τὸ μέσον τῶν τροχῶν τῶν ὑποκάτω τῶν Χερουβίμ. Ἐπισημήνασθαι χρὴ, ὅτι οὐδενὶ τῶν ἓξ τοῖς Χερουβὶμ πελάσαι προσέταξεν, ἀλλὰ τῷ τὴν στολὴν ἐνδεδυμένῳ· ὡς αὐτῶν δηλονότι μὴ ἀξίων ὄντων πλησιάζειν θείαις δυνάμεσι, τοῖς Χερουβίμ. \"Καὶ πλῆσον τὰς χεῖράς σου ἀνθράκων πυρὸς, ἐκ μέσου τῶν Χερουβὶμ, καὶ διασκόρπισον ἐπὶ τὴν πόλιν.\" Φρίκης δὲ μεστὰ τὰ θεωρούμενα· πυρὸς ἄνθρακες σκεδαννύμενοι· τιμωρητικαὶ δυνά μεις, δηλαδὴ τὴν πόλιν περινοστοῦσαι. δʹ. Καὶ ἀπῆρεν ἡ δόξα Κυρίου ἀπὸ τῶν Χε ρουβὶμ εἰς τὸ αἴθριον τοῦ οἴκου. Ἐπειδὴ γὰρ προσ έταξε ληφθῆναι τοὺς ἄνθρακας, καὶ σκεδασθῆναι κατὰ τῆς πόλεως, ὑποχωρεῖν πως δοκεῖ, χώραν δι δοὺς τῷ προσταχθέντι ποιῆσαι τὸ κελευσθέν· ἐδεδίει γὰρ πάντως πελάσαι","english":"But the Master also heals the most well-disposed servant, and teaches the justice of the punishment. 9. For the iniquity, he says, of the house of Israel and of Judah has become exceedingly, exceedingly great. And by the doubling he indicated the excess of the intensity. \"Because the land was filled with many peoples, and the city was filled with iniquity and uncleanness, because they said, The Lord has forsaken the land, the Lord does not look upon it.\" These things, he says, they dare, having persuaded themselves that I do not oversee, nor see what is done.\n\nCHAPTER 10.\n\n1. And I saw, and behold, above the firmament that was over the head of the Cherubim, as it were a sapphire stone; the likeness of a throne upon it. Here at last he clearly names the living creatures which he saw, Cherubim; and the name signifies, as I said, full of knowledge. 2. And he spoke to the man clothed in the robe: Enter into the midst of the wheels that are under the Cherubim. It must be noted that he did not command any of the six to approach the Cherubim, but the one clothed in the robe; evidently as though they themselves were not worthy to draw near to the divine powers, the Cherubim. \"And fill your hands with coals of fire, from the midst of the Cherubim, and scatter them over the city.\" And the things beheld are full of shuddering: coals of fire being scattered; that is, punitive powers going about the city. 4. And the glory of the Lord departed from the Cherubim to the open court of the house. For since he commanded the coals to be taken and scattered against the city, he seems in some way to withdraw, giving place to the one commanded to do what was ordered; for he surely feared to approach","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":71,"ref":"p71","source":"τῆς θείας δόξης ἐποχουμένης τῶν Χερουβίμ· μέγιστος δὲ ἦχος ἀπετελεῖτο τῶν πτερύγων κινουμένων τῶν Χερουβὶμ, ὡς ὑπολαμβά νειν βροντὴν εἶναι, ἢ θείαν φωνήν· τὸ γὰρ, \"Ὡς φωνὴ Θεοῦ Σαδαῒ\"–\"ἱκανοῦ Θεοῦ βροντὴν\" ὁ Σύμ μαχος καὶ ὁ Θεοδοτίων ἡρμήνευσαν· τουτέστιν, Εἰκάσαις ἂν τὸν ἦχον τῇ τοῦ ἱκανοῦ καὶ δυνατοῦ Θεοῦ φωνῇ· ἀντὶ τοῦ, τῇ κατὰ θείαν ἐνέργειαν ἀποτελου μένῃ βροντῇ. Καὶ ἦλθε, φησὶν, καὶ ἔστη ἐχόμενος τῶν τρο χῶν. (ζʹ.) Καὶ ἐξέτεινε, φησὶν, ὁ Χεροὺβ τὴν χεῖρα αὑτοῦ ἐκ τῶν ἀναμέσον τῶν Χερουβὶμ, εἰς μέ σον τοῦ πυρὸς τοῦ ὄντος ἐν μέσῳ τῶν Χερουβίμ· καὶ ἔλαβε, καὶ ἔδωκεν εἰς χεῖρας τοῦ ἐνδεδυκότος τὴν στολὴν τὴν ἁγίαν, καὶ ἔλαβε, καὶ ἐξῆλθε. Τὴν τῶν ἀοράτων ταγμάτων διαφορὰν καὶ ἐντεῦθεν ἔστι μαθεῖν· οἱ μὲν γὰρ ἓξ οὐδὲ πελά σαι τοῖς Χερουβὶμ προσετάχθησαν· ὁ δὲ πελάζει μὲν, οὐ κατατολμᾷ δὲ τοῦ μέσου τῶν Χερουβὶμ, ἀλλ' αὐτὰ τὰ Χερουβὶμ ὀρέγει τοὺς ἄνθρακας. ηʹ. Καὶ ἴδον, φησὶ, τὰ Χερουβὶμ ὅμοια χει ρῶν ἀνθρώπων ὑποκάτωθεν τῶν πτερύγων αὐτῶν. Ἐνεργείας δὲ αἱ χεῖρες σημαντικαί· εἶτα ἐξηγεῖται πάλιν τὰ κατὰ τοὺς τροχοὺς, πάντα μὲν εἰρηκὼς ἃ καὶ ἤδη προειρήκαμεν· τὸ δὲ εἶδος τῆς χρόας μόνον ἐνηλλαγμένον ἑωρακέναι φησίν· ἐκεῖ μὲν γὰρ, κατὰ τὸν Σύμμαχον, ὡς εἶδος ὑακίνθου ἔφη τεθεᾶσθαι· ἐν ταῦθα δὲ, κατὰ τοὺς Ἑβδομήκοντα, ὡς εἶδος ἄνθρακος· ὥστε κἀντεῦθεν ἡμᾶς μαθεῖν, ὡς οὐκ αὐτὰς εἶδε τῶν ἀοράτων τὰς φύσεις, ἀλλ' ὁμοιώματά τινα καὶ εἰκά σματα· διὸ καὶ ἐνηλλαγμένα θεωρεῖ. Ταύτην δὲ τὴν ἐναλλαγὴν καὶ ἐπὶ τῶν Χερουβὶμ ἐθεάσατο·","english":"While the divine glory was riding upon the cherubim, a very great sound was produced as the cherubim moved their wings, so that one might suppose it to be thunder, or a divine voice. For the phrase \"as the voice of God Saddai\"—Symmachus and Theodotion interpreted it as \"the thunder of the sufficient God\"—that is, you would liken the sound to the voice of the sufficient and powerful God; meaning, to the thunder produced by divine activity. And he came, it says, and stood beside the wheels. (7.) And the cherub, it says, stretched out his hand from between the cherubim to the midst of the fire that was in the midst of the cherubim; and he took, and gave into the hands of the one clothed in the holy robe, and he took it, and went out. From this too one may learn the difference among the invisible orders; for the six were not even commanded to approach the cherubim, but he approaches, yet does not dare to reach the midst of the cherubim, but the cherubim themselves extend the coals. 8. And I saw, it says, the cherubim like hands of men beneath their wings. For the hands are significant of activities. Then he explains again the matters concerning the wheels, having said all that we have already said before; but he says that he saw only the appearance of the color changed. For there, according to Symmachus, he said he beheld it as the appearance of hyacinth; but here, according to the Seventy, as the appearance of a coal; so that from this too we may learn that he did not see the very natures of the invisible beings, but certain likenesses and images; and for this reason he beholds them also changed. And this change he also beheld in the case of the cherubim.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":72,"ref":"p72","source":"ἐκεῖ μὲν γὰρ τὸ πρῶτον πρόσωπον ἀνθρώπῳ ἐοικέναι ἔφη, τὸ δὲ δεύτερον λέοντι, τὸ δὲ τρίτον μόσχῳ, τὸ δὲ τέταρ τον ἀετῷ· ἐνταῦθα δὲ ἀντεστραμμένην τὴν τάξιν, καὶ τὸ τοῦ Χερουβὶμ πρόσωπον, ὅπερ ἐστὶ μόσχου, πρῶτον ἔφη τεθεᾶσθαι, δεύτερον δὲ τὸ τοῦ ἀνθρώπου, εἶτα τοῦ λέοντος, καὶ τὸ τοῦ ἀετοῦ. Οὐ τοίνυν τοιαύτη τῶν ἀοράτων δυνάμεων ἡ φύσις, ἀλλὰ πρὸς τὴν χρείαν ὁ Δεσπότης τὰς τοιαύτας οἰκονομεῖ θεω ρίας. Καὶ ἡγοῦμαι, ἐπειδὴ ἐν τῷ ναῷ ταύτην ἑώρα τὴν ὀπτασίαν, διὰ τοῦτο προτεταγμένον εἶδε τοῦ μόσχου τὸ πρόσωπον, ἐπειδὴ εἰς τύπον ἱερωσύνης τοῦτο παρείληπται. Διδάσκει δὲ, ὅτι καὶ οἱ νῶτοι αὐτῶν καὶ αἱ χεῖρες αὐτῶν, καὶ αἱ πτέρυγες, καὶ οἱ τρο χοὶ, πλήρεις ἦσαν ὀφθαλμῶν, τῆς γνώσεως αὐτῶν τὸ πλῆθος διδασκόμενος· ὅπερ καὶ σημαίνει τὸ ὄνομα γελγέλ. ιγʹ. Τοῖς δὲ τροχοῖς τούτοις, φησὶν, ἐπεκλήθη γελγὲλ ἀκούοντός μου. Τουτέστιν, ἀνακυκλεῖσθαι καὶ ἀνακινεῖσθαι προσετάχθησαν. ιεʹ. Καὶ ἐπήρθη, φησὶ, τὰ Χερουβίμ. Εἶτα διδά σκων ἡμᾶς, ὡς ταῦτα καὶ ἤδη πρότερον ἐθεάσατο, φησίν· \"Τοῦτο τὸ ζῶον ὃ εἶδον ἐπὶ τοῦ ποταμοῦ Χοβάρ.\" Ἀλλὰ τότε τῆς μὲν θεωρίας ἀπήλαυσε, τὴν δὲ προσηγορίαν ἠγνόησε· νῦν δὲ καὶ τοῦτο μεμάθηκεν. ιϛʹ, ιζʹ. Καὶ ἐν τῷ πορεύεσθαι τὰ Χερουβὶμ ἐπορεύοντο οἱ τροχοὶ, καὶ οὗτοι ἐχόμενοι αὐτῶν· καὶ ἐν τῷ ἐξαίρειν τὰ Χερουβὶμ τὰς πτέρυγας αὐ τῶν τοῦ μετεωρίζεσθαι ἀπὸ τῆς γῆς, οὐκ ἐπέστρεφον οἱ τροχοὶ αὐτῶν, καί γε αὐτοὶ ἀπὸ τῶν ἐχομένων ἀπ' αὐτῶν. Καὶ ἐν τῷ ἑστάναι αὐτὰ εἱστήκεισαν καὶ ἐν τῷ μετεωρίζεσθαι αὐτὰ ἐμετεωρίζοντο μετ' αὐτῶν, διότι πνεῦμα ζωῆς ἐν αὐτοῖς.","english":"For there he said that the first face resembled a man, the second a lion, the third a calf, and the fourth an eagle; but here the order is reversed, and he said that the face of the cherub, which is that of a calf, was seen first, then that of the man, then that of the lion, and that of the eagle. The nature of the invisible powers is therefore not of this kind, but the Master arranges such visions according to need. And I think that, since he saw this vision in the temple, for this reason he saw the face of the calf set first, since this was taken as a type of the priesthood. And he teaches that their backs and their hands and their wings and the wheels were full of eyes, instructing us in the abundance of their knowledge; which the name gelgel also signifies. 13. And to these wheels, he says, the name gelgel was given while I was listening. That is, they were commanded to roll and to be moved. 15. And the cherubim, he says, were lifted up. Then, teaching us that he had already seen these things before, he says: \"This is the living creature which I saw by the river Chobar.\" But at that time he enjoyed the vision but did not know the name; and now he has learned this too. 16, 17. And when the cherubim went, the wheels went with them, clinging to them; and when the cherubim lifted up their wings to be raised from the earth, their wheels did not turn back, and indeed they themselves did not turn back from those clinging to them. And when they stood still, they stood still, and when they were raised up, they were raised up with them, because the spirit of life was in them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":73,"ref":"p73","source":"Εἵποντο, φησὶ, κατὰ πάντα τοῖς Χερουβὶμ οἱ τροχοὶ, καὶ κινουμένοις συνεκινοῦντο, καὶ πετο μένοις ἠκολούθουν, καὶ ἑστώτων εἱστήκεισαν, οὐχ ὑπό τινος βίας συρόμενοι, ἀλλ' αὐτόματοι τούτων ἕκαστον ἐνεργοῦντες· πνευματικῶς γὰρ καὶ αὐτοὶ ζωῆς ἐν μετουσίᾳ ἐτύγχανον. ιηʹ, ιθʹ. Καὶ ἐξῆλθε δόξα Κυρίου ἀπὸ τοῦ αἰθρίου τοῦ οἴκου, καὶ ἐπέβη ἐπὶ τὰ Χερουβίμ. Καὶ ἀνέλαβε τὰ Χερουβὶμ τὰς πτέρυγας αὐτῶν, καὶ ἐμετεωρίσθησαν ἀπὸ τῆς γῆς ἐνώπιον ἐμοῦ ἐν τῷ ἐξαίρειν αὐτὰ, καὶ ἔστησαν ἐπὶ τὰ πρόθυρα τῆς πύλης οἴκου Κυρίου τῆς ἀπέναντι, καὶ δόξα Θεοῦ Ἰσραὴλ ἦν ἐπ' αὐτῶν ὑπεράνωθεν. Ἡνίκα μὲν γὰρ τοὺς ἄνθρακας ληφθῆναι προσέταξεν, ἔδοξέ πως ἀφίστασθαι, ἵνα καταθαῤῥήσῃ προσελθεῖν ὁ προστεταγμένος· ἐκείνου δὲ γινομένου, πάλιν ἐπανιέναι δοκεῖ, καὶ ἐποχεῖσθαι· τὰ δὲ Χερουβίμ φησι μετέωρα, καὶ ῥᾷον διὰ τοῦ ἀέρος ἐφέρετο, τῇ κινήσει τῶν πτερύγων ἀντὶ ποδῶν χρώμενα· εἵποντο δὲ οἱ τροχοὶ οὐδὲ βραχὺ\n\nχωριζόμενοι· ἐπωχεῖτο δὲ ἡ τοῦ Θεοῦ δόξα, οὐκ αὐτὸς ὁ Θεός· ἀπερίγραπτος γὰρ, καὶ πανταχοῦ παρὼν, καὶ τὰ πάντα πληρῶν· ἀλλ' ἡ τούτου δόξα ἡ πρὸς τὰς οἰκονομίας ἐπιφαινομένη. κʹ. Τοῦτο, φησὶ, τὸ ζῶόν ἐστιν ὃ εἶδον ὑπο κάτω Θεοῦ Ἰσραὴλ, ἐπὶ τοῦ ποταμοῦ Χοβάρ· καὶ ἔγνων ὅτι Χερουβίμ ἐστι. Τῆς μὲν γὰρ θεωρίας καὶ ἤδη πρότερον ἀπήλαυσα· τὴν δὲ προσηγορίαν ἐπὶ τοῦ παρόντος μεμάθηκα. Καὶ ἐντεῦθεν δὲ σα φῶς ἔστι μαθεῖν, ὡς οὐκ αὐτὴν εἶδε τῶν ἀοράτων φύσεων τὴν οὐσίαν, ἀλλ' εἰκάσματά τινα καὶ ἰνδάλματα· ἐν μὲν γὰρ τῇ προτέρᾳ ὀπτασίᾳ τέσσαρας πτέρυγας ἔφη ἔχειν τὸ ἓν Χερουβὶμ, ἐνταῦθα δὲ ὀκτώ·","english":"They followed, he says, the cherubim in all things: when these moved, they moved together; when they flew, they followed; when they stood still, they stood still, not dragged by any compulsion, but each of them acting of its own accord; for they too, in a spiritual manner, partook of life. 18, 19. And the glory of the Lord went out from the threshold of the house, and stood upon the cherubim. And the cherubim lifted up their wings, and were raised up from the earth before me when they lifted them up, and they stood at the entrance of the gate of the house of the Lord that faces east, and the glory of the God of Israel was upon them from above. For when he commanded that the coals be taken, he seemed in some way to withdraw, so that the one commanded might take courage to approach; but when that was done, he appears again to return and to ride upon them; and he says that the cherubim were lifted up and were borne more easily through the air, using the motion of their wings in place of feet; and the wheels followed, not separated even a little; and the glory of God rode upon them, not God himself; for he is uncircumscribed, and present everywhere, and fills all things; but it is his glory that appears for the dispensations. 20. This, he says, is the living creature that I saw beneath the God of Israel at the river Chebar; and I knew that they were cherubim. For I had already enjoyed the vision before; but the name I have learned at the present time. And from this it is clearly possible to learn that he did not see the very essence of the invisible natures, but certain likenesses and images; for in the former vision he said that the one cherub had four wings, but here eight.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":74,"ref":"p74","source":"οὐκ ἂν δὲ ἡ φύσις μεταβολὴν ἐδέξατο, ἀλλὰ πρὸς τὴν χρείαν ἡ θεωρία ἐξετυπώθη· ἐπειδὴ γὰρ πλείονα γνῶσιν ὁ προφήτης ἐκ τῆς θείας διαλέξεως ἔλαβεν, αἱ δὲ πτέρυγες γνώσεως παραδηλοῦσιν ὀξύ τητα, τὴν γενομένην αὐτῷ τῆς γνώσεως προσθήκην σημαίνων, διπλᾶς αὐτῷ δείκνυσι τῶν Χερουβὶμ τὰς πτέρυγας· καὶ αὐτὴ γὰρ ἡ τούτων προσηγορία τῇ Ἑλλάδι φωνῇ τὸ πλῆθος σημαίνει τῆς γνώσεως. ΚΕΦΑΛ. ΙΑʹ. αʹ, γʹ. Καὶ ἀνέλαβέ με, φησὶ, Πνεῦμα, καὶ ἐξήγαγέ με ἐπὶ τὴν πύλην τοῦ οἴκου Κυρίου τὴν κατέναντι, τὴν βλέπουσαν κατὰ ἀνατολάς· καὶ ἰδοὺ ἐπὶ τῶν προθύρων τῆς πύλης, ὡς εἰκοσι πέντε ἄνδρες, καὶ ἴδον ἐν μέσῳ αὐτῶν Ἰεζονίαν τὸν τοῦ Ἰεζὲκ, καὶ Φαλτίαν τὸν Βαναίου, τοὺς ἀφηγουμένους τοῦ λαοῦ. Καὶ εἶπε. Κύριος πρός με· Υἱὲ ἀνθρώπου, οὗτοι οἱ ἄνδρες οἱ λογιζόμε νοι μάταια, καὶ βουλευόμενοι βουλὴν πονηρὰν ἐν τῇ πόλει ταύτῃ, οἱ λέγοντες· Οὐχὶ προσφάτως ᾠκοδόμηνται οἰκίαι; Αὕτη ἐστὶν ὁ λέβης, ὑμεῖς δὲ τὰ κρέα. Κατηγορεῖ καὶ τῶν ἡγουμέ νων, καὶ τῶν ὑπηκόων, ὡς ἐναντία τῷ Θεῷ βουλευομένων, καὶ τοῖς προφήταις ἀντιλεγόντων, καὶ πείθεσθαι μὴ θελόντων ὅτι τοῖς πολεμίοις παραδο θήσονται, ἀλλὰ τὴν πόλιν οἰκήσουσι, κἀκεῖ δέξονται τοῦ βίου τὸ τέλος. Νεόδμητοι γὰρ, φησὶν, αἱ οἰκίαι, καὶ ἐν ταύταις κατοικήσομεν, καὶ τοῦ βίου τὸ πέρας δεξόμεθα· τούτου χάριν ἀγανακτῶν ὁ Θεὸς τὴν ἐσομένην τῶν πολεμίων ἔφοδον διὰ τοῦ προφήτου προ λέγει. εʹ. Ἐπέπεσε γὰρ, φησὶν, ἐπ' ἐμὲ Πνεῦμα Κυρίου, καὶ εἶπε πρός με· Τάδε λέγει Κύριος. Τουτέστι, τῆς τοῦ Θεοῦ Πνεύματος ἐνεργείας ἀναπλη σθεὶς τάδε εἰπεῖν ἐκ προσώπου τοῦ Θεοῦ προσετάχθην.","english":"Nature would not have undergone a change, but the vision was shaped to meet the need; for since the prophet received greater knowledge from the divine conversation, and the wings signify the swiftness of knowledge, indicating the increase of knowledge that came to him, he shows him the wings of the cherubim doubled; for this very name, in the Greek tongue, signifies the abundance of knowledge. CHAPTER 11:1, 3. And the Spirit, he says, took me up and brought me out to the gate of the house of the Lord that faces east; and behold, at the entrance of the gate, as it were twenty-five men, and I saw in their midst Jezonias the son of Jezek, and Phaltias the son of Banaias, the leaders of the people. And the Lord said to me: Son of man, these men who devise vain things and counsel an evil counsel in this city, who say: Have not houses been recently built? This is the cauldron, and you are the meat. He accuses both the leaders and their subjects, as counseling things contrary to God, and contradicting the prophets, and unwilling to be persuaded that they will be handed over to the enemies, but that they will inhabit the city and there receive the end of life. For the houses, he says, are newly built, and in these we shall dwell and receive the end of life; for this reason God, being displeased, foretells through the prophet the coming assault of the enemies. 5. For the Spirit of the Lord, he says, fell upon me, and said to me: Thus says the Lord. That is, being filled with the working of the Spirit of God, I was commanded to say these things in the person of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":75,"ref":"p75","source":"Οὕτως εἴπατε, οἶκος Ἰσραὴλ, καὶ τὰ διαβούλια τοῦ πνεύματος ὑμῶν ἐγὼ ἐπίσταμαι. (ϛʹ, ηʹ.) Ἐπληθύνατε νεκροὺς ἐν τῇ πόλει ταύτῃ, καὶ ἐπλήσατε τὰς ὁδοὺς αὐτῆς τραυματιῶν. Διὰ τοῦτο τάδε λέγει Κύριος· Τοὺς νεκροὺς ὑμῶν, οὓς ἐπατάξατε ἐν μέσῳ αὐτῆς, οὗτοί εἰσι τὰ κρέα, αὐτὴ δέ ἐστιν ὁ λέβης, καὶ ὑμᾶς ἐξάξω ἐκ μέσου αὐτῆς. Ῥομφαίαν φοβεῖσθε, καὶ ῥομφαίαν ἐπάξω ἐφ' ὑμᾶς, λέγει Ἀδωναῒ Κύριος. Ὑμεῖς μὲν, φησὶ, λέβητα τὴν πόλιν ἀπεφήνατε, νεκρῶν αὐτὴν μυρίων ἐμπλήσαντες· τούτου χάριν οὐ τεύξεσθε ὧν ἐλπίζετε, οὐδὲ ἄλυπον δέξεσθε τοῦ βίου τὸ πέρας, ἀλλὰ τοῖς πολεμίοις, οὓς δεδοίκατε, παραυτίκα παραδοθήσεσθε, καὶ τῆς ἐκείνων ῥομ φαίας γενήσεσθε παρανάλωμα. θʹ. Καὶ ἐξάξω ὑμᾶς ἐκ μέσου αὐτῆς, καὶ παραδώσω ὑμᾶς εἰς χεῖρας ἀλλοτρίων, καὶ ποιήσω ἐν ὑμῖν κρῖμα. Δικαίως, φησὶν, ὑμᾶς τιμωρήσομαι· ἐπειδὴ γὰρ ὑμεῖς τοὺς ὁμοφύλους ἀνείλετε, ἀλλοτρίοις καὶ πολεμίοις ἐνδίκως παραδοθήσεσθε. ιʹ. Ἐπὶ τῶν ὁρίων τοῦ Ἰσραὴλ κρινῶ ὑμᾶς· καὶ ἐπιγνώσεσθε ὅτι ἐγὼ Κύριος. Ἔξω, φησὶ, τῆς πόλεως τίσετε δίκας ὧν ἠσεβήσατε, καὶ διὰ τῆς πείρας μαθήσεσθέ με Δεσπότην. ιαʹ, ιβʹ. Αὕτη ὑμῖν οὐκ ἔσται εἰς λέβητα, καὶ ὑμεῖς οὐ μὴ γένησθε ἐν μέσῳ αὐτῆς εἰς κρέα· ἐπὶ τῶν ὁρίων τοῦ Ἰσραὴλ κρινῶ ὑμᾶς. Καὶ ἐπιγνώσεσθε ὅτι ἐγὼ Κύριος. Οὐκ ἀποθανεῖσθε, φησὶν, ἐν τῇ πόλει, οὐδὲ ταφῆς ἀξιωθήσεσθε ἐν αὐτῇ, κατὰ τὰς ὑμετέρας ἐλπίδας, ἀλλὰ πόῤῥω ταύτης ἀναιρεθήσεσθε· καὶ τὰς αἰτίας διδάσκων, \"Ὅτι ἐν τοῖς δικαιώμασί μου, φησὶν, οὐκ ἐπορεύθητε, καὶ τὰ κρίματά μου οὐκ ἐποιήσατε·","english":"Thus say, O house of Israel, and the deliberations of your spirit I know. (6:8) You have multiplied the dead in this city, and you have filled its streets with the slain. Therefore thus says the Lord: Your dead whom you have struck down in the midst of it, these are the flesh, and it is the cauldron, and I will bring you out from the midst of it. You fear the sword, and I will bring the sword upon you, says Adonai the Lord. You, he says, have declared the city to be a cauldron, filling it with countless dead; for this reason you shall not obtain what you hope for, nor shall you receive a painless end to your life, but you shall be delivered at once to the enemies whom you fear, and you shall become a prey to their sword. (9) And I will bring you out from the midst of it, and I will deliver you into the hands of strangers, and I will execute judgment among you. Justly, he says, I will punish you; for since you have slain those of your own race, you shall justly be delivered to strangers and enemies. (10) On the borders of Israel I will judge you; and you shall know that I am the Lord. Outside the city, he says, you shall pay the penalty for the impieties you have committed, and through experience you shall learn that I am Master. (11, 12) This shall not be a cauldron for you, and you shall not become flesh in the midst of it; on the borders of Israel I will judge you. And you shall know that I am the Lord. You shall not die, he says, in the city, nor shall you be deemed worthy of burial in it, according to your hopes, but you shall be slain far from it; and teaching the causes, \"Because in my statutes, he says, you did not walk, and my judgments you did not perform;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":76,"ref":"p76","source":"ἀλλὰ οὐδὲ κατὰ τὰ κρίματα τῶν ἐθνῶν τῶν περικύκλῳ ὑμῶν οὐκ ἐποιήσατε.\" Παρανομίας ὑπερβολὴ, καὶ δυσσεβείας μέγιστος ἔλεγχος, τὸ μὴ μόνον τὸν θεῖον παραβῆναι νόμον, ἀλλὰ καὶ τῶν ἀσεβείᾳ συζώντων ἐθνῶν δυσσεβέστερα δρᾷν. ιγʹ. Καὶ ἐγένετο ἐν τῷ προφητεύειν με,\n\nκαὶ Φαλτίας ὁ τοῦ Βαναίου ἀπέθανεν· καὶ πίπτω ἐπὶ πρόσωπόν μου, καὶ ἀνεβόησα φωνῇ μεγάλῃ, καὶ εἶπα· Οἴμοι, οἴμοι, Ἀδωναῒ Κύριε, εἰς συντέ λειαν ποιεῖς σὺ τοὺς καταλοίπους τοῦ Ἰσραήλ; Ὁρᾷ τὴν ἐνέργειαν ὁ προφήτης ἐκείνων, οἳ κόπτειν ἀφειδῶς προσετάχθησαν τὴν πόλιν, καὶ δείσας μὴ τὴν πανωλεθρίαν ὑπομείνῃ, πάντων ἀναιρουμένων· ἐπελάθετο γὰρ ἐκ τῆς ἀθυμίας ὡς πολλοὶ τὰ τῆς σωτηρίας ἐδέξαντο σημεῖα· τὸν φιλάνθρωπον ἱκε τεύει Δεσπότην ἐλέῳ κεράσαι τὸ δίκαιον· διδάσκεται δὲ, ὡς οὗτοι μὲν τοῖς πολεμίοις παραδοθήσονται διὰ τὴν πολλὴν πονηρίαν· οἱ δὲ ἤδη αἰχμάλωτοι ἀπαχθέντες, κἀν τῇ ξένῃ παραψυχῆς ἀπολαύσουσι, καὶ ἐπανόδου τεύξονται. ιεʹ. Υἱὲ γὰρ, φησὶν, ἀνθρώπου, οἱ ἀδελφοί σου, καὶ οἱ ἄνδρες τῆς αἰχμαλωσίας σου, καὶ πᾶς ὁ οἶκος Ἰσραὴλ συντετέλεσται. Ἐνίους φησὶ δορυαλώτους γεγενημένους, καὶ δίκας ὧν ἐτόλμησαν δεδωκότας, φυλάξω μοι εἰς λαόν. \"Οἷς εἶπον αὐτοῖς οἱ κατοικοῦντες Ἱερουσαλὴμ, Μακρὰν ἀπέχετε ἀπὸ Κυρίου, ἡμῖν δέδοται ἡ γῆ εἰς κληρονομίαν.\" Ἐπιτωθάζοντες ἐκείνοις οἱ νῦν τὴν Ἱερουσαλὴμ οἰκοῦντες λέγειν ἐτόλμων, ὡς Ὑμᾶς μὲν πόῤῥω ἑαυτοῦ πε ποίηκεν ὁ Δεσπότης, ἡμῖν δὲ τὴν τῆς ἐπαγγελίας ἀπεκλήρωσε γῆν· διὰ τοῦτο, φησὶ, πᾶν τοὐναντίον γενήσεται, καὶ ὑμᾶς μὲν παραδώσω σφαγῇ, ἐκείνων δὲ ποιήσομαι πρόνοιαν. ιϛʹ. Διὰ τοῦτο εἶπε·","english":"But you did not act according to the judgments of the nations around you. It is an excess of lawlessness, and the greatest proof of impiety, not only to transgress the divine law, but also to do things more impious than the nations that live in impiety. 13. And it came to pass, while I was prophesying, that Paltias the son of Banaias died; and I fell upon my face, and cried out with a great voice, and said: Alas, alas, Adonai Lord, are you making an end of the remnant of Israel? The prophet sees the work of those who were commanded to smite the city without sparing, and fearing lest it should undergo utter destruction, since all were being slain—for from his despondency he had forgotten that many had received the signs of salvation—he entreats the loving-kindness of the Master to temper justice with mercy. And he is taught that these indeed shall be delivered to the enemies because of their great wickedness; but those who have already been led away captive shall enjoy consolation in a foreign land, and shall obtain a return. 15. For, he says, son of man, your brothers, and the men of your captivity, and all the house of Israel are completed. He says that some, having become captives of war and having paid the penalty for what they dared, I will keep for myself as a people. To whom those who dwell in Jerusalem said, You are far off from the Lord; to us the land has been given as an inheritance. Those who now dwell in Jerusalem dared to say, mocking them, that the Master has put you far from himself, but to us he has allotted the land of the promise. Therefore, he says, the very opposite shall come to pass: you I will deliver to slaughter, but for them I will make provision. 16. Therefore he said:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":77,"ref":"p77","source":"Τάδε λέγει Ἀδωναῒ Κύριος, ὅτι Ἀπώσομαι αὐτοὺς εἰς τὰ ἔθνη, καὶ διασκορπιῶ αὐτοὺς εἰς πᾶσαν τὴν γῆν, καὶ ἔσο μαι αὐτοῖς εἰς ἁγίασμα μικρὸν ἐν ταῖς χώραις, οὗ ἂν εἰσέλθωσιν ἐκεῖ. Τέως μὲν γὰρ αὐτοὺς αἰχμαλώτους, καὶ μετοίκους, καὶ σποράδας πεποίηκα· ἀλλ' ὅμως ἐν τῇ μετοικίᾳ, τῇ προσδοκίᾳ τῆς τῶν συμφορῶν μεταβολῆς, καὶ τῇ ἐλπίδι τῶν ἀγαθῶν, παραψυχὴν αὐτοῖς παρέξομαι· καὶ τοῦτο παρεδήλωσεν εἰπών· \"Ἔσομαι αὐτοῖς εἰς ἁγίασμα μι κρόν.\" Οὐκ εἰς μακρὰν δὲ πάλιν αὐτοὺς ἀποκατα στήσω, καὶ εἰς τὴν πατρῴαν ἐπανάξω γῆν. ιζʹ, ιηʹ. Συνάξω γὰρ, φησὶν, αὐτοὺς ἐκ τῶν ἐθνῶν, καὶ εἰσδέξομαι αὐτοὺς ἐκ τῶν χωρῶν, οὗ διέσπειρα αὐτοὺς ἐν αὐταῖς· καὶ δώσω αὐ τοῖς τὴν γῆν τοῦ Ἰσραὴλ, καὶ εἰσελεύσονται ἐκεῖ, καὶ ἐξάξουσι πάντα τὰ βδελύγματα αὐτῆς, καὶ πάσας τὰς ἀνομίας αὐτῆς ἐξ αὐτῆς. Τοῦτο δὲ ἡ τοῦ Ἔσδρα ἱστορία διδάσκει, καὶ τῶν Μακκα βαίων ἡ συγγραφή. Μετὰ γὰρ τὴν ἀπὸ Βαβυλῶνος ἐπάνοδον, τῆς τῶν εἰδώλων ἀποστάντες λατρείας, ἐπιμελῶς τὸν τῶν ὅλων Θεὸν θεραπεύοντες διετέλουν. ιθʹ. Καὶ δώσω αὐτοῖς, φησὶ, καρδίαν ἑτέραν, καὶ πνεῦμα καινὸν δώσω αὐτοῖς. Διὰ τούτων δὲ οὐ τοῦ αὐτεξουσίου τὴν ἀναίρεσιν παρεδήλωσεν, ἀλλὰ τὴν ἐσομένην ἀντίληψιν παρ' αὐτοῦ, καὶ συμμαχίαν ἐπὶ τῇ τῶν ἀγαθῶν ἐργασίᾳ· πνεῦμα δὲ καινὸν ἐκάλεσε τὴν ἐπὶ τὰ καλὰ τῆς ψυχῆς ὁρμήν· ἐπειδὴ γὰρ εἰς τἀναντία ἔῤῥεπον, τὴν ἐπὶ τὸ κρεῖττον μετα βολὴν καινὸν προσηγόρευσε πνεῦμα· ὥσπερ γὰρ εἰρηκὼς ἑτέραν καρδίαν, οὐ φύσεως μεταβολὴν ἐσήμανεν, ἀλλὰ τῆς γνώμης τὴν ἐπὶ τὸ κρεῖττον ῥοπήν· οὕτω καὶ διὰ τοῦ πνεύματος τοῦ καινοῦ ταυτὸ τοῦτο ἐδήλωσε·","english":"Thus says Adonai the Lord: Because I will thrust them out among the nations, and scatter them over all the earth, and I will be to them a small sanctuary in the lands wherever they may enter. For up to now I have made them captives, sojourners, and scattered; but nevertheless in the sojourning, by the expectation of a change of misfortunes and by the hope of good things, I will provide them consolation; and this he indicated by saying, \"I will be to them a small sanctuary.\" And after no long time I will restore them again and bring them back to the land of their fathers. XVII, XVIII. For I will gather them, he says, from the nations, and receive them from the lands where I scattered them among them; and I will give them the land of Israel, and they shall enter there, and they shall put away all its abominations and all its lawless deeds from it. The history of Esdras teaches this, and the writing of the Maccabees. For after the return from Babylon, having abandoned the worship of idols, they continued diligently serving the God of all. XIX. And I will give them, he says, another heart, and a new spirit I will give them. Through these things he indicated not the removal of free will, but the assistance that will come from him, and the alliance for the working of good things; and he called the impulse of the soul toward good things a new spirit; for since they were inclined to the opposite, he named the change toward the better a new spirit; for just as, having said \"another heart,\" he signified not a change of nature, but the inclination of the will toward the better, so also through the new spirit he made this same thing clear.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":78,"ref":"p78","source":"μαρτυρεῖ δὲ καὶ τὰ ἐπαγόμενα· \"Καὶ ἐκσπάσω γὰρ, φησὶ, τὴν καρδίαν τὴν λιθίνην ἐκ τῆς σαρκὸς αὐτῶν, καὶ δώσω αὐτοῖς καρδίαν σαρκίνην.\" Καὶ οὐδεὶς ἂν τῶν ἐχεφρόνων φύσιν λίθου τὴν λιθίνην ὑπολάβοι καρδίαν, ἀλλὰ τὴν ἀπειθῆ, καὶ ἀτεράμονα, καὶ εἴκειν Θεῷ μὴ βουλομένην· σαρκίνην δὲ πάλιν, τὴν εὐπειθῆ καὶ εὐήκοον. κʹ. Ὅπως ἐν τοῖς προστάγμασί μου πορεύωνται, καὶ τὰ δικαιώματά μου φυλάσσωνται, καὶ ποιήσωσιν αὐτὰ, καὶ ἔσονταί μοι εἰς λαὸν, καὶ ἐγὼ ἔσομαι αὐτοῖς εἰς Θεόν. Τῆς γὰρ πολιτείας αὐτῶν λοιπὸν κατὰ τοὺς ἐμοὺς ἐπιτελουμένης νόμους, ἐγὼ μὲν αὐτῶν κληθήσομαι Θεὸς, αὐτοὶ δὲ λαὸς ἐμὸς χρηματίσουσι. Ταῦτα εἰρηκὼς περὶ τῶν ἤδη δορυαλώτων γενομένων, πάλιν ἐπανάγει τὸν λόγον περὶ τῶν τὴν Ἱερουσαλὴμ τηνικαῦτα οἰκούντων. καʹ. Αὐτῶν δὲ, φησὶν, εἰς τὴν καρδίαν τῶν βδελυγμάτων αὐτῶν, καὶ τῶν ἀνομιῶν αὐτῶν ἡ καρδία αὐτῶν ἐπορεύετο, τὰς ὁδοὺς αὐτῶν εἰς κεφαλὰς αὐτῶν δέδωκα, λέγει Ἀδωναῒ Κύριος. Τούτοις δὲ, φησὶν, ἐπειδὴ τοῖς ἐκείνων οὐκ ἐσωφρονίσθησαν κακοῖς, ἀλλὰ τῇ ἀσεβείᾳ προστετηκότες διατελοῦσι, τὰς ἀξίας τῶν τολμημάτων ἐπάξω δίκας. κβʹ,","english":"The words that follow also bear witness: \"For I will tear out,\" he says, \"the heart of stone from their flesh, and I will give them a heart of flesh.\" And none of the prudent would suppose the heart of stone to be the nature of stone, but rather the disobedient and stubborn heart that does not wish to yield to God; and again, the heart of flesh, the obedient and attentive one. 20. That they may walk in my commandments, and keep my statutes, and do them, and they shall be to me a people, and I will be to them a God. For since their way of life is henceforth carried out according to my laws, I shall be called their God, and they shall be reckoned as my people. Having said these things concerning those who had already become captives of war, he again brings the discourse back to those who at that time dwelt in Jerusalem. 21. But as for them, he says, their heart went after the abominations and their lawless deeds, and I have given their ways upon their heads, says Adonai the Lord. To these, he says, since they were not brought to their senses by the evils of those others, but persist in cleaving to impiety, I will bring upon them the penalties worthy of their audacious deeds. 22.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":79,"ref":"p79","source":"κγʹ. Καὶ ἐξῆραν τὰ Χερουβὶμ τὰς πτέρυγας αὐτῶν, καὶ οἱ τροχοὶ ἐχόμενοι αὐτῶν, καὶ ἡ δόξα Θεοῦ Ἰσραὴλ ἐπ' αὐτὰ ὑπεράνω αὐτῶν. Καὶ ἀνέβη ἡ δόξα Κυρίου ἐκ μέσης τῆς πόλεως, καὶ ἔστη ἐπὶ τοῦ ὄρους, ὃ ἦν ἀπέναντι τῆς πόλεως. Τούτων, φησὶν, οὕτως εἰρημένων, ἀπέστη ἐκ τῆς πόλεως τὰ Χερουβὶμ, φέροντα τοῦ Θεοῦ τὴν δόξαν ἐποχουμένην· ἔστη δὲ ἐπὶ τοῦ ὄρους κατέναντι Ἱε ρουσαλήμ· ἔστι δὲ τοῦτο τὸ ὄρος τὸ τῶν Ἐλαιῶν καλούμενον, ὅθεν καὶ ἡ κατὰ σάρκα τοῦ Σωτῆρος ἡμῶν ἀνάληψις ἐγένετο· εἰκότως τοίνυν καὶ τηνικαῦτα ἐν ἀνθρωπείῳ φανεὶς σχήματι, καὶ τὰς δύο φύσεις ἑνὶ δείξας προσώπῳ, καὶ τὴν μὲν θείαν διὰ τοῦ πυρὸς αἰνιξάμενος, διὰ τοῦ ἠλέκτρου δὲ τὴν ἀνθρωπείαν παραδηλώσας, κατὰ τῆς Ἱερουσαλὴμ τὴν ψῆφον ἐξενεγκὼν εἰς τὸ ὄρος τοῦτο χωρεῖ, κἀκεῖ θεν ποιεῖται τὴν εἰς οὐρανοὺς ἄνοδον· καὶ γὰρ μετὰ τὸν σταυρὸν, καὶ τὸν θάνατον, τὴν κατὰ τῆς Ἱερουσαλὴμ ψῆφον πάλιν ἐξενεγκὼν, ὅτι οὐ μὴ μείνῃ λίθος ἐπὶ λίθον ὃς οὐ μὴ καταλυθῇ, εἰς τὸ ὄρος ἐκεῖνο μετὰ τῶν μαθητῶν ἀνελθὼν, ὑπὸ νοερῶν καὶ ἀορά των φερόμενος δυνάμεων εἰς τοὺς οὐρανοὺς ἀνελή φθη. Τύπος τοίνυν τῶν ἐσομένων καὶ τὰ τῷ προφήτῃ δειχθέντα· οὕτω δὲ ταῦτα θεασάμενος, φησίν· κδʹ. Πνεῦμα ἀνέλαβέ με, καὶ ἤγαγέ με εἰς γῆν Χαλδαίων ἐν ὁράσει ἐν Πνεύματι Θεοῦ. Οὐ γὰρ κατὰ ἀλήθειαν, φησὶ, σωματικῶς, νῦν μὲν εἰς τὴν Ἰουδαίαν, νῦν δὲ εἰς γῆν Χαλδαίων μετεφερόμην, ἀλλ' ὁράσει, τουτέστιν ἐν ὀπτασίᾳ· καὶ ἐν Πνεύ ματι Θεοῦ, ἀντὶ τοῦ, Διὰ τῆς τοῦ Θεοῦ ἐνεργείας τὴν διάνοιαν φωτιζόμενος, καὶ προφητικοὺς δεχόμε νος ὀφθαλμοὺς, τούτων ἕκαστον ἐθεώρουν.","english":"23. And the Cherubim lifted up their wings, and the wheels were close by them, and the glory of the God of Israel was over them above. And the glory of the Lord went up from the midst of the city, and stood upon the mountain which was opposite the city. When these things, he says, had been thus spoken, the Cherubim departed from the city, bearing the glory of God riding upon them; and it stood upon the mountain over against Jerusalem; and this is the mountain called the Mount of Olives, from which also the bodily ascension of our Savior took place. Reasonably, then, even at that time, having appeared in human form and having shown the two natures in one person, hinting at the divine nature through the fire and indicating the human nature through the electrum, having pronounced the verdict against Jerusalem, he goes to this mountain, and from there makes his ascent into the heavens. For indeed, after the cross and death, having again pronounced the verdict against Jerusalem—that not one stone shall remain upon another which shall not be thrown down—he went up to that mountain with his disciples, and, borne by intellectual and invisible powers, was taken up into the heavens. Therefore the things shown to the prophet are also a type of things to come. And having seen these things thus, he says: 24. The Spirit took me up, and brought me into the land of the Chaldeans in a vision, in the Spirit of God. For not in truth, he says, bodily—now to Judea, now to the land of the Chaldeans—was I being transported, but in a vision, that is, in an apparition; and \"in the Spirit of God\" instead of \"being enlightened in mind through the operation of God, and receiving prophetic eyes, I was beholding each of these things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":80,"ref":"p80","source":"Καὶ τοῦτο σαφέστερον ποιῶν ἐπήγαγε· Καὶ ἀνέβην ἀπὸ τῆς ὁράσεως, ἧς εἶδον. (κεʹ.) Καὶ ἐλάλησα πρὸς τὴν αἰχμαλωσίαν πάντας τοὺς λόγους τοῦ Κυρίου, οὓς ἔδειξέ μοι. Εἰς ἐμαυτὸν, φησὶν, ἐπανῆλθον, τῆς πνευματικῆς θεωρίας τέλος λαβούσης· καὶ ἐκεῖνα μὲν οὐκέτι ἑώρων, μόνους δὲ τοὺς συμπαρόντας πρεσβυτέρους, οἷς καὶ διηγησάμην ἕκαστον, ὧν τε εἶδον, ὧν τε ἀκήκοα· ἀλλὰ καιρὸς νῦν εἰπεῖν τὴν εὐαγγελικὴν ἐκείνην φωνὴν, \"Μακάριοι οἱ καθαροὶ τῇ καρδίᾳ, ὅτι αὐτοὶ τὸν Θεὸν ὄψονται.\" Ἱκανῶς γὰρ τοῦτο ἡμᾶς καὶ τὰ εἰρημένα ἐδίδαξε· πολλῶν γὰρ κατὰ ταυτὸν καθημένων, μόνος ὁ προφήτης τῆς πνευματικῆς ἐκείνης ἀπήλαυσε θεωρίας. Ταύτης τυχεῖν τῆς καθαρότητος καὶ ἡμεῖς σπουδάσωμέν τε καὶ ἱκετεύσωμεν, ἵνα πάσης λύμης ἀπαλλαγέντες, ἐνδελεχῶς μὲν ἐπὶ τοῦ παρόντος βίου τοῦ Θεοῦ τὴν μνήμην ἐν τῇ ψυχῇ περιφέρωμεν, μετὰ παῤῥησίας δὲ αὐτὸν ἰδεῖν ἀξιω θῶμεν ἐν τῇ τῆς ἐπιφανείας ἡμέρᾳ. Αὐτῷ πρέπει ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"And making this clearer, he added: And I went up from the vision which I saw. (25.) And I spoke to the captivity all the words of the Lord, which he showed me. I returned, he says, to myself, the spiritual contemplation having come to an end; and those things I no longer saw, but only the elders who were present with me, to whom I also related each thing, both what I saw and what I heard. But it is time now to speak that evangelical voice: \"Blessed are the pure in heart, for they shall see God.\" For this has sufficiently taught us, along with what has been said; for though many were sitting together, only the prophet enjoyed that spiritual contemplation. Let us both strive and pray to attain this purity, so that, freed from every defilement, we may continually carry the memory of God in our soul during the present life, and be deemed worthy to see him with boldness on the day of his appearing. To him belongs the glory forever and ever. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":81,"ref":"p81","source":"ΤΟΜΟΣ Δʹ.\n\nΚΕΦΑΛ. ΙΒʹ.\n\nαʹ, βʹ. Καὶ ἐγένετο λόγος Κυρίου πρός με, λέγων· Υἱὲ ἀνθρώπου, ἐν μέσῳ οἴκου παραπικραίνοντος σὺ κατοικεῖς· οἳ ἔχουσιν ὀφθαλμοὺς τοῦ βλέπειν, καὶ οὐ βλέπουσι, καὶ τὰ ὦτα ἔχουσι τοῦ ἀκούειν, καὶ οὐκ ἀκούουσι, διότι οἶκος παραπικραίνων ἐστί. Τὴν ἐπ' ἄμφω τῆς ψυχῆς ῥοπὴν ὁ λόγος ἐδήλωσεν· \"Ἔχουσι γὰρ, φησὶν, ὀφθαλμοὺς τοῦ βλέπειν, καὶ οὐ βλέπουσι, καὶ ὦτα ἔχουσι τοῦ ἀκούειν, καὶ οὐκ ἀκούουσι.\" Καὶ διδάσκων ὡς οὐκ ἐκ φύσεως αὐτοῖς τὰ πάθη ταῦτα γέγονεν, ἐπήγαγε, \"Διότι οἶκος παραπικραίνων ἐστί.\" Τὸ δὲ παραπικραίνων ὁ Σύμμαχος προσεριστὴς ἡρμήνευσε, τουτέστι φιλόνεικος, ἀπειθὴς καὶ ἀνήκοος. Ταῦτα δὲ τῷ προφήτῃ προεῖπεν ὁ Δεσπότης, μέλλων αὐτὸν προστάττειν τὴν διὰ τῶν πραγμάτων ποιήσασθαι προφητείαν, καὶ οἱονεὶ ἀπολογούμενος, ὅτι διὰ τὴν τοῦ λαοῦ σκληρότητα καὶ ἀπείθειαν τοιαῦτα ἐπιτάτ τειν ἀναγκάζεται. γʹ. Καὶ σὺ, υἱὲ ἀνθρώπου, ποίησον σεαυτῷ σκεύη αἰχμαλωσίας, καὶ αἰχμαλωτεύθητι ἡμέρας","english":"BOOK IV.\n\nCHAPTER 12.\n\n1, 2. And the word of the Lord came to me, saying: Son of man, you dwell in the midst of a house that provokes bitterness; they have eyes to see, and do not see, and they have ears to hear, and do not hear, because it is a house that provokes bitterness. The word has made clear the inclination of the soul toward both sides; for he says, They have eyes to see, and do not see, and they have ears to hear, and do not hear. And teaching that these passions did not come to them from nature, he added, Because it is a house that provokes bitterness. Symmachus interpreted \"provoking bitterness\" as \"quarrelsome,\" that is, contentious, disobedient, and unwilling to hear. The Master foretold these things to the prophet, being about to command him to make his prophecy through actions, and as it were making a defense, that because of the people's hardness and disobedience he is compelled to give such commands. 3. And you, son of man, make for yourself vessels of captivity, and be taken captive for days","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":82,"ref":"p82","source":"ἐνώπιον αὐτῶν, καὶ αἰχμαλωτευθήσῃ ἀπὸ τοῦ τόπου σου εἰς τόπον ἕτερον ἐνώπιον αὐτῶν, ὅπως ἴδωσι, διότι οἶκος παραπικραίνων ἐστί. Καὶ σαφέστερα τὰ εἰρημένα ποιῶν ἐπάγει· δʹ–ϛʹ. Καὶ ἐξοίσεις τὰ σκεύη σου, ὡς σκεύη αἰχμαλωσίας ἡμέρας, κατ' ὀφθαλμοὺς αὐτῶν, καὶ σὺ ἐξελεύσῃ ἑσπέρας ἐνώπιον αὐτῶν, ὡς ἐκπο ρεύεται αἰχμάλωτος. Διόρυξον σεαυτῷ εἰς τὸν τοῖχον, καὶ ἐξελεύσῃ δι' αὐτοῦ ἐνώπιον αὐτῶν. Ἐπ' ὤμων ἀναληφθήσῃ, καὶ κεκρυμμένος ἐξελεύσῃ, τὸ πρόσωπόν σου συγκαλύψεις, καὶ οὐ μὴ ἴδῃς τὴν γῆν· διότι τέρας δέδωκά σε τῷ οἴκῳ Ἰσραήλ. Μίμησαι, φησὶ, πολιορκούμενόν τινα, εἶτα τῆς πόλεως ἁλισκομένης, καὶ φεύγειν ἀναγκαζόμενον, καὶ διορύττοντα τοῖχον, καὶ ἔξοδον ἐπινοοῦντα, καὶ τὸ πρόσωπον συγκαλύπτοντα, ἵνα μὴ γνώριμος τοῖς ὁρῶσι γένηται· διὰ σοῦ γὰρ βούλομαι ταῦτα ποιοῦντος προσημῆναι τοῖς τὴν Ἱερουσαλὴμ οἰκοῦσι τὴν ἐσομένην αἰχμαλωσίαν. Τούτων δὲ ἕκαστον σαφέστερον ἡμᾶς ὁ θεσπέσιος Ἱερεμίας διδάσκει, διηγούμενος ὅπως ὁ Σεδεκίας, τῆς πόλεως ἁλούσης, μετὰ τῶν οἰκείων καὶ τῶν δορυφόρων ἐδραπέτευσε νύκτωρ, ἔξοδόν τινα μηχανησάμενος διὰ τοῦ κήπου τῶν βασιλείων. Εἶτα διδάσκει ὁ προφήτης, ὡς τῶν εἰρημένων ἕκαστον εἰς πέρας ἤγαγε, ἅτε δὴ θεῖα πληρῶν ἐπιτάγματα. Τούτων δὲ, φησὶν, οὕτω παρ' ἐμοῦ γενομένων, ηʹ–ιαʹ. Ἐγένετο λόγος Κυρίου τοπρωῒ πρός με, λέγων· Υἱὲ ἀνθρώπου, οὐκ εἶπε πρὸς σὲ ὁ οἶκος τοῦ Ἰσραὴλ, ὁ οἶκος ὁ παραπικραίνων· Τί σὺ ποιεῖς; Εἰπὲ πρὸς αὐτούς· Τάδε λέγει Ἀδωναῒ Κύριος τῷ ἄρχοντι καὶ ἀφηγουμένῳ ἐν Ἱερουσαλὴμ, καὶ παντὶ οἴκῳ Ἰσραὴλ, οἵ εἰσιν ἐν μέσῳ αὐτῶν.","english":"before them, and you shall be carried captive from your place to another place before them, so that they may see, because it is a house that provokes bitterness. And making what has been said clearer, he adds: 4–6. And you shall bring out your vessels, as vessels of captivity by day, before their eyes, and you shall go out in the evening before them, as a captive goes out. Dig for yourself into the wall, and you shall go out through it before them. You shall be taken up on shoulders, and you shall go out hidden, you shall cover your face, and you shall surely not see the land; for I have given you as a portent to the house of Israel. Imitate, he says, one who is being besieged, then, when the city is captured, is compelled to flee, and digs through a wall, and devises an exit, and covers his face, so that he may not be recognized by those who see him; for through you, doing these things, I wish the coming captivity to be signified beforehand to those who dwell in Jerusalem. And each of these things the inspired Jeremiah teaches us more clearly, recounting how Zedekiah, when the city was captured, escaped by night with his own people and his guards, having contrived some exit through the king's garden. Then the prophet teaches that he brought each of the things said to completion, since he was fulfilling divine commands. And when these things, he says, had been done by me in this way, 8–11. The word of the Lord came to me early in the morning, saying: Son of man, did not the house of Israel, the house that provokes bitterness, speak to you? What are you doing? Say to them: Thus says Adonai the Lord to the ruler and leader in Jerusalem, and to all the house of Israel, who are in the midst of them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":83,"ref":"p83","source":"Εἰπὲ, ὅτι Ἐγὼ τέρας ποιῶ, ὃν τρόπον πεποίηκα, οὕτως ἔσται αὐτοῖς, ἐν μετοικήσει καὶ αἰχμαλωσίᾳ πορεύσονται. Ἐρωτώμενος, φησὶ, παρὰ τῶν ἀπειθῶν τούτων καὶ ἀντιτύπων, τῶν ὑπὸ σοῦ γινομένων τὴν αἰτίαν, σαφῶς αὐτοῖς εἰπὲ, ὅτι Τέρας ὑμῖν ἐγώ εἰμι καὶ σημεῖον, διὰ τῶν πραγμά των προφητεύων, καὶ ἐν ἐμαυτῷ σκιογραφῶν, τά τε τῷ βασιλεῖ τῆς Ἱερουσαλὴμ, καὶ πᾶσι τοῖς ἄρχουσι συμβησόμενα. ιβʹ. Καὶ ὁ ἄρχων γὰρ αὑτῶν ἐν μέσῳ αὐτῶν ἐπ' ὤμων ἀρθήσεται, καὶ κεκρυμμένως ἐξελεύσεται διὰ τοῦ τοίχου, καὶ διορύξει τοῦ ἐξελθεῖν αὐτὸν δι' αὐτοῦ· τὸ πρόσωπον αὑτοῦ συγκαλύψει, ὅπως μὴ ὁραθῇ ὀφθαλμοῖς, καὶ αὐτὸς τὴν γῆν οὐκ ὄψεται. Ἀλλ' ὅμως καὶ οὕτω ποιούμενος τὴν φυγὴν, καὶ πάντα μηχανώμενος ὥστε λαθεῖν, συλληφθήσεται παρὰ τῶν πολεμίων. ιγʹ. Καὶ ἐκπετάσω, φησὶ, τὸ δίκτυόν μου ἐπ' αὐτὸν, καὶ συλληφθήσεται ἐν τῇ περιοχῇ μου, καὶ ἄξω αὐτὸν εἰς Βαβυλῶνα εἰς γῆν Χαλδαίων, καὶ αὐτὴν οὐκ ὄψεται, καὶ ἐκεῖ τελευτήσει. Διὰ πάντων ἐδίδαξε τῶν εἰρημένων, ὡς ὀργάνοις κεχρη μένος τοῖς πολεμίοις, δίκας ἀπαιτήσει τῆς ἀσεβείας, καὶ τὸν βασιλέα, καὶ τοὺς ἄρχοντας, καὶ ἅπαν τὸ ὑπήκοον. Δίκτυον γὰρ αὑτοῦ τοὺς πολεμίους ἐκάλεσε, καὶ περιοχὴν αὑτοῦ τὴν πολιορκίαν. Ταῦτα δὲ καὶ ἡ τετάρτη τῶν Βασιλειῶν, καὶ ὁ μακάριος Ἱερεμίας σαφῶς διδάσκει.","english":"Say, \"Because I am a sign to you: just as I have done, so shall it be to them; they shall go into exile and captivity.\" When questioned, he says, by these disobedient and resistant people about the reason for what is being done by you, say to them plainly: \"I am a sign and a token to you,\" prophesying through the events and sketching in myself what will befall the king of Jerusalem and all the rulers. 12. For their ruler also shall be lifted up on shoulders in their midst, and he shall go out secretly through the wall, and they shall dig through it so that he may go out through it; he shall cover his face, so that he may not be seen with eyes, and he himself shall not see the land. But nevertheless, even while making his flight in this way and contriving everything so as to escape notice, he shall be captured by the enemies. 13. And I will spread out my net over him, he says, and he shall be caught in my enclosure, and I will bring him to Babylon, into the land of the Chaldeans, and he shall not see it, and there he shall die. Through all that has been said he taught that, using the enemies as instruments, he will exact punishment for impiety from the king, the rulers, and all their subjects. For he called the enemies his net, and the siege his enclosure. The fourth book of Kings and the blessed Jeremiah clearly teach these things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":84,"ref":"p84","source":"Ἱππικὸν γὰρ σύνταγμα πέμψας ὁ Ναβουχοδονόσορ εἰς τὴν καθ' Ἱεριχὼ ἔρη μον, καὶ τὸν Σεδεκίαν καὶ τοὺς σὺν αὐτῷ δραπετεύ σαντας συλλαβὼν, ἤγαγεν εἰς Δεβλαθὰ, κἀκεῖ τοῦ Σεδεκίου τοὺς παῖδας πρότερον ἀνελὼν, καὶ θεατὴν αὐτὸν ποιήσας τῆς τῶν παίδων σφαγῆς, οὕτως αὐτοῦ τοὺς ὀφθαλμοὺς ἐξώρυξε, καὶ δεσμὰ περιθεὶς ἐκ χαλκοῦ πεποιημένα, εἰς τὴν Βαβυλῶνα ἀπήγαγε, μύλωνα οἰκεῖν ἀναγκάσας. Διὸ καὶ ἡ προφητεία φησὶν, ὅτι \"Εἰς Βαβυλῶνα ἀχθήσεται, καὶ αὐτὴν οὐκ ὄψεται.\" ιδʹ, ιεʹ. Καὶ πάντας, φησὶ, τοὺς κύκλῳ αὐτοῦ τοὺς βοηθοὺς αὐτοῦ, καὶ πάντας τοὺς ἀντιλαμβανομένους αὐτοῦ, διασπερῶ εἰς πάντα ἄνεμον, καὶ ῥομφαίαν ἐκχεῶ ὀπίσω αὐτῶν. Καὶ γνώσονται ὅτι ἐγώ εἰμι Κύριος, ἐν τῷ διασκορπίσαι με αὐτοὺς ἐν τοῖς ἔθνεσι, καὶ διασπερῶ αὐτοὺς ἐν ταῖς χώραις. Ὅσοι δ' ἂν διαφύγωσι τὴν ἐν τῷ πολέ μῳ σφαγὴν, αἰχμαλώτους ἀπαχθῆναι παρασκευάσω, καὶ μετοίκους ἀποφανῶ καὶ σποράδας, ἵνα δι' αὐτῶν μάθωσι τῶν πραγμάτων, ὡς κωφὰ μὲν τὰ εἴδωλα, καὶ παντελῶς μὲν ἀδρανῆ, ἐγὼ δὲ Κύριος καὶ Δεσπότης. ι ʹ. Καὶ ὑπολήψομαι ἐξ αὐτῶν ἄνδρας ἀριθμῷ ἐκ ῥομφαίας, καὶ ἐκ λιμοῦ, καὶ ἐκ θανάτου, ὅπως ἂν ἐκδιηγῶνται πάσας τὰς ἀνομίας αὑτῶν ἐν τοῖς ἔθνεσιν, οὗ","english":"For Nabuchodonosor, having sent a cavalry detachment into the desert near Jericho and having captured Sedekias and those who had fled with him, brought them to Deblatha, and there, having first slain the children of Sedekias and made him a spectator of the slaughter of his children, he then gouged out his eyes, and having put fetters made of bronze around him, he led him away to Babylon, forcing him to dwell in a mill. Therefore the prophecy also says, \"He shall be led to Babylon, and he shall not see it.\" And all those around him, his helpers, and all who took his part, says he, I will scatter to every wind, and I will pour out a sword after them. And they shall know that I am the Lord, when I scatter them among the nations, and I will disperse them in the lands. But as many as escape the slaughter in war, I will cause to be led away as captives, and I will make them sojourners and wanderers, so that through the things themselves they may learn that the idols are deaf and utterly powerless, but I am Lord and Master. And I will take from them men by number from the sword, and from famine, and from death, so that they may recount all their lawless deeds among the nations, where","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":85,"ref":"p85","source":"εἰσῆλθον ἐκεῖ, καὶ γνώσονται ὅτι ἐγὼ Κύριος. Αὐτοὶ δὲ οὗτοι, φησὶν, οἳ λείψανον ἔσονται τοῦ λιμοῦ, καὶ τοῦ θανάτου, καὶ τῆς πολεμικῆς σφαγῆς, κατήγοροι τῆς οἰκείας δυσσεβείας καὶ τῆς παρανομίας γενήσονται, διδάσκοντες τὰ ἔθνη ὧν εἰσι μέτοικοι, ὡς δίκας τίνουσιν ὧν εἰς ἐμὲ πεπλημμελήκασι. ιζʹ, ιηʹ. Καὶ ἐγένετο λόγος Κυρίου πρός με, λέγων· Υἱὲ ἀνθρώπου, τὸν ἄρτον σου μετ' ὀδύνης φαγῇ, καὶ τὸ ὕδωρ σου μετὰ βασάνου καὶ θλί ψεως πιεῖ. Καὶ τοῦτο πάλιν σημεῖον τοῦ κατὰ τὴν πολιορκίαν γενησομένου λιμοῦ. ιθʹ, κʹ. Καὶ ἐρεῖς πρὸς τὸν λαὸν τῆς γῆς· Τάδε λέγει Ἀδωναῒ Κύριος τοῖς κατοικοῦσιν Ἱερουσαλὴμ καὶ ἐπὶ τῆς γῆς τοῦ Ἰσραήλ· Τοὺς ἄρτους αὑτῶν μετ' ἐνδείας φάγονται, καὶ τὸ ὕδωρ αὑ τῶν μετ' ἀφανισμοῦ πίονται, ὅπως ἀφανισθῇ ἡ γῆ σὺν πληρώματι αὑτῆς, ἐν ἀσεβείᾳ πάντων τῶν κατοικούντων ἐν αὐτῇ. Καὶ αἱ πόλεις αὐ τῶν αἱ κατοικούμεναι ἐξερημωθήσονται, καὶ ἡ γῆ εἰς ἀφανισμὸν ἔσται, καὶ ἐπιγνώσεσθε ὅτι ἐγὼ Κύριος. Ἐπειδὴ γὰρ ἀπολαύοντες τῶν παρ' ἐμοῦ ἀγαθῶν, καὶ τοῖς ἀπὸ γῆς ἐντρυφῶντες καρποῖς, ἠγνοεῖτε τὸν δοτῆρα, καὶ ἀγνώμονες περὶ τὸν εὐερ γέτην ἐγένεσθε, ἐν τῇ στερήσει τῶν ἀγαθῶν καὶ τῇ τῶν πόλεων ἐρημίᾳ τὴν ἐμὴν μαθήσεσθε δεσποτείαν. Ταῦτα δὲ τοῖς ἐν Ἱεροσολύμοις προηγόρευσεν ὁ προφήτης ἐν τῇ αἰχμαλωσίᾳ τυγχάνων, τοῦ Θεοῦ βουλομένου, καὶ τοὺς ἤδη γενομένους αἰχμαλώτους ψυχαγωγεῖν, ὅτι οὐ μόνοι τοιαῦτα πεπόνθασιν, ἀλλὰ καὶ τοὺς ἄλλους σχήσουσι κοινωνούς· καὶ τοὺς ἔτι τὴν Ἱερουσαλὴμ οἰκοῦντας, φόβῳ τῆς τῶν κακῶν προφητείας, πεῖσαι θέλων παύσασθαι τῆς πονηρίας.","english":"they went in there, and they shall know that I am the Lord. But these very men, he says, who shall be the remnant of famine and death and the slaughter of war, shall become accusers of their own impiety and lawlessness, teaching the nations among whom they dwell as sojourners that they pay the penalty for the offenses they committed against me. 17, 18. And the word of the Lord came to me, saying: Son of man, you shall eat your bread with pain, and you shall drink your water with torment and affliction. And this again is a sign of the famine that will come about during the siege. 19, 20. And you shall say to the people of the land: Thus says Adonai the Lord to those who dwell in Jerusalem and in the land of Israel: They shall eat their bread in want, and they shall drink their water with destruction, so that the land with its fullness may be destroyed, in the impiety of all who dwell in it. And their cities that are inhabited shall be made desolate, and the land shall become a destruction, and you shall know that I am the Lord. For since, enjoying the good things that come from me and luxuriating in the fruits of the earth, you did not acknowledge the giver, and you became ungrateful toward your benefactor, in the deprivation of good things and the desolation of cities you shall learn my dominion. But the prophet foretold these things to those in Jerusalem while he was in captivity, God willing both to comfort those who had already become captives, that not they alone had suffered such things, but that they would also have others as sharers in them, and desiring to persuade those still dwelling in Jerusalem, by the fear of the prophecy of evils, to cease from their wickedness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":86,"ref":"p86","source":"Πρὸς δὲ τούτοις, ἐπειδὴ τοῖς τοῦ θείου Ἱερεμίου οἱ τὴν Ἱερουσαλὴμ οἰκοῦντες ἀντέλεγον λόγοις, καὶ τοῖς τοῦ θεσπεσίου Ἰεζεκιὴλ ὁμοίως οἱ ἐν τῇ Χαλδαίᾳ διάγοντες, ἀναγκαίως τὰ δι' ἀλλήλων βεβαιοῦσι σύμφωνα προφητεύοντες, καὶ διὰ τῆς συμφωνίας θείους ἀποφαίνουσι τοὺς λόγους. Εἰ μὲν γὰρ πλησίον ᾤκουν ἀλλήλων, ἔσχε γοῦν χώραν κατὰ τῆς τῶν λόγων συμφωνίας ἡ ὑποψία· ἐπειδὴ δὲ πολλοῖς σταθμοῖς ἀλλήλων διείργοντο, καὶ ταυτὰ προηγόρευον, ἀναγ καίως θεῖα δείκνυται τὰ λεγόμενα. Τούτου χάριν, Ἱερεμίας μὲν τοῖς ἐν τῇ Χαλδαίᾳ ἐπιστέλλει, Ἰεζεκιὴλ δὲ τοῖς ἐν τῇ Ἰουδαίᾳ, τοῦ Θεοῦ τῶν ὅλων καὶ τούτοις κἀκείνοις ὠφελείας πάντα πόρον μηχανω μένου. καʹ, κβʹ. Καὶ ἐγένετο λόγος Κυρίου πρός με, λέγων· Υἱὲ ἀνθρώπου, τίς ἡ παραβολὴ αὕτη ἐπὶ τῆς γῆς τοῦ Ἰσραὴλ λεγόντων· Μακρὰν αἱ ἡμέραι, ἀπόλωλε πᾶσα ὅρασις; Τί δήποτε, φησὶν, οἱ τὴν Ἰουδαίαν οἰκοῦντες λέγειν εἰώθασι τοῖς προ φήταις, ὅτι Τὰ μετὰ πολὺν ἐτῶν ἀριθμὸν ἐσόμενα προαγορεύετε, ψεῦδος ἀναμιγνύντες τοῖς λόγοις, καὶ οὐδὲν ἀληθὲς προθεσπίζοντες; κγʹ. Διὰ τοῦτο εἰπὲ πρὸς αὐτούς· Τάδε λέγει Ἀδωναῒ Κύριος· Καὶ ἀποστρέψω τὴν παραβολὴν ταύτην, καὶ οὐκ ἔτι οὐ μὴ εἴπωσι τὴν παραβολὴν ταύτην ὁ οἶκος τοῦ Ἰσραὴλ, ὅτι λαλήσεις πρὸς αὐτοὺς, λέγων· Ἠγγίκασιν αἱ ἡμέραι καὶ ὁ καιρὸς πάσης ὁράσεως. Ἐπειδὴ γὰρ τὴν μακροθυμίαν ψευδολογίαν καλοῦσι, πεπείσθωσαν ὡς παραυτίκα τῆς προφητείας τὸ τέλος, καὶ ἐν προθύροις λοιπὸν ἡ προῤῥηθεῖσα τιμωρία φανήσεται. κδʹ. Διότι οὐκ ἔτι ἔσται πᾶσα ὅρασις ψευδὴς, καὶ μαντευόμενος τὰ πρὸς χάριν ἐν μέσῳ τῶν υἱῶν Ἰσραήλ.","english":"Moreover, since those dwelling in Jerusalem contradicted the words of the divine Jeremiah, and likewise those living in Chaldea contradicted the words of the inspired Ezekiel, they necessarily confirm their prophecies as agreeing with one another, and through this agreement they show that the words are divine. For if they had lived near one another, suspicion against the agreement of their words would at least have had some ground; but since they were separated from one another by many stages of journey, and yet foretold the same things, what is said is necessarily shown to be divine. For this reason, Jeremiah writes to those in Chaldea, and Ezekiel to those in Judea, while the God of all contrives every means of benefit for both these and those. 21, 22. And the word of the Lord came to me, saying: Son of man, what is this parable among the land of Israel, saying: The days are far off, and every vision has perished? Why is it, he says, that those dwelling in Judea are accustomed to say to the prophets, that you foretell things that will happen after a great number of years, mixing falsehood with your words, and predicting nothing true? 23. Therefore say to them: Thus says Adonai the Lord: And I will turn back this parable, and the house of Israel shall no longer say this parable, because you shall speak to them, saying: The days and the time of every vision have drawn near. For since they call long-suffering falsehood, let them be persuaded that the fulfillment of the prophecy is at hand, and that the foretold punishment will now appear at the doors. 24. For there shall no longer be any false vision, nor one divining things for favor in the midst of the sons of Israel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":87,"ref":"p87","source":"Καταπαύσω γὰρ, φησὶ, τοὺς ψευδο προφήτας ὑμῶν, τοὺς τἀναντία τοῖς ἐμοῖς προφήταις προλέγειν ἐπιχειροῦντας, καὶ ἀγαθῶν παρουσίαν ψευδῶς ὑμῖν προμηνύοντας. κεʹ. Ὅτι ἐγὼ λαλήσω τοὺς λόγους μου, καὶ ποιήσω, καὶ οὐ μὴ μηκυνῶ ἔτι, διότι ἐν ταῖς ἡμέραις ὑμῶν, οἶκος Ἰσραὴλ ὁ παραπικραίνων. Λαλήσω λόγον, καὶ ποιήσω, λέγει Ἀδωναῒ Κύριος. Μὴ προσέχετε, φησὶ, τοῖς ἐμοῖς προφήταις, ὡς τηνάλλως διαλεγομένοις· ἐγὼ γὰρ διὰ τούτων φθέγγομαι, καὶ θᾶττον ἢ λόγος ἐπάξω τῷ λόγῳ τὸ πέρας, ὑμᾶς ποιῶν αὐτόπτας τῆς ἀληθείας τῶν λό γων. Οὕτω πάλιν δι' ἑτέρων λόγων τὰ αὐτὰ σημήνας, καὶ τοῖς κατηγοροῦσι τῶν προφητῶν, ὡς τὰ παρόντα μὲν οὐ προλεγόντων, τὰ δὲ μακροῖς ὕστερον χρόνοις ἐσόμενα ψευδῶς προαγορευόντων, ἀπειλήσας τὴν ταχεῖαν τῶν\n\nπροφητευομένων ἀλήθειαν· κηʹ. Οὐ γὰρ μὴ μηκύνωσι, φησὶν, ἔτι πάντες οἱ λόγοι μου, οὓς ἐὰν λαλήσω, ὅτι λαλήσω λόγον, καὶ ποιήσω, λέγει Ἀδωναῒ Κύριος, ΚΕΦΑΛΑΙΟΝ ΙΓʹ. Κατὰ τῶν ψευδοπροφητῶν λοιπὸν τρέπει τὸν λόγον. βʹ. Υἱὲ γὰρ, φησὶν, ἀνθρώπου, προφήτευσον ἐπὶ τοὺς προφήτας τοῦ Ἰσραὴλ, τοὺς προφητεύοντας. Καὶ ἵνα μὴ ἡ ὁμωνυμία βλάβην τοῖς ἀνθρώ ποις ἀπεργάσηται (προφῆται γὰρ, καὶ οἱ ἀληθεῖς, καὶ οἱ ψευδεῖς ὠνομάζοντο), εἰκότως ἐπήγαγε· \"Καὶ ἐρεῖς τοῖς προφήταις τοῖς προφητεύουσιν ἀπὸ καρδίας αὑτῶν.\" Τουτέστι, τοῖς ἐρήμοις παντελῶς τῆς τοῦ Πνεύματος ἐνεργείας, ψευδῆ δὲ ἀπὸ λογισμῶν οἰκείων φθεγγομένοις. Καὶ προφητεύσεις, φησὶ, καὶ ἐρεῖς πρὸς αὐτούς· Ἀκούσατε λόγον Κυρίου. (γʹ.) Τάδε λέγει Ἀδωναῒ Κύριος·","english":"For he says, I will cause your false prophets to cease, who attempt to foretell things contrary to my prophets, and falsely announce to you the presence of good things. 25. Because I will speak my words and will perform them, and I will no longer delay, because in your days, O house of Israel that provokes me. I will speak a word and I will perform it, says Adonai the Lord. Do not give heed, he says, to my prophets, as though they were speaking in vain; for I speak through them, and sooner than a word I will bring the fulfillment to the word, making you eyewitnesses of the truth of the words. Thus again, having signified the same things through other words, and having threatened those who accuse the prophets, as though they did not foretell the present things but falsely foretold what would happen in later times, with the swift truth of the things prophesied; 28. For all my words, he says, which I shall speak, shall no longer be delayed, because I will speak a word and I will perform it, says Adonai the Lord. CHAPTER 13. He now turns his discourse against the false prophets. 2. For he says, Son of man, prophesy against the prophets of Israel who prophesy. And so that the sameness of name might not work harm to people (for both the true and the false were called prophets), he fittingly added: \"And you shall say to the prophets who prophesy from their own heart.\" That is, to those utterly destitute of the operation of the Spirit, but who speak falsehoods from their own reasonings. And you shall prophesy, he says, and you shall say to them: Hear the word of the Lord. (3.) Thus says Adonai the Lord:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":88,"ref":"p88","source":"Οὐαὶ τοῖς προφητεύουσιν ἀπὸ καρδίας αὑτῶν, τοῖς πορευομένοις ὀπίσω τοῦ πνεύματος αὑτῶν, καὶ τὸ καθόλου μὴ βλέπουσι. Θρῆνος, φησὶ, καταλήψεται τοὺς ὑπὸ θείου μὲν Πνεύματος οὐκ ἐνεργουμένους, οἰκείᾳ δὲ ὁρμῇ πειθομένους. Τὴν γὰρ προαίρεσιν τῆς ψυχῆς πνεῦμα αὑτῶν προσ ηγόρευσεν. δʹ, εʹ. Ὡς ἀλώπεκες ἐν ταῖς ἐρήμοις οἱ προφῆ ταί σου, Ἰσραήλ. Οὐκ ἔστησαν ἐν στερεώματι, καὶ οὐ συνήγαγον ποίμνιον ἐπὶ τὸν οἶκον τοῦ Ἰσραήλ. Οὐκ ἀνέστησαν ὡς ἐν πολέμῳ, οἱ λέ γοντες ὡς ἐν ἡμέρᾳ Κυρίου. Ταῦτα δὲ ὁ Σύμ μαχος σαφέστερον ἡρμήνευσεν· \"Ὡς ἀλώπεκες ἐν ἐρειπίοις οἱ προφῆταί σου, Ἰσραήλ· οὐκ ἀνέβητε εἰς τὰς διακοπὰς, οὐδὲ περιεφράξατε φραγμὸν περὶ τοὺς υἱοὺς Ἰσραὴλ, ὑπὲρ τοῦ στῆναι, ὡς ἐν πολέμῳ ἐν ἡμέρᾳ Κυρίου.\" Ἀλώπεξι γὰρ, φησὶν, ἐοίκασιν οἱ προφῆταί σου, ὦ Ἰσραὴλ, ἐν ἐρειπίοις οἰκούσαις. Καθάπερ γὰρ ἐκεῖναι τὰς τῶν ἐρειπίων οὐκ ἀποφράττουσιν ἐξόδους, ἀλλ' ἔξεστι τῷ βουλομένῳ ἀνιέναι διὰ τούτων, καὶ εἰσιέναι· οὕτως οὗτοι τὴν τοῦ λαοῦ ῥᾳθυμίαν ὁρῶντες, οὐκ ἀπετείχισαν αὐτοῦ τὰς ἐπὶ τὴν πονηρίαν ὁδοὺς, οὐδὲ λόγοις περιέφραξαν εὐσεβέσιν, ὥστε ἐν τῇ τῆς ὀργῆς ἡμέρᾳ δυνηθῆναι τῶν πολεμίων περιγενέσθαι· ἀλλὰ τῇ τοῦ λαοῦ ἀσθενείᾳ εἰς οἰκεῖον ἀπεχρήσαντο κέρδος. ʹ, ζʹ. Βλέποντες, φησὶ, ψευδῆ, μαντευόμενοι μάταια, οἱ λέγοντες· Λέγει Κύριος, καὶ Κύριος οὐκ ἀπέσταλκεν αὐτοὺς, καὶ ἤρξαντο τοῦ ἀνα στῆσαι λόγον. Οὐχ ὅρασιν ψευδῆ ἑωράκατε, καὶ μαντείας ματαίους εἰρήκατε, καὶ ἐλέγετε· Φησὶ Κύριος, Κύριος, καὶ ἐγὼ οὐκ ἐλάλησα; Τῷ ὀνόματι, φησὶ, τῷ ἐμῷ κατεχρήσασθε ψευδεῖς μαν τείας τῷ λαῷ προσφέροντες·","english":"Woe to those who prophesy from their own heart, who walk after their own spirit, and do not see at all. A lamentation, he says, will overtake those who are not energized by the divine Spirit but are persuaded by their own impulse. For he called the soul's deliberate choice their own spirit. 4, 5. Like foxes in the deserts are your prophets, Israel. They did not stand in the firmament, and they did not gather a flock to the house of Israel. They did not rise up as in war, those who say as in the day of the Lord. But Symmachus interpreted these things more clearly: \"Like foxes in ruins are your prophets, Israel; you did not go up to the breaches, nor did you fence a fence around the sons of Israel, so as to stand, as in war, in the day of the Lord.\" For your prophets, he says, O Israel, are like foxes dwelling in ruins. For just as those do not block up the exits of the ruins, but it is permitted to anyone who wishes to go up through them and to enter, so these, seeing the people's slackness, did not wall off its paths to wickedness, nor did they fence it about with words of piety, so that in the day of wrath it might be able to prevail over the enemies; but they used the people's weakness for their own gain. 6, 7. Seeing, he says, false things, divining vain things, those who say, The Lord says, and the Lord has not sent them, and they began to raise up a word. Did you not see a false vision, and speak vain divinations, and say, The Lord says, the Lord, and I did not speak? By my name, he says, you made base use, offering false divinations to the people.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":89,"ref":"p89","source":"ἐγὼ δὲ οὐδὲν ὑμῖν τού των ἐνέπνευσα. ηʹ, θʹ. Διὰ τοῦτο εἰπέ· Τάδε λέγει Ἀδωναῒ Κύριος· Ἀνθ' ὧν οἱ λόγοι ὑμῶν ψευδεῖς, καὶ αἱ μαντεῖαι ὑμῶν μάταιαι, διὰ τοῦτο ἰδοὺ ἐγὼ ἐφ' ὑμᾶς, λέγει Ἀδωναῒ Κύριος. Καὶ ἐκτενῶ τὴν χεῖρά μου ἐπὶ τοὺς προφήτας τοὺς ὁρῶντας τὰ ψευδῆ, καὶ τοὺς ἀποφθεγγομένους μάταια. Ἐν παιδείᾳ τοῦ λαοῦ μου οὐκ ἔσονται, οὐδὲ ἐν γραφῇ οἴκου Ἰσραὴλ γραφήσονται, καὶ εἰς τὴν γῆν τοῦ Ἰσραὴλ οὐκ εἰσελεύσονται, καὶ γνώσονται ὅτι ἐγὼ Ἀδωναῒ Κύριος. Τὸν μὲν ἐμὸν, φησὶ, παι δεύσω λαόν· οὗτοι δὲ πανωλεθρίᾳ παραδοθήσονται, καὶ ἀνάγραπτον τὴν μνήμην οὐχ ἕξουσιν, οὐδὲ συναριθμηθήσονται τῷ λαῷ μου. Καὶ τὴν αἰτίαν δεικνὺς, ιʹ. Ἀνθ' ὧν, φησὶν, ἐπλάνησαν τὸν λαόν μου, λέγοντες· Εἰρήνη, εἰρήνη, καὶ οὐκ ἔστιν εἰρήνη. Ἐγὼ μὲν γὰρ τῷ λαῷ πόλεμον, καὶ σφα γὴν, καὶ αἰχμαλωσίαν προηγόρευον, τῇ ἀπειλῇ τῶν κακῶν σωφρονίσαι βουλόμενος· οὗτοι δὲ τἀναντία μοι δρῶντες, εἰρήνην αὐτοῖς ἐπηγγέλλοντο μά την. Καὶ αὐτὸς, φησὶν, οἰκοδομεῖ τοῖχον, ὡς στε ρεὸν, καὶ αὐτοὶ ἐπαλείφουσιν αὐτόν. Εἰ πε σεῖται; (ιαʹ.) Εἰπὲ πρὸς τοὺς ἀλείφοντας αὐ τὸν, Πεσεῖται. Ὁ μὲν γὰρ, φησὶ, λαὸς οἰκοδομεῖ τοῖχον σαθρὸν, διὰ τῆς πονηρίας καὶ ἀσεβείας· οὗ τοι δὲ τὰς χρηστὰς προῤῥήσεις, καὶ τὰς ἀγαθὰς ὑποσχέσεις, οἷόν τινα ἀλοιφὴν καὶ χρίσμα τῷ τοίχῳ προσφέρουσι, δέον καταλύειν τὴν σφαλερὰν οἰκοδο μίαν, καὶ παρασκευάζειν στερεὰν αὐτὴν γενέσθαι. Ἐπαλείφοντες δὲ τοῖχον, ἐνόμιζον αὐτὸν ἀσφαλῆ διὰ τῆς ἀλοιφῆς ἀπεργάζεσθαι. Εἰπὲ τοίνυν αὐτοῖς ὅτι πεσεῖται καὶ","english":"But I inspired nothing of these things in you. 9. Therefore say: Thus says Adonai Lord: Because your words are false, and your divinations are vain, therefore behold, I am against you, says Adonai Lord. And I will stretch out my hand against the prophets who see false things and who utter vain things. They shall not be in the discipline of my people, nor shall they be written in the writing of the house of Israel, and they shall not enter into the land of Israel, and they shall know that I am Adonai Lord. My own people, he says, I will discipline; but these shall be handed over to utter destruction, and they shall not have their memory recorded, nor shall they be numbered with my people. And showing the cause, 10. Because, he says, they led my people astray, saying: Peace, peace, and there is no peace. For I was foretelling to the people war, and slaughter, and captivity, wishing to bring them to their senses by the threat of evils; but these, doing the opposite of me, were promising them peace in vain. And he, he says, builds a wall, as though solid, and they smear it. If it shall fall? (11.) Say to those who smear it, It shall fall. For the people, he says, builds a rotten wall, through wickedness and impiety; but these bring good prophecies and good promises to the wall like some ointment and anointing, when they ought to tear down the unstable building and prepare it to become solid. But by smearing the wall, they thought to make it secure through the smearing. Say to them, therefore, that it shall fall and","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":90,"ref":"p90","source":"διαλυθήσεται. ιβʹ. Ἔσται γὰρ, φησὶν, ὑετὸς κατακλύζων, καὶ δώσω λίθους πετροβόλους εἰς τοὺς ἐνδέσμους αὑ τῶν, καὶ πεσεῖται, καὶ πνεῦμα ἐξαῖρον ἥξει, καὶ ῥαγήσεται. Καὶ ἰδοὺ πέπτωκεν ὁ τοῖχος. Τροπι κῶς ἅπαντα ὡς ἐπὶ τοίχου εἴρηκε, διὰ πάντων δὲ τὴν τῶν πολεμίων παρεδήλωσεν ἔφοδον. Ἐνδέσμους δὲ τοῦ τοίχου τὸν βασιλέα καὶ τοὺς ἄρχοντας προηγό ρευσεν, οἳ καθάπερ ἱμαντίαι οἰκοδομίαν, οὕτω συν έσφιγγον τὸν λαόν. Καὶ ὑετὸν τοίνυν κατακλύζοντα, καὶ λίθους πετροβόλους, καὶ πνεῦμα ἐξαῖρον, τοὺς Χαλδαίους ὠνόμασε. Πεσόντος τοίνυν, φησὶ, τοῦ τοίχου, \"Ἆρα οὐκ ἐροῦσι πρὸς ὑμᾶς· Ποῦ ἐστιν ἡ ἀλοιφὴ ὑμῶν, ἣν ἠλείψατε;\" Ὅταν διὰ τῶν πραγμάτων μάθωσι ψευδεῖς τὰς ὑμετέρας προῤ ῥήσεις, καὶ πόλεμον, καὶ σφαγὴν, καὶ αἰχμαλωσίαν ἀντὶ τῆς ἐλπισθείσης εἰρήνης, οὐκ ἐροῦσι ὑμῖν· Ποῦ οἱ χρηστοὶ ὑμῶν, λόγοι, καὶ αἱ τῆς εἰρήνης ἐπαγγελίαι; Οὕτω πάλιν διὰ πλατυτέρων τὰ αὐτὰ εἰρηκὼς, καὶ ἀπειλήσας τῶν πολεμικῶν βελῶν τὸν κατακλυσμὸν, καὶ τὰς τῶν λίθων νιφάδας, καὶ τοῦ κακῶς οἰκοδομηθέντος τοίχου τὴν μέχρι θεμελίων κατάλυσιν, καὶ τῆς ψευδολογίας τῶν τὰ ἀγαθὰ προειρηκότων τὸν ἔλεγχον, σαφέστερον ποιεῖ τὸν λόγον. Εἶπα γὰρ, φησὶ, πρὸς ὑμᾶς· Οὐκ ἔστιν ὁ τοῖχος, οὐδὲ οἱ ἀλείφοντες αὐτόν. (ι ʹ.) Οἱ προ φῆται τοῦ Ἰσραὴλ, οἱ προφητεύοντες ἐπὶ Ἱερουσαλὴμ, καὶ ὁρῶντες αὐτῇ εἰρήνην, καὶ εἰρήνη οὐκ ἔστι, λέγει Ἀδωναῒ Κύριος. Φροῦδα, φησὶ, πάντα γενήσεται, καὶ ἡ ἀλοιφὴ, καὶ ὁ τοῖχος, καὶ οἱ τὴν ἀλοιφὴν προσενεγκόντες προφῆται.","english":"It will be dissolved. 12. For there shall be, he says, an overwhelming rain, and I will give stone-hurling stones against your bonds, and it shall fall, and a sweeping wind shall come, and it shall be broken. And behold, the wall has fallen. He has spoken all these things figuratively as of a wall, and through them all he has indicated the assault of the enemies. By the bonds of the wall he foretold the king and the rulers, who, like straps on a building, thus held the people together. And so the overwhelming rain, and the stone-hurling stones, and the sweeping wind, he has named the Chaldeans. Since the wall has fallen, then, he says, \"Will they not say to you: Where is your plaster, which you plastered?\" When through the events they learn that your predictions are false, and that war, and slaughter, and captivity have come instead of the hoped-for peace, will they not say to you: Where are your fine words, and the promises of peace? Thus again, having said the same things through more expansive terms, and having threatened the deluge of warlike missiles, and the snowstorms of stones, and the destruction down to the foundations of the badly built wall, and the refutation of the falsehood of those who foretold good things, he makes his word clearer. For I said, he says, to you: There is no wall, nor are there those who plaster it. (10.) The prophets of Israel, who prophesy concerning Jerusalem, and who see peace for her, and there is no peace, says Adonai Lord. All things, he says, shall come to nothing—both the plaster, and the wall, and the prophets who applied the plaster.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":91,"ref":"p91","source":"Πολιορκία γὰρ, φησὶ, καὶ αἰχμαλωσία, ἀντὶ τῆς ἐπαγγελθείσης εἰρήνης τὴν Ἱερουσαλὴμ καταλήψεται. Ταῦτα περὶ τῶν ψευδοπροφητῶν εἰρηκὼς, τρέ πει τὸν λόγον ἐπὶ τὰς ψευδοπροφήτιδας. Ὄργανα γὰρ καὶ ταύτας ὁ τῆς ἀνθρωπείας φύσεως ἀλάστωρ εὑρὼν, καὶ διὰ τούτων τὴν ψευδολογίαν ἐνήργει· καὶ τοῖς μὲν προφήταις τοὺς ψευδοπροφήτας ἀντ έταττε, ταῖς δὲ προφητικῆς χάριτος ἠξιωμέναις γυναιξὶ τὰς τοῦ ψεύδους τὴν ἐνέργειαν δεξαμένας. Προλέγει τοίνυν καὶ ταύταις τὰ συμβησόμενα. ιζʹ, ιηʹ. Καὶ σὺ, υἱὲ ἀνθρώπου, στήρισον τὸ πρόσωπόν σου ἐπὶ τὰς θυγατέρας τοῦ λαοῦ σου, τὰς προφητευούσας ἀπὸ καρδίας αὑτῶν, καὶ προφήτευσον ἐπ' αὐτὰς, καὶ ἐρεῖς· Τάδε λέγει Ἀδωναῒ Κύριος· Οὐαὶ ταῖς συῤῥαπτούσαις προσ κεφάλαια ὑπὸ πάντα ἀγκῶνα χειρὸς, καὶ ποιού σαις ἐπιβόλαια ἐπὶ πᾶσαν κεφαλὴν πάσης ἡλικίας, τοῦ διαστρέψαι ψυχάς. Τὰς ψυχὰς τοῦ λαοῦ μου διέστρεφον, καὶ ψυχὰς περιεποιοῦντο. Τοῦτο δὲ σαφέστερον ὁ Σύμμαχος ἡρμή νευσεν, οὕτως εἰπών· \"Οὐαὶ ταῖς συῤῥαπτούσαις ὑπαγκώνια ὑπὸ πάντα ἀγκῶνα χειρὸς, καὶ ποιούσαις ὑπαυχένια πρὸς κεφαλῆς πάσης ἡλικίας εἰς τὸ θη ρεύειν ψυχάς.\" Τροπικῶς δὲ διὰ τούτων τοὺς ἁπα λωτέρους καὶ χρηστοτέρους ᾐνίξατο λόγους· τά τε γὰρ ὑπαυχένια καὶ τὰ ὑπαγκώνια ἀνάπαυλάν τινα καὶ θεραπείαν προσφέρει τοῖς μέλεσιν, οἷς ὑποτίθενται· καὶ οἱ χρηστότεροι λόγοι, καὶ ψευδεῖς ὄντες, πρὸς καιρὸν μὲν τὴν ἀκοὴν γαργαλίζουσι, διαστροφὰς δὲ παντοδαπὰς προσφέρουσι ταῖς ψυχαῖς.","english":"For siege and captivity, he says, will overtake Jerusalem instead of the peace that was promised. Having said these things about the false prophets, he turns his discourse to the false prophetesses. For the avenger of human nature, finding these also as instruments, was working falsehood through them; and he set the false prophets against the prophets, and against the women who had been deemed worthy of the prophetic grace, those who had received the working of falsehood. He foretells, then, to these also the things that will happen. 17, 18. And you, son of man, set your face against the daughters of your people who prophesy from their own heart, and prophesy against them, and you shall say: Thus says Adonai the Lord: Woe to those who sew cushions under every elbow of the hand, and make coverings upon every head of every age, to pervert souls. They were perverting the souls of my people, and they were gaining souls for themselves. Symmachus interpreted this more clearly, saying thus: \"Woe to those who sew arm-cushions under every elbow of the hand, and make neck-pieces for the head of every age, to hunt souls.\" Figuratively, through these things he hinted at the softer and more pleasant words; for both the neck-pieces and the arm-cushions offer a certain rest and care to the limbs on which they are placed; and the more pleasant words, even when false, for a time tickle the ear, but bring all kinds of perversions to souls.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":92,"ref":"p92","source":"Οὕτω καὶ αἱ ψευδοπροφήτιδες τῷ μὲν λαῷ τὴν κατὰ ψυχὴν βλάβην, ἑαυταῖς δὲ χρηματικὸν περιεποιοῦντο κέρ δος, τὰ δοκοῦντα χρηστὰ προφητεύουσαι. Τοῦτο γὰρ ᾐνίξατο εἰρηκώς· \"Τὰς ψυχὰς τοῦ λαοῦ μου διέστρεφον, καὶ ψυχὰς περιεποιοῦντο.\" Διαστρέφοντες γὰρ τὸν λαὸν, καὶ τοῦ Θεοῦ ἀφιστῶντες, αὐταῖς προσ έχειν παρεσκεύαζον. Εἶτα κέρδους τὸ εὐτελές. ιθʹ. Καὶ ἐβεβήλουν με πρὸς τὸν λαόν μου, ἕνε κεν δρακὸς κριθῶν, καὶ ἕνεκεν κλασμάτων ἄρτου. Τί γὰρ τούτων εὐτελέστερον; Τί δὲ χαλεπώτερον τῆς ἐντεῦθεν ἐπαγομένης λώβης; \"Τοῦ ἀποκτεῖναι, φησὶ, ψυχὰς, ἃς οὐκ ἔδει ἀποθανεῖν, καὶ τοῦ περι ποιήσασθαι ψυχὰς, ἃς οὐκ ἔδει ζῆσαι, ἐν τῷ ἀπο φθέγγεσθαι ὑμᾶς λαῷ εἰσακούοντι μάταια ἀποφθέγματα.\" Σμικροῦ γὰρ ἕνεκεν κέρδους, τοὺς μὲν ἐπῃνεῖτε μάτην ἐπὶ τοῦ λαοῦ, τοὺς δὲ τιμωρίας εἶ ναι ἀξίους ἐλέγετε, τῇ τοῦ λαοῦ κουφότητι καὶ εὐκολίᾳ κακῶς ἀποκεχρημέναι. Πειθόμενοι γὰρ τοῖς ὑφ' ὑμῶν λεγομένοις, τοὺς μὲν ἀδίκως διέσωζον, τοὺς δὲ μάτην κατέσφαττον. Οὕτω τὴν ἀσέβειαν ἐλέγ ξας, ἀπειλεῖ τιμωρίαν. κʹ, καʹ. Διὰ τοῦτο τάδε λέγει Ἀδωναῒ","english":"Thus the false prophetesses were procuring spiritual harm for the people and financial gain for themselves, prophesying what seemed to be favorable things. For this is what he hinted at when he said: \"They were perverting the souls of my people, and they were procuring souls for themselves.\" For by perverting the people and leading them away from God, they prepared them to attach themselves to the prophetesses. Then he speaks of the cheapness of the gain. 19. And they were profaning me before my people, for a handful of barley and for fragments of bread. For what is cheaper than these? And what is more grievous than the injury brought about by them? \"To kill,\" he says, \"souls that ought not to die, and to procure souls that ought not to live, by your speaking vain utterances to a people that listens.\" For for the sake of a small gain, you praised some vainly before the people, and you said others were worthy of punishment, making wicked use of the people's levity and readiness to believe. For those who believed what was said by you were preserving some unjustly and slaughtering others to no purpose. Having thus convicted their impiety, he threatens punishment. 20, 21. Therefore thus says Adonai","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":93,"ref":"p93","source":"Κύριος· Ἰδοὺ ἐγὼ ἐπὶ τὰ προσκεφάλαια ὑμῶν, ἐφ' ἃ ὑμεῖς συστρέφετε ἐκεῖ ψυχὰς, καὶ διαῤῥήξω αὐτὰ ἐπὶ τῶν βραχιόνων ὑμῶν, καὶ ἐξαποστελῶ τὰς ψυχὰς, ἃς ὑμεῖς ἐξεστρέψατε, τὰς ψυχὰς αὐτῶν εἰς διασκορπισμόν. Καὶ ῥήξω τὰ ἐπιβόλαια ὑμῶν, καὶ ῥύσομαι τὸν λαόν μου ἐκ χειρὸς ὑμῶν, καὶ οὐκ ἔτι ἔσονται ἐν χερσὶν ὑμῶν εἰς συστροφὴν, καὶ ἐπιγνώσεσθε ὅτι ἐγὼ Κύριος. Ἐλέγξω, φησὶ, τοὺς ὑμετέρους λόγους, καὶ δείξω ψευδεῖς, καὶ ἀντὶ τῶν χρηστῶν ἐκείνων ἐπαγγελιῶν, αἳ ἐοίκασιν ὑπαυχενίοις μαλακοῖς καὶ ὑπαγκωνίοις, ἐπάξω τὰ ἀλγεινὰ τῷ πεισθέντι ὑμῖν λαῷ, καὶ διασκορπιῶ αὐτοὺς, τῇ πείρᾳ διδάσκων τὸ ὑμέτερον ψεῦδος. Ἐλευθερώσω δὲ αὐτοὺς ὅμως ἀπὸ τῆς ὑμετέρας ψευδολογίας, πείθων αὐτοὺς, δι' ὧν ὑπομένουσι, μηκέτι τοῖς ὑμετέροις προσέχειν λό γοις, ἀλλ' ἐμὲ Κύριον ἐπιγράφεσθαι καὶ Δεσπό την. κβʹ, κγʹ. Ἀνθ' ὧν διεστρέφετε καρδίαν δικαίου ἀδίκως, καὶ ἐγὼ οὐ διέστρεφον αὐτὸν, καὶ τοῦ κατισχύσαι χεῖρας ἀνόμου τὸ καθόλου, τοῦ μὴ ἀποστρέψαι αὐτὸν ἀπὸ τῆς ὁδοῦ αὑτοῦ τῆς πο νηρᾶς, καὶ ζῆσαι αὐτόν. Διὰ τοῦτο ψευδῆ οὐ μὴ ἴδητε, καὶ μαντείας οὐ μὴ μαντεύσησθε ἔτι· καὶ ῥύσομαι τὸν λαόν μου ἐκ χειρὸς ὑμῶν, καὶ γνώ σεσθε ὅτι ἐγὼ Κύριος. Ἐπειδὴ γὰρ, φησὶ, τοὺς μὲν δικαίους διεταράττετε καὶ ἐχειμάζετε (οὕτω γὰρ ὁ Ἀκύλας ἡρμήνευσε), λυπηρὰ αὐτοῖς προλέγοντες, θρασυτέρους δὲ τοὺς παρανόμους ἀπετελεῖτε, ἀγαθὰ προθεσπίζοντες, καὶ ἑκάτερα παρὰ τὸν ἐμὸν ἐποιεῖτε σκοπόν· τούτου χάριν, παντελεῖ ὑμᾶς παραδώσω ὀλέθρῳ, καὶ τὴν ψευδῆ μαντείαν ὑμῶν καταπαύσω, καὶ τῆς δι' ὑμῶν ἀπωλείας τὸν ἐμὸν ἐλευθερώσω λαόν.","english":"The Lord says: Behold, I am against your pillows, upon which you gather souls there, and I will tear them from your arms, and I will send away the souls that you have turned aside, their souls, into scattering. And I will tear your veils, and I will rescue my people from your hand, and they shall no longer be in your hands for gathering, and you shall know that I am the Lord. He says: I will convict your words and show them false, and in place of those favorable promises, which resemble soft neck-pillows and arm-cushions, I will bring painful things upon the people who were persuaded by you, and I will scatter them, teaching your falsehood by experience. Yet I will set them free from your false speaking, persuading them, through what they suffer, no longer to pay attention to your words, but to acknowledge me as Lord and Master. Verses 22, 23: Because you turned aside the heart of the righteous unjustly, and I did not turn him aside, and to strengthen the hands of the lawless utterly, so that he should not turn back from his own evil way and live. Therefore you shall surely not see falsehood, and you shall no longer practice divinations; and I will rescue my people from your hand, and you shall know that I am the Lord. For, he says, since you were unsettling and storm-tossing the righteous (for thus Aquila translated it), foretelling painful things to them, and you were making the lawless more bold, foretelling good things, and you were doing both contrary to my purpose—for this reason I will deliver you over to utter destruction, and I will put an end to your false divination, and I will free my people from the destruction that comes through you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":94,"ref":"p94","source":"Οὕτω τὰ περὶ τούτων προθεσπίσας, ἐφ' ἕτερον μεταφέρει τὸν λόγον.\n\nΚΕΦΑΛΑΙΟΝ ΙΔʹ.\n\nαʹ–γʹ. Καὶ ἦλθον, φησὶ, πρός με ἄνδρες ἐκ τῶν πρεσβυτέρων τοῦ Ἰσραὴλ, καὶ ἐκάθισαν πρὸ προσώπου μου. Καὶ ἐγένετο λόγος Κυρίου πρός με, λέγων· Υἱὲ ἀνθρώπου, οἱ ἄνδρες οὗτοι ἔθεντο τὰ διανοήματα αὑτῶν ἐπὶ τὰς καρδίας αὑτῶν, καὶ τὴν κόλασιν τῶν ἀδικιῶν αὑτῶν ἔθηκαν πρὸ προσώπου αὑτῶν· εἰ ἀποκρινόμενος ἀπο κριθῶ αὐτοῖς; Σαφέστερον τοῦτο ὁ Ἀκύλας ἡρμή νευσεν· \"Οἱ ἄνδρες οὗτοι ἀνήνεγκαν τὰ εἴδωλα αὑτῶν ἐπὶ καρδίας αὑτῶν, καὶ σκάνδαλον ἀνομίας αὑτῶν ἔδωκαν ἀπέναντι τοῦ προσώπου αὑτῶν.\" Ἃ γὰρ κακῶς, φησὶ, διανοηθέντες ἐπιτελοῦσι, καὶ ἠπειλημένης τοῖς ἀδίκοις κολάσεως ἀναίδην κατα φρονήσαντες, παρεγένοντο πρὸς σὲ, πυθέσθαι τι βουλόμενοι, καὶ ἀποκρίσεως ἀξιωθῆναι προσδοκῶντες. δʹ, εʹ. Διὰ τοῦτο λάλησον αὐτοῖς, καὶ ἐρεῖς πρὸς αὐτούς· Τάδε λέγει Ἀδωναῒ Κύριος· Ἄνθρωπος ἐκ τοῦ οἴκου Ἰσραὴλ, ὃς ἐὰν θῇ τὰ διανοήματα αὑτοῦ ἐπὶ καρδίας αὑτοῦ, καὶ τὴν κόλασιν τῆς ἀδικίας αὑτοῦ τάξῃ πρὸ προσ ώπου ἑαυτοῦ, καὶ ἔλθῃ πρὸς τὸν προφήτην, ἐγὼ Κύριος ἀποκριθήσομαι αὐτῷ ἐν τούτοις, ἐν οἷς ἐνέχεται ἡ διάνοια αὐτοῦ, ὅπως πλαγιάσῃ τὸν οἶκον τοῦ Ἰσραὴλ κατὰ τὰς καρδίας αὐτῶν τὰς ἀπηλλοτριωμένας ἀπ' ἐμοῦ ἐν τοῖς ἐνθυμήμασιν αὐτῶν. Ἐπειδὴ τοῖς προφήταις καὶ τοῖς ψευδοπροφήταις ὁμοίως ἐκέχρηντο οἱ τῇ ἀσεβείᾳ δουλεύοντες, καὶ ἐπυνθάνοντο, οὐχ ἵνα πάντως τὰ ὑπὸ τοῦ Θεοῦ κελευόμενα περάνωσιν, ἀλλὰ βουλό μενοι μανθάνειν εἰ συμβαίνουσι τοῖς λογισμοῖς αἱ προῤῥήσεις·","english":"Having thus foretold the things concerning these, he transfers his discourse to another matter.\n\nCHAPTER 14.\n\n1–3. And there came, he says, to me men from the elders of Israel, and they sat before my face. And the word of the Lord came to me, saying: Son of man, these men have set their thoughts upon their own hearts, and have set the punishment of their iniquities before their own face; shall I be answered and judged for them? Aquila translated this more clearly: \"These men have brought up their idols upon their own hearts, and have set the stumbling-block of their lawlessness before their own face.\" For the things which, he says, they evilly devise and carry out, and despising shamelessly the punishment threatened against the unjust, they have come to you, wishing to inquire of something, and expecting to be deemed worthy of an answer. 4–5. Therefore speak to them, and you shall say to them: Thus says Adonai the Lord: A man from the house of Israel, whoever shall set his thoughts upon his own heart, and shall set the punishment of his iniquity before his own face, and shall come to the prophet, I the Lord will answer him in those things in which his thought is entangled, so as to turn aside the house of Israel according to their hearts, which are alienated from me in their devices. Since those who were enslaved to impiety treated prophets and false prophets alike, and inquired, not in order that they might altogether accomplish the things commanded by God, but wishing to learn whether the predictions accord with their reasonings;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":95,"ref":"p95","source":"τούτου χάριν, ὁ τῶν ὅλων Θεὸς διὰ τοῦ προφήτου φησὶν, ὅτι Πᾶς ἄνθρωπος ἐκ τοῦ οἴκου Ἰσραὴλ, ταῖς μὲν θείαις ἀντιλέγων διδασκαλίαις, μόνοις δὲ τοῖς οἰκείοις πειθόμενος λογισμοῖς, καὶ τῆς ἠπειλημένης τοῖς παρανόμοις καταφρονῶν τι μωρίας, κἂν πρὸς ψευδοπροφήτην ἀπέλθῃ, τὰ μὲν οἰκεῖα βουλήματα πληρῶσαι θέλων, ἀπόπειραν δὲ ποιούμενος, εἰ συμβαίνουσι τοῖς οἰκείοις λογισμοῖς αἱ προῤῥήσεις, ἐγὼ, φησὶν, ἀποκριθήσομαι αὐτῷ. Ἐπειδὴ οὐκ εὐθείᾳ κέχρηται διανοίᾳ, συγχωρήσω τῷ ψευδοπροφήτῃ τοὺς λογισμοὺς αὐτοῦ βεβαιῶσαι· ὀλέθρου γάρ ἐστι καὶ ἀπωλείας ἄξιος. Διὰ τοῦτο, φησὶν, \"Ὅπως πλαγιάσῃ τὸν οἶκον τοῦ Ἰσραὴλ κατὰ τὰς καρδίας\n\nαὐτῶν τὰς ἀπηλλοτριωμένας ἀπ' ἐμοῦ ἐν τοῖς ἐνθυμήμασιν αὐτῶν.\" Ἐπειδὴ γὰρ πόῤῥω τῆς ἐμῆς κηδεμονίας σφᾶς αὐτοὺς καθιστᾶσι, καὶ τῇ τῶν ψευδοπροφητῶν χαίρουσιν ἐξαπάτῃ, συγχωρήσω αὐτοῖς τῶν οἰκείων πόνων δρέψασθαι τοὺς καρπούς. Τοῦτο καὶ ἐπὶ τοῦ Ἀχαὰβ γεγενημέ νον ἔστιν εὑρεῖν. Σεδεκίας γὰρ ὁ ψευδοπροφήτης, κέ ρατα σιδηρᾶ ἑαυτῷ ποιήσας, ἔλεγε τῷ Ἀχαάβ· \"Ἐν τούτοις κερατιεῖς τὴν Συρίαν.\" Τοῦ δὲ Ἰωσαφὰτ οὐ δεχομένου τὰ παρὰ τῶν ψευδοπροφητῶν λεγόμενα, ἀλλὰ θεῖον ἐπιζητοῦντος προφήτην, μετεπέμφθη μὲν ὁ Μιχαίας· ἐναντία δὲ τῷ Σεδεκίᾳ προφητεύσας, οὐκ ἔπεισε τὸν Ἀχαάβ. Οὔτε γὰρ ἐκεῖνα ποιῆσαι βουλόμενος, ἃ ὁ Θεὸς προηγόρευσε, τὸν προφήτην ἠρώτα, ἀλλ' ἐκ παντὸς τρόπου τὸν ἴδιον ἤθελε κυρῶσαι σκοπόν. Διὸ τοῦ Θεοῦ συγχωρήσαντος, προὔ λεγον μὲν οἱ ψευδοπροφῆται τὰ ψευδῆ· πειθόμενος δὲ ἐκεῖνος ἐξῄει, καὶ τὰς δίκας ἐδίδου τῆς ἀσεβείας. ʹ.","english":"For this reason, the God of all says through the prophet: Every man of the house of Israel who contradicts the divine teachings, obeys only his own reasonings, and despises the punishment threatened against the lawless—even if he goes to a false prophet, wishing to fulfill his own desires and making a test of whether the predictions agree with his own reasonings—I, he says, will answer him. Since he has not used an upright mind, I will permit the false prophet to confirm his reasonings; for he is worthy of destruction and perdition. Therefore, he says, \"so that he may turn aside the house of Israel according to their hearts, which are alienated from me in their thoughts.\" For since they set themselves far from my care and rejoice in the deception of false prophets, I will permit them to reap the fruits of their own labors. This can also be found to have happened in the case of Ahab. For Zedekiah the false prophet, having made for himself horns of iron, said to Ahab: \"With these you shall gore Syria.\" But when Jehoshaphat did not accept what was said by the false prophets, but sought a divine prophet, Micaiah was summoned; and having prophesied contrary to Zedekiah, he did not persuade Ahab. For he was not asking the prophet because he wished to do those things that God had foretold, but by every means he wanted to ratify his own purpose. Therefore, when God permitted it, the false prophets foretold false things; and he, being persuaded, went out and paid the penalties for his impiety.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":96,"ref":"p96","source":"Διὰ τοῦτο εἰπὲ πρὸς τὸν οἶκον τοῦ Ἰσραήλ· Τάδε λέγει Ἀδωναῒ Κύριος· Ἐπιστράφητε, καὶ ἀποστρέψατε ἀπὸ τῶν ἐπιτηδευμάτων ὑμῶν καὶ ἀπὸ πασῶν τῶν ἀσεβειῶν ὑμῶν, καὶ ἐπιστρέψατε τὰ πρόσωπα ὑμῶν. Παραίνεσιν προσ φέρει πρόξενον σωτηρίας, καὶ τὸ ἀπὸ ταύτης ἐσό μενον ἀποδείκνυσι κέρδος. ζʹ. Διότι ἄνθρωπος, ἄνθρωπος ἐκ τοῦ οἴκου Ἰσραὴλ, καὶ ἐκ τῶν προσηλύτων τῶν προσηλυτευόντων ἐν τῷ οἴκῳ Ἰσραὴλ, ὃς ἀπαλλοτριωθῇ ἀπ' ἐμοῦ, καὶ θῇ τὰ ἐνθυμήματα αὑτοῦ ἐπὶ τὴν διάνοιαν αὑτοῦ, καὶ τὴν κόλασιν τῆς ἀδικίας αὑτοῦ τάξῃ πρὸ προσώπου ἑαυτοῦ, καὶ ἔλθῃ πρὸς τὸν προφήτην τοῦ ἐπερωτῆσαι αὐτὸν ἐν ἐμοὶ, ἐγὼ Κύριος ἀποκριθήσομαι αὐτῷ ἐν οἷς ἐνέχεται ἐν αὐτοῖς. Ταῦτα πάλιν σαφέστερα εἶπεν, ὅτι Πᾶς ὁ ἀλλότριον ἑαυτὸν καθιστὰς τῆς ἐμῆς κηδεμονίας, καὶ ἡγεμόνι τῷ κακῷ χρώμενος λογι σμῷ, καὶ εἰδὼς μὲν τὴν ἠπειλημένην τοῖς κακοῖς κόλασιν, καταφρονῶν δὲ ταύτης ἀφίκηται πρός τινα τῶν ψευδοπροφητῶν, ὡς δῆθεν παρ' ἐμοῦ μαθεῖν τὸ πρακτέον βουλόμενος, ἐγὼ, φησὶ, ποιήσομαι τὴν ἀπόκρισιν, καὶ συγχωρήσω τῷ καλουμένῳ προφήτῃ ἀκόλουθα τοῖς λογισμοῖς ἀποκρίνασθαι. Εἶτα τὴν ἀξίαν ἀπειλεῖ τιμωρίαν· ηʹ. Καὶ στηριῶ τὸ πρόσωπόν μου ἐπὶ τὸν ἄν θρωπον ἐκεῖνον, καὶ θήσομαι αὐτὸν εἰς ἔρη μον, καὶ εἰς ἀφανισμὸν, καὶ ἐξαρῶ αὐτὸν ἐκ μέσου τοῦ λαοῦ μου, καὶ ἐπιγνώσεσθε ὅτι ἐγὼ Κύριος. Καὶ δεικνὺς ὡς οὐ περὶ τῶν θείων ταῦτα λέγει προφητῶν, ἀλλὰ περὶ τῶν τὸ μὲν ὄνομα ἐχόντων, τοῦ δὲ πράγματος ὄντων ἐρήμων, ἐπ ήγαγε· θʹ, ιʹ.","english":"Therefore say to the house of Israel: Thus says Adonai the Lord: Turn, and turn away from your practices and from all your impieties, and turn your faces. He offers exhortation that procures salvation, and shows the gain that will come from it. 7. For a man, a man from the house of Israel, and from the proselytes who sojourn in the house of Israel, who has become estranged from me, and sets his own thoughts upon his own mind, and places the punishment of his own injustice before his own face, and comes to the prophet to inquire of him in me—I the Lord will answer him in those things in which he is entangled. These things again he has said more clearly: that everyone who makes himself a stranger to my care, and uses evil as his guide in reasoning, and knows the punishment threatened against the wicked but despises it, and comes to one of the false prophets, as though wishing to learn from me what ought to be done—I, he says, will make the answer, and I will permit the one called a prophet to answer in accordance with his reasonings. Then he threatens the punishment that is deserved: 8. And I will set my face against that man, and I will make him a desolation and a destruction, and I will remove him from the midst of my people, and you shall know that I am the Lord. And showing that he says these things not about the divine prophets, but about those who have the name but are destitute of the reality, he added: 9, 10.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":97,"ref":"p97","source":"Καὶ ὁ προφήτης ἐὰν πλανηθῇ, καὶ λαλήσῃ λόγον, ἐγὼ Κύριος πεπλάνηκα αὐτὸν τὸν προφήτην ἐκεῖνον, καὶ ἐκτενῶ τὴν χεῖρά μου ἐπ' αὐτὸν, καὶ ἀφανιῶ αὐτὸν ἐκ μέσου τοῦ λαοῦ μου Ἰσραήλ. Καὶ λήψονται τὴν ἀδικίαν αὐτῶν. Ἀλλ' οὐκ ἔστιν ἴδιον τοῦ δικαίου κριτοῦ, καὶ πλανᾷν τὸν προφήτην, καὶ πλανηθέντα κολάζειν. Οὐ τοίνυν κατ' ἐνέργειαν λέγει τὸν προφήτην πλανᾷν, ἀλλὰ κατὰ συγχώρησιν· τουτέστι, Δυνάμενος αὐτοῦ παραυτίκα ἐλέγχειν τὸ ψεῦδος, ἀνέχομαι, καὶ μακροθυμῶ, καὶ συγχωρῶ κεχρῆσθαι τῇ ἐξαπάτῃ· γνώμῃ γὰρ, καὶ οὐκ ἀνάγκῃ ταύτην ἐπιτηδεύει. Διὸ καὶ τὴν ἴσην τιμωρίαν ἀπειλεῖ, καὶ τῷ κακῶς ἐρωτῶντι, καὶ τῷ κακῶς ἀποκρινομένῳ. Κατὰ τὸ ἀδίκημα γὰρ, φησὶ, τοῦ ἐπερωτῶντος, ὡσαύτως καὶ τὸ ἀδίκημα τοῦ προφήτου ἔσται, (ιαʹ.) ὅπως μὴ πλανῶνται ἔτι οἶκος τοῦ Ἰσραὴλ ἀπ' ἐμοῦ, καὶ ἵνα μὴ μιαίνωνται ἔτι ἐν πᾶσι τοῖς παραπτώμασιν αὑτῶν· καὶ ἔσονταί μοι εἰς λαὸν, καὶ ἐγὼ ἔσομαι αὐτοῖς εἰς Θεὸν, λέγε, Ἀδωναῒ Κύριος. Οὐ μάτην, φησὶ, ταύτην ἐκείνοις ἐπάξω τὴν τιμωρίαν, ἀλλὰ διὰ τοῦ ἐκείνων ὀλέθρου τὸν λαόν μου εὐεργετῶν, καὶ τῆς ἐκείνων ἀσεβείας ἐλευθερῶν. Βούλομαι γὰρ αὐτὸν ἔχειν λαὸν, καὶ εἶναι αὐτῶν θέλω Θεὸς, πᾶσαν αὑτῶν κηδεμονίαν ποιού μενος. ιβʹ–ιδʹ. Καὶ ἐγένετο λόγος Κυρίου πρός με, λέγων· Υἱὲ ἀνθρώπου, γῆ ἐὰν ἁμάρτῃ μοι, τοῦ παραπεσεῖν παραπτώματι, καὶ ἐκτενῶ τὴν χεῖρά μου ἐπ' αὐτὴν, καὶ συντρίψω αὐτῆς στήριγμα ἄρτου, καὶ ἐξαποστελῶ ἐπ' αὐτὴν λιμὸν, καὶ ἐξαρῶ ἐξ αὐτῆς ἄνθρωπον καὶ κτῆνος· καὶ ἐὰν ὦσιν οἱ τρεῖς ἄνδρες οὗτοι ἐν μέσῳ αὐτῆς, Νῶε, καὶ Ἰὼβ, καὶ Δανιὴλ, αὐτοὶ ἐν τῇ δικαιοσύνῃ αὑτῶν","english":"And if the prophet is led astray and speaks a word, I the Lord have led that prophet astray, and I will stretch out my hand against him and destroy him from the midst of my people Israel. And they shall bear their iniquity. But it is not proper to the righteous judge both to lead the prophet astray and to punish him when he has been led astray. Therefore he does not say that he leads the prophet astray by an active operation, but by permission; that is, Being able to convict his falsehood immediately, I bear with it, and I am long-suffering, and I permit him to employ the deception; for he practices it by choice, and not by compulsion. Therefore he threatens equal punishment both to the one who asks wickedly and to the one who answers wickedly. For according to the iniquity of the one who asks, he says, so also shall the iniquity of the prophet be, so that the house of Israel may no longer go astray from me, and that they may no longer defile themselves in all their transgressions; and they shall be my people, and I will be their God, says Adonai the Lord. Not in vain, he says, will I bring this punishment upon them, but through their destruction I will benefit my people and free them from their impiety. For I wish to have them as a people, and I wish to be their God, exercising all care for them. And the word of the Lord came to me, saying: Son of man, if a land sins against me by falling into transgression, and I stretch out my hand against it, and break its staff of bread, and send famine upon it, and remove from it man and beast; and if these three men are in the midst of it, Noah, and Job, and Daniel, they in their righteousness","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":98,"ref":"p98","source":"σωθήσονται, λέγει Ἀδωναῒ Κύριος. Ἐὰν, φησὶν, ἁμαρτῆσαν ἔθνος κολάσαι βουληθῶ, καὶ λιμῷ παραδοῦναι, μετανοίᾳ δὲ χρήσασθαι μὴ βουληθῶσιν οἱ κολαζόμενοι, οὐδεμιᾶς τεύξονται συγγνώμης, οὐδὲ εἰ Νῶε, καὶ Ἰὼβ, καὶ Δανιὴλ εὑρεθεῖεν ἐν αὐτοῖς. Ἀλλ' οὗτοι μὲν τῆς οἰκείας δικαιοσύνης τρυγήσουσι τοὺς καρποὺς, καὶ τῆς σωτηρίας ἀπολαύσονται, ἐκείνους δὲ τῆς ἐπαγομένης οὐκ ἀπαλλάξουσι τιμω ρίας. Τούτων δὲ τῶν ἀνδρῶν ἐμνημόνευσεν, ὡς τοῖς εἰρημένοις τῶν κατὰ τοὺς χρόνους αὐτῶν γεγονότων λίαν συμβαινόντων. Ὅ τε γὰρ Νῶε ἐν ἀσεβῶν εὑρεθεὶς γενεᾷ, οὐκ ἴσχυσε τῆς τοῦ κατακλυσμοῦ πανωλεθρίας ἀπαλλάξαι τοὺς μετανοίᾳ χρήσασθαι μὴ θελήσαντας. Καὶ ὁ Δανιὴλ ὡσαύτως, κατὰ τὸν τῆς αἰχμαλωσίας γενόμενος καιρὸν, τοὺς μὲν ἄλλους διὰ τὴν πολλὴν ἀσέβειαν οὐκ ἠλευθέρωσε τῶν ἐπενεχθέντων κακῶν· αὐτὸς δὲ, καὶ δορυάλωτος γενόμενος, τῶν πολεμίων ἐκράτησε, καὶ τοὺς ἀνδραποδίσαντας ἔλαβεν ὑπηκόους. Οὐδὲ οἱ τοῦ Ἰὼβ δὲ παῖδες τῆς τοῦ πατρὸς δικαιοσύνης ἀπώναντο, μόνος δὲ κρείτ των τῆς τοῦ πολεμήσαντος ἐπιβουλῆς ἀπεφάνθη. Διὰ πλειόνων δὲ πάλιν ἑτέρων ταῦτά φησι· Κἂν γὰρ θάνατον ἐπαγάγω τῇ γῇ ἐκείνῃ, κἂν θηρίων ἐπανάστασιν, κἂν πολεμίων ἔφοδον, εὑρεθήσονται δὲ οἱ τρεῖς ἄνδρες μέσοι αὐτῶν, οὐδὲ τοὺς ἑαυτῶν υἱοὺς ἢ θυγατέρας διασῶσαι δυνήσονται, ἀλλὰ μόνοι, τεύ ξονται τῆς σωτηρίας. Δῆλον δὲ ὅτι οἱ μετανοίας ὑπάρχοντες ἔρημοι, οὐδεμίαν ὠφέλειαν ἐκ τῶν δικαίων καρποῦνται· ὅτι γὰρ ἀκολουθεῖ τῇ μετανοίᾳ ἡ σω τηρία, μάρτυς ἡ θεία Γραφὴ, πανταχοῦ τοῦτο διδά σκουσα.","english":"They shall be saved, says Adonai the Lord. If, he says, I wish to punish a nation that has sinned, and to deliver it over to famine, but those who are being punished do not wish to practice repentance, they will obtain no forgiveness, not even if Noah, Job, and Daniel should be found among them. But these men will reap the fruits of their own righteousness and will enjoy salvation, yet they will not deliver those others from the punishment that is being brought upon them. He mentioned these men because what was said corresponds very closely to what happened in their times. For Noah, found in a generation of the impious, was not able to deliver from the utter destruction of the flood those who were unwilling to practice repentance. And Daniel likewise, being in the time of the captivity, did not free the others from the evils that were brought upon them because of their great impiety; but he himself, though taken captive by the spear, prevailed over his enemies and took as subjects those who had enslaved him. Nor did Job's children enjoy the benefit of their father's righteousness, but he alone was shown to be superior to the plot of the one who warred against him. And again he says these things through several other examples: For even if I bring death upon that land, or a rising up of wild beasts, or an assault of enemies, and those three men are found in the midst of them, they will not be able to save even their own sons or daughters, but they alone will obtain salvation. It is clear that those who are destitute of repentance reap no benefit from the righteous; for that salvation follows repentance, divine Scripture is a witness, teaching this everywhere.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":99,"ref":"p99","source":"Νινευῗται γὰρ, οὔτε τὸν Νῶε, οὔτε τὸν Ἰὼβ, οὔτε τὸν Δανιὴλ ἔχοντες, ἀλλὰ τὸν Ἰωνᾶν, οὐχ ὑπερευχόμενον, ἀλλ' ἀληθεῦσαι βουλόμενον, διὰ μετανοίας εὕραντο τὴν σωτηρίαν. Διδάσκει τοίνυν ὁ προφητικὸς λόγος, ὡς οὐδεμίαν ἕξουσι συγγνώμην οἱ παρανομίᾳ συζῶντες, μεταμελείᾳ χρῆσθαι μὴ βου λόμενοι, καὶ δικαίοις συνοικεῖν σεμνυνόμενοι. Πρὸς δὲ τούτοις, βούλεται δεῖξαι ὁ τῶν ὅλων Θεὸς ὅτι ὅπερ ἐπ' ἄλλου ἔθνους οὐ πεποίηκε, τοῦτο ἐπὶ τοῦ Ἰσραὴλ πεποίηκε. καʹ, κβʹ. Τάδε λέγει γὰρ, φησὶν, Ἀδωναῒ Κύριος· Ἐὰν δὲ καὶ τὰς τέσσαρας ἐκδικήσεις μου τὰς πονηρὰς (πονηρὰς δὲ τὰς χαλεπὰς λέγει), ῥομφαίαν, καὶ λιμὸν, καὶ θηρία πονηρὰ, καὶ θάνατον ἐξαποστελῶ ἐπὶ Ἱερουσαλὴμ, τοῦ ἐξολοθρεῦσαι ἐξ αὐτῆς ἄνθρωπον καὶ κτῆνος. Καὶ ἰδοὺ ὑπολελειμμένοι ἐν αὐτῇ οἱ ἀνασωζόμενοι ἐξ αὐτῆς, οἵτινες ἐξάξουσιν ἐξ αὐτῆς υἱοὺς καὶ θυγατέρας, ἰδοὺ αὐτοὶ ἐκπορεύσονται πρὸς ὑμᾶς, καὶ ὄψεσθε τὰς ὁδοὺς αὐτῶν. Θάνατον μὲν καλεῖ τὴν αἰφνίδιον τελευτὴν, ῥομφαίαν δὲ τὴν σφαγὴν, λιμὸν δὲ δῆλον ὅτι τὴν ἔνδειαν, θηρία πονηρὰ τοὺς ὠμῶς ἐξανδραποδίζοντας, πονη ρὰς ἐκδικήσεις τὰς χαλεπὰς καὶ πικράς. Ταύτας, φησὶ, τὰς τιμωρίας ἐπαγαγὼν τῷ Ἰσραὴλ, καταλιμπάνω ἀνασωζομένους ἐξ αὐτῶν υἱοὺς καὶ θυγα τέρας, ἵνα μάθωσιν ἅπαντες τὴν πολλὴν αὐτῶν ἀσέβειαν, καὶ τὰ πονηρὰ ἐπιτηδεύματα, καὶ γνῶσι τῆς τιμωρίας τὸ δίκαιον. Καὶ ὑμεῖς δὲ, οἱ ἐκείνων ὁμόφυλοι, οὐ κατηγορήσετε τῆς τιμωρίας ὠμότητα, τὴν τούτων θεασάμενοι πονηρίαν. Καὶ τοῦτο δηλῶν ἐπήγαγεν·","english":"For the Ninevites, having neither Noah, nor Job, nor Daniel, but Jonah—not interceding, but wishing to speak truth—found salvation through repentance. The prophetic word teaches, therefore, that those who live in lawlessness and do not wish to practice repentance, yet pride themselves on dwelling with the righteous, will have no forgiveness. In addition to these things, the God of all wishes to show that what he did not do to another nation, he did to Israel. Verses 21, 22. For thus says Adonai the Lord: If I also send my four evil punishments (and he calls severe punishments \"evil\")—sword, and famine, and evil beasts, and death—upon Jerusalem, to destroy from it man and beast. And behold, those left in it who are saved from it, who will bring out from it sons and daughters—behold, they themselves will come out to you, and you will see their ways. He calls sudden death \"death,\" slaughter \"sword,\" and famine obviously \"want,\" and those who cruelly enslave \"evil beasts,\" and severe and bitter punishments \"evil punishments.\" These punishments, he says, having brought upon Israel, I leave behind sons and daughters saved from them, so that all may learn their great impiety and their evil practices, and may know the justice of the punishment. And you, who are of the same race as they, will not accuse the punishment of cruelty, having seen their wickedness. And making this clear, he added:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":100,"ref":"p100","source":"Καὶ μεταμεληθήσεσθε ἐπὶ τὰ κακὰ, ἃ ἐπήγαγον ἐπὶ Ἱερουσαλὴμ, ἐπὶ πᾶσι τοῖς κακοῖς, οἷς ἐπήγαγον ἐπ' αὐτήν. (κγʹ.) Καὶ παρακαλέσουσιν ὑμᾶς, διότι ὄψεσθε τὰς ὁδοὺς αὐτῶν, καὶ τὰ ἐνθυμήματα αὐτῶν, καὶ ἐπιγνώσεσθε ὅτι οὐ μάτην πεποίηκα πάντα, ὅσα ἐποίησα ἐν αὐτῇ, λέγει Ἀδωναῒ Κύριος. Τούτου γὰρ χάριν, φησὶν, οὐ πάντας παραδώσω πανωλεθρίᾳ, ἀλλὰ καταλείψω ἐξ αὐτῶν σωζομένους, ἵνα μάθωσι δι' ἐκείνων ἅπαντες τῆς ἐπενεχθείσης αὐτοῖς τιμωρίας τὸ δίκαιον.\n\nΚΕΦΑΛΑΙΟΝ ΙΕʹ.\n\nαʹ–δʹ. Καὶ ἐγένετο λόγος Κυρίου πρός με, λέγων· Καὶ σὺ, υἱὲ ἀνθρώπου, τί ἂν γένοιτο τὸ ξύλον τῆς ἀμπέλου ἐκ πάντων τῶν ξύλων τῶν κλημάτων, τῶν ὄντων ἐν τοῖς ξύλοις τοῦ δρυ μοῦ; Εἰ λήψονται ἐξ αὐτῆς ξύλον, τοῦ ποιῆσαι εἰς\n\nἐργασίαν; εἰ λήψονται ἐξ αὐτῆς πάσσαλον, τοῦ κρεμάσαι ἐπ' αὐτὸν πᾶν σκεῦος; Πάρεξ ὃ πυρὶ δέδοται εἰς ἀνάλωσιν, τὴν κατ' ἐνιαυτὸν αὐτῆς κάθαρσιν ἀναλίσκει τὸ πῦρ, καὶ ἐκλείπει εἰς τέλος. Ἐπειδὴ ἄμπελον ἀεὶ διὰ τῶν προφητῶν τὸν Ἰσραὴλ ὠνόμασε· διὰ μὲν γὰρ τοῦ Δαβὶδ, φησὶν, \"Ἄμπελον ἐξ Αἰγύπτου μετῆρας·\" ὁ δὲ Ἡσαΐας· \"Ἀμπελὼν ἐγενήθη τῷ ἠγαπημένῳ·\" ὁ δὲ Ἱερεμίας· \"Πῶς ἐστράφης μοι εἰς πικρίαν, ἡ ἄμπελος ἡ ἀληθινή;\" τροπικῶς ἀπὸ τῶν κλημάτων τῆς ἀμπέλου δείκνυσι τοῦ Ἰσραὴλ τὸ ἄχρηστον Καθάπερ γὰρ, φησὶν, ὑπὲρ ἅπαντα τὰ ξύλα εἰς ἐργασίαν ἀνεπιτήδειον τῆς ἀμπέλου τὸ ξύλον· οὔτε γὰρ πάσσαλόν τις τὸν εὐτελέστατον ἐξ ἐκείνης κατα σκευάσαι δύναται, ἀλλὰ μόνον τοῦ πυρὸς ὑπάρχει τροφὴ, καὶ ἡ κατ' ἐνιαυτὸν δὲ αὐτῆς κάθαρσις τῷ πυρὶ παραδίδοται·","english":"And you shall repent for the evils which I brought upon Jerusalem, for all the evils which I brought upon her. (23) And they shall comfort you, because you shall see their ways and their thoughts, and you shall know that I did not do all that I did in her in vain, says Adonai the Lord. For this reason, he says, I will not deliver all to utter destruction, but I will leave some of them to be saved, so that through those who are saved all may learn the justice of the punishment brought upon them.\n\nCHAPTER 15.\n\n1–4. And the word of the Lord came to me, saying: And you, son of man, what would the wood of the vine be among all the woods of the branches, which are among the woods of the forest? Will they take from it wood to make something for work? Will they take from it a peg, to hang upon it any vessel? Except that which is given to fire for consumption, the fire consumes its yearly cleansing, and it fails completely. Since he always named Israel a vine through the prophets—for through David, he says, \"You brought a vine out of Egypt\"; and Isaiah: \"A vineyard was made for the beloved\"; and Jeremiah: \"How have you turned to me into bitterness, the true vine?\"—figuratively from the branches of the vine he shows the uselessness of Israel. For just as, he says, beyond all woods the wood of the vine is unfit for work—for no one can make from it even the most worthless peg, but it is only food for fire, and its yearly cleansing is given over to fire—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":101,"ref":"p101","source":"οὕτως οὗτος ὁ λαὸς εἰς ἕτερον οὐδὲν ἐπιτήδειος, ἢ εἰς ὄλεθρον καὶ τιμωρίαν. Τὴν κατ' ἐνιαυτὸν αὐτῆς κάθαρσιν, φησὶν, ἀναλίσκει τὸ πῦρ, καὶ ἐκλείπει εἰς τέλος. Εἰ ποιηθήσεται εἰς ἐργασίαν; (εʹ.) Οὐδὲ ἔτι αὐτοῦ ὄντος ὁλοκλήρου οὐκ ἔσται εἰς ἐργασίαν. Μὴ ὅτι ἐὰν καὶ πῦρ αὐτὸ ἀναλώσῃ εἰς τέλος, εἰ ἔτι ἔσται εἰς ἐργασίαν; Εἰ γὰρ, πρὶν ἢ τῷ πυρὶ παραδοθῆναι, εἰς οὐδεμίαν ἐστὶν ἐπιτήδειον ἐργα σίαν, σχολῇ γε ἂν χρήσιμον ἔσται μετὰ τὸ πυρὸς γενέσθαι δαπάνην· οὕτω τὴν παραβολὴν εἰρηκὼς, ἐπάγει τὴν ἑρμηνείαν. ʹ, ζʹ. Διὰ τοῦτο εἰπὲ, Τάδε λέγει Ἀδωναῒ Κύριος· Ὃν τρόπον τὸ ξύλον τῆς ἀμπέλου ἐν τοῖς ξύλοις τοῦ δρυμοῦ, ὃ δέδωκα αὐτὸ τῷ πυρὶ εἰς ἀνάλωσιν, οὕτω δέδωκα τοὺς κατοικοῦντας Ἱερουσαλήμ. Καὶ δώσω τὸ πρόσωπόν μου ἐπ' αὐτούς. Τοῦτο δὲ ἐκ μεταφορᾶς εἴρηκε τῶν, ὀργί λον ὑποδεικνύντων καὶ βλοσυρὸν τὸ πρόσωπον. \"Ἐκ τοῦ πυρὸς ἐξελεύσονται, φησὶ, καὶ πῦρ καταφάγεται αὐτούς.\" Ἀπαλλαγέντες γὰρ τοῦ λιμοῦ, παραδο θήσονται τῇ σφαγῇ καὶ τῇ αἰχμαλωσίᾳ. Καὶ γνώσονται ὅτι ἐγὼ Κύριος, ἐν τῷ στη ρίσαι τὸ πρόσωπόν μου ἐπ' αὐτούς. (ηʹ.) Καὶ δώσω τὴν γῆν εἰς ἀφανισμὸν, ἀνθ' ὧν παρέπεσον παραπτώματι, λέγει Ἀδωναῒ Κύριος. Αὐτοὺς μὲν γὰρ αἰχμαλωσίᾳ καὶ σφαγῇ παραδώσω, τὴν δὲ ὑπ' αὐτῶν γεωργουμένην γῆν ἔρημον καταστήσω τῶν γεωργούντων οὐκ ὄντων. Ταῦτα δὲ πείσονται, δίκας ὧν ἐπλημμέλησαν τίνοντες.","english":"Thus this people is fit for nothing else but destruction and punishment. The fire, he says, consumes its yearly cleansing, and it fails completely. Will it be made fit for work? (5) Not even while it is still whole will it be fit for work. How much less, if fire consumes it completely, will it still be fit for work? For if, before being handed over to the fire, it is fit for no work at all, it will scarcely be useful after it has become fuel for the fire. Having spoken the parable in this way, he adds the interpretation. (6, 7) Therefore say, Thus says Adonai the Lord: Just as the wood of the vine among the woods of the forest, which I have given to the fire for consumption, so I have given the inhabitants of Jerusalem. And I will set my face against them. He has said this by way of metaphor for those who show a wrathful and grim face. \"They shall come out from the fire,\" he says, \"and fire shall devour them.\" For having escaped famine, they shall be handed over to slaughter and captivity. And they shall know that I am the Lord, when I set my face against them. (8) And I will give the land over to desolation, because they fell into transgression, says Adonai the Lord. For I will hand them over to captivity and slaughter, and I will make the land cultivated by them desolate, since there will be no cultivators. And they shall suffer these things, paying the penalty for the offenses they committed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":102,"ref":"p102","source":"Ἐπειδὴ τοίνυν ὅσα προεγράφη, εἰς ἡμετέραν ὠφέλειαν προεγράφη, ἵνα διὰ τῆς ὑπομονῆς καὶ τῆς παρακλήσεως τῶν Γραφῶν τὴν ἐλπίδα ἔχωμεν, μὴ γενώμεθα ξύλα, καὶ χόρτος, καὶ καλάμη, ἅπερ ἐστὶ τροφὴ τοῦ πυρὸς, ἀλλὰ χρυσὸς καὶ λίθοι τίμιοι, ὕλη τοῦ βασιλικοῦ διαδή ματος, ἵνα Χριστῷ συμβασιλεύσωμεν, μεθ' οὗ τῷ Πατρὶ ἡ δόξα πρέπει, σὺν τῷ ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.\n\nΤΟΜΟΣ Εʹ.\n\nΚΕΦΑΛΑΙΟΝ Ι ʹ.\n\nαʹ, βʹ. Καὶ ἐγένετο λόγος Κυρίου πρός με, λέγων· Υἱὲ ἀνθρώπου, διαμάρτυραι τῇ Ἱερουσαλὴμ τὰς ἁμαρτίας αὐτῆς. Ἀγαθὸς τῶν ἁμαρτημά των ὁ ἔλεγχος, καὶ ἐπ' ὠφελείᾳ γινόμενος. Τοῖς γὰρ ἀναλγησίᾳ νοσοῦσιν ἐντίθησιν αἴσθησιν, καὶ εἰς μνή μην φέρει τῶν οἰκείων πλημμελημάτων. Ἀνιαρὸν μὲν γὰρ, καὶ λίαν χαλεπὸν, τὸ νοσεῖν χαλεπώτερον δὲ πολλῷ τὸ καὶ αὐτὴν ἀγνοεῖν τὴν νόσον· οὗ χάριν, πολλάκις καὶ ἰατρῶν παῖδες τοὺς οὕτω διακειμένους, οἳ αἴσθησιν τῶν παθημάτων οὐκ ἐθέλουσι δέξα σθαι, τὸ βαρὺ τῆς νόσου διδάσκουσιν, ἵνα αἰσθόμενοι παύσωνται μὲν ἀταξίᾳ τρέφοντες τῆς νόσου τὰς ὕλας, τοῖς δὲ τῆς ἰατρικῆς τέχνης ἀκολουθήσωσι νόμοις. Τοῦτο καὶ ὁ τῶν ὅλων Θεὸς ἐπὶ τῶν παρανομούντων καὶ ἀναισθήτως διακειμένων διατελεῖ ποιῶν· τῷ μὲν γὰρ ἁμαρτωλῷ διὰ τοῦ Δαβὶδ λέγει· \"Ἐλέγξω σε, καὶ παραστήσω κατὰ πρόσωπόν σου τὰς ἁμαρτίας σου·\" τῇ δὲ Ἱερουσαλὴμ διὰ Ἱερεμίου· \"Γνῶθι, ὅτι εἰς Κύριον τὸν Θεόν σου ἠσέβησας·\" καὶ πάλιν· \"Ἴδε τὰς ὁδούς","english":"Since, therefore, whatever was written beforehand was written beforehand for our benefit, so that through the endurance and the encouragement of the Scriptures we might have hope, let us not become wood, and grass, and stubble, which are the food of fire, but gold and precious stones, the material of the royal diadem, so that we may reign together with Christ, with whom glory is fitting to the Father, together with the Holy Spirit, unto the ages of ages. Amen.\n\nTOME 5.\n\nCHAPTER 19.\n\n1, 2. And the word of the Lord came to me, saying: Son of man, testify to Jerusalem of her sins. The reproof of sins is good, and is done for benefit. For it implants perception in those sick with insensibility, and brings to memory their own transgressions. For to be sick is distressing and very grievous, but far more grievous is it to be ignorant even of the disease itself; for this reason, often even the sons of physicians, to those so disposed, who are unwilling to receive perception of their sufferings, declare the severity of the disease, so that, perceiving it, they may cease nourishing the materials of the disease by disorder, and may follow the laws of the medical art. This also the God of all continually does in the case of the lawless and those who remain insensible; for to the sinner he says through David: \"I will reprove you, and I will set your sins before your face;\" and to Jerusalem through Jeremiah: \"Know, that you have acted impiously against the Lord your God;\" and again: \"Behold the ways","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":103,"ref":"p103","source":"σου ἐν τῷ πολυανδρίῳ, καὶ γνῶθι τί ἐποίησας·\" καὶ μυρία δὲ ἄλλα τοιαῦτα ἔστιν εὑρεῖν. Τοῦτο τοίνυν κἀνταῦθα τῷ προφήτῃ Ἰεζεκιὴλ ποιῆσαι παρακελεύεται· \"Διαμάρτυραι γὰρ, φησὶ, τῇ Ἱερουσαλὴμ τὰς ἀνομίας αὐτῆς.\" Δεῖξον, φησὶ, τὰ τραύματα, ὑπόδειξον αὐτῆς τᾲ ἕλκη, ἵνα μὴ ἀποτομίαν νομίσῃ τὴν τιμωρίαν, ἀλλὰ μαθοῦσα ἰατρικὴν τὴν τομὴν, χάριν ὁμολογήσῃ τῷ ἰατρῷ. Εἶτα κατὰ μέρος αὐτὸς διηγεῖται τὰ πλημ μελήματα. γʹ. Καὶ ἐρεῖς· Τάδε λέγει Ἀδωναῒ Κύριος τῇ Ἱερουσαλήμ. Πανταχοῦ ὁ διπλασιασμὸς τὸ ἀληθὲς διδάσκει τῆς δεσποτείας. \"Ἡ ῥίζα σου καὶ ἡ γένεσίς σου ἐκ γῆς Χαναάν· ὁ πατήρ σου Ἀμοῤῥαῖος, καὶ ἡ μήτηρ σου Χετταία.\" Μέγα ἐφρόνουν Ἰου δαῖοι ἐπὶ τῇ συγγενείᾳ τοῦ Ἀβραάμ· διὸ καὶ τῷ Κυρίῳ ἐν τοῖς ἱεροῖς Εὐαγγελίοις ἔλεγον· \"Σπέρμα Ἀβραάμ ἐσμεν, καὶ οὐδενὶ δεδουλεύκαμεν πώποτε.\" Ταύτην τὴν ἀλαζονείαν καὶ ὁ μακάριος Ἰωάννης ὁ Βαπτι στὴς καταλύει, λέγων· \"Γεννήματα ἐχιδνῶν, τίς ὑπέδειξεν ὑμῖν φυγεῖν ἀπὸ τῆς μελλούσης ὀργῆς; Ποιήσατε οὖν καρποὺς ἀξίους τῆς μετανοίας, καὶ μὴ δόξητε λέγειν ἐν ἑαυτοῖς· Πατέρα ἔχομεν τὸν Ἀβραάμ· ἀμὴν γὰρ λέγω ὑμῖν· Δύναται ὁ Θεὸς ἐκ τῶν λίθων τούτων ἐγεῖραι τέκνα τῷ Ἀβραάμ.\" Ὥσπερ τοίνυν ὁ θεσπέσιος οὗτος ἀνὴρ, θηριώδεις ὄντας αὐτοὺς καὶ πονηρίᾳ συζῶντας, τοῖς ἰοβόλοις θηρίοις ἀπείκασεν, οὕτω κἀνταῦθα ὁ Δεσπότης Θεὸς διὰ τοῦ προφήτου Χαναναίαν αὐτῶν τὴν ῥίζαν καλεῖ, τὸν δὲ πατέρα Ἀμοῤῥαῖον, καὶ τὴν μητέρα Χετταίαν, καὶ ἁπαξαπλῶς τὴν γένεσιν ἀλλόφυλον·","english":"in the burial place, and know what you have done\"; and countless other such things can be found. This, then, he also urges the prophet Ezekiel to do here: \"Testify,\" he says, \"to Jerusalem of her lawless deeds.\" Show, he says, her wounds; point out her sores, so that she may not regard the punishment as severity, but, having learned that the cutting is medical, may acknowledge gratitude to the physician. Then he himself recounts her transgressions in detail. 3. And you shall say: Thus says Adonai the Lord to Jerusalem. Everywhere the doubling teaches the truth of the lordship. \"Your root and your origin are from the land of Canaan; your father is an Amorite, and your mother a Hittite.\" The Jews thought highly of themselves on account of their kinship with Abraham; therefore they also said to the Lord in the holy Gospels: \"We are the seed of Abraham, and we have never been slaves to anyone.\" This arrogance the blessed John the Baptist also demolishes, saying: \"Brood of vipers, who showed you to flee from the coming wrath? Therefore produce fruits worthy of repentance, and do not presume to say among yourselves: We have Abraham as our father; for truly I say to you: God is able to raise up children for Abraham from these stones.\" Just as, therefore, this inspired man likened them, beast-like and living with wickedness, to venomous beasts, so here too the Master God through the prophet calls their root Canaanite, their father an Amorite, and their mother a Hittite, and, in a word, their origin foreign;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":104,"ref":"p104","source":"ὧν γὰρ ἐζήλωσαν τὴν ἀσέβειαν, τούτων εἰκότως ἐδέξαντο τὴν συγγένειαν, ἀπὸ τοῦ τρόπου τῷ γένει τούτῳ συγκληρωθέντες. Ἱκανὸν δὲ ἦν λίαν αὐτοὺς πλῆξαι, οὐ μόνον διὰ τὴν τηνικαῦτα παρανομίαν τούτων αὐτῶν τῶν ἐθνῶν, ἀλλὰ καὶ διὰ τὴν ἄνωθεν δυσγένειαν. Ἀραῖς γὰρ ὁ Χαναὰν ὑπεβλήθη, καὶ δουλείαν ὑπὸ τοῦ προπάτορος Νῶε κατεδικάσθη. Τούτου, φησὶν, ὑπάρχεις ἀπόγονος, καὶ οὐδεμίαν ἔχεις πρὸς τὸν Ἀβραὰμ καὶ τὸν Σὴμ συγγένειαν· ὧν γὰρ ἠρνήθης τὴν εὐσέβειαν, τού των ἀπώλεσας καὶ αὐτὴν τὴν συγγένειαν, καὶ τῆς εὐγενείας ἐκείνης παντελῶς ἐγυμνώθης. Οὕτω πλή ξας αὐτοὺς τῇ τοῦ Χαναὰν δυσγενείᾳ, κατὰ μέρος καὶ τὴν αὐτῶν παρανομίαν, καὶ τὴν οἰκείαν διηγεῖται εὐεργεσίαν. δʹ. Οὐκ ἐτμήθη, φησὶν, ὁ ὀμφαλός σου. Τουτέστιν, Ἔτι τὴν Αἰγυπτιακὴν ἕλκεις τροφήν. \"Γέννησιν δὲ αὐτῆς\" καλεῖ τὴν ἐξ Αἰγύπτου ἔξοδον. Φασὶ δὲ ἰατρῶν παῖδες τὸ ἔμβρυον ἐν τῇ μήτρᾳ οἷόν τινα ῥίζαν ἔχειν τὸν ὀμφαλὸν, καὶ δι' ἐκείνου τρέφεσθαί τε καὶ αὐξάνεσθαι· ἐπειδὴ τοίνυν αἱ μαῖαι κόπτειν εἰώθασι τοῦ βρέφους τὸ προκύπτον τοῦ ὀμφαλοῦ, τροπικῶς ἐκ μεταφορᾶς φησιν· \"Ὁ ὀμφαλός σου οὐ περιετμήθη·\" ἀντὶ τοῦ, Ἔτι καὶ σήμερον ἕλ κεις ἀπὸ τῆς μητρῴας μήτρας, τουτέστι τῆς Αἰγύπτου, τὴν τῆς ἀσεβείας τροφήν. \"Καὶ ἐν ὕδατι οὐκ ἐλούσθης εἰς σωτηρίαν.\" Καὶ τοῦτο ἴσως, ἐκ μεταφορᾶς τῶν βρεφῶν, τῶν μετὰ τὸν τόκον λουομένων, καὶ ἀποῤῥυπτομένων, καὶ τοῦ μητρῴου αἵ ματος ἀπαλλαττομένων. Σὺ οὖν, φησὶ, τούτων οὐκ ἀπηλλάγης, ἀλλ' ἔτι καὶ σήμερον φέρεις τῆς μητρῴας νηδύος τὰ σημεῖα.","english":"For they zealously pursued impiety, and reasonably they received kinship with them, being allotted to this race by reason of their manner. And it was quite sufficient to strike them, not only because of the lawlessness of these very nations at that time, but also because of their low birth from of old. For Canaan was subjected to curses, and was condemned to slavery by his forefather Noah. Of this man, he says, you are a descendant, and you have no kinship with Abraham and Shem; for those whose piety you denied, you have destroyed even that kinship itself, and you have been wholly stripped of that nobility. Having thus struck them with the low birth of Canaan, he recounts in turn both their own lawlessness and his own beneficence. 4. Your navel, he says, was not cut. That is, You still draw Egyptian nourishment. And he calls her \"birth\" the exodus from Egypt. Now the sons of physicians say that the embryo in the womb has the navel as a kind of root, and through it is nourished and grows; since, then, midwives are accustomed to cut the part of the navel that protrudes from the infant, he says figuratively, by way of metaphor: \"Your navel was not cut around\"; instead of, You still today draw from the maternal womb, that is, from Egypt, the nourishment of impiety. \"And you were not washed in water for salvation.\" And this perhaps is by way of metaphor from infants, who are washed after birth, and cleansed, and freed from the maternal blood. You, then, he says, were not freed from these things, but still today you bear the marks of the maternal womb.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":105,"ref":"p105","source":"\"Οὐδὲ ἁλὶ ἡλίσθης, καὶ σπαργάνοις οὐκ ἐσπαργανώθης.\" Οὐκ ἐδέξω, φησὶ, τῆς διδασκαλίας τοὺς ἅλας, οὐ τὰ προσενε χθέντα σοι διὰ τοῦ νόμου σπάργανα, ἃ τοῖς βρέφεσι προσφέρεται, ἵνα, εἴ τι ἂν τῶν μελῶν ἐν ταῖς ὠδῖσι τοῦ εὐθέος παρατραπῇ, διευθύνηται, καὶ τὸ προσῆκον ἀπολαμβάνῃ σχῆμα. εʹ. Οὐδὲ ἐφείσατο ἐπὶ σοὶ ὁ ὀφθαλμός μου τοῦ ποιῆσαί σοι ἓν ἐκ πάντων τούτων, τοῦ παθεῖν τι ἐπὶ σοί· καὶ ἀπεῤῥίφης ἀπὸ προσώπου τοῦ πεδίου τῇ σκολιότητι τῆς ψυχῆς σου, ἐν ᾗ ἡμέρᾳ ἐτέχθης. Εὐθὺς γὰρ, φησὶ, καὶ παραχρῆμα τεχθεῖσα, καὶ τῆς Αἰγύπτου ἀπαλλαγεῖσα, καὶ τὴν ἰσότητα τοῦ νόμου παιδευθεῖσα παρ' ἐμοῦ, παρετράπης, τὰ σκολιὰ καὶ διεστραμμένα ἀεὶ ἀγαπήσασα. Πεδίον γὰρ ἐνταῦθα τὴν ἰσότητα προηγόρευσεν. Ἐγὼ δὲ, φησὶν, ἐν μὲν τῇ Αἰγύπτῳ, οὐδένα σοι προσήνεγκα νόμον, οὐδὲ τῶν ἐντολῶν τοὺς ἅλας, οὐδὲ τὴν τοῦ ὀμφαλοῦ περιτομὴν, οὐδὲ τὴν διὰ τῶν σπαργάνων διάρθρωσιν τῶν μελῶν· μετὰ δὲ τὴν ἐκεῖθεν ἀπαλλαγὴν, παντοδαπῆς σε ἐπιμελείας ἠξίωσα. Διὸ ἐπάγει· ʹ, ζʹ. Καὶ","english":"You were not rubbed with salt, and you were not wrapped in swaddling clothes.\" You did not receive, he says, the salt of teaching, nor the swaddling clothes brought to you through the law, which are offered to infants so that, if any of the limbs is distorted in the pangs of birth, it may be straightened and receive its proper form. 5. Nor did my eye spare you to do for you one of all these things, to suffer anything for you; and you were cast out onto the face of the field by the crookedness of your soul, in the day you were born. For immediately, he says, and at once, having been born and having been delivered from Egypt, and having been taught equality by my law, you were perverted, always loving crooked and twisted things. For here he called equality a \"field.\" But I, he says, in Egypt brought no law upon you, nor the salt of the commandments, nor the circumcision of the navel, nor the articulation of the limbs through swaddling clothes; but after your departure from there, I deemed you worthy of every kind of care. Therefore he adds: 6, 7. And","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":106,"ref":"p106","source":"διῆλθον ἐπὶ σὲ, καὶ εἶδόν σε πεφυρμένην ἐν τῷ αἵματι· καὶ εἶπόν σοι, Ἐν τῷ αἵματι ζώσῃ, καὶ εἶπόν σοι· Σὺν τῷ αἵματί σου ζωή· Πληθύνου ἀθώως, καθὼς τὴν ἀνατολὴν τοῦ ἀγροῦ δέδωκά σε. Θεασάμενος γάρ σε τῷ τῆς εἰδωλολατρείας αἵματι πεφυρμένην, καὶ τὰ αἵματα τῶν θυσιῶν ἀσπαζομένην, συνεχώρησά σοι θύειν, οὐκ εἰδώλοις, ἀλλ' ἐμοί. Τοῦτο γὰρ παρεδήλωσεν εἰρηκώς· \"Σὺν τῷ αἵματί σου ζωή· πληθύνου ἀθώως·\" τουτέστι, Μὴ παρανόμως, ἀλλ' ἐννόμως· μὴ δαίμοσιν, ἀλλὰ Θεῷ θύουσα· τοῦτο γὰρ ποιοῦσα δίκην ἀρούρας εὐθαλοῦς βλαστήσεις, καὶ παντοδαποῖς κοσμηθήσῃ καρποῖς. \"Καὶ ἐπληθύνθης καὶ ἐμεγαλύνθης, καὶ εἰσῆλθες εἰς πόλεις πόλεων.\" Ἠκολούθησε, φησὶ, τῇ ἐμῇ εὐλογίᾳ τὸ ἔργον· ἐγὼ μὲν γὰρ εἶπον· Ὡς τὴν ἀνατολὴν τοῦ ἀγροῦ δέδωκά σε· σὺ δὲ δεξαμένη τὴν εὐλογίαν, καὶ πλῆθος ἐκτήσω, καὶ μέγεθος· ἐπίσημός τε καὶ περιφανὴς ἀπεφάνθης, καὶ τὰς μεγίστας τῶν πόλεων ἔσχες ὑποχειρίους. Οὕτω συντόμως δείξας αὐτὴν τὴν γένεσιν καὶ τὴν ἐπίδοσιν, πάλιν ἐξηγεῖται τὴν κατὰ μέρος αὔξησιν. \"Οἱ μαστοί σου, φησὶν, ἀν ωρθώθησαν, καὶ ἡ θρίξ σου ἀνέτειλε.\" Τροπικῶς ἅπαντα ἐκ μεταφορᾶς τῶν παιδίων λέγει, τὴν πλείονα διάθεσιν διὰ τούτων ἐπιδεικνύς. Μαστοὺς δὲ καλεῖ τοῦ λογικοῦ τὴν διάκρισιν (τὴν γὰρ καρδίαν οἱ μαστοὶ συγκαλύπτουσι), τρίχας δὲ τὸν ἀπὸ τελειότητος γινό μενον κόσμον. \"Σὺ δὲ ἦσθα, φησὶ, γυμνὴ, καὶ ἀσχημονοῦσα.\" Οὐδέπω γὰρ ἐδέξω τοῦ νόμου τὸ κάλυμμα ηʹ. Καὶ διῆλθον διὰ σοῦ, καὶ εἶδόν σε· καὶ ἰδοὺ ὁ καιρός σου, καὶ καιρὸς καταλυόντων·","english":"I passed by you and saw you wallowing in your blood, and I said to you, \"Live in your blood,\" and I said to you, \"With your blood, life; multiply without guilt, as I have given you the rising of the field.\" For when I beheld you stained with the blood of idolatry and embracing the blood of sacrifices, I permitted you to sacrifice—not to idols, but to me. For this is what he indicated by saying, \"With your blood, life; multiply without guilt\"—that is, not lawlessly, but lawfully; sacrificing not to demons, but to God. For doing this, you will sprout like a flourishing field and be adorned with fruits of every kind. \"And you multiplied and grew great, and you entered into cities of cities.\" The work, he says, followed my blessing; for I said, \"As I have given you the rising of the field,\" and you, having received the blessing, acquired both multitude and greatness, and you appeared distinguished and renowned, and you held the greatest of cities in subjection. Having thus briefly shown her origin and her progress, he again explains the growth in detail. \"Your breasts, he says, were raised up, and your hair grew.\" He says all these things figuratively, by way of metaphor from children, displaying through these the greater disposition. He calls the breasts the discernment of the rational soul (for the breasts cover the heart), and the hair the adornment that comes from maturity. \"But you were, he says, naked and shameful.\" For you had not yet received the covering of the law. And I passed through you and saw you; and behold, your time, and the time of those who destroy—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":107,"ref":"p107","source":"καὶ διεπέτασα τὰς πτέρυγάς μου ἐπὶ σὲ, καὶ ἐκάλυψα τὴν ἀσχημοσύνην σου, καὶ ὤμοσά σοι, καὶ εἰσῆλθον ἐν διαθήκῃ μετὰ σοῦ, λέγει Ἀδωναῒ Κύριος. Θεασάμενος γάρ σε ἐπιτηδείαν λοιπὸν εἰς τὸ δέξασθαι τὴν διὰ τοῦ νόμου πρὸς ἐμὲ κοινωνίαν, ἐξέτεινα μὲν οἷόν τινας πτέρυγας τῶν σωτηρίων ἐντο λῶν τὴν διδασκαλίαν, καὶ συνεκάλυψα τὴν τῆς ἀνο μίας γυμνότητα· τῷ δὲ συνοικεσίῳ καὶ προικῷον παρηκολούθησε γραμματεῖον. \"Εἰσῆλθον γὰρ, φησὶν, ἐν διαθήκῃ μετὰ σοῦ.\" Ἐπειδὴ δὲ ἔδει καὶ ὅρκον ἐντε θῆναι τῷ γραμματείῳ, οὐδὲ τοῦτο ποιῆσαι παρῃτησάμην· ἀλλ' ἀξιόχρεως ὢν καὶ λόγῳ μόνον ὑπισχνού μενος, καὶ ὅρκον τῷ λόγῳ προστέθεικα. Ῥᾴδιον δὲ τοῦτο καταμαθεῖν τῷ βουλομένῳ τοῖς τοῦ νόμου γράμ μασιν ἐντυχεῖν· εὑρήσει γὰρ καὶ ἐν τῇ τοῦ μακαρίου Μωσέως ᾠδῇ αὐτὸν τὸν τῶν ὅλων Θεὸν λέγοντα· \"Ἀρῶ εἰς τὸν οὐρανὸν τὴν χεῖρά μου, καὶ ὀμοῦμαι τῇ δεξιᾷ μου, καὶ ἐρῶ· Ζῶ ἐγὼ εἰς τὸν αἰῶνα.\" \"Καὶ ἐγένου μοι,\" φησί. Τουτέστι, Συνήφθης μοι, καὶ ὁ γάμος ἀπετελέσθη. θʹ, ιʹ. Καὶ ἔλουσά σε ἐν ὕδατι, καὶ ἔπλυνα τὸ αἷμά σου, καὶ ἔχρισά σε ἐν ἐλαίῳ. Καὶ ἐνέδυσά σε ποικίλα, καὶ ὑπέδυσά σε ὑάκινθον, καὶ ἔζωσά σε βύσσῳ, καὶ περιέβαλόν σε τριχάπτῳ. Κατὰ μέρος τὰς οἰκείας διῆλθεν εὐεργε σίας· πρῶτον μὲν γὰρ, φησὶ, τῷ τῆς διδασκαλίας ἀπέπλυνα ὕδατι καὶ ἁγνισμοὺς δὲ καὶ περιῤῥαντήρια προσενήνοχα. Ἔπειτα \"ἔχρισά σε ἐλαίῳ.\" Τὰ τῆς ἱερωσύνης λοιπὸν ἐνταῦθα διεξέρχεται εἴδη. Οἱ ἱερεῖς γὰρ τῷ ἐλαίῳ τῷ ἁγίῳ ἐχρίοντο· αὐτοὶ δὲ καὶ τὴν βυσσίνην καὶ τὴν ὑακινθίνην ἐσθῆτα περιεβάλοντο.","english":"And I spread my wings over you, and covered your shame, and I swore to you, and I entered into a covenant with you, says Adonai the Lord. For when I saw you were now fit to receive the fellowship with me that comes through the law, I stretched out, as it were, certain wings—the teaching of the saving commandments—and I covered the nakedness of your lawlessness; and to the marriage there followed also a written contract as a dowry. \"For I entered,\" he says, \"into a covenant with you.\" And since it was necessary that an oath also be added to the contract, I did not decline to do this either; but being trustworthy and promising by my word alone, I also added an oath to my word. And it is easy for one who wishes to learn this by reading the writings of the law; for he will find even in the song of the blessed Moses that the God of all himself says: \"I will lift up my hand to heaven, and I will swear by my right hand, and I will say: As I live forever.\" \"And you became mine,\" he says. That is, you were joined to me, and the marriage was consummated. 9, 10. And I washed you in water, and I washed away your blood, and I anointed you with oil. And I clothed you with embroidered garments, and I put a hyacinth-blue tunic on you, and I girded you with fine linen, and I wrapped you in a hair-covering. He went through his own benefits one by one; for first, he says, I washed you with the water of teaching, and I brought purifications and sprinklings. Then \"I anointed you with oil.\" Here he now sets out the forms of the priesthood. For the priests were anointed with the holy oil; and they themselves also put on the linen and hyacinth-blue garments.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":108,"ref":"p108","source":"Αἰ νίττεται δὲ καὶ τὸν αὐτῷ τῷ λαῷ γενόμενον πλοῦτον, καὶ σωματικὸν, καὶ πνευματικὸν, διὰ τῆς αὑτοῦ κηδεμο νίας. \"Καὶ περιέβαλόν σε τριχάπτῳ.\" Πλέγμα ἐστὶ τοῦτο ἀπὸ τριχῶν κατεσκευασμένον, ταῖς τῶν γυναι κῶν περιτιθέμενον κεφαλαῖς. Τροπικῶς τοίνυν τὴν ἐπιτεθεῖσαν αὐτοῖς εὐπρέπειαν διὰ τῆς παντοδαπῆς παρεδήλωσεν ἐπιμελείας. Αἰνίττεται δὲ, ὡς οἶμαι, καὶ τὴν σκηνὴν ἀπὸ δέῤῥεων τριχίνων κατεσκευασμένην, ἐν ᾗ καὶ αἱ περὶ ἁμαρτίας προσεφέροντο θυσίαι, καὶ αἱ περὶ τελειώσεως, ἀποκαλύψεις τε θεῖαι ἐγίνοντο ἐκ τοῦ ἱλαστηρίου, τῷ ἀρχιερεῖ τοῦ Θεοῦ προσ διαλεγομένου. ιαʹ, ιβʹ. Καὶ ἐκόσμησά σε κόσμῳ, καὶ περιέθηκα ψέλλια περὶ τὰς χεῖράς σου, καὶ κάθεμα ἐπὶ τράχηλόν σου. Καὶ ἔδωκα ἐνώτιον ἐπὶ τὸν μυκτῆρά σου, καὶ τροχίσκους ἐπὶ τὰ ὠτία σου, καὶ στέφανον καυχήσεως ἐπὶ τῆς κεφαλῆς σου. Ἕκαστον δὲ τούτων τροπικῶς προσήκει νοεῖν. \"Ψέλλια μὲν ταῖς χερσὶ περιτιθέμενα,\" τὴν πρακτικὴν ἀρετήν· περιδέῤῥαιον\n\nδὲ τῷ τραχήλῳ περιτιθέμενον, τὸν τοῦ νόμου ζυγόν· ἐνώτιον δὲ τῷ μυκτῆρι ἐμβαλόμε νον, τὴν διὰ τῶν ἐντολῶν τῆς κακίας ἀνατροπὴν, χαλινοῦ δίκην προσφερομένην ἐκ μεταφορᾶς τῶν ταύρων, οἳ τὸν σιδηροῦν χαλινὸν ταῖς ῥισὶ δέχονται, καὶ δι' ἐκείνου τῇδε κἀκεῖσε περιάγονται. Ὅτι δὲ καὶ βουσὶν ἀπείκασεν αὐτῶν τὴν θρασύτητα, μάρτυς ὁ προφήτης Ὠσηὲ ἐκ προσώπου τοῦ Θεοῦ λέγων· \"Ὡς δάμαλις παροιστρῶσα παροίστρησεν Ἐφραΐμ.\" Ἐνώτια δὲ τοῖς ὠσὶ προσφερόμενα τὴν ἀγαθὴν λέγει διδασκαλίαν, κόσμον ταῖς ἀκοαῖς διὰ τῆς εὐπειθείας προσφέρουσαν·","english":"He also hints at the wealth that came to that people themselves, both bodily and spiritual, through his own care. \"And I clothed you with a trichapton.\" This is a braided ornament made from hair, placed on women's heads. Figuratively, then, he indicated the comeliness bestowed on them through all kinds of care. He hints, I think, also at the tabernacle made from hair-skins, in which both the sacrifices for sin and those for consecration were offered, and divine revelations came from the mercy seat, when God conversed with the high priest. 11, 12. And I adorned you with ornament, and I put bracelets around your hands, and a necklace on your neck. And I gave a nose-ring for your nostril, and earrings on your ears, and a crown of boasting on your head. Each of these ought to be understood figuratively. \"Bracelets placed on the hands\" mean the practical virtue; the necklace placed on the neck means the yoke of the law; the nose-ring inserted in the nostril means the overthrow of wickedness through the commandments, applied like a bridle by a metaphor from bulls, which receive the iron bridle in their nostrils and are led hither and thither by it. That he also likened their boldness to oxen, the prophet Hosea bears witness, speaking in the person of God: \"Like a heifer in heat, Ephraim has gone into heat.\" The earrings brought to the ears he says mean good teaching, which through obedience brings adornment to the hearing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":109,"ref":"p109","source":"στέφανον δὲ τῇ κεφαλῇ ἐπιτιθέμενον, τὴν ἐκ τῆς εὐσεβείας, καὶ τῆς εὐνομίας, καὶ ἐξ ἁπάν των τῶν ἀγαθῶν προσφερομένην εὐφημίαν. ιγʹ. Καὶ ἐκοσμήθης χρυσίῳ, καὶ ἀργυρίῳ, καὶ τὰ περιβόλαιά σου βύσσινα, καὶ τρίχαπτα, καὶ ποικίλα. Καὶ τούτων δὲ ἕκαστον δυνατὸν οὕτω νοῆσαι· κἀκεῖνο δὲ προσήκει προσθεῖναι τοῖς εἰρημέ νοις, ὅτι οὐ πνευματικὰ μόνον διὰ τῶν εἰρημένων αἰνίττεται, ἀλλὰ καὶ τὴν σωματικὴν εὐπραξίαν ση μαίνει. Εὐθὺς μὲν γὰρ ἐξελθόντες ἐξ Αἰγύπτου ἐχρήσαντο παρὰ τῶν Αἰγυπτίων σκεύη ἀργυρᾶ καὶ χρυσᾶ, καὶ ἐσκύλευσαν τοὺς Αἰγυπτίους, τῆς βιαίας ἐργασίας δίκαιον ἀπαιτοῦντες μισθόν. Καὶ μέντοι καὶ τῶν τὴν Παλαιστίνην οἰκούντων ἐθνῶν πάντα τὸν πλοῦτον ἐληΐσαντο. Σημαίνει τοίνυν, πρὸς τοῖς πνευ ματικοῖς, καὶ τὴν σωματικὴν περιουσίαν Διὸ ἐπ άγει· \"Σεμίδαλιν, καὶ μέλι, καὶ ἔλαιον ἔφαγες.\" Πάντων, φησὶ, τῶν ἐκ γῆς ἀπήλαυσας ἀγαθῶν. Καὶ ἐγένου καλὴ σφόδρα, σφόδρα. Εἶχες τὸν νόμον πλη ροῦσα τὴν ἀπὸ τῆς εὐνομίας εὐπρέπειαν. \"Καὶ κατευ θύνθης εἰς βασιλείαν.\" Οὕτω, φησὶν, ηὐξήθης, ὡς φοβερὰ γενέσθαι πᾶσι τοῖς ἐκ γειτόνων, καὶ βασιλι κῆς ἀπολαύειν τιμῆς. Τοῦτο γὰρ ᾐνίξατο, δι' ὧν ἐπήγαγεν, ιδʹ. Καὶ ἐξῆλθέ σοι ὄνομα ἐν τοῖς ἔθνεσιν ἐν τῷ κάλλει σου. Ἐπίσημος γὰρ ἐγένου, καὶ πολυθρύλλητος πανταχοῦ. Εἶτα καὶ τὴν τούτου αἰτίαν φησί· \"Διότι συντετελεσμένον ἦν ἐν εὐπρεπείᾳ, ᾗ ἔταξα ἐπὶ σὲ, λέγει Ἀδωναῒ Κύριος.\" Ἐγὼ γάρ σοι τῆς εὐπρεπείας ταύτης ἐγενόμην αἴτιος, ἐντολαῖς καὶ νόμοις ἰδίοις κατακοσμήσας. ιεʹ. Καὶ ἐπεποίθεις ἐν τῷ κάλλει σου.","english":"And a crown placed on the head means the good repute that comes from piety, from lawfulness, and from all good things together. 13. And you were adorned with gold and silver, and your garments were of fine linen, and haircloth, and embroidered work. Each of these can be understood in this way; and it is fitting to add to what has been said that he hints not only at spiritual things through these words, but also signifies bodily prosperity. For immediately after coming out of Egypt they used silver and gold vessels from the Egyptians, and they despoiled the Egyptians, demanding a just wage for their forced labor. And indeed they also plundered all the wealth of the nations inhabiting Palestine. Therefore he signifies, in addition to spiritual things, also bodily abundance. Wherefore he adds: \"You ate fine flour, and honey, and oil.\" All the good things of the earth, he says, you enjoyed. And you became exceedingly beautiful. You had, in fulfilling the law, the comeliness that comes from lawfulness. \"And you were directed into a kingdom.\" Thus, he says, you increased, so as to become feared by all your neighbors and to enjoy royal honor. For this is what he hinted at by what he added: 14. And a name went out for you among the nations because of your beauty. For you became renowned and much talked of everywhere. Then he also states the cause of this: \"Because it was perfected in beauty, which I set upon you, says Adonai the Lord.\" For I became the cause of this beauty for you, adorning you with my own commandments and laws. 15. And you trusted in your beauty.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":110,"ref":"p110","source":"Αὕτη τῶν κακῶν ἡ ἀρχὴ, τὸ καταλιπεῖν μὲν τὴν θείαν ἐλπίδα, τοῖς δὲ οἰκείοις ἐναβρύνεσθαι κατορθώμασι. \"Καὶ ἐπόρνευσας ἐπὶ τῷ ὀνόματί σου, καὶ ἐξέχεας τὴν πορ νείαν σου ἐπὶ πάντα πάροδον· αὐτῷ ἐγίνετο, καὶ οὐκ ἔσται.\" Ὀνομαστοτάτη, φησὶ, γενομένη, καὶ μέγα διὰ τοῦτο φρονήσασα, ἐμοῦ μὲν ἀπέστης, εἰς ἐσχάτην δὲ ἀκολασίαν ἐξώκειλας, οὐχ ἕνα ἐραστὴν, οὐδὲ δύο δεχομένη, ἀλλὰ πάντα τὸν διὰ σοῦ παρελθεῖν ἐθελήσαντα· καὶ συνεγίνου ἑκάστῳ παρανόμως δε χομένη τὴν συνουσίαν. Τοῦτο γὰρ παρεδήλωσεν εἰρη κώς· \"Αὐτῷ ἐγίνετο, καὶ οὐκ ἔσται·\" τουτέστι, Συνήπτου ἑτέροις, οὐδαμόθεν αὐτοῖς ἁρμόττουσα· ἐμοὶ γὰρ σαυτὴν ἐξ ἀρχῆς ἀνατέθεικας. Πορνείαν δὲ ἐνταῦθα τὴν εἰδωλολατρείαν καλεῖ· πάντα δὲ πάρ οδον, τὰς διαφοροὺς τῶν δαιμόνων ἐπιβουλάς. ι ʹ. Καὶ ἔλαβες ἐκ τῶν ἱματίων σου, καὶ ἐποίη σας σεαυτῇ εἴδωλα ῥαπτὰ, καὶ ἐξεπόρνευσας ἐπ' αὐτὰ, καὶ οὐ μὴ εἰσέλθῃς, ἃ οὐκ ἔσται, οὐδὲ μὴ γένηται. Καινὰ, φησὶ, καὶ παράδοξά σου τὰ τῆς εἰδωλολατρείας ἐπιτηδεύματα. Οὐ γὰρ μόνα τὰ τῶν ἄλλων ἐζήλωσας κακὰ, ἀλλὰ καὶ αὐτὴ ἕτερα ἐπενόησας, ἐξ ἱματίων εἰδώλων εἰκόνας κατασκευάσασα, καὶ θεοὺς ἀναγορεύσασα, καὶ ταῦτα ἐμοῦ σοι διὰ τοῦ νόμου τὰ τοιαῦτα ἀπαγορεύσαντος. ιζʹ. Καὶ ἔλαβες τὰ σκεύη τῆς καυχήσεώς σου ἐκ τοῦ ἀργυρίου μου καὶ ἐκ τοῦ χρυσίου μου, ἐξ ὧν δέδωκά σοι, καὶ ἐποίησας σεαυτῇ εἰκόνας ἀῤῥενικὰς, καὶ ἐπόρνευσας ἐν αὐταῖς. Παρ' ἐμοῦ, φησὶ, τὸν ἄργυρον, καὶ τὸν χρυσὸν λαμβάνουσα, θεοὺς ἐκ τῶν ἐμῶν κατασκευάζεις δωρεῶν, καὶ τούτους τῆς ἐμῆς προείλου θεραπείας.","english":"This is the beginning of evils: to abandon divine hope and to pride oneself on one's own achievements. \"And you played the harlot because of your name, and you poured out your harlotry on every passing way; it became his, and it shall not be.\" Having become most renowned, he says, and having therefore thought greatly of yourself, you departed from me and plunged into the utmost licentiousness, receiving not one lover, nor two, but everyone who wished to pass through you; and you consorted with each one, granting the union unlawfully. For this is what he indicated by saying: \"It became his, and it shall not be\"—that is, You joined yourself to others, belonging to them from no source; for you had dedicated yourself to me from the beginning. And here he calls idolatry harlotry; and \"every passing way\" means the various plots of the demons. 10. And you took from your garments and made for yourself stitched idols, and played the harlot after them, and you shall surely not enter in—things that shall not be, nor shall they come to pass. New, he says, and strange are your practices of idolatry. For you did not emulate only the evils of others, but you yourself devised others besides, fashioning images of idols from garments and proclaiming them gods, even though I had forbidden you such things through the law. 17. And you took the vessels of your boasting from my silver and from my gold, from what I gave you, and you made for yourself male images, and played the harlot with them. Taking silver and gold from me, he says, you fashion gods from my gifts, and you preferred these to my service.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":111,"ref":"p111","source":"Εἰκόνας δὲ ἀῤῥενικὰς ὠνό μασεν, ἐπειδὴ πορνείαν τὴν εἰδωλολατρείαν τροπι κῶς ὀνομάζει. ιηʹ, ιθʹ. Καὶ ἔλαβες, φησὶ, τὸν ἱματισμόν σου τὸν ποικίλον, καὶ περιέβαλες αὐτὰ, καὶ τὸ ἔλαιόν μου καὶ τὸ θυμίαμά μου ἔθηκας πρὸ προσώπου αὐ τῶν. Καὶ τοὺς ἄρτους, οὓς ἔδωκά σοι, σεμίδαλιν καὶ μέλι, καὶ ἔλαιον ἐψώμισά σε, καὶ ἔθηκας αὐτὰ πρὸ προσώπου αὐτῶν εἰς ὀσμὴν\n\nεὐωδίας. Ἃ παρ' ἐμοῦ, φησὶν, ἐλάμβανες ἀγαθὰ, ταῦτα τοῖς μοιχοῖς ἐκεί νοις προσέφερες δαίμοσι, τοῖς μὲν αὐτοὺς κατακοσμοῦσα, καὶ καταποικίλλουσα, τοῖς δὲ τὰς θυσίας καὶ τὰς σπονδὰς ἐπιτελοῦσα. Καὶ ἐγένετο, λέγει Ἀδωναῒ Κύριος. (κʹ) Καὶ ἔλαβες τοὺς υἱούς σου καὶ τὰς θυγατέρας σου, ἃς ἐγέννησας, καὶ ἔθυσας αὐτοῖς εἰς ἀνάλωσιν. Εἶτα κατ' εἰρωνείαν ὁ ἔλεγχος. \"Ὡς μικρὰ ἐξεπόρνευσας,\" Ἐξ ὧν δῆλον, καὶ λίαν σαφὲς, ὅτι πορνείαν ἐνταῦθα τὴν τῶν εἰδώλων θεραπείαν καλεῖ. καʹ, κβʹ. Καὶ ἔσφαξας, φησὶ, τὰ τέκνα σου καὶ ἔδωκας αὐτὰ ἐν τῷ ἀποτροπιάζεσθαί σε αὐτὰ αὐτοῖς. Τοῦτο παρὰ πᾶσαν τὴν πορνείαν καὶ τὰ βδελύγματά σου. Πάντων γὰρ τῷ ὄντι καὶ μυσα ρώτατον, καὶ μιαρώτατον, ἡ ἄδικος τῶν παίδων σφαγὴ, ἣν ἐπετέλουν οἱ μεμηνότες ἀποτροπιαζόμενοι, καὶ κακῶν ἀπαλλαγὴν, ὡς ἀνοήτως ὑπελάμβανον, σφίσιν αὐτοῖς μηχανώμενοι. \"Καὶ οὐκ ἐμνήσθης τῆς ἡμέρας τῆς νηπιότητός σου, ὅτε ἦσθα γυμνὴ, καὶ ἀσχημονοῦσα, καὶ πεφυρμένη ἐν τῷ αἵματί σου, καὶ ἔζησας. Οὐκ ἔλαβες, φησὶν, εἰς νοῦν τὰ πρότερα, ὅπως σε γυμνὴν οὖσαν, καὶ πάσης προνοίας ἐστερη μένην καὶ τῷ εἰδωλικῷ αἵματι πεφοινιγμένην, λαβὼν ἀπέλουσά τε καὶ ζωῆς καὶ πάσης κηδεμονίας ἀπο λαῦσαι πεποίηκα. κγʹ.","english":"He called them masculine images, since he figuratively calls idolatry harlotry. 18, 19. And you took, he says, your variegated garment and covered them with it, and you set my oil and my incense before their face. And the loaves which I gave you, fine flour and honey, and I fed you with oil, and you set them before their face for a sweet-smelling savor. The good things, he says, which you received from me, these you offered to those adulterous demons, adorning and embellishing them with the former, and performing sacrifices and libations to them with the latter. And it came to pass, says the Lord Adonai. (20) And you took your sons and your daughters, whom you bore, and sacrificed them to them for consumption. Then the reproof comes by way of irony: \"How little you played the harlot.\" From this it is clear, and very evident, that here he calls the worship of idols harlotry. 21, 22. And you slaughtered, he says, your children and gave them up in your averting them to them. This is beyond all your harlotry and your abominations. For truly the most defiled and most polluted of all things is the unjust slaughter of children, which those who were mad performed in averting evil, contriving for themselves, as they foolishly supposed, a release from evils. \"And you did not remember the day of your infancy, when you were naked and shameful and defiled in your blood, and you lived. You did not, he says, take to mind the former things—how, when you were naked and deprived of all providence and stained red with the blood of idols, I took you and washed you and made you enjoy life and all care. 23.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":112,"ref":"p112","source":"Καὶ ἐγένετο μετὰ πάσας τὰς ἀδικίας σου, Οὐαὶ, οὐαί σοι, λέγει Ἀδωναῒ Κύριος. Καρπὸν δέ φησι τῆς ἀγνώμονος γνώμης ταύτης δρέπῃ θρῆνον καὶ ὀδυρμόν. Εἶτα πλατύτερον αὐτῆς διέξεισι τὴν ἀσέβειαν. κδʹ, κεʹ. Καὶ ᾠκοδόμησας σεαυτῇ οἴκημα πορνι κὸν, καὶ ἐποίησας σεαυτῇ ἔκθεμα ἐν πάσῃ πλατείᾳ. Καὶ ἐπ' ἀρχῆς πάσης ὁδοῦ ᾠκοδόμησας τὰ πορνεῖά σου, καὶ ἐλυμήνω τὸ κάλλος σου, καὶ διήγαγες τὰ σκέλη σου παντὶ παρόδῳ. Ταῦτα σαφέστερον ἄν τις καταμάθοι, καὶ ἐκ τῆς τῶν Κριτῶν ἱστορίας, καὶ ἐκ τῆς τῶν Βασιλειῶν συγγραφῆς· πανταχοῦ γὰρ καὶ ἐν ταῖς οἰκίαις, καὶ ἐν ταῖς ἀγο ραῖς, ἔστησαν τὰ τῶν εἰδώλων ἱδρύματα· καὶ τὰ σώματα δὲ ταύτης τῆς ἀσεβείας ἐπλήρωσαν, καὶ ἐν αὐτῷ δὲ τῷ νεῷ τοῦ Θεοῦ τοῖς ἀλιτηρίοις δαίμοσιν ᾠκοδόμησαν βωμοὺς, ἰνδάλματά τε καὶ ἀπεικά σματα δαιμόνων ἱδρύσαντο. Τοῦτο δὲ κἀνταῦθα ὁ Δεσπότης κατηγορεῖ, \"οἴκημα πορνικὸν\" τὰ εἰδωλικὰ τεμένη προσαγορεύων. Τὴν δὲ τῆς τοιαύτης πορνείας ὑπερβολὴν διελέγχων, δείκνυσιν αὐτὴν ἅπασιν ἁπλῶς τοῖς συγγενέσθαι βουλομένοις προκειμένην, δι' ὧν ἐπλήρωσεν εἰδώλων καὶ τὰς ὁδοὺς, καὶ τὰς πλα τείας, καὶ τὰς ἀγορὰς, καὶ τὸ τῆς εὐσεβείας ἐλυμήνατο κάλλος, καὶ πάντα πάροδον εἰς τὴν τοιαύτην ἀκολασίαν ὑπεδέξατο, νῦν μὲν τοὺς τῶν Αἰγυπτίων, νῦν δὲ τοὺς τῶν Ἀσσυρίων καὶ Χαλδαίων προσκυνή σασα θεούς. Καὶ τοῦτο διδάσκων ἐπήγαγε· Καὶ ἐπλήθυνας τὴν πορνείαν σου. (κ ʹ.) Καὶ ἐξεπόρνευσας ἐπὶ τοὺς υἱοὺς Αἰγύπτου τοὺς ὁμοροῦντάς σοι τοὺς μεγαλοσάρκους, καὶ πολλαχῶς ἐξεπόρνευσας τοῦ παροργίσαι με.","english":"And it came to pass after all your iniquities, Woe, woe to you, says Adonai the Lord. And he says that from this senseless disposition you reap as fruit lamentation and wailing. Then he sets out her impiety more broadly. 24, 25. And you built for yourself a brothel, and you made for yourself a display in every street. And at the beginning of every road you built your brothels, and you marred your beauty, and you spread your legs to every passerby. One might learn these things more clearly both from the history of the Judges and from the writing of the Kingdoms; for everywhere, both in the houses and in the marketplaces, they set up the statues of the idols; and they filled the bodies of this impiety, and in the very temple of God they built altars to the accursed demons, and set up images and likenesses of demons. And the Master accuses them of this here too, calling the idolatrous precincts a brothel. And exposing the excess of such harlotry, he shows her plainly set out before all who wish to consort with her, through the idols with which she filled the roads and the streets and the marketplaces, and marred the beauty of piety, and welcomed every passerby into such licentiousness, now worshipping the gods of the Egyptians, now those of the Assyrians and Chaldeans. And teaching this, he added: And you multiplied your harlotry. (20) And you played the harlot with the sons of Egypt who border you, the great-fleshed, and you played the harlot in many ways, to provoke me to anger.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":113,"ref":"p113","source":"Τροπικῶς δὲ πάλιν μεγαλοσάρκους, τοὺς μεθ' ὑπερβολῆς τῇ τῶν εἰδώλων θεραπείᾳ προστετηκότας ὠνόμασεν. Οὗτοι γὰρ καὶ τράγους, καὶ βόας, καὶ πρόβατα, κύνας τε καὶ πιθήκους, καὶ κροκοδείλους, καὶ ἴβεις, καὶ ἱέρακας προσεκύνησαν. κζʹ. Καὶ ἰδοὺ ἐκτενῶ τὴν χεῖρά μου ἐπὶ σὲ, καὶ ἐξαρῶ τὰ νόμιμά σου, καὶ παραδώσω σε εἰς ψυχὰς μισούντων σε, θυγατέρας ἀλλοφύλων, τὰς ἐκκλινούσας ἀπὸ τῆς ὁδοῦ σου, ἧς ἠσέβησας. Κινήσω, φησὶν, εἰς παιδείαν τὴν χεῖρά μου, καὶ γυμνώσω σε τῆς τοῦ νόμου λαμπρότητος, καὶ ἐπίχαρτόν σε τοῖς ἐχθροῖς καταστήσω, καὶ τὰς ἐκ γειτόνων πόλεις ἐπιγελᾷν σοι ποιήσω, αἳ τὴν τῆς σῆς ἀσεβείας ὑπερβολὴν οὐκ ἐζήλωσαν. κηʹ, κθʹ. Καὶ ἐξεπόρνευσας, φησὶν, ἐπὶ τοὺς υἱοὺς Ἀσσοὺρ, καὶ οὐδὲ οὕτως ἐνεπλήσθης, καὶ ἐξεπόρνευσας, καὶ οὐκ ἐνεπίμπλω. Καὶ ἐπλή θυνας τὰ πορνεῖά σου πρὸς γῆν Χαναὰν, καὶ εἰς τοὺς Χαλδαίους, καὶ οὐδὲ ἐν τούτοις ἐνεπλήσθης. Ἕκαστον, φησὶν, ἔθνος ἰδίοις εἰδώλοις ἐδού λευσε· σὺ δὲ τοὺς ἁπάντων προσκυνήσασα θεοὺς, καὶ τῶν πανταχοῦ εἰδώλων τὴν θεραπείαν ἀσπαζομένη, κόρον τῆς ἀσεβείας οὐδέπω καὶ τήμερον ἔλαβες. λʹ. Τίνι καθαριῶ τὴν καρδίαν σου, λέγει Ἀδωναῒ Κύριος, ἐν τῷ ποιῆσαί σε πάντα ταῦτα ἔργα γυναικὸς πόρνης παῤῥησιαζομένης; Ποίαν, φησὶν, ἀξίαν τῆς ἀσεβείας ἐπαγάγω σοι τιμωρίαν; ποίῳ","english":"Again he has figuratively called them \"great of flesh,\" those who have attached themselves to the worship of idols beyond measure. For these worshiped goats and oxen and sheep, dogs and apes, crocodiles and ibises and hawks. 27. And behold, I will stretch out my hand against you, and I will remove your statutes, and I will deliver you into the souls of those who hate you, the daughters of foreigners, who turn aside from your way, which you have done wickedly. I will move, he says, my hand for discipline, and I will strip you of the splendor of the law, and I will make you a laughingstock to your enemies, and I will cause the neighboring cities to mock you, which have not emulated the excess of your impiety. 28, 29. And you played the harlot, he says, with the sons of Assur, and not even so were you filled; and you played the harlot, and you were not filled. And you multiplied your harlotries toward the land of Canaan, and to the Chaldeans, and not even in these were you filled. Each nation, he says, served its own idols; but you, having worshiped the gods of all, and having embraced the worship of idols everywhere, have not even to this day taken your fill of impiety. 30. With what shall I cleanse your heart, says Adonai the Lord, when you have done all these things, the works of a harlot woman acting boldly? What punishment, he says, worthy of your impiety shall I bring upon you? With what","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":114,"ref":"p114","source":"φαρμάκῳ χρησάμενος ποιήσομαι τῶν δυσωδῶν ἑλκῶν σου τὴν κάθαρσιν; τετόλμηκας γὰρ ἔργα γυναικὸς τὴν μὲν αἰδὼ τῶν μετώπων ἀποξυσάσης, ἀναισχύντως δὲ καὶ προφανῶς τὴν ἀκολασίαν μετερχομένης. \"Καὶ ἐξεπόρνευσας τρισσῶς ἐν ταῖς θυγατράσι σου.\" Τῶν ὑπηκόων σου, φησὶ, πόλεων ἡ σὴ παρανομία τριπλασίων ἐστὶ, καὶ ἣν ἔδει διδάσκαλον τῆς εὐσεβείας γενέσθαι, αὕτη πάσης ἀσεβείας ἀρχέτυπον ἀπεφάνθη. λαʹ. Ἐν τῷ οἰκοδομῆσαί σε, φησὶ, τὸ πορνεῖόν σου ἐν ἀρχῇ πάσης ὁδοῦ, καὶ τὸ ἔκθεμά σου ἐποίησας ἐν πάσῃ τῇ πλατείᾳ, καὶ οὐκ ἐγένου ὡς πόρνη συνάγουσα μισθώματα. Οὔτε γὰρ ἡ τῶν ἀναγκαίων χρεία ἐπὶ ταύτην σε ἤγαγε τὴν ἀκολασίαν· πάντων γὰρ ἀπολαύουσα τῶν ἀγαθῶν, καὶ τοῖς ἐμοῖς ἐντρυφῶσα δώροις, τὰ παρ' ἐμοῦ σοι διδόμενα προσέφερες ἐκείνοις. Διὸ γυναικὶ ἔοικας, ἀνδρὶ μὲν συνεζευγμένῃ, μοιχοῖς δὲ τὴν ὥραν προϊεμένῃ, καὶ τὰ τοῦ ἀνδρὸς ἐκφερούσῃ, καὶ τοῖς ἐρασταῖς χορηγούσῃ. λβʹ. Ἡ γυνὴ γὰρ, φησὶ, καὶ ἡ μοιχωμένη ὑπὸ τὸν ἄνδρα αὑτῆς εἰς ἀλλοτρίους, ὁμοία σοι, ἡ παρὰ τοῦ ἀνδρὸς αὑτῆς λαμβάνουσα μισθώματα, καὶ πᾶσι τοῖς ἐκπορνεύουσιν εἰς αὐτὴν προσ διδοῦσα μισθώματα. Καὶ τὸ αὐτὸ πλατύτερον διεξιὼν, ἵνα σαφῶς διελέγξῃ τὴν ἀτοπίαν. λγʹ. Πάσαις γὰρ, φησὶ, πόρναις δίδοται μισθώματα, σὺ δὲ προσέδωκας μισθώματα πᾶσι τοῖς ἐρασταῖς σου, καὶ ἐφόρτιζες αὐτοὺς τοῦ ἔρ χεσθαι πρὸς σὲ κυκλόθεν ἐν τῇ πορνείᾳ σου. Οὐδεὶς γὰρ οὐδὲν ἀγαθὸν παρὰ τῶν ἀλαστόρων δαι μόνων ἐδέξατο πώποτε· οἱ δὲ τούτοις δουλεύειν αἱ ρούμενοι, τὰ παρὰ τοῦ Θεοῦ χορηγούμενα τούτοις προσφέροντες, τὴν τούτων δεσποτείαν ἐφέλκονται.","english":"Having used a remedy, shall I accomplish the cleansing of your foul-smelling wounds? For you have dared to do the deeds of a woman who scrapes the modesty from her foreheads and shamelessly and openly pursues licentiousness. \"And you played the harlot threefold in your daughters.\" Your transgression, he says, is three times that of the cities subject to you, and she who ought to have become a teacher of piety has been shown forth as the archetype of all impiety. 31. When you built, he says, your brothel at the beginning of every road, and made your display in every broad street, and you did not become like a harlot gathering wages. For neither did the need of necessities lead you to this licentiousness; for enjoying all good things and reveling in my gifts, you offered to them the things given to you by me. Therefore you are like a woman joined to a husband but giving her beauty to adulterers, and carrying out her husband's goods and supplying her lovers. 32. For the woman, he says, even the one who is adulterated away from her own husband to strangers, is like you, who receives wages from her own husband and gives wages to all who play the harlot with her. And he sets out the same thing more broadly, in order to refute the absurdity clearly. 33. For to all harlots, he says, wages are given, but you gave wages to all your lovers, and you loaded them to come to you from round about in your harlotry. For no one ever received any good from the avenging demons; but those who choose to serve them, offering to them the things supplied by God, draw upon themselves their dominion.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":115,"ref":"p115","source":"Τοῦτο γὰρ ᾐνίξατο εἰρηκώς· \"Καὶ ἐφόρτιζες αὐτοὺς τοῦ ἔρχεσθαι πρὸς σὲ κυκλόθεν ἐν τῇ πορνείᾳ σου.\" Δι' ὧν γὰρ, φησὶ, προσέφερες, προέτρεπες αὐτοὺς προσθέειν σοι, καὶ προστρέχειν, καὶ διηνεκῶς συν εῖναι. λδʹ. Καὶ ἐγένετο ἐν σοὶ διεστραμμένον παρὰ τὰς γυναῖκας ἐν τῇ πορνείᾳ σου, καὶ μετὰ σὲ οὐ πορ νεύσουσιν· ἐν τῷ γὰρ προσδιδόναι σε μισθώματα, καὶ μισθώματα μὴ δίδοσθαί σοι, γέγονεν ἐν σοὶ διεστραμμένα. Ἔοικας μὲν γὰρ, φησὶ, ταῖς ἀκολάστοις γυναιξὶ, ταῖς ἅπασι προκειμέναις κατὰ τὴν πρὸς τοὺς πολλοὺς ἐραστὰς κοινωνίαν· τὸ δὲ μισθὸν ὀρέγειν, ἀλλὰ μὴ λαμβάνειν, ἐναντία πάλιν ἐκείναις δρῶσα διατελεῖς· διὸ καὶ τὰς πρὸ σοῦ, καὶ τὰς μετὰ σὲ, κατὰ τοῦτο τῆς ἀκολασίας τὸ εἶδος νενίκηκας. Οὕτως αὐτῆς τὴν παρανομίαν γυμνώσας, ἐκ τῶν ἔργων τὴν προσηγορίαν ἐπιτίθησι, καί φησιν· λεʹ, λ ʹ. Διὰ τοῦτο, πόρνη, ἄκουε λόγον Κυρίου. Τάδε λέγει Ἀδωναῒ Κύριος· Ἀνθ' ὧν ἐξέχεας τὸνχαλκόν σου, καὶ ἀποκαλυφθήσεται ἡ αἰσχύνη σου ἐν τῇ πορνείᾳ σου πρὸς τοὺς ἐραστάς σου καὶ εἰς πάντα τὰ ἐνθυμήματα τῶν ἀνομιῶν σου, καὶ ἐν τοῖς αἵμασι τῶν τέκνων σου, ὧν δέδωκας αὐτοῖς. Ὑπόχαλκον καλεῖται νόμισμα τὸ ἀδόκιμον, καὶ ὑλῶν ἑτέρων ἐπιμιξίαν δεξάμενον.","english":"For this is what he hinted at when he said: \"And you burdened them by coming to you from all around in your prostitution.\" For by the things, he says, which you offered, you urged them to run to you and to hasten and to be with you continually. 34. And it came to be in you, perverted beyond the women in your prostitution, and after you they shall not commit prostitution; for in your giving payments, and payments not being given to you, perverted things have come to be in you. For you seem, he says, like the licentious women who are exposed to all in their intercourse with many lovers; but in offering a wage rather than receiving one, you continue to do the opposite of those women; wherefore you have surpassed both those before you and those after you in this form of licentiousness. Having thus laid bare her lawlessness, he assigns her the name from her deeds, and says: 35. Therefore, prostitute, hear the word of the Lord. Thus says Adonai the Lord: Because you poured out your bronze, and your shame shall be uncovered in your prostitution toward your lovers and in all the thoughts of your lawless deeds, and in the blood of your children, which you gave to them. Bronze-plated coinage is what is called the counterfeit, which has received an admixture of other materials.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":116,"ref":"p116","source":"Ἐπειδὴ τοίνυν, φησὶ, τοῖς ἐμοῖς νόμοις οὐκ ὀλίγην τινὰ παρανομίαν ἀνέμιξας, ἀλλὰ πολὺν ἐξέχεας τὸν χαλκὸν, ὡς μηδὲ φαίνεσθαι λοιπὸν τοῦ χρυσίου τὴν φύσιν, ἀλλ' ὅλον σου τὸ νόμισμα θεωρεῖσθαι χαλκοῦν, γυμνώσω σε λοιπὸν τῆς ἐμῆς προνοίας, καὶ αἰσχύνης ἐμπλήσω, τῆς παντοδαπῆς σε παρανομίας δίκας πραττόμενος, διαφερόντως δὲ τῆς ἀδίκου τῶν τέκνων σου σφαγῆς, ἣν τοῖς μιαιφόνοις προσήνεγκας δαίμοσι. λζʹ. Διὰ τοῦτο ἰδοὺ ἐγὼ ἐπὶ σὲ συνάγω πάντας τοὺς ἐραστάς σου, ἐν οἷς ἐπεμίγης ἐν αὐτοῖς, καὶ πάντας οὓς ἠγάπησας, σὺν πᾶσιν οὓς ἐμί σεις, καὶ συνάξω αὐτοὺς ἐπὶ σὲ κυκλόθεν. Δι' αὐτῶν, φησὶ, τῶν ἐραστῶν σου τιμωρήσομαί σε· ἐζήλωσας Χαλδαίων καὶ Ἀσσυρίων, Χαναναίων τε καὶ Αἰγυπτίων τὴν ἀσέβειαν· τούτοις ὀργάνοις χρή σομαι κατὰ σοῦ, τὰς ἀξίας σοι ἐπιφέρων τιμωρίας· συνάψω δὲ τοῖς ἐρασταῖς σου καὶ τοὺς ὑπὸ σοῦ μισου μένους, ἵνα καὶ οὗτοι κἀκεῖνοι τὴν πολλήν σου παρα νομίαν θεάσωνται. \"Ἀποκαλύψω γὰρ, φησὶ, τὰς κα κίας σου πρὸς αὐτοὺς, καὶ ὄψονται πᾶσαν τὴν αἰσχύνην σου.\" ληʹ. Καὶ ἐκδικήσω σε ἐκδικήσει μοιχαλίδων καὶ ἐκχεουσῶν αἷμα, καὶ θήσω σε ἐν αἵματι θυμοῦ μου καὶ ζήλου. Ἀνδροφόνων γὰρ καὶ μοιχευτριῶν γυναικῶν τίσεις δίκας· ὧν γὰρ ἐμιμήσω τὴν παρα νομίαν, τούτων δέξῃ τὴν","english":"Since, then, he says, you mixed no small transgression into my laws, but poured out much bronze, so that the nature of the gold no longer even appeared, but your whole coinage was seen to be bronze, I will strip you of my providence from now on, and fill you with shame, exacting the penalty for your manifold transgression, and especially for the unjust slaughter of your children, which you brought to the murderous demons. 37. Therefore behold, I gather against you all your lovers, with whom you mingled, and all whom you loved, together with all whom you hated, and I will gather them against you from all around. Through your very lovers, he says, I will punish you. You were jealous of the impiety of the Chaldeans and Assyrians, and of the Canaanites and Egyptians; I will use these as instruments against you, bringing upon you the punishments you deserve. And with your lovers I will join those who are hated by you, so that both these and those may behold your great transgression. For I will uncover, he says, your evils before them, and they shall see all your shame. 38. And I will avenge you with the vengeance of adulteresses and of those who shed blood, and I will put you in the blood of my wrath and jealousy. For you shall pay the penalty of murderous and adulterous women; for those whose transgression you imitated, from them you shall receive the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":117,"ref":"p117","source":"τιμωρίαν. λθʹ. Καὶ παραδώσω σε εἰς χεῖρας αὐτῶν, καὶ κατασκάψουσι τὸ πορνεῖόν σου. Τουτέστι, τὰ τῶν δαιμόνων τεμένη. \"Καὶ καθελοῦσι τὴν βάσιν σου.\" Τὸν θεῖον νεὼν διὰ τούτων ᾐνίξατο· βάσις γὰρ αὐ τῶν, καὶ κρηπὶς, καὶ ὑποβάθρα, ἡ ἐν ἐκείνῳ ἐπιτε λουμένη λατρεία. \"Καὶ ἐκδύσουσί σε τὰ ἱμάτιά σου, καὶ λήψονται τὰ σκεύη τῆς καυχήσεώς σου, καὶ ἀφ ήσουσί σε γυμνὴν καὶ ἀσχημονοῦσαν.\" Τὴν πόρθησιν καὶ τὸν ἀνδραποδισμὸν διὰ τούτων ἐδήλωσε. μʹ, μαʹ. Καὶ ἄξουσιν ὑπὲρ σὲ ὄχλους, καὶ λιθοβολήσουσί σε ἐν λίθοις, καὶ κατασφάξουσί σε ἐν τοῖς ξίφεσιν αὑτῶν· καὶ ἐμπρήσουσι τοὺς οἴκους σου ἐν πυρὶ, καὶ ποιήσουσιν ἐν σοὶ ἐκδι κήσεις ἐνώπιον γυναικῶν πολλῶν. Ταῦτα κατὰ τὸν τῆς αἰχμαλωσίας καιρόν· τροπικῶς δὲ αὐτὰ, ὡς ἐπὶ γυναικὸς διεξῆλθε μοιχευτρίας, καταλευομέ νης, καὶ σφαττομένης, καὶ ἐμπιπραμένης· οὗ χάριν ἐπιμείνας τῇ τροπῇ ἐπήγαγε· \"Καὶ ποιήσουσιν ἐν σοὶ ἐκδικήσεις ἐνώπιον γυναικῶν πολλῶν·\" οὐ γυναῖκας δὲ τὰς γυναῖκας ὀνομάζει, ἀλλὰ τροπικῶς τὰς πόλεις οὕτω καλεῖ, ἐπειδὴ καὶ αὐτὴν πόλιν οὖσαν δίκην γυναικὸς εἰς τὸ δικαστήριον εἰσάγει. Εἶτα τὴν ἀπὸ τῆς τιμωρίας ὠφέλειαν αἰνίττεται. \"Καὶ ἀπο στρέψω σε ἀπὸ πορνείας, καὶ μισθώματα οὐ μὴ προσ δῷς ἔτι.\" Γυμνωθεῖσα γὰρ τῆς εὐημερίας, καὶ τῇ αἰχμαλωσίᾳ παραδοθεῖσα, οὐκ ἔτι λοιπὸν ἕξεις τῆς κακῆς ἐκείνης χορηγίας τὰς ὕλας, ἡ δὲ σπάνις ὠφελείας σοι γενήσεται πρόξενος. μβʹ. Καὶ ἐπαφήσω τὸν θυμόν μου ἐπὶ σὲ, καὶ ἐξαρθήσεται ὁ ζῆλός μου ἐκ σοῦ, καὶ ἀνα παύσομαι, καὶ οὐ μὴ μεριμνήσω ἔτι.","english":"punishment. 39. And I will deliver you into their hands, and they shall tear down your brothel. That is, the shrines of the demons. \"And they shall demolish your base.\" By these words he hinted at the divine temple; for its base, and foundation, and pedestal was the worship performed in it. \"And they shall strip you of your garments, and take the vessels of your boasting, and leave you naked and shameful.\" By these words he indicated the sack and the enslavement. 40, 41. And they shall bring crowds against you, and they shall stone you with stones, and shall slaughter you with their swords; and they shall burn your houses with fire, and shall execute vengeance in you before many women. These things happened at the time of the captivity; but he set them forth figuratively, as upon an adulterous woman, who is stoned, and slaughtered, and burned; for which reason, persisting in the figure, he added: \"And they shall execute vengeance in you before many women;\" yet he does not call women \"women,\" but figuratively he thus calls the cities, since he brings her, though she is a city, into the court of judgment in the manner of a woman. Then he hints at the benefit that comes from the punishment. \"And I will turn you away from your prostitution, and you shall no longer give wages.\" For having been stripped of prosperity, and delivered over to captivity, you shall no longer have the materials for that wicked provision; and scarcity shall become for you the procurer of benefit. 42. And I will bring my wrath upon you, and my jealousy shall be taken away from you, and I will rest, and I will no longer be anxious.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":118,"ref":"p118","source":"Τροπικῶς πάλιν, ὡς ἐπὶ ἀνδρὸς ζηλοτυποῦντος τῆς γυναικὸς τὴν μοιχείαν, καὶ ταῦτα ἔφη. Τῇ γὰρ τιμωρίᾳ, φησὶ, χρησάμενος καταπαύσω σου τὴν ἀκολασίαν, καὶ τῆς ἐπὶ σοὶ φροντίδος ἀπαλλαγήσομαι· οὐκέτι γάρ με εἰς ζηλοτυπίαν οἱ ἐρασταί σου κινήσουσι. Ταύτην δέ σοι τὴν τιμωρίαν ἐπάξω· μγʹ. Ἀνθ' ὧν οὐκ ἐμνήσθης τῆς ἡμέρας τῆς νηπιότητός σου, καὶ ἐλύπεις με ἐν πᾶσι τούτοις· καὶ ἐγὼ ἰδοὺ τὰς ὁδούς σου εἰς κεφαλήν σου δέδωκα, λέγει Ἀδωναῒ Κύριος. Σὺ, φησὶν, ἐπεσπάσω τὴν τῶν κακῶν τούτων φορὰν, οὐ βουληθεῖσα λαβεῖν εἰς διάνοιαν, οἵα ἀνθ' οἵας ἐγένου, καὶ ὅπως σε εὐτελῆ οὖσαν, καὶ σμικρὰν, καὶ παντελῶς ἄσημον, ἀοίδιμον ἀπέφηνα, καὶ λίαν περιφανῆ. \"Καὶ οὕτως οὐκ ἐποίησα κατὰ πᾶσαν τὴν ἀσέβειάν σου ἐν πάσαις ταῖς ἀνομίαις σου.\" Οὐδὲν, φησὶ, τῶν ἁμαρτημάτων ἄξιον ὑπομένεις· σμικρὰ γὰρ ἡ τιμωρία τῇ ἀσεβείᾳ συγκρινομένη. μδʹ. Ταῦτά ἐστι πάντα, ὅσα εἶπον κατὰ σοῦ ἐν παραβολῇ, λέγοντες· Καθὼς ἡ μήτηρ καὶ ἡ θυ γάτηρ. Ἁρμόττει σοι, φησὶν, ἡ περιφερομένη παροιμία, ὅτι μητρὶ ἔοικεν ἡ θυγάτηρ· μητέρα δὲ αὐτῆς ἄνω τὴν Χετταίαν ὠνόμασε. μεʹ. Θυγάτηρ τῆς μητρός σου σὺ εἶ, τῆς ἀπωσαμένης τὸν ἄνδρα αὑτῆς καὶ τὰ τέκνα αὑ τῆς, καὶ ἀδελφὴ τῶν ἀδελφῶν σου, τῶν ἀπωσαμένων τὸν ἄνδρα αὑτῶν καὶ τὰ τέκνα αὑτῶν. Δείκνυσι διὰ τούτων, ὡς οὐκ Ἰουδαίων ὁ Θεὸς μόνον, ἀλλὰ καὶ ἐθνῶν· καὶ γὰρ ἐκείνων πάλαι Θεὸς ἐχρημάτισε, πρὶν αὐτοὺς δέξασθαι τῆς εἰδωλο λατρείας τὴν λώβην· διὸ κἀκείνους ἔφη, καὶ τὸν ἄνδρα ἀπώσασθαι, καὶ τὰ τέκνα, τὸν μὲν Θεὸν ἀρνηθέντας, τὰ δὲ τέκνα τοῖς δαίμοσι καταθύσαντας.","english":"Again figuratively, as in the case of a man jealous over his wife's adultery, he said these things. For by the punishment, he says, which I have brought to bear, I will put an end to your licentiousness, and I will be released from my care for you; for your lovers will no longer provoke me to jealousy. And I will bring this punishment upon you: 43. Because you did not remember the day of your infancy, and you grieved me in all these things; and behold, I have given your ways upon your head, says Adonai the Lord. You, he says, have drawn upon yourself the burden of these evils, not wishing to take into your mind what you were and what you have become, and how, though you were worthless and small and utterly insignificant, I made you renowned and exceedingly illustrious. \"And thus I did not do according to all your impiety in all your lawless deeds.\" You suffer nothing worthy of your sins, he says; for the punishment is small compared with the impiety. 44. All these things are what I have spoken against you in a parable, saying: As the mother, so also the daughter. The proverb that is bandied about fits you, he says, that the daughter resembles her mother; and above he called her mother the Hittite woman. 45. You are a daughter of your mother, who thrust away her husband and her children, and a sister of your sisters, who thrust away their husbands and their children. By these words he shows that God is not of the Jews only, but also of the Gentiles; for he was formerly reckoned their God, before they received the stain of idolatry; therefore he said that those also thrust away their husband and their children, denying God as their husband and sacrificing their children to demons.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":119,"ref":"p119","source":"Εἶτα σαφέστερον τὸν λόγον ποιεῖ· Ἡ μήτηρ ὑμῶν Χετταία, καὶ ὁ πατὴρ ὑμῶν Ἀμοῤῥαῖος. (μ ʹ.) Ἡ ἀδελφή σου ἡ πρεσβυτέρα Σαμάρεια, αὐτὴ καὶ αἱ θυγατέρες αὐτῆς, καὶ ἡ κατοικοῦσα ἐξ εὐωνύμων σου, καὶ ἡ ἀδελφή σου ἡ νεωτέρα ἡ κατοικοῦσα ἐκ δεξιῶν σου, Σόδομα, καὶ αἱ θυγατέρες αὐτῆς. –Πρεσβυτέραν ἀδελφὴν τὴν Σαμάρειάν φησιν, οὐ κατὰ τὸν χρόνον, ἀλλὰ κατὰ τὴν τῆς ἀσεβείας διδασκαλίαν ὠνόμασε· κατὰ γὰρ τὸν χρόνον, ἡ Σόδομα πρεσβυτέρα· ἀλλ' ἐπειδὴ τὰ τῆς Σαμαρείας πρότερον ἐζήλωσεν ἐπιτηδεύματα, εἶτα κατὰ μέρος τὴν παρανομίαν ἐξέτεινεν, ὡς καὶ Σοδόμοις ἀπεικασθῆναι. Νεωτέραν δὲ ἀδελφὴν προσ αγορεύει τὴν Σόδομα, ὡς ὕστερον τὴν πρὸς αὐτὴν ἀσπασαμένην συγγένειαν· τὴν γὰρ τῆς ἀσεβείας κοι νωνίαν συγγένειαν προσηγόρευσε. Τὸ δὲ, \"ἐκ δεξιῶν καὶ ἐξ εὐωνύμων,\" διὰ τὴν θέσιν τῶν τόπων τέ θεικε· τοῖς γὰρ ἐν Ἱεροσολύμοις πρὸς ἀνατολὰς τετραμμένοις, ἐκ δεξιῶν μὲν τὰ\n\nΣόδομα κεῖται· νοτιώτερα γάρ· ἐξ εὐωνύμων δὲ ἡ Σαμάρεια, βορειοτέρα διακειμένη. Θυγατέρας δὲ καὶ ταύτης κἀκείνης τὰς ὑποκειμένας καὶ πόλεις καὶ κώμας ὀνομάζει. Δεῖξαι δὲ βουλόμενος τὴν τῆς ἀσεβείας ὑπερβολὴν, ἐπήγαγεν· μζʹ. Καὶ οὐδ' ὡς ἐν ταῖς ὁδοῖς αὐτῶν ἐπορεύ θης, οὐδὲ κατὰ τὰς ἀνομίας αὐτῶν ἐποίησας· παρὰ μικρὸν καὶ ὑπέρκεισαι αὐτὰς ἐν πάσαις ταῖς ὁδοῖς σου. Ηὔξησας, φησὶν, ἐπινοίαις τὰ πο νηρὰ ἐκείνων ἐπιτηδεύματα, καὶ κινδυνεύεις τὰ νικητήρια τῆς ἀσεβείας λαβεῖν. μηʹ. Ζῶ ἐγὼ, λέγει Ἀδωναῒ Κύριος, εἰ ἐποίησε Σόδομα ἡ ἀδελφή σου αὕτη, καὶ αἱ θυγατέρες αὐτῆς, ὃν τρόπον ἐποίησας σὺ, καὶ αἱ θυγατέρες σου. Εἶτα δείκνυσι τὸ διάφορον.","english":"Then he makes his meaning clearer: Your mother was a Hittite, and your father an Amorite. (40) Your elder sister is Samaria, she and her daughters, and she who dwells on your left, and your younger sister who dwells on your right, Sodom, and her daughters. He calls Samaria the elder sister, not in respect of time, but he named her so in respect of the teaching of impiety; for in respect of time Sodom is the elder. But since Samaria first emulated their practices, and then extended its lawlessness in part, so as even to be likened to Sodom. And he calls Sodom the younger sister, as having later embraced kinship with her; for he called the fellowship of impiety kinship. And the phrase \"on the right and on the left\" he set down because of the position of the places; for to those in Jerusalem facing east, on the right lies\n\nSodom—for it is more southerly—and on the left is Samaria, situated more northerly. And he calls the cities and villages subject to each of them \"daughters.\" And wishing to show the excess of their impiety, he added: (47) And you did not walk in their ways, nor did you do according to their lawless deeds; you are almost beyond them in all your ways. You have increased, he says, their evil practices by your devices, and you are in danger of winning the prize of impiety. (48) As I live, says Adonai the Lord, your sister Sodom, she and her daughters, did not do as you have done, you and your daughters. Then he shows the difference.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":120,"ref":"p120","source":"μθʹ, νʹ. Πλὴν τὸ ἀνόμημα Σοδόμων ἐν ὑπερηφανίᾳ, καὶ ἐν πλησμονῇ ἄρτων καὶ εὐθηνίαις ἐσπατάλων αὐτὴ καὶ αἱ θυγατέρες αὐτῆς· τοῦτο ὑπῆρχεν ἐν αὐτῇ, καὶ ἐν ταῖς θυγατράσιν αὐτῆς· καὶ χεῖρα πτωχοῦ καὶ πένητος οὐκ ἀντελαμβάνοντο, καὶ ἐμεγαλαύχουν. Καὶ ἐποίησαν ἀνο μήματα ἐνώπιόν μου, καὶ ἐξῆρα αὐτὰς, καθὼς εἶδον. Ὑπερμαζήσαντες, φησὶ, τῇ τῶν ἀγαθῶν ἀφθο νίᾳ εἰς ὑπερηφανίαν καὶ ἀλαζονείαν ἐξώκειλαν, καὶ ὑπερεώρων τοὺς ἐν ἐνδείᾳ οἱ πάσης χλιδῆς ἀπολαύοντες· ὅθεν εἰς τὴν ἐσχάτην ἀκολασίαν ἐξέπεσαν, καὶ δίκας ὑπέμειναν τῶν ἀσεβημάτων ἀξίας. ναʹ. Καὶ Σαμάρεια κατὰ ἡμίση τῶν ἁμαρτη μάτων σου οὐχ ἥμαρτεν, καὶ ἐπλήθυνας τὰς ἀνο μίας σου ὑπὲρ αὐτὰς, καὶ ἐδικαίωσας τὰς ἀδελφάς σου ἐν ταῖς ἁμαρτίαις σου, καὶ πάσαις ταῖς ἀνομίαις σου αἷς ἐποίησας. Ταύτην δὲ τὴν παρεξέτασιν οὐ κατὰ μόνην ποιεῖται τὴν τῆς ἁμαρ τίας ποιότητα, ἀλλὰ κατὰ τὴν τῆς κηδεμονίας. Εἰ γὰρ καὶ ἐξήμαρτε, καὶ μυρία παράνομα ἡ Σαμά ρεια τετόλμηκεν, ἀλλὰ πόῤῥω ἦν τοῦ θείου νεὼ, καὶ εἶχε σμικρὰν γοῦν τινα συγγνώμην, ὑφ' ἕτερον μὲν τελοῦσα βασιλέα, ἐπιτελεῖν δὲ ἐν τῷ θείῳ νεῷ τὰ νόμιμα μὴ δυναμένη. Καὶ τὰ Σόδομα δὲ οὔτε προφήτην εἶχεν, οὔτε νομοθέτην, μόνης δὲ τῆς τοῦ φυσικοῦ νόμου διδασκαλίας ἀπήλαυε. Σὺ δὲ καὶ νόμον ἔχουσα, καὶ ἱερέας, καὶ προφήτας, καὶ τὸν θεῖον νεὼν, καὶ τὴν ἔννομον λατρείαν, τὴν ἐκείνων ἀσέβειαν ἐπετήδευσας· διὸ συγγνώμης ἐκείνας ἀποφαίνεις ἀξίας. νβʹ.","english":"49, 50. However, the iniquity of Sodom was in pride, and in fullness of bread and in prosperity they lived luxuriously, she and her daughters; this was in her and in her daughters; and they did not take hold of the hand of the poor and needy, and they were arrogant. And they committed iniquities before me, and I removed them, as I saw. Having become exceedingly wanton, he says, through the abundance of good things, they fell into pride and arrogance, and those who enjoyed every luxury looked down on those in want; hence they fell into the utmost licentiousness, and they underwent punishments worthy of their impieties. 51. And Samaria did not sin according to half of your sins, and you multiplied your iniquities beyond them, and you justified your sisters in your sins, and in all your iniquities which you committed. But he makes this comparison not according to the quality of the sin alone, but according to that of the care. For even if Samaria sinned and dared countless unlawful things, yet she was far from the divine temple, and had at least some small excuse, being subject to another king, and unable to perform the ordinances in the divine temple. And Sodom had neither prophet nor lawgiver, but enjoyed only the teaching of the natural law. But you, having both law and priests and prophets and the divine temple and the lawful worship, practiced their impiety; therefore you show them to be worthy of excuse. 52.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":121,"ref":"p121","source":"Καὶ σὺ κόμισαι τὴν βάσανόν σου ὑπερ βάλλουσαν, ἐν ᾗ ἔφθειρας τὰς ἀδελφάς σου ἐν ταῖς ἁμαρτίαις σου, αἷς ἠνόμησας ὑπὲρ αὐ τὰς, καὶ ἐδικαίωσας αὐτὰς ὑπὲρ σεαυτήν. Οὐχ ἁπλῶς εἶπεν, ἐδικαίωσας, ἀλλ' ὑπὲρ σεαυτήν. Σὺ μὲν γὰρ, τὴν ἐκείνων παρανομίαν μιμησαμένη, οὐκ ἔχεις ἀπολογίαν ὑπὸ νόμου καὶ προφητῶν βοηθουμένη· ἐκεῖναι δὲ διὰ τὴν τῆς σῆς ἀσεβείας ὑπερ βολὴν τυχεῖν συγγνώμης ἐθέλουσι. Δέξαι τοίνυν τῶν σῶν ἐπιτηδευμάτων τὴν τιμωρίαν, δι' ὧν κἀκείναις ἐπιβλαβὴς ἐγένου. \"Καὶ σὺ αἰσχύνθητι, καὶ λάβε τὴν ἀτιμίαν σου, ἐν τῷ δικαιῶσαί σε τὰς ἀδελ φάς σου.\" Ὅταν τις ἐν τιμῇ ὢν μὴ συνίῃ, ἀτιμίᾳ περιβληθεὶς εἰς αἴσθησιν ἔρχεται τῆς προτέρας τι μῆς. Καὶ Ἱερουσαλὴμ τοίνυν, τὴν ὑπὸ τοῦ Θεοῦ δο θεῖσαν αὐτῇ μὴ γνωρίσασα τιμὴν, διὰ τῆς πολιορ κίας καὶ αἰχμαλωσίας τὸν ἑαυτῆς ἐπέγνω Θεόν· διὸ βοᾷ ὑπὸ τοῦ μακαρίου διδαχθεῖσα Δαβίδ· \"Ἡ αἰσχύνη τοῦ προσώπου μου ἐκάλυψέ με, ἀπὸ φωνῆς ὀνειδίζοντος καὶ καταλαλοῦντος, ἀπὸ προσώπου ἐχθροῦ καὶ ἐκδιώκοντος.\" νγʹ. Καὶ ἀποστρέψω, φησὶν, ἀποστροφὰς αὐ τῶν, τὴν ἀποστροφὴν Σοδόμων, καὶ τῶν θυγα τέρων αὐτῆς, καὶ ἀποστρέψω τὴν ἀποστρο φὴν Σαμαρείας, καὶ τῶν θυγατέρων αὐτῆς. Προσ ήκει τὰ τῆς Γραφῆς ἰδιώματα εἰδέναι· οὔτε γὰρ δυνατὸν ἑτέρως αὐτῆς τὸν σκοπὸν διαγνῶναι. Ἔχει τοίνυν πρὸς ἄλλοις πολλοῖς καὶ τοῦτο ἰδίωμα, τὸ καὶ τὰ γεγενημένα, ὡς ἐσόμενα λέγειν, καὶ τὰ ἐσόμενα ὡς γεγενημένα. Οὕτω τοίνυν κἀνταῦθα τὰ ἤδη γε γενημένα, ὡς ἐσόμενα λέγει· Ἀπεστράφη με Σόδομα, καὶ αἱ ὑπ' αὐτὴν πόλεις· ὡσαύτως δὲ καὶ ἡ Σαμάρεια σὺν τοῖς ὑπηκόοις.","english":"And you, bear your torment that surpasses theirs, in that you corrupted your sisters by your sins, in which you transgressed beyond them, and you justified them beyond yourself. He did not say simply \"you justified,\" but \"beyond yourself.\" For you, having imitated their lawlessness, have no defense, being aided by neither law nor prophets; but they, because of the excess of your impiety, wish to obtain pardon. Receive, therefore, the punishment of your practices, through which you became harmful even to them. \"And you, be ashamed, and take your dishonor, when you justify your sisters.\" When someone in honor does not understand, once clothed in dishonor he comes to a perception of his former honor. And Jerusalem, therefore, not having recognized the honor given to her by God, through siege and captivity came to know her own God; therefore she cries out, taught by the blessed David: \"The shame of my face has covered me, from the voice of one who reproaches and speaks against me, from the face of the enemy and pursuer.\" 53. And I will turn back, he says, their turnings back, the turning back of Sodom and her daughters, and I will turn back the turning back of Samaria and her daughters. It is fitting to know the idioms of Scripture; for it is not possible otherwise to discern its purpose. It has, then, among many other things, this idiom also: to speak of things that have happened as things that will be, and things that will be as things that have happened. Thus, then, here too it speaks of things that have already happened as things that will be: Sodom has been turned back, and the cities under her; and likewise Samaria with her subjects.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":122,"ref":"p122","source":"Ἀλλὰ κἀγὼ ἀπεστράφην καὶ δίκας ὧν ἥμαρτεν ἐπραξάμην. Καὶ σοῦ δὲ πάλιν ὡσαύτως ἀποστρέψω τὴν ἀποστροφήν σου ἐν μέσῳ αὐτῶν· (νδʹ.) ὅπως κομίσῃ τὴν βάσανόν σου, καὶ ἀτιμωθήσῃ ἐκ πάντων ὧν ἐποίησας ἐν τῷ σε παροργίσαι με. Ταὐτὰ, φησὶν, ἐκείναις πείσῃ καὶ σὺ, καὶ ὧν εἰς ἐμὲ πεπλημμέληκας δώσεις τὰς δίκας. νεʹ. Καὶ ἡ\n\nἀδελφή σου Σόδομα, καὶ αἱ θυγατέρες αὐτῆς ἀποκατασταθήσονται, καθὼς ἦσαν ἀπ' ἀρχῆς· καὶ σὺ, καὶ αἱ θυγατέρες σου ἀποκατασταθήσεσθε, καθὼς ἦτε ἀπ' ἀρχῆς. – Ἀποκατάστασιν ἐνταῦθα οὐ τὴν ἐπὶ τὸ κρεῖττον, ἀλλὰ τὴν ἐπὶ τὸ χεῖρον ὠνόμασε· τὸ γὰρ μελετητι κὸν ἐπὶ Σοδόμων πάλιν τὸ ἰδίωμα τῆς Γραφῆς πρόσ κειται. Ὃ δὲ λέγει, τοιοῦτόν ἐστιν· Ὥσπερ τὰ Σόδομα, λαμπρὰ ὄντα καὶ ὑπὸ πλείστων οἰκούμενα, εἰς τὸ ἀρχαῖον μετέθηκα σχῆμα, καὶ πεποίηκα παν τελῶς ἀοίκητα, ὁποῖα ἦν πρὶν οἰκισθῆναι· οὕτω καὶ σοῦ πᾶσαν ἀφελόμενος τὴν εὐπρέπειαν, εἰς τὸ πρότερον εἶδος ἐπανελθεῖν παρασκευάσω. ν ʹ, νζʹ. Καὶ εἰ μὴ ἦν Σόδομα ἡ ἀδελφή σου εἰς ἀκοὴν ἐν τῷ στόματί σου, ἐν ταῖς ἡμέραις ὑπερηφανείας σου. Πρὸ τοῦ ἀποκαλυφθῆναι τὰς κακίας σου, ὃν τρόπον νῦν ὄνειδος εἶ σὺ θυγα τέρων Συρίας, καὶ πάντων τῶν κύκλῳ σου, καὶ θυγατέρων ἀλλοφύλων τῶν περιεχουσῶν σε κύ κλῳ. Εἰ μὴ ἐμεμαθήκεις τῶν Σοδόμων, φησὶ, τὴν τιμωρίαν, καὶ περιεφέρετο ἐν τῷ στόματί σου ἡ ἐκείνων πανωλεθρία, ὃν τρόπον νῦν ἡ σὴ πολιορ κία ἐν ταῖς τῆς Συρίας καὶ Παλαιστίνης πόλεσι, τί πλέον ἂν εἰργάσω κακόν;","english":"But I too turned away and exacted the penalties for the sins she committed. And I will likewise turn your turning away back upon you in the midst of them; (54) so that you may receive your torment, and be dishonored for all that you did in provoking me to anger. You will suffer the same things as they, he says, and you will pay the penalties for the offenses you committed against me. (55) And your\n\nsister Sodom, and her daughters, will be restored as they were from the beginning; and you, and your daughters, will be restored as you were from the beginning. Here he has called \"restoration\" not the change for the better but the change for the worse; for the peculiar idiom of Scripture is again applied to Sodom in a meditative sense. What he means is this: Just as I brought Sodom, which was splendid and inhabited by very many, back to its ancient condition, and made it utterly uninhabited, such as it was before it was settled, so too, stripping away all your comeliness, I will bring it about that you return to your former state. (56, 57) And if Sodom your sister was not a report in your mouth in the days of your pride, before your wickednesses were uncovered, in the manner that you are now a reproach to the daughters of Syria, and to all those around you, and to the daughters of the foreigners who surround you on every side. If you had not learned, he says, the punishment of Sodom, and their utter destruction were not carried about in your mouth, in the manner that now your siege is in the cities of Syria and Palestine, what greater evil would you have done?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":123,"ref":"p123","source":"Οὐδὲ γὰρ τὸ ἐκείνων ὤνησέ σε παράδειγμα, ἀλλ' εἰδυῖα τά τε ὑπ' αὐτῶν τολμηθέντα, τά τε ἐπενεχθέντα αὐτοῖς κακὰ, οὐδὲν ἧττον ἐπέμεινας παρανομοῦσα. Διὰ τοῦτο νηʹ, νθʹ. Τὰς ἀσεβείας σου, καὶ τὰς ἀνομίας σου σὺ κόμισαι αὐτὰς, λέγει Κύριος. Τάδε λέγει Ἀδωναῖ Κύριος· Καὶ ποιήσω ἐν σοὶ, καθὼς ἐποίησας, ὡς ἠτίμωσας τὴν ἀρὰν, τοῦ παρα βῆναι τὴν διαθήκην μου. Εἶχεν ὁ νόμος ἀρὰν τοῖς παραβαίνουσιν αὐτὸν ἑπομένην· ἐκέλευσε δὲ ταύτην τὰς ἓξ φυλὰς ἐν τῷ ὄρει τῷ Γηβὰλ ἑστῶσας διεξιέναι, καὶ πάντα τὸν λαὸν ἐπάγειν Ἀμὴν, οἷον ὑπογράφοντας, καὶ συντιθεμένους τῇ τοῦ νόμου ἀρᾷ. Ἐπειδὴ τοίνυν, φησὶν, οὐδὲ τὴν ἀρὰν ἐφοβήθης, ἀλλ' ἀδεῶς τὴν ἐμὴν παρέβης διαθήκην, δέξαι τῶν σπερμάτων τὰ δράγματα. Εἶτα ὑπισχνεῖται καὶ τὰ μετὰ τὴν τιμωρίαν ἀγαθά. ξʹ. Καὶ μνησθήσομαι ἐγὼ τῆς διαθήκης μου τῆς μετὰ σοῦ ἐν ἡμέραις νηπιότητός σου· καὶ στήσω σοι τὴν διαθήκην μου αἰώνιον. Σὺ μὲν γὰρ, φησὶ, τὰς πρὸς ἐμὲ συνθήκας ἐπάτησας, ἐμὲ δὲ οὐδὲ τοῦτο πείσει παντελῶς σε καταλιπεῖν, ἀλλὰ τῇ παιδείᾳ σε σωφρονίσας, καὶ διδάξας εὐγνωμοσύνην, τῶν συνθηκῶν ἐκείνων ἀναμνησθήσομαι, ἃς πρὸς σὲ πάλαι ἐποιησάμην ἔτι νηπίαν οὖσαν· οὕτω δὲ καλεῖ τὸν χρόνον τῆς ἐν τῇ ἐρήμῳ διαγωγῆς. \"Καὶ στήσω τὴν διαθήκην μου, διαθήκην αἰώνιον.\" Οὐ τὴν τοῦ νόμου, ἀλλὰ τὴν τῆς χάριτος· οὐ τὴν διὰ τοῦ Μωσέως, ἀλλὰ τὴν διὰ τῶν ἀποστόλων· ἡ μὲν γὰρ ἔχει τὸ πρόσκαιρον, ἡ δὲ τὸ αἰώνιον. Τοῦτο δὲ καὶ διὰ Ἱερεμίου τοῦ προφήτου ποιήσειν ὑπέσχετο.","english":"For the example of those women did not benefit you; but although you knew both the things they dared to do and the evils that were brought upon them, you none the less persisted in lawlessness. Therefore (58), (59). You shall bear your own impieties and your own iniquities, says the Lord. Thus says Adonai the Lord: And I will do in you as you have done, in that you dishonored the curse, so as to transgress my covenant. The law had a curse that followed upon those who transgressed it; and it commanded the six tribes standing on Mount Gebal to recite it in turn, and all the people to say Amen, as it were subscribing and consenting to the curse of the law. Since, then, he says, you did not fear even the curse, but fearlessly transgressed my covenant, receive the bundles of the seeds. Then he promises also the good things that come after the punishment. (60). And I will remember my covenant with you in the days of your infancy; and I will establish for you my covenant everlasting. For you, he says, have trampled underfoot the agreements made with me; but not even this will persuade me to abandon you completely, but having disciplined you with instruction and taught you gratitude, I will remember those agreements which I made with you long ago when you were still an infant; and thus he calls the time of your sojourn in the wilderness. And I will establish my covenant, an everlasting covenant. Not the covenant of the law, but that of grace; not the one through Moses, but the one through the apostles; for the former has what is temporary, the latter what is everlasting. And he promised to do this also through Jeremiah the prophet.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":124,"ref":"p124","source":"Διαθήσομαι γὰρ, φησὶ, τῷ οἴκῳ Ἰσραὴλ καὶ Ἰούδα διαθήκην καινὴν, οὐ κατὰ τὴν διαθήκην, ἣν διεθέμην τοῖς πατράσιν αὐτῶν, ἐν ἡμέρᾳ ἐπιλαβομένου μου τῆς χειρὸς αὐτῶν ἐξαγαγεῖν αὐτοὺς ἐκ γῆς Αἰγύπτου, ὅτι αὐτοὶ οὐκ ἐνέμειναν ἐν τῇ δια θήκῃ μου, καὶ ἐγὼ ἀπωσάμην αὐτούς· ἀλλὰ δια θήσομαι αὐτοῖς διαθήκην καινὴν, διδοὺς νόμους μου εἰς διάνοιαν αὐτῶν, καὶ ἐπὶ τὰς καρδίας αὐτῶν γράψω αὐτούς.\" Ταύτην κἀνταῦθα ὑπισχνεῖται τὴν διαθήκην. ξαʹ. Καὶ μνησθήσῃ, φησὶ, τῶν ὁδῶν σου, καὶ ἐξατιμωθήσῃ ἐν τῷ ἀναλαμβάνειν σε τὰς ἀδελφάς σου, τὰς πρεσβυτέρας σου, σὺν ταῖς νεωτέραις σου. Διὰ γὰρ τῆς τιμωρίας εἰς αἴσθη σιν ἐρχομένη τῶν οἰκείων ὁδῶν, καὶ τὴν περικειμένην σοι ἀτιμίαν ὁρῶσα, τὸν οἰκεῖον ἐπιγνώσῃ Δε σπότην· ὄψῃ δὲ καὶ ταύτας τὰς ἀδελφάς σου, σὺν σοὶ ταύτης ἀπολαυούσας τῆς διαθήκης, μᾶλλον δὲ σαυτὴν μετ' ἐκείνων τυγχάνουσαν. \"Δώσω γὰρ, φησὶν, αὐτάς σοι εἰς οἰκοδομὴν, καὶ οὐκ ἐκ διαθήκης σου.\" Οὐ γὰρ ἐκεῖναι διὰ σοῦ, ἀλλὰ σὺ ἐξ αὐτῶν καρπώσῃ τὴν ὠφέλειαν, οὐ ταύτης τῆς δια θήκης, καθ' ἣν νῦν πολιτεύῃ, τὴν κοινωνίαν ταύ την ἐργαζομένης, ἀλλὰ τῆς αἰωνίου τῆς ὕστερον δοθησομένης· αἰνίττεται διὰ τῶν Σοδόμων, καὶ τῆς Σαμαρείας, τὴν τῶν ἐθνῶν ἁπάντων καὶ τῶν Ἰουδαίων κατὰ ταυτὸν ἐσομένην εὐσέβειαν, καὶ τὴν εἰς ἕνα Θεὸν πίστιν ἐκ τῆς Νέας πρυτανευομένην Διαθήκης. ξβʹ. Καὶ ἀναστήσω, φησὶν, ἐγὼ τὴν διαθήκην μου μετὰ σοῦ, καὶ ἐπιγνώσῃ, ὅτι ἐγὼ Κύριος. Πρῶτον μὲν γὰρ Ἰουδαίοις","english":"For he says, I will make a new covenant with the house of Israel and with the house of Judah, not according to the covenant which I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt, because they did not remain in my covenant, and I rejected them; but I will make a new covenant with them, giving my laws into their mind, and I will write them upon their hearts. This covenant he promises here as well. 61. And you shall remember, he says, your ways, and you shall be dishonored when you take up your sisters, your elder sisters together with your younger. For coming through punishment to a perception of her own ways, and seeing the dishonor that surrounds her, you shall recognize your own Master; and you shall see these sisters of yours enjoying this covenant together with you, or rather yourself being found with them. For I will give them, he says, to you for building up, and not from your covenant. For it is not they who will profit through you, but you who will reap the benefit from them—this fellowship not being brought about by this covenant in accordance with which you now live, but by the eternal one that will be given later. Through Sodom and Samaria he hints at the piety of all the nations and of the Jews that will be the same, and at faith in one God administered from the New Covenant. 62. And I will raise up, he says, my covenant with you, and you shall know that I am the Lord. For first, to the Jews","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":125,"ref":"p125","source":"ἐκηρύχθη τὸ Εὐαγγέλιον, εἶτα πᾶσι τοῖς ἔθνεσιν· ἀλλὰ καὶ αὖθις κηρυ χθήσεται διὰ τοῦ μεγάλου Ἠλία πρὸ τῆς τοῦ κόσμου συντελείας. Ἐγὼ οὖν, φησὶ, πάντα ποιήσω τὴν σὴν πραγματευόμενος ὠφέλειαν· γνώσῃ γὰρ ἐκ τούτων, οἷα μὲν τὰ παρὰ σοῦ εἰς ἐμὲ γεγενημένα, ὁποῖα δὲ τὰ παρ' ἐμοῦ ὑπαρχθέντα σοι ἀγαθά. Διὰ τοῦτο ἐπ ήγαγεν· ξγʹ. Ὅπως μνησθῇς, καὶ αἰσχυνθῇς, καὶ μὴ ᾖ σοι ἔτι ἀνοῖξαι στόμα ἀπὸ προσώπου τῆς ἀτιμίας σου, ἐν τῷ ἐξιλάσκεσθαί σε κατὰ πάντα ὅσα ἐποίησας, λέγει Ἀδωναῒ Κύριος. Τούτοις ἐν τῇ καμίνῳ καὶ οἱ τρεῖς παῖδες τοῖς λόγοις ἐχρήσαντο. Οἰκειούμενοι γὰρ τὰς τοῦ λαοῦ παρανομίας ἔλεγον προσευχόμενοι· \"Καὶ νῦν οὐκ ἔστιν ἡμῖν ἀνοῖξαι στόμα· αἰσχύνη καὶ ὄνειδος ἐγενήθημεν τοῖς δούλοις σου, καὶ τοῖς σεβομένοις σε.\" Καὶ ὁ θεσπέσιος Δανιὴλ ὡσαύτως ἐν τῇ αἰχμαλωσίᾳ ἐβόα προσευχό μενος \"Σοὶ Κύριε, ἡ δικαιοσύνη, καὶ ἡμῖν ἡ αἰσχύνη τοῦ προσώπου, ὡς ἡ ἡμέρα αὕτη, καὶ τοῖς βασι λεῦσιν ἡμῶν, καὶ τοῖς ἄρχουσιν ἡμῶν, καὶ τοῖς πατράσιν ἡμῶν.\" Καὶ τὴν αἰτίαν δεικνύντες ἐπ ήγαγον εἰκότως· \"Διότι ἡμάρτομέν σοι.\" Πέρας τοίνυν καὶ αὕτη εἴληφεν ἡ προφητεία· ἀψευδὴς γὰρ ὁ τοῖς προφήταις ἐμπνέων. Δεῖ τοίνυν καὶ ἡμᾶς τὰ καθ' ἡμᾶς αὐτοὺς ἐξετάζοντας, καὶ βάσανον ἀκριβῆ ποιουμένους τῶν πεπολιτευμένων, παρεξετάζοντας δὲ ταῖς ἡμετέραις πλημμελείαις τὰς θείας εὐεργε σίας, τούτοις κεχρῆσθαι προσευχομένους τοῖς λόγοις, καὶ τῇ αἰσχύνῃ τῶν προειργασμένων ἁμαρτημάτων φεύγειν τὴν τῆς αἰσχύνης ποιητικὴν ἐργασίαν, καὶ τῇ θείᾳ μνήμῃ τὴν ψυχὴν καταυγάζειν.","english":"The Gospel was proclaimed, and then to all the nations; but it will also be proclaimed again through the great Elijah before the consummation of the world. I, then, he says, will do all things, attending to your benefit; for you will know from these things what sort of things were done by you against me, and what sort of good things were brought about by me for you. Therefore he added: That you may remember, and be ashamed, and there be no more opening of the mouth for you because of your dishonor, when I make atonement for you according to all that you have done, says Adonai Lord. The three youths in the furnace also used these words. For appropriating the transgressions of the people, they said in prayer: \"And now there is no opening of the mouth for us; we have become a shame and a reproach to your servants, and to those who worship you.\" And the inspired Daniel likewise cried out in prayer in the captivity: \"To you, Lord, belongs righteousness, and to us the shame of face, as on this day, and to our kings, and to our rulers, and to our fathers.\" And showing the cause, they reasonably added: \"Because we have sinned against you.\" This prophecy, then, has also received its end; for he who inspires the prophets is truthful. It is necessary, then, that we also, examining our own affairs and making a precise scrutiny of our conduct, and setting the divine benefits alongside our own transgressions, should use these words in prayer, and by the shame of our former sins flee the activity that produces shame, and illumine the soul with the divine remembrance.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":126,"ref":"p126","source":"Οὕτω γὰρ δυνησόμεθα πόῤῥω μὲν τῶν τῆς ἁμαρτίας γενέσθαι μηχανημάτων, τῷ δὲ Θεῷ προσεδρεύειν, καὶ τῆς παρ' αὐτοῦ χάριτος ἀπολαύειν, ἐν Χριστῷ Ἰησοῦ τῷ Κυ ρίῳ ἡμῶν, μεθ' οὗ τῷ Πατρὶ ἡ δόξα πρέπει, σὺν τῷ ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. ΤΟΜΟΣ ς ʹ.\n\nΚΕΦΑΛΑΙΟΝ ΙΖʹ.\n\nα–γ. Καὶ ἐγένετο λόγος Κυρίου πρὸς μὲ, λέγων· Υἱὲ ἀνθρώπου, διήγησαι διήγημα, καὶ εἰπὲ παραβολὴν ἐπὶ τὸν οἶκον Ἰσραήλ. Καὶ ἐρεῖς· Τάδε λέγει Ἀδωναῒ Κύριος. Αἰνιγματωδῶς ποιήσασθαι αὐτῷ τὴν προφητείαν παρακελεύεται, ἵν' ἀγνοοῦντες οἱ ἀκούοντες τὰ λεγόμενα σπουδαιότεροι περὶ τὴν τούτων γένωνται ζήτησιν, καὶ δι' ἐρωτή σεως παρὰ τοῦ προφήτου δέξωνται τὴν ἑρμηνείαν. \"Ὁ ἀετὸς ὁ μέγας, ὁ μεγαλοπτέρυγος, ὁ μακρὸς τῇ ἐκτάσει, ὁ πλήρης ὀνύχων.\" Τὸν Ναβουχοδονόσορ διὰ τούτων ᾐνίξατο, μέγαν μὲν ὀνομάσας διὰ τὸ πολυθρύλλητον γενέσθαι, \"μεγαλοπτέρυγον δὲ,\" ὡς ἐπὶ πλεῖστον τὴν ἡγεμονίαν ἐκτείναντα, \"μακρὸν δὲ τῇ ἐκτάσει,\" ὡς μεγαλόφρονα καὶ ἀλαζόνα· \"πλήρη δὲ αὐτὸν ὀνύχων\" ἐκάλεσεν, ὡς πολλὴν στρατείαν ἔχοντα, ἱππικήν τε καὶ πεζικὴν, ψιλήν τε καὶ ὁπλιτικήν. Ὄνυχες γὰρ βασιλέως οἱ στρατιῶται, καὶ τὸ ἔσχατον τοῦ σώματος ἔχοντες, διὰ τὸ τοῖς ἡγεμόσιν ὑποκεῖσθαι, καὶ τὸ ὀξὺ καὶ δυνατὸν, εἰς τὸ πλήττειν καὶ σπαράττειν θηρίου δίκην τοὺς ἀντιλέ γειν ἐπιχειροῦντας. \"Ὃς ἔχει, φησὶ, τὸ ἥγημα εἰσελθεῖν εἰς τὸν Λίβανον.\" Ἐνταῦθα σαφῶς ἐδίδα ξεν, ὅτι οὐκ αὐτομάτως εἰς τὴν Ἱερουσαλὴμ ἐλήλυθεν, ἀλλ' ἀοράτως τοῦ Θεοῦ τῶν ὅλων παρακινήσαντός τε καὶ ἀγαγόντος·","english":"For in this way we shall be able to be far from the devices of sin, and to attend upon God, and to enjoy the grace that comes from him, in Christ Jesus our Lord, with whom glory is fitting to the Father, together with the Holy Spirit, unto the ages of ages. Amen. TOME 6.\n\nCHAPTER 17.\n\na–c. And the word of the Lord came to me, saying: Son of man, tell a tale, and speak a parable against the house of Israel. And you shall say: Thus says Adonai the Lord. He commands him to compose his prophecy in an enigmatic manner, so that those who hear, not understanding what is said, may become more earnest in their inquiry about these things, and may receive the interpretation from the prophet by way of question. \"The great eagle, the great-winged, the long in extent, the full of talons.\" By these words he hinted at Nebuchadnezzar, calling him great because he became much talked of, \"great-winged\" because he extended his rule as far as possible, \"long in extent\" because he was great-minded and boastful; and he called him \"full of talons\" because he had a great army, both cavalry and infantry, both light-armed and heavy-armed. For the soldiers of a king are his talons, both because they are the outermost part of the body, in that they are subject to their leaders, and because of their sharpness and strength for striking and tearing, like a wild beast, those who attempt to oppose them. \"Who has the leadership,\" he says, \"to enter into Lebanon.\" Here he clearly taught that he did not come to Jerusalem of his own accord, but because the God of all invisibly stirred him up and led him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":127,"ref":"p127","source":"Λίβανον γὰρ τὴν Ἱερουσαλὴμ προσηγόρευσεν, οὐχ ὡς ἐπίσημον μόνον, ἀλλὰ καὶ ὡς κομῶσαν τηνικαῦτα, καὶ οἰκητόρων πλήθει, καὶ τῶν κατὰ νόμον ἱερέων, καὶ προφητῶν τὰ θεῖα προθεσπιζόντων. Καὶ εἰσῆλθε, φησὶ, καὶ ἔλαβε τὰ ἐπίλεκτα τῆς κέδρου. (δʹ.) Τὸ ἄκρον τῆς ἁπαλότητος ἀπέκνισε. Τὸν Ἰεχονίαν διὰ τούτων ᾐνίξατο· ἐπίλεκτα δὲ ἔφη τῆς κέδρου διὰ τὴν βασιλείαν, \"ἄκρον δὲ τῆς ἁπαλότητος,\" οὐ μόνον διὰ τὸ ὑψηλὸν, ἀλλὰ καὶ διὰ τὸ νέον τῆς ἡλικίας· νέος γὰρ ὢν ἔτι, καὶ τὴν βασιλείαν ἐδέξατο, καὶ τὴν αἰχμαλωσίαν ὑπέμει νεν· ἁρμοδίως δὲ καὶ τὸ ἀπέκνισε\n\nτέθεικεν, ἐπειδὴ ἀετὸν προσηγόρευσε πλείστοις ὄνυξι κεχρημένον. \"Καὶ εἰσήγαγεν αὐτὰ, φησὶν, εἰς πόλιν Χαναὰν, εἰς πόλιν τετειχισμένην ἔθετο αὐτά.\" Τὴν Βαβυ λῶνα διὰ τούτων ἐσήμανε· \"πόλιν δὲ αὐτὴν Χαναὰν\" ὠνόμασε, διὰ τὴν τῶν τρόπων συγγένειαν. εʹ. Καὶ ἔλαβεν ἀπὸ τοῦ σπέρματος τῆς γῆς, καὶ ἔδωκεν αὐτὸ εἰς πεδίον σπόριμον, λαβεῖν ῥίζωσιν φυτῶν· ἐν ὕδατι πολλῷ ἐπιβλεπόμενον ἔταξεν αὐτό. Τὸν Σεδεκίαν διὰ τούτου παρεδήλωσε· τοῦτον γὰρ ἀντὶ Ἰεχονίου χειροτονήσας βασιλέα, ἀπῆλθεν· οὐκέτι δὲ τὴν Ἱερουσαλὴμ Λίβανον ὀνο μάζει, ἀλλὰ \"πεδίον σπόριμον,\" διὰ τὸ ταπεινοτέραν γενέσθαι τὴν βασιλείαν. Τὸ δὲ, \"ἐν ὕδατι πολλῷ ἐπιβλεπόμενον ἔταξεν αὐτὸ,\" τὴν ὑποταγὴν σημαίνει, καὶ τὸν ἐπιτεθέντα αὐτῷ δασμόν. ʹ. Ἀνέτειλε, φησὶ, καὶ ἐγένετο εἰς ἄμπελον ἀσθενοῦσαν, καὶ μικρὰν τῷ μεγέθει, τοῦ ἐπι φαίνεσθαι τὰ κλήματα αὑτῆς ἐπ' αὐτὴν, καὶ αἱ ῥίζαι αὐτῆς ὑποκάτω αὐτῆς ἦσαν· καὶ ἐγένετο εἰς ἄμπελον μεγάλην, καὶ ἐποίησεν ἀπώρυγας, καὶ ἐξέτεινε τὴν ἀναδενδράδα αὑτῆς.","english":"For he called Jerusalem Lebanon, not only as being distinguished, but also as being then flourishing, both in the multitude of inhabitants and in the priests according to the law, and in the prophets foretelling divine things. And he entered, it says, and took the choice things of the cedar. (4.) He plucked off the tip of the tenderest part. By these things he hinted at Jeconiah; and he called the choice things of the cedar because of the kingship, and \"the tip of the tenderest part,\" not only because of the height, but also because of the youth of his age; for while he was still young, he both received the kingship and endured captivity. And fittingly he also used \"he plucked off,\" since he had called the eagle one that uses very many talons. \"And he brought them, it says, into the land of Canaan, he set them in a fortified city.\" By these things he signified Babylon; and he called it \"a city of Canaan\" because of the kinship of their manners. (5.) And he took from the seed of the land, and gave it into a sown field, to take root as plants; he set it being looked upon in much water. By this he indicated Zedekiah; for having appointed this one king instead of Jeconiah, he departed; and no longer does he name Jerusalem Lebanon, but \"a sown field,\" because the kingship had become more lowly. And the phrase, \"he set it being looked upon in much water,\" signifies the subjection and the tribute imposed upon him. (6.) It sprang up, it says, and became a weak vine, and small in size, so that its branches appeared upon it, and its roots were beneath it; and it became a great vine, and it made shoots, and it stretched out its vine-branch.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":128,"ref":"p128","source":"Ἀσθενεστέρα λίαν ἐγένετο ἡ τελευταία τῶν Ἰουδαίων βασιλεία· τρὶς γὰρ ἤδη πολιορκίαν καὶ ἀνδραποδισμὸν ὑπομείναντες, καὶ εἰς πενίαν ἤλασαν, καὶ τοῦ πλή θους ἀπεστερήθησαν. Διὰ τοῦτο λέγει, ὅτι \"Ἐγέ νετο εἰς ἄμπελον ἀσθενοῦσαν, καὶ μικρὰν τῷ μεγέ θει, καὶ τὰ κλήματα αὐτῆς ἐπ' αὐτήν.\" Οὐκέτι, φησὶν, ἐξετείνετο, κατὰ τὴν τοῦ Δαβὶδ προφητείαν, ἕως θαλάσσης καὶ ἕως ποταμῶν, οὐδὲ ἐκάλυψεν ὄρη ἡ σκιὰ αὐτῆς, καὶ αἱ ἀναδενδράδες αὐτῆς τὰς κέδρους τοῦ Θεοῦ· τὸ δὲ, \"Ἐξέτεινε τὴν ἀναδενδράδα αὑτῆς,\" οὐ τὸ μέγεθος σημαίνει, ἀλλὰ τὴν πρὸς τὸν Αἰγύ πτιον φιλίαν. Διὸ ἐπήγαγεν· ζʹ. ηʹ. Καὶ ἐγένετο ἀετὸς ἕτερος μέγας, μεγαλοπτέρυγος, καὶ πολὺς ὄνυξι, καὶ ἰδοὺ ἡ ἄμπε λος αὕτη περιπλεκομένη ἐπ' αὐτὸν, καὶ αἱ ῥίζαι αὐτῆς πρὸς αὐτὸν, καὶ τὰ κλήματα αὑτῆς ἐξαπέστειλεν αὐτῷ, τοῦ ποτίσαι αὐτὴν σὺν τῷ βώλῳ ἀπὸ τοῦ πρέμνου τῆς φυτείας αὑτῆς. Εἰς πεδίον καλὸν, ἐφ' ὕδατι πολλῷ αὕτη πίεται, τοῦ ποιῆσαι βλαστοὺς, καὶ φέρειν καρπὸν, τοῦ εἶναι εἰς ἄμπελον μεγάλην. Ἀετοὺς καλεῖ τοὺς βασιλέας διὰ τὴν ἡγεμονίαν· βασιλικὸν γὰρ τὸ ζῶον, καὶ τὴν κατὰ τῶν ὀρνέων ἡγεμονίαν λαχόν· διὰ δὲ τούτων τὸν τῶν Αἰγυπτίων ᾐνίξατο βασιλέα. Οὐάφρης δὲ οὗτος ἦν, καὶ μέμνηται αὐτοῦ Ἱερεμίας ὁ προφήτης· πρὸς γὰρ τοῦτον ὁ Σεδεκίας ἐσπείσατο τοὺς ὅρκους παραβὰς, καὶ τὰς συνθήκας, ἃς πρὸς τὸν Ναβουχοδονόσορ ἐποιήσατο. Τὸ δὲ, \"Ἐξαπέστειλεν αὐτῷ τὰ κλήματα αὑτῆς,\" τὰ χρήματα σημαίνει τὰ παρὰ τοῦ Σεδεκίου τῷ βασιλεῖ τῶν Αἰγυπτίων πεμφθέντα.","english":"The last kingdom of the Jews became very weak; for already three times they had endured siege and enslavement, and they were driven into poverty and deprived of their multitude. Therefore he says, \"It became a weak vine, and small in size, and its branches were upon it.\" No longer, he says, was it extended, according to David's prophecy, as far as the sea and as far as the rivers, nor did its shadow cover mountains, and its vine-branches the cedars of God; but the phrase \"It stretched out its vine-branch\" does not signify its size, but its friendship toward the Egyptian. Therefore he added: \"And there became another great eagle, with great wings, and many in claws, and behold this vine was entwining itself upon him, and its roots were toward him, and it sent out its branches to him, to water it together with the clod from the stem of its planting. In a good field, by much water she shall be watered, to make shoots, and to bear fruit, to become a great vine.\" He calls kings eagles because of their leadership; for the creature is royal, and has obtained leadership over the birds; and through these he hinted at the king of the Egyptians. This was Ouaphres, and Jeremiah the prophet makes mention of him; for it was with him that Zedekiah made the oaths, transgressing them, and the agreements which he had made with Nabuchodonosor. And the phrase \"She sent out her branches to him\" signifies the money sent by Zedekiah to the king of the Egyptians.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":129,"ref":"p129","source":"Ἔπεμψε δὲ, φησὶ, \"τοῦ ποτίσαι αὐτὴν σὺν τῷ βώλῳ,\" ἵνα, φησὶ, καὶ τοῦ βασιλέως καὶ τῶν ὑπηκόων ὑπερμαχήσῃ· βῶλον γὰρ προσηγόρευσε τὸν λαὸν, ἐπιμείνας τῇ τροπῇ, ἐπειδὴ καὶ τὸν βασιλέα ἄμπελον ὠνόμασεν. Ἡ δὲ ἄμπελος ἐν τῇ γῇ πεφυτευμένη, καὶ τὰς οἰκείας αὐτῇ δίδωσι ῥίζας, καὶ τὴν νοτίδα παρὰ ταύτης ἀρύεται. Ἔπεμψε τοίνυν, φησὶ, χρήματα τῶν Αἰγυπτίων τῷ βασιλεῖ ὁ Σεδεκίας, ὥστε διὰ τῆς ἐκείνου βοηθείας, καὶ αὐτὸν καὶ τὸν λαὸν ἀπολαῦσαι κηδεμονίας, \"ἵνα ποιήσῃ βλαστοὺς, καὶ φέρῃ καρπόν·\" ἄμπελος δὲ μείνασα, ἀντὶ τοῦ, μὴ ἀποβαλοῦσα τὴν ἀξίαν, ἣν ἔλαβε. θʹ. Διὰ τοῦτο εἰπὲ Τάδε, λέγει Ἀδωναῒ Κύριος, Εἰ κατευθυνεῖ; Οὐχὶ αἱ ῥίζαι τῆς ἁπαλότητος, καὶ ὁ καρπὸς αὐτῆς σαπήσεται, καὶ ξηρανθήσεται πάντα τὰ προανατέλλοντα αὐτῆς; Ψευσθήσεται, φησὶ, τῆς ἐλπίδος, καὶ οὐ τεύξεται ὧν προσδοκᾷ· ἡ γὰρ τοῦ Αἰγυπτίου ἀρδεία, οὐ μόνον οὐδεμίαν ὠφέλειαν αὐτῇ προσοίσει, ἀλλὰ καὶ σηπεδόνα ταῖς ῥίζαις ἐργάσεται, καὶ τοὺς ἐκεῖθεν φυομένους ξηρανεῖ βλαστούς· τοῦτο δὲ καὶ δι' αὐτῶν συνέβη τῶν πραγμάτων. Θαῤῥήσας γὰρ ὁ Σεδεκίας τῇ τοῦ Αἰγυπτίου ἐπικουρίᾳ, παρέβη τὰς πρὸς τὸν Ναβουχοδονόσορ συνθήκας. Ὁ δὲ ἐπιστρατεύσας, καὶ αὐτὸν αἰχμάλωτον ἔλαβε, καὶ τὸν λαὸν ἐξηνδραπόδισε, καὶ τὴν πόλιν ἐνέπρησε. \"Καὶ οὐκ ἐν βραχίονι μεγάλῳ, οὐδὲ ἐν λαῷ πολλῷ, τοῦ ἐκσπάσαι αὐτὴν ἐκ ῥιζῶν αὐτῆς.\" Οὐδὲ γὰρ πολλὴν, φησὶν, ὁ Αἰγύπτιος πέμψει αὐτῷ στρατείαν, καὶ αὐτὴ δὲ αὕτη οὐ μόνον αὐτὸν οὐδὲν ὀνήσει, ἀλλὰ καὶ ἐκ ῥιζῶν ἀνασπάσει. ιʹ. Καὶ ἰδοὺ πίεται, μὴ κατευθυνεῖ; Καὶ τέως, φησὶ, θαῤῥεῖ τῇ","english":"And he sent, he says, \"to water it with the clod,\" so that, he says, he might fight on behalf of both the king and the subjects; for he called the people a clod, persisting in the metaphor, since he also named the king a vine. And the vine, planted in the earth, both gives its own roots and draws moisture from it. He sent, then, he says, money of the Egyptians to the king—Sedekias—so that through that one's help both he and the people might enjoy care, \"so that it might make shoots and bear fruit\"; and a vine that has remained, instead of, that has not cast off the dignity which it received. 9. Therefore say, Thus says Adonai Lord, Shall it prosper? Shall not the roots of its tenderness, and its fruit, rot, and all its early sproutings be dried up? He shall be deceived, he says, of his hope, and shall not obtain what he expects; for the irrigation of the Egyptian shall not only bring it no benefit, but shall even work rot in the roots, and shall dry up the shoots growing from there; and this also happened through the events themselves. For Sedekias, trusting in the help of the Egyptian, transgressed the agreements with Nabouchodonosor. And he, having marched against him, both took him captive and enslaved the people and burned the city. \"And not with a great arm, nor with a numerous people, to pluck it out from its roots.\" For the Egyptian, he says, shall not send him a large army, and this very army shall not only benefit him in nothing, but shall even uproot him. 10. And behold, it shall drink, shall it prosper? And for now, he says, he trusts in the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":130,"ref":"p130","source":"βοηθείᾳ, ἀλλ' οὐκ εἰς τέλος ἀπολαύ σεται. \"Οὐχ ἅμα τῷ ἅψασθαι αὐτῆς ἄνεμον καύσωνα ξηρανθήσεται ξηρασίᾳ, σὺν τῷ βώλῳ τῆς ἀνατολῆς αὑτῆς ξηρανθήσεται;\" Παραχρῆμα γὰρ, φησίν, ἀφικομένου τοῦ Βαβυλωνίου βασιλέως, καὶ ὁ βασι λεὺς, καὶ τὸ ὑπήκοον ἅπαν ἐξανδραποδισθήσεται. Πάλιν γὰρ ἐνταῦθα βῶλον τὸν λαὸν προσηγόρευσεν· ἄνεμον δὲ καύσωνα τοῦ Βαβυλωνίου τὴν στρα τείαν· ὥσπερ γὰρ ἄμπελον τὸν βασιλέα, καὶ βῶλον τὸν λαὸν (ἐν αὐτῷ γὰρ ἐπεφύτευτο)· οὕτω τρο πικῶς ἀρδείαν, τοῦ Αἰγυπτίου τὴν βοήθειαν· ἄνεμον δὲ καύσωνα, τοῦ Βαβυλωνίου τὴν ἔφοδον λέγει. ιαʹ, ιβʹ. Καὶ ἐγένετο λόγος Κυρίου πρὸς μὲ, λέγων· Υἱὲ ἀνθρώπου, εἰπὲ πρὸς τὸν οἶκον τὸν παραπικραίνοντα· Οὐκ ἐπίστασθε, τί ἐστι ταῦτα; Εἰπὲ αὐτοῖς· Ἰδοὺ ἔρχεται βασιλεὺς Βαβυλῶνος ἐπὶ Ἱερουσαλὴμ, καὶ λήψεται τὸν βασιλέα αὑτῆς, καὶ τοὺς ἄρχοντας αὐτῆς, καὶ ἄξει αὐτοὺς πρὸς ἑαυτὸν εἰς Βαβυλῶνα. Τὸ \"Ἰδοὺ ἔρχεται,\" ἀντὶ τοῦ, Ἰδοὺ ἦλθεν· τέως γὰρ τὰ ἤδη γενόμενα διηγεῖται καὶ περὶ τοῦ Ἰεχονίου ταῦτα διεξελήλυθε, κατὰ τὸ οἰκεῖον ἰδίωμα τὰ παρεληλυ θότα, ὡς μηδέπω γενόμενα λέγει· ὅτι δὲ ἐκεῖνα περὶ τοῦ Ἰεχονίου ἔφη, ὃς ἕκτον ἤδη λοιπὸν ἔτος εἶχεν ἐν τῇ αἰχμαλωσίᾳ, κατὰ τὴν αὐτοῦ τοῦ προ φήτου διδασκαλίαν, τὰ ἐπαγόμενα διδάσκει. ιγʹ, ιδʹ. Καὶ λήψεται, φησὶν, ἐκ τοῦ σπέρματος τῆς βασιλείας, καὶ διαθήσεται πρὸς αὐτὸν δια θήκην, καὶ εἰσάξει αὐτὸν ἐν ἀρᾷ· καὶ τοὺς ἡγου μένους τῆς γῆς λήψεται, τοῦ γενέσθαι εἰς βασι λέα ἀσθενῆ, τὸ καθόλου μὴ ἐπαίρεσθαι, ἀλλὰ φυλάσσειν τὴν διαθήκην αὐτοῦ, καὶ ἱστᾷν αὐ τήν.","english":"by his help, but he will not enjoy it to the end. \"Will it not, as soon as it touches it, be dried up by a scorching wind? Will it not be dried up with the clod of its rising?\" For immediately, he says, when the Babylonian king arrives, both the king and all the subject people will be enslaved. For again here he called the people a clod, and the campaign of the Babylonian a scorching wind; for just as he called the king a vine and the people a clod (for it was planted in him), so figuratively he calls the help of the Egyptian irrigation, and the attack of the Babylonian a scorching wind. 11, 12. And the word of the Lord came to me, saying: Son of man, say to the house that provokes me: Do you not know what these things are? Say to them: Behold, the king of Babylon comes against Jerusalem, and he will take its king and its rulers, and he will bring them to himself into Babylon. The phrase \"Behold, he comes\" is used in place of \"Behold, he came\"; for in the meantime he recounts the things that have already happened, and he has set these things out concerning Jeconiah, according to his own idiom speaking of past things as not yet having happened; but that he spoke those things concerning Jeconiah, who was now in the sixth year of his captivity, what follows teaches, according to the prophet's own teaching. 13, 14. And he will take, he says, from the seed of the kingdom, and he will make a covenant with him, and he will bring him under a curse; and he will take the leaders of the land, so that he may become a weak king, not to exalt himself at all, but to keep his covenant and to establish it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":131,"ref":"p131","source":"Ταῦτα περὶ τοῦ Σεδεκίου ἔφη, καὶ αὐτὰ δὲ πρὸ ἓξ ἐτῶν ἐγεγόνει. Τὸ τοίνυν \"λήψεται, καὶ δια θήσεται, καὶ εἰσάξει\" ἀντὶ τοῦ ἔλαβεν, καὶ δι έθετο, καὶ εἰσήγαγε. Τὰς γὰρ συνθήκας πρὸς τὸν Σεδεκίαν ποιούμενος ὅρκους αὐτὸν φρικωδεστάτους ἀπῄτησε, μὴ παραβῆναι τὰ συγκείμενα· ὁ δὲ παραυτίκα τοὺς ὅρκους ἐπάτησε. Χειροτονῶν δὲ, φησὶν, αὐτὸν βασιλέα πάντας τοὺς πλούτῳ κομῶντας αἰχμ αλώτους λήψεται. Τοῦτο δὲ ἡμᾶς καὶ τῶν Βασιλειῶν ἡ τετάρτη, καὶ ἡ δευτέρα τῶν Παραλειπομένων ἐδίδαξεν· ὡσαύτως δὲ καὶ ὁ μακάριος Ἱερεμίας ὁ προφήτης· πάντα δὲ, φησὶ, ταῦτα πραγματεύεται ὁ Βαβυλώνιος, ἀσθενῆ τὴν βασιλείαν ποιῶν, ἵν' ὑπακούῃ διηνεκῶς, καὶ στάσεως πρόφασιν μηδεμίαν ἔχῃ. ιεʹ. Καὶ ἀποστήσεται ἀπ' αὐτοῦ, τοῦ ἐξαπο στέλλειν ἀνθρώπους εἰς Αἴγυπτον, τοῦ δοῦναι αὐτῷ ἵππους, καὶ λαὸν πολύν. Ἅπερ ἄνω συνεσκιασμένως καὶ παραβολικῶς ἔφη, ἐνταῦθα σαφῶς ἐδίδαξεν. Εἶτα κατ' ἐρώτησιν ἐπάγει· \"Εἰ κατευθυνεῖ, εἰ διασωθήσεται ὁ ποιῶν ἐναντία, καὶ παρα βαίνων διαθήκην; εἰ ἐκφεύξεται;\" Ὑμῖν, φησὶ, κέχρημαι κριταῖς, εἰ δίκαιον τὸν παραβάτην ὅρκων καὶ συνθηκῶν γενόμενον τὴν δίκην ἐκφυγεῖν, καὶ σωτηρίας τυχεῖν· ἐπειδὴ δὲ οὐδὲν ἀποκρίνεσθε, ἐγὼ τὴν ψῆφον ἐκφέρω. ι ʹ, ιζʹ. Ζῶ ἐγὼ, λέγει Ἀδωναῒ Κύριος· ἐὰν μὴ ἐν τῷ τόπῳ τοῦ βασιλέως τοῦ βασιλεύ σαντος αὐτὸν, ὃς ἠτίμωσε τὴν ἀράν μου, καὶ παρέβη τὴν διαθήκην μου μετ' αὐτοῦ, ἐν μέσῳ Βαβυλῶνος τελευτήσει· καὶ οὐκ ἐν δυνάμει μεγάλῃ, οὐδὲ ἐν ὄχλῳ πολλῷ. Ὁ ἀγνοῶν με, φησὶ τῶν Βαβυλωνίων ὁ βασιλεὺς, κατ' ἐμὲ τοὺς ὅρκους τοῦτον ἀπῄτησεν·","english":"He said these things about Zedekiah, and these things had happened six years earlier. Therefore, \"he shall take, and make a covenant, and bring in\" stands for \"he took, and made a covenant, and brought in.\" For when making the covenant with Zedekiah, he demanded from him the most dreadful oaths, that he not transgress the agreed terms; but he immediately trampled on the oaths. And while appointing him king, he says, he shall take captive all those who abound in wealth. The fourth book of the Kingdoms and the second of Paralipomenon taught us this; and likewise the blessed Jeremiah the prophet; and all these things, he says, the Babylonian brings about, making the kingdom weak, so that it may be subject continually, and have no pretext for rebellion. 15. And he shall withdraw from him, from sending men to Egypt, to give him horses and a great people. What he said above in a veiled and parabolic manner, here he taught clearly. Then by way of question he adds: \"If he shall direct his way, shall he who does contrary things and transgresses the covenant be saved? Shall he escape?\" You, he says, I have used as judges, whether it is just that the transgressor of oaths and covenants escape punishment and obtain salvation; but since you answer nothing, I pronounce the verdict. 16, 17. As I live, says Adonai the Lord, unless in the place of the king who reigned over him, who dishonored my curse and transgressed my covenant with him, in the midst of Babylon he shall die; and not with great power, nor with a great multitude. The king of the Babylonians, he says, who does not know me, demanded these oaths from him according to my will;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":132,"ref":"p132","source":"οὗτος δὲ ὑπὸ τοὺς ἐμοὺς πολιτευόμενος νόμους παραβάτης τῶν ὅρκων ἐγένετο. Διὸ τῷ χειροτονήσαντι αὐτὸν βασιλεῖ παρα δοθήσεται, καὶ ἐν Βαβυλῶνι δέξεται τοῦ βίου τὸ τέλος. \"Ποιήσει δὲ Φαραὼ πόλεμον ἐν χαρακοβολίᾳ, καὶ ἐν οἰκοδομῇ βελοστάσεων τοῦ ἐξᾶραι πολ λὰς ψυχάς.\" Καὶ τοῦτο δὲ πάλιν ὁ μακάριος ἡμᾶς Ἱερεμίας ὁ προφήτης διδάσκει· τῶν γὰρ Χαλδαίων τὴν Ἱερουσαλὴμ πολιορκούντων, ὁ Αἰγυπτίων βασι λεὺς εἰς ἐπικουρίαν τῶν Ἰουδαίων ἀφίκετο· δείσαντες δὲ ταύτην οἱ Χαλδαῖοι τὴν ἔφοδον, ἀνεχώρησαν· ἀλλὰ τῷ Σεδεκίᾳ διὰ Ἱερεμίου τοῦ προφήτου παρ αινεῖ ὁ τῶν ὅλων Θεὸς, μὴ θαῤῥήσῃ, τῇ τοῦ Αἰγυπτίου βοηθείᾳ. \"Παραυτίκα γὰρ, φησὶν, ἥξει βασι λεὺς Βαβυλῶνος, καὶ λήψεται τὴν πόλιν.\" Ταῦτα δὲ κἀνταῦθα διὰ τοῦ Ἰεζεκιήλ φησιν ὁ Θεός. ιηʹ. Καὶ ἠτίμωσε τὴν ὁρκωμοσίαν τοῦ παρα βῆναι διαθήκην, καὶ ἰδοὺ δέδωκε τὴν χεῖρα αὑτοῦ, καὶ πάντα ταῦτα ἐποίησεν αὐτῷ, μὴ σωθήσεται; Οὐδεμίαν, φησὶν, ὄνησιν ἐκ\n\nτῆς τοῦ Αἰγυπτίου συμμαχίας καρπώσεται, ἀλλὰ τῆς παρα βάσεως τίσει δίκας. ιθʹ– καʹ. Διὰ τοῦτο εἰπὲ, Τάδε λέγει Ἀδωναῒ Κύριος, Τὴν ὁρκωμοσίαν μου, ἣν ἠτίμωσε, καὶ τὴν διαθήκην μου, ἣν παρέβη, καὶ δώσω αὐτὴν ἐπὶ κεφαλὴν αὐτοῦ. Καὶ ἐκπετάσω ἐπ' αὐτὸν τὸ δίκτυόν μου, καὶ ἁλώσεται ἐν τῇ περιοχῇ αὐτοῦ, καὶ ἄξω αὐτὸν εἰς Βαβυλῶνα, καὶ διακριθήσομαι μετ' αὐτοῦ ἐκεῖ περὶ τῆς ἀδικίας αὐτοῦ, ἧς ἠδίκησεν ἐν ἐμοὶ ἐν πάσαις ταῖς φυγαδείαις αὐτοῦ.","english":"But this man, though living under my laws, became a transgressor of the oaths. Therefore he shall be delivered to the king who appointed him, and in Babylon he shall receive the end of his life. \"And Pharaoh shall make war with casting up of mounds, and with building of siege-towers, to take away many souls.\" And this again the blessed prophet Jeremiah teaches us: for when the Chaldeans were besieging Jerusalem, the king of the Egyptians came to the aid of the Jews; and the Chaldeans, fearing this assault, withdrew. But God, the Lord of all, advises Zedekiah through the prophet Jeremiah not to trust in the help of the Egyptian. \"For immediately,\" he says, \"the king of Babylon will come, and will take the city.\" And God says these things here too through Ezekiel. 18. And he dishonored the oath by breaking the covenant, and behold, he has given his hand, and has done all these things to him—shall he be saved? He will reap no benefit, he says, from the alliance of the Egyptian, but will pay the penalty for his transgression. 19–21. Therefore say, Thus says the Lord God: My oath, which he dishonored, and my covenant, which he broke—I will give it upon his head. And I will spread my net upon him, and he shall be caught in his enclosure, and I will bring him to Babylon, and I will plead with him there concerning his injustice, which he committed against me in all his banishments.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":133,"ref":"p133","source":"Καὶ πάντες οἱ ἐκλεκτοὶ αὐτοῦ σὺν πά σαις ταῖς παρατάξεσιν αὐτοῦ ἐν ῥομφαίᾳ πε σοῦνται, καὶ πάντας τοὺς καταλοίπους αὐτῶν εἰς πάντα ἄνεμον διασπερῶ, καὶ ἐπιγνώσεσθε, διότι ἐγὼ Κύριος λελάληκα. Τῇ Αἰγυπτίων, φησὶ, βοηθείᾳ θαῤῥήσας τοὺς ἐμοὺς ὅρκους ἐπάτησεν· ἀλλ' ἐγὼ οἷόν τινι δικτύῳ τῇ τῶν Χαλδαίων χρησά μενος στρατείας ζωγρήσω αὐτὸν, καὶ ἐν τῇ Βαβυ λῶνι παραπέμψω, καὶ τοὺς λογάδας αὐτοῦ, καὶ τῆς στρατείας τοὺς ἀρίστους παραδώσω σφαγῇ· τοὺς δὲ ἐκ τοῦ πολέμου διαφυγόντας θάνατον παραδώσω δορυαλώτους, καὶ δι' αὐτῆς μαθήσεσθε τῆς πείρας, ὡς ἀψευδῆ μου τὰ ῥήματα. Τοῦτο γὰρ ἐσήμανεν εἰρηκώς· Καὶ ἐπιγνώσεσθε, διότι ἐγὼ Κύριος λελάληκα. (κβʹ, κγʹ.) Τάδε λέγει Ἀδωναῒ Κύριος· Λήψομαι ἐγὼ ἐκ τῶν ἐπιλέκτων τῆς κέδρου τῆς ὑψηλῆς ἐκ κορυφῆς, καὶ δώσω ἀπὸ κεφαλῆς παραφυάδων αὐτῆς, ἐκ καρδίας κορυφῆς αὐτῆς ἀποκνιῶ, καὶ καταφυτεύσω ἐπ' ὄρους ὑψηλοῦ ἐγώ. Καὶ κρεμάσω αὐτὸν ἐν ὄρει μετεώρῳ Ἰσραὴλ, καὶ καταφυτεύσω αὐτὸν, καὶ ἐξοίσει βλαστὸν, καὶ ποιήσει καρπὸν, καὶ ἔσται εἰς κέδρον μεγάλην, καὶ ἀναπαύσεται ὑποκάτω αὐτοῦ πᾶν ὄρνεον, καὶ ἅπαν πετεινὸν ὑπὸ τὴν σκιὰν αὐτοῦ ἀνα παύσεται, καὶ τὰ κλήματα αὐτοῦ ἀποκατασταθήσεται. Ἀληθῶς οἶκος· παραπικραίνων ὁ Ἰσραὴλ, καὶ ὀφθαλμοὺς ἔχουσι, καὶ οὐ βλέπουσι, καὶ ὦτα ἔχουσι, καὶ οὐκ ἀκούουσι.","english":"And all his chosen men with all his battle lines shall fall by the sword, and all their remnant I will scatter to every wind, and you shall know that I the Lord have spoken. Having trusted, he says, in the help of the Egyptians, he trampled my oaths underfoot; but I, using the campaign of the Chaldeans as a kind of net, will take him alive and send him away into Babylon, and his picked men and the best of his army I will deliver to slaughter; and those who escape death from the war I will deliver as captives, and through experience itself you shall learn that my words are true. For this is what he signified when he said: And you shall know that I the Lord have spoken. (22, 23.) Thus says Adonai the Lord: I will take from the choice ones of the tall cedar, from its top, and I will give from the head of its shoots; from the heart of its top I will cut off, and I will plant it on a high mountain, even I. And I will hang him on a lofty mountain of Israel, and I will plant him, and he shall bring forth a shoot and bear fruit, and he shall become a great cedar, and every bird shall rest beneath it, and every winged creature shall rest under its shadow, and its branches shall be restored. Truly the house of Israel is provoking, and they have eyes and do not see, and they have ears and do not hear.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":134,"ref":"p134","source":"Εἰ δὲ οὐχ οὕτω ταῦτ' ἔχει, δειξάτωσαν ἡμῖν, τίς οὗτος ὁ ληφθεὶς ἐκ τῶν ἐπιλέ κτων τῆς κέδρου τῆς ὑψηλῆς ἐκ καρδίας κορυφῆς, καὶ καταφυτευθεὶς μὲν πρότερον ἐν ὄρει ὑψηλῷ, εἶτα κρεμασθεὶς ἐν ὄρει μετεώρῳ Ἰσραὴλ, καὶ μετὰ τὸ κρεμασθῆναι ἐξοίσας βλαστὸν, καὶ ποιήσας καρ πὸν, καὶ γενόμενος εἰς κέδρον μεγάλην, ὥστε πᾶν ὄρνεον καὶ πᾶν πτηνὸν, οὐ τετράποδον, οὔτε ἑρπε τὸν, ἀλλὰ πᾶν ὄρνεον καὶ πετεινὸν ὑπὸ τὴν σκιὰν αὐτοῦ ἀναπαύεσθαι. Εἰ γὰρ περὶ τοῦ Ζοροβάβελ ταῦτα εἰρῆσθαι φήσαιεν, δειξάτωσαν ἐν ποίῳ ὄρει ὁ Ζοροβάβελ ἐκρεμάσθη, ἢ ὅτι πάντα τὰ ὄρνεα καὶ πετεινὰ ὑπὸ τὴν σκιὰν αὐτοῦ ἀνεπαύσατο· μόνον γὰρ ὁ Ζοροβάβελ τοῦ ἀπὸ τῆς αἰχμαλωσίας συνανελ θόντος λαοῦ ἄρξας διετέλεσε, τὰ δὲ ἄλλα ἔθνη οὐ μόνον αὐτοῦ οὐχ ὑπήκουσεν, ἀλλὰ καὶ διηνεκῶς ἐπολέμει. Οὗ χάριν οὐδὲ ἡ οἰκοδομὴ τοῦ θείου νεὼ σύντομον ἐδέξατο πέρας. Εἰ δὲ οὐδαμῶς ἁρμόττει τῷ Ζοροβάβελ τὰ εἰρημένα, σχολῇ γ' ἂν ἑτέρῳ τινὶ ἁρμόσειεν. Εἰ δὲ εἰς τοὺς Μακκαβαίους τὴν προφη τείαν ἑλκύσαι ἐπιχειρήσαιεν, ῥᾳδίως αὐτῶν τὸ ψεῦ δος διελεγχθήσεται. Οὐδὲ γὰρ ἐκ τῆς βασιλικῆς, ἀλλ' ἐκ τῆς ἱερατικῆς ὑπῆρχον ἐκεῖνοι φυλῆς· ἐνταῦθα δὲ κέδρον τὸ βασιλικὸν προσαγορεύει γένος. Καὶ γὰρ περὶ τοῦ Ἰεχονίου οὕτως ἔφη· \"Ὁ ἀετὸς ὁ μέγας, ὁ μεγαλοπτέρυγος, τὰ ἁπαλὰ τῆς κέδρου ἀπέκνισεν, καὶ εἰς Βαβυλῶνα ἀπήγαγεν,\" ἀντὶ τοῦ, βασιλικὸν γένος.","english":"But if these things are not so, let them show us who this is who was taken from the chosen ones of the lofty cedar, from the heart of the top, and was first planted on a high mountain, then hung on the lofty mountain of Israel, and after being hung brought forth a shoot, and produced fruit, and became a great cedar, so that every bird and every winged creature—not a four-footed beast, nor a creeping thing, but every bird and flying creature—rests under its shadow. For if they should claim that these things were said about Zerubbabel, let them show on what mountain Zerubbabel was hung, or that all the birds and flying creatures rested under his shadow; for Zerubbabel continued to rule only over the people who came up with him from the captivity, but the other nations not only did not obey him, but even warred against him continually. For this reason even the building of the divine temple did not receive a swift completion. But if the things said in no way fit Zerubbabel, they would scarcely fit any other. And if they should attempt to drag the prophecy to the Maccabees, their falsehood will easily be refuted. For those men were not of the royal tribe, but of the priestly tribe; but here he calls the royal race a cedar. For thus he also said concerning Jeconiah: \"The great eagle, the great-winged, plucked off the tender tops of the cedar and carried them to Babylon,\" instead of, the royal race.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":135,"ref":"p135","source":"Οὐκοῦν εἰ μήτε τῷ Ζοροβάβελ, μήτε τοῖς Μακκαβαίοις ἁρμόττει τὰ εἰρημένα, δῆλον ὅτι περὶ τοῦ Κυρίου καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ ταῦτα προηγόρευται, ὃς ἐκ τοῦ Δαβὶδ τὸ κατὰ σάρκα κατῆγεν τὸ γένος, οὐκ ἐκ παραφυάδων τινῶν τῆς βασιλείας τοὺς προπάτορας ἔχων, ἀλλ' ἐξ αὐτῆς τῆς τῶν βασιλέων διαδοχῆς. Καὶ τοῦτο ἀκριβῶς ἡμᾶς ὁ μακάριος διδάσκει Ματθαῖος· τοῦ γὰρ Δαβὶδ τὸν Σολομῶντα εἰρηκὼς υἱὸν, κἀκείνου τὸν Ῥοβοὰμ, εἶτα ἑξῆς ἁπάσας τὰς γενεαλογίας διεξελθὼν μέχρι τῆς μετοικεσίας Βαβυλῶνος, ἐπάγει· \"Καὶ μετὰ τὴν μετοικεσίαν Βαβυλῶνος Ἰεχονίας ἐγέννησε τὸν Σαλαθιήλ·\" οὗτος αὐτὸς ὁ αἰχμάλωτος γεγονώς· ὁ Σαλαθιὴλ δὲ τὸν Ζοροβάβελ· οὗτος δέ ἐστιν ὁ μετὰ τὴν ἐπάνοδον ἡγησάμενος τοῦ λαοῦ· ἐκ τούτων ὁ Δεσπότης Χριστὸς κατάγει τὸ γένος τὸ κατὰ σάρκα· διό φησι· \"Λήψομαι ἐκ τῶν\n\nἐπιλέκτων τῆς κέδρου τῆς ὑψηλῆς ἐκ κορυφῆς,\" τουτέστιν ἐξ αὐτῆς τῆς βασιλικῆς ῥίζης· καὶ πάλιν τὸ αὐτὸ σημαίνων, \"Καὶ δώσω ἀπὸ κεφαλῆς παραφυάδων αὐτῆς, ἐκ καρδίας κορυφῆς ἀποκνιῶ.\" Τοὺς μὲν οὖν αἰχμ αλώτους ὁ Βαβυλώνιος ἀπέκνισεν, ἣν δὲ ἀνέλαβε σάρκα αὐτὸς ἀπέκνισεν ὁ Δεσπότης, ὡς προειρήκαμεν· ἑαυτῷ γὰρ τὸν ἀνθρώπινον ᾠκοδόμησε ναόν. \"Καὶ καταφυτεύσω ἐπ' ὄρους ὑψηλοῦ ἐγὼ,\" οὐχ ὁ Βαβυλώνιος· ὅρος δὲ ὑψηλὸν τὸ περιφανὲς τῆς Ἐκκλησίας καλεῖ· οὕτω γὰρ καὶ Ἡσαΐας καὶ Μιχαίας προεφήτευσαν· \"Καὶ ἔσται, φησὶν, ἐν ταῖς ἐσχάταις ἡμέραις ἐμφανὲς τὸ ὄρος Κυρίου, καὶ ὁ οἶκος τοῦ Θεοῦ ἐπ' ἄκρων τῶν ὀρέων,\" καὶ τὰ ἑξῆς. Οὕτω δείξας τὸ ἐπίσημον αὐτοῦ διὰ τῶν θαυμάτων, καὶ διὰ τῶν κηρυγμάτων, προλέγει καὶ τὸ πάθος·","english":"If, then, the things said do not fit Zerubbabel, nor the Maccabees, it is clear that these things were foretold concerning our Lord and Savior Jesus Christ, who drew his descent according to the flesh from David, not having his forefathers from certain offshoots of the kingdom, but from the very succession of the kings. And the blessed Matthew teaches us this precisely; for having said that Solomon was the son of David, and Rehoboam of him, and then having gone through all the genealogies in order up to the deportation to Babylon, he adds: \"And after the deportation to Babylon, Jechoniah begot Salathiel\"—this is the one who himself became a captive—\"and Salathiel begot Zerubbabel\"—this is the one who led the people after the return. From these the Master Christ draws his descent according to the flesh; therefore he says: \"I will take from the chosen ones of the lofty cedar, from the top,\" that is, from the very royal root; and again, signifying the same thing, \"And I will give from the head of its offshoots, from the heart of the top I will cut off.\" The Babylonian cut off the captives, but the flesh which he himself took up, the Master cut off, as we have said before; for he built for himself the human temple. \"And I will plant it on a high mountain, I,\" not the Babylonian; and he calls the high mountain the conspicuous height of the Church; for thus Isaiah and Micah also prophesied: \"And it shall be,\" he says, \"in the last days, that the mountain of the Lord shall be manifest, and the house of God upon the tops of the mountains,\" and the rest. Having thus shown his preeminence through the wonders, and through the proclamations, he foretells also the passion.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":136,"ref":"p136","source":"\"Καὶ κρεμάσω αὐτὸν ἐν ὄρει Ἰσραήλ.\" Αὐτοῦ γὰρ συγ χωρήσαντος, καὶ τὸ πάθος ἀπετελέσθη. Τοῦτο δὲ αὐτὸς ὁ Κύριος δῆλον πεποίηκε τῷ Πιλάτῳ διαλεγό μενος· σεμνυνομένου γὰρ ἐκείνου, ὡς ἐξουσίαν ἔχον τος καὶ κολάσαι καὶ ἀπολῦσαι, ἔφησεν ὁ Κύριος· \"Οὐκ εἶχες ἐξουσίαν, εἰ μὴ ἦν σοι δεδομένον ἄνω θεν.\" Ὡς ἐνέργειαν τοίνυν τὴν συγχώρησιν προσ ηγόρευσε. \"Καὶ κρεμάσω αὐτὸν ἐν ὄρει μετεώρῳ Ἰσραήλ.\" Ὑψηλὸς δὲ ὁ Γολγοθᾶ, ἔνθα ὁ σωτήριος ἐπάγη σταυρός. Εἶτα τὴν μετὰ τὸ πάθος ἀνάστασιν, καὶ τὴν τοῦ κηρύγματος βλάστησιν. \"Καὶ καταφυτεύσω αὐτὸν, καὶ ἐξοίσει βλαστὸν, καὶ ποιήσει καρ πὸν,\" ὃν ἡ οἰκουμένη τρυγῶσα καὶ σιτουμένη τὴν αἰώνιον ἐλπίζει ζωήν. \"Καὶ ἀναπαύσεται ὑποκάτω αὐτοῦ πᾶν ὄρνεον.\" Εἶτα σαφέστερον, \"Καὶ πᾶν πετεινὸν ὑπὸ τὴν σκιὰν αὐτοῦ ἀναπαύσεται.\" Οὐδὲν κτηνῶδες, οὐδὲ ἑρπετὸν καὶ χαμαίζηλον, ἀλλ' εἴ τι ὑπόπτερον, καὶ ἀεροπόρον, καὶ ἐπὶ τὰ ἄνω τὴν ὁρ μὴν ἔχον. Τοιοῦτοι γὰρ οἱ τῆς πίστεως τρόφιμοι, ἄνω τὴν διάνοιαν πέμποντες, καὶ τὰ οὐράνια φαντα ζόμενοι, καὶ ὑπὸ τὴν σκιὰν τῆς μεγίστης καθήμενοι κέδρου. Κέδρον δὲ αὐτὸν προσηγόρευσε κατὰ τὸ ἀνθρώπινον, ἐπειδὴ καὶ τὴν Δαβιτικὴν βασιλείαν κέδρον ὠνόμασεν· ἔχει δὲ καὶ ἄσηπτον ἡ κέδρος, ὥσπερ καὶ ὁ Δεσπότης, καὶ κατὰ τὸ ἀνθρώπειον, τὸ ἀναμάρτητον ἔσχηκε. \"Καὶ τὰ κλήματα αὐτοῦ, φησὶν, ἀποκατασταθήσεται.\" Τοῦτο διὰ τὴν τηνικαῦτα τῆς Ἱερουσαλὴμ ἐρημίαν ἐπήγαγεν· ἀντὶ τοῦ, Μὴ ἀποβλέψητε εἰς τὴν ἐσομένην μετὰ τὴν αἰχμαλωσίαν τῆς πόλεως ἐρημίαν· οὗτος γὰρ ὁ αἰώνιος βασιλεὺς ἐκεῖθεν ὁρμώμενος βασιλεύσει, καὶ ἐξ αὐτῆς λήψεται κλήματα·","english":"And I will hang him on the mountain of Israel.” For when he permitted it, the passion was accomplished. The Lord himself made this clear when he spoke with Pilate; for when that man boasted that he had authority both to punish and to release, the Lord said: “You would have no authority unless it had been given to you from above.” So he called the permission an operation. “And I will hang him on a high mountain of Israel.” Golgotha is high, where the saving cross was fixed. Then he speaks of the resurrection after the passion, and the sprouting of the preaching. “And I will plant him, and he shall bring forth a shoot, and shall bear fruit,” which the inhabited world, gathering and feeding on it, hopes for eternal life. “And every bird shall rest beneath him.” Then more clearly: “And every winged creature shall rest under his shadow.” Nothing of beasts, nor of reptiles and things that crawl on the ground, but whatever is winged and flies in the air and has its impulse toward things above. For such are those nourished by faith, sending their thought upward and imagining heavenly things, and sitting under the shadow of the greatest cedar. He called him a cedar in accordance with the human aspect, since he also named the Davidic kingdom a cedar; and the cedar has incorruptibility, just as the Master too, in accordance with the human aspect, possessed sinlessness. “And his branches,” he says, “shall be restored.” He brought this in because of the desolation of Jerusalem at that time; instead of: Do not look to the desolation of the city that will come after the captivity; for this eternal king, setting out from there, will reign, and from it will take branches.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":137,"ref":"p137","source":"σημαίνει δὲ τὸν ἀποστολικὸν χορόν· ἀποκατασταθήσεται τοίνυν, φησὶ, τῇ Δαβιτικῇ φυλῇ ἡ βασιλεία, κατὰ τὰς πρὸς τὸν Δαβὶδ ὑπὸ τοῦ Θεοῦ γενομένας συνθήκας. Εἶτα ἐπάγει· κδʹ. Καὶ γνώσονται πάντα τὰ ξύλα τοῦ πεδίου, ὅτι ἐγὼ Κύριος, ὁ ταπεινῶν ξύλον ὑψηλὸν, καὶ ὑψῶν ξύλον ταπεινὸν, καὶ ξηραίνων ξύλον χλωρὸν, καὶ ἀναθάλλων ξύλον ξηρόν. Ἐγὼ Κύριος λελάληκα καὶ ποιήσω. Γνώσονται, φησὶ, πάν τες ἄνθρωποι, ὅτι ῥᾴδιόν μοι καὶ τὰ ὑψηλὰ ταπει νοῦν, καὶ ἀνυψοῦν τὰ ταπεινὰ, καὶ τὰ ὑγρὰ ξηραί νειν, καὶ τὰ ξηρὰ τεθηλότα δεικνύναι. Ὅταν γὰρ ἴδωσι μετὰ τὴν τῆς πόλεως ἐρημίαν βλαστὸν ἐξ αὐτῆς φύσαντα κατὰ τὴν Ἡσαΐου προφητείαν· \"Ἐξελεύσεται γὰρ, φησὶ, ῥάβδος ἐκ τῆς ῥίζης Ἰεσσαὶ, καὶ ἄνθος ἐκ τῆς ῥίζης ἀναβήσεται·\" καὶ τοῦτον πάσης τῆς οἰκουμένης ἀναδεικνύμενον βασιλέα, γνώσονται πάντες, ὅτι ἐγὼ Κύριος προλέγων, καὶ τῷ λόγῳ τὸ ἔργον ἐπάγων. ΚΕΦΑΛΑΙΟΝ ΙΗʹ.\n\nαʹ–δʹ. Καὶ ἐγένετο λόγος Κυρίου πρός με, λέγων· Υἱὲ ἀνθρώπου, τίς ὑμῖν ἡ παραβολὴ αὕτη ἐπὶ τῆς γῆς τοῦ Ἰσραὴλ λεγόντων, Οἱ πατέρες ἔφαγον ὄμφακα, καὶ οἱ ὀδόντες τῶν τέκνων ᾑμωδίασαν; Ζῶ ἐγὼ, λέγει Ἀδωναῒ Κύριος, ἐὰν γένηται ἔτι ἡ παραβολὴ αὕτη ἐν τῷ Ἰσραήλ. Ὅτι πᾶσαι αἱ ψυχαὶ ἐμαί εἰσιν· ὃν τρόπον ἡ ψυχὴ τοῦ πατρὸς, οὕτω καὶ ἡ ψυχὴ τοῦ υἱοῦ· πᾶσαι αἱ ψυχαὶ ἐμαί εἰσι, καὶ ἡ ψυχὴ ἡ ἁμαρτάνουσα, αὕτη ἀποθανεῖται. Τισὶ δοκεῖ ἐπ' ἄλλο κεφάλαιον μεταβῆναι τὴν προφητείαν· ἔστι δὲ ἰδεῖν τοῖς προλεχθεῖσι τὰ εἰρημένα συμβαί νοντα. Ἐπειδὴ γὰρ","english":"He means the apostolic choir; the kingdom will therefore be restored, he says, to the tribe of David, according to the covenants God made with David. Then he adds: 24. And all the trees of the field shall know that I am the Lord, who brings low the high tree and raises high the low tree, and dries up the green tree and makes the dry tree flourish. I the Lord have spoken, and I will do it. All men, he says, shall know that it is easy for me both to bring low the lofty and to raise up the lowly, to dry up the moist and to show the dry flourishing. For when, after the desolation of the city, they see a shoot springing from it, according to the prophecy of Isaiah—for he says, “There shall come forth a rod from the root of Jesse, and a flower shall rise up from the root”—and when they see this one proclaimed king of the whole inhabited world, all shall know that I am the Lord, who foretell and bring the deed to follow the word. CHAPTER 18.\n\n1–4. And the word of the Lord came to me, saying: Son of man, what is this parable among you concerning the land of Israel, saying, The fathers ate a sour grape, and the teeth of the children were set on edge? As I live, says Adonai the Lord, this parable shall no longer be in Israel. For all souls are mine; as the soul of the father, so also the soul of the son; all souls are mine, and the soul that sins, it shall die. Some think that the prophecy has passed over to another chapter; but it is possible to see that what is said agrees with what has been said before. For since","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":138,"ref":"p138","source":"τῆς τοῦ Σεδεκίου παρανομίας μνημονεύσας, τὴν ἐκ τοῦ βασιλικοῦ σπέρματος προεθέσπισεν ἐσομένην τῆς οἰκουμένης ἡγεμονίαν, ἀναγκαίως διδάσκει τὸν λαὸν μὴ κεχρῆσθαι τῇ ἀδι κίαν τοῦ Θεοῦ κατηγορούσῃ παροιμίᾳ, ὅτι τῶν πατέ ρων φαγόντων ὄμφακα οἱ ὀδόντες τῶν τέκνων ᾑμωδίασαν, ἢ, κατὰ τὸν Σύμμαχον, ἐγομφίασαν. Ἰδοὺ γὰρ, φησὶ, παρανόμων ὄντων τῶν τηνικαῦτα βασιλέων τὸ ἐξ αὐτῶν σπέρμα τῆς οἰκουμένης κρα τήσει. Οὔτε γὰρ ἀνέξομαι, ὧν οἱ πατέρες ἐπλημμέλησαν, τὰς εὐθύνας ἀπαιτῆσαι τοὺς παῖδας· καὶ τούτων γὰρ κἀκείνων Δεσπότης εἰμὶ, καὶ τὴν αὐτὴν ἁπάντων τὴν ἐπιμέλειαν ποιοῦμαι· πᾶσαι γὰρ αἱ ψυχαὶ ἐμαί εἰσιν, ἡ δὲ ἁμαρτάνουσα ψυχὴ, αὕτη τίσει τὰς δίκας. Εἶτα διδάσκει ἡμᾶς τίνα τῆς δικαιο σύνης τὰ εἴδη, καὶ πῶς δυνατὸν, καὶ ζωῆς ἀπολαῦσαι, καὶ τιμωρίας ἀπαλλαγῆναι. εʹ. Ὁ δὲ ἄνθρωπος ὅς ἐστι δίκαιος, ὁ ποιῶν κρίμα καὶ δικαιοσύνην. Τουτέστιν, ὁ ἶσα κατέχων τὰ τῆς δίκης ζυγά. ʹ. Ἐπὶ τῶν ὀρέων οὐ φάγεται. Ὁ τῆς τῶν εἰδώλων, φησὶ, θεραπείας πόῤῥω γινόμενος· ἐν γὰρ τοῖς ὄρεσι τὰ τούτων ἵδρυτο τεμένη. \"Καὶ τοὺς ὀφθαλμοὺς αὑτοῦ οὐ μὴ ἐπάρῃ πρὸς τὰ ἐπιθυμή ματα τοῦ οἴκου Ἰσραήλ.\" Ἀντὶ τοῦ, Ἐὰν μὴ ἀκολουθήσῃ τοῖς κακοῖς Ἰσραὴλ ἐνθυμήμασι· καὶ διὰ τούτων δὲ ὡσαύτως, καὶ τὴν ἀσέβειαν καὶ τὴν παρανομίαν ἐδήλωσε. \"Καὶ τὴν γυναῖκα τοῦ πλη σίον αὑτοῦ οὐ μὴ μιάνῃ, καὶ πρὸς γυναῖκα ἐν ἀφέδρῳ οὖσαν οὐ προσεγγιεῖ.\" Προσήκει δὲ αὐτὸν, φησὶ, μήτε ἀλλοτρίαν συλῆσαι εὐνὴν, μήτε τῇ ἐν ῥύσει αἵματος οὔσῃ πλησιάσαι· καὶ τοῦτο γὰρ ἀπηγόρευτο τῷ νόμῳ. ζʹ.","english":"Having mentioned the transgression of Zedekiah, he foretold the dominion over the world that would come from the royal seed, and he necessarily teaches the people not to use the proverb that accuses God of injustice—that when the fathers ate sour grapes, the children's teeth were set on edge, or, according to Symmachus, \"gnashed.\" For behold, he says, though the kings at that time were lawless, the seed from them will rule the world. For I will not endure to demand from the children the penalties for what the fathers did wrong; for I am Master of both these and those, and I exercise the same care over all; for all souls are mine, and the soul that sins, this one shall pay the penalties. Then he teaches us what are the forms of righteousness, and how it is possible both to enjoy life and to be delivered from punishment. 5. But the man who is righteous, who does judgment and righteousness. That is, the one who holds the scales of justice equally. 6. He shall not eat upon the mountains. He says: the one who keeps far from the worship of idols; for on the mountains their shrines were established. \"And he shall not lift up his eyes to the desires of the house of Israel.\" In place of: If he does not follow the evil thoughts of Israel; and through these things likewise he made clear both the impiety and the lawlessness. \"And he shall not defile the wife of his neighbor, and he shall not approach a woman in her separation.\" And it is fitting, he says, that he neither plunder another's bed nor approach a woman who is in a flow of blood; for this too was forbidden by the law. 7.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":139,"ref":"p139","source":"Καὶ ἄνθρωπον οὐ μὴ καταδυναστεύσῃ, καὶ ἐνεχυρασμὸν ὀφείλοντος ἀποδώσῃ, καὶ ἅρπαγμα οὐχ ἁρπᾶται. Πάσης, φησὶ, πλεονεξίας εἰ ὀφθείη ἐλεύθερος. Εἶτα ἡ ἐπίτασις τῆς ἀρετῆς· \"Τὸν ἄρτον αὑτοῦ πεινῶντι δώσει, καὶ γυμνὸν περιβαλεῖ ἱμά τιον.\" Οὐκ ἀρκεῖ γὰρ τὸ μὴ ἁρπάσαι, ἀλλὰ δεῖ καὶ κοινωνοὺς τῶν ὄντων τοὺς δεομένους λαβεῖν. ηʹ. Τὸ ἀργύριον αὑτοῦ ἐπὶ τόκῳ οὐ δώσει, καὶ πλεονασμὸν οὐ λήψεται. Καὶ γὰρ καὶ ταῦτα πλεονεξίας εἴδη. \"Ἀπὸ ἀδικίας ἀποστρέψει χεῖρα αὑτοῦ.\" Συντόμως τὴν παρανομίαν ἀπηγόρευσεν. \"Καὶ κρῖμα ποιήσει ἀναμέσον ἀνδρὸς καὶ τοῦ πλησίον αὑτοῦ.\" Εἰ δίκαιος ἀναφανείη κριτὴς, μὴ πρὸς χάριν ἢ ἀπέχθειαν ἐκφέρων τὴν ψῆφον· εἶτα συντόμως· θʹ. Καὶ ἐν τοῖς προστάγμασί μου πεπόρευται, καὶ τὰ δικαιώματά μου πεφύλακται τοῦ ποιῆσαι αὐτά· δίκαιος οὗτός ἐστι, ζωῇ ζήσεται, λέγει Ἀδωναῒ Κύριος. Ὁ τὰ εἰρημένα, φησὶ, πάντα πεποιηκὼς, καὶ τῶν ἀπειρημένων πάντων ἐλεύθερος, καὶ τῇ τοῦ δικαίου προσηγορίᾳ τιμηθήσεται, καὶ τοὺς τῆς ζωῆς τρυγήσει καρπούς. ιʹ. Καὶ ἐὰν γεννήσῃ υἱὸν λοιμὸν, ἐκχέοντα αἷμα, καὶ ποιοῦντα ἁμαρτήματα. Εἶτα συντόμως· \"Ἐν τῇ ὁδῷ τοῦ πατρὸς αὑτοῦ τοῦ δικαίου οὐ πορεύεται.\" Ἀλλ' ἕκαστον τῶν ἤδη ἀπηγορευμένων εἰργάσατο, καὶ τὴν ἐναντίαν ὁδὸν ὥδευσεν· ἀνομίαν, φησὶ, πεποίηκεν οὗτος. ιγʹ. Ζωῇ οὐ ζήσεται, πάσας τὰς ἀνομίας ταύ τας ἐποίησε, θανάτῳ θανατωθήσεται, τὸ αἷμα αὐτοῦ ἐπ' αὐτὸν ἔσται. Οὐδὲν, φησὶν, ὁ παράνομος ἐκ τῆς πατρῴας ἀρετῆς ὠφεληθήσεται, ἐναντίον ἐκεί νῳ προαιρούμενος βίον, ἀλλὰ τῶν οἰκείων σπερμάτων δρέψεται τοὺς καρπούς. ιδʹ.","english":"And he shall not oppress a man, and he shall restore a pledge owed, and he does not commit robbery. He says, if one be seen free from all covetousness. Then the intensification of virtue: \"He will give his bread to the hungry, and clothe the naked with a garment.\" For it is not enough not to have robbed, but one must also make those in need sharers of what one has. 8. He shall not give his silver at interest, and shall not take increase. For these too are forms of covetousness. \"He will turn back his hand from injustice.\" He has briefly forbidden lawlessness. \"And he shall execute judgment between a man and his neighbor.\" If he appears as a just judge, not bringing forth his verdict for favor or enmity; then briefly: 9. And he has walked in my commandments, and has kept my statutes to do them; this man is just, he shall surely live, says Adonai the Lord. He says, the one who has done all the things spoken of, and is free from all the things forbidden, will be honored with the name of the just, and will reap the fruits of life. 10. And if he beget a pestilent son, who sheds blood, and commits sins. Then briefly: \"He does not walk in the way of his just father.\" But he has done each of the things already forbidden, and has traveled the opposite way; he says, this man has committed lawlessness. 13. He shall not surely live, he has done all these lawless deeds, he shall surely be put to death, his blood shall be upon him. He says, the lawless man will profit nothing from his father's virtue, choosing a life contrary to that man, but he will pluck the fruits of his own seeds. 14.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":140,"ref":"p140","source":"Ὅταν δὲ, φησὶ, γεννήσῃ υἱὸν, καὶ ἴδῃ πά σας τὰς ἁμαρτίας τοῦ πατρὸς αὑτοῦ ἃς ἐποίησε, καὶ φοβηθῇ, καὶ μὴ ποιήσῃ κατὰ ταύτας. Εἶτα ἐφεξῆς λέγει· Ὅτι τῆς τῶν εἰδώλων ἑαυτὸν λατρείας ἀπήλλαξε, καὶ τῆς τοῦ οἴκου Ἰσραὴλ παρανομίας οὐ κεκοινώνηκε, γάμοις τε ἀλλοτρίοις οὐκ ἐπεβούλευσε, πᾶν εἶδος πλεονεξίας ἐμίσησε, τὴν δὲ δυνατὴν θε ραπείαν τοῖς δεομένοις προσήνεγκεν, τῶν μὲν λιμὸν ἐξελαύνων, τοὺς δὲ περιβάλλων καὶ γυμνότητος ἀπαλλάττων, καὶ πάσας ὁμοῦ τᾶς ἐντολὰς διεφύλαξεν. ιζʹ. Οὐ τελευτήσει οὗτος, φησὶν, ἐν ταῖς ἀδι κίαις τοῦ πατρὸς αὑτοῦ, ἀλλὰ ζωῇ ζήσεται. Οὔτε γὰρ δίκαιον, τοῦτον ὑπὲρ τῆς ἐκείνου παρανομίας εἰσπράττεσθαι δίκας. ιηʹ, ιθʹ. Ὁ δὲ πατὴρ αὐτοῦ, φησὶν, ἐπειδὴ θλί ψει ἔθλιψε, καὶ ἅρπαγμα ἥρπασε, καὶ ἐναντία ἐποίησεν ἐν μέσῳ τοῦ λαοῦ, καὶ ἀπέθανεν ἐν τῇ ἀδικίᾳ αὑτοῦ. Καὶ εἴπατε, Τί οὐκ ἔλαβεν ὁ υἱὸς τὴν ἀδικίαν τοῦ πατρὸς αὑτοῦ; Ὑμεῖς δέ φησιν ἀδίκως\n\nκρίνοντες βούλεσθε τοῦ παρανόμου τὸν υἱὸν τιμωρίαν ὑπὲρ τοῦ πατρὸς ὑπομεῖναι, καὶ ἀλ λήλων πυνθάνεσθε, Τί δήποτε τὰς τοῦ πατρὸς παρα νομίας οὐκ ἔτισεν; Ἐγὼ δὲ ὑμῖν φημι, \"Ὅτι ὁ υἱὸς κρίμα, καὶ δικαιοσύνην, καὶ ἔλεον ἐποίησε, πάντα τὰ νόμιμά μου συνετήρησε, καὶ ἐποίησεν αὐτὰ, ζωῇ ζήσεται.\" Ἐπειδὴ οὐ τὴν αὐτὴν ὥδευσε τῷ πατρὶ, ἀλλὰ τὴν ἐμὴν ὁδὸν τῆς τοῦ πατρὸς προετίμησεν, ἄξιον εὕρατο τῆς ὁδοῦ τὸ τέλος. κʹ. Ἡ δὲ ψυχὴ ἡ ἁμαρτάνουσα αὕτη ἀποθα νεῖται, ὁ υἱὸς οὐ λήψεται τὴν ἀδικίαν τοῦ πα τρὸς αὑτοῦ, οὐδὲ ὁ πατὴρ λήψεται τὴν ἀδικίαν τοῦ υἱοῦ αὑτοῦ. Τὰ αὐτὰ πάλιν σαφέστερον καὶ συντόμως παρεδήλωσε·","english":"When, he says, he begets a son, and he sees all the sins of his father which he committed, and fears, and does not do according to them. Then he says in order: Because he has freed himself from the worship of idols, and has not shared in the lawlessness of the house of Israel, and did not plot against another's marriage, hated every form of covetousness, and offered the healing that was in his power to those in need, driving away famine from some, and clothing others and freeing them from nakedness, and he kept all the commandments together. 17. This one, he says, shall not die in the iniquities of his father, but shall surely live. For it is not just that this one be exacted punishment for that one's lawlessness. 18, 19. But his father, he says, since he oppressed with oppression, and committed robbery, and did contrary things in the midst of the people, and died in his own injustice. And you said, Why did the son not receive the injustice of his father? But you, he says, judging unjustly, wish the son of the lawless one to undergo punishment for his father, and you ask one another, Why ever did he not pay the penalty for his father's lawlessness? But I say to you, \"Because the son has done judgment, and righteousness, and mercy, kept all my statutes, and did them, he shall surely live.\" Since he did not walk the same road as his father, but preferred my road to his father's, he found a worthy end of his road. 20. But the soul that sins, this one shall die; the son shall not receive the injustice of his father, nor shall the father receive the injustice of his son. The same things again he has indicated more clearly and concisely.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":141,"ref":"p141","source":"\"Δικαιοσύνη δικαίου ἐπ' αὐ τὸν ἔσται, καὶ ἀνομία ἀνόμου ἐπ' αὐτὸν ἔσται.\" Πολλάκις τὰ αὐτὰ λέγει, βεβαίαν αὐτῶν τὴν μνήμην ἐν τοῖς ἀκούουσι γενέσθαι βουλόμενος. καʹ, κβʹ. Καὶ ὁ ἄνομος ἐὰν ἐπιστρέψῃ ἐκ πα σῶν τῶν ἀνομιῶν αὑτοῦ ὧν ἐποίησε, καὶ φυλά ξηται πάσας τὰς ἐντολάς μου, καὶ ποιήσῃ κρί μα, καὶ δικαιοσύνην, καὶ ἔλεον, ζωῇ ζήσεται, καὶ οὐ μὴ ἀποθάνῃ. Πάντα δὲ παραπτώματα αὐτοῦ ὅσα ἐποίησεν, οὐ μνησθήσεται αὐτῷ ἐν τῇ δικαιοσύνῃ αὑτοῦ, ᾗ ἐποίησε, ζήσεται. Τοσοῦτον δὲ, φησὶν, ἀπέχω τοῦ δίκας ἕτερον ὑπὲρ ἑτέρου εἰσ πράξαι, ὅτι καὶ αὐτὸν τὸν παραβάτην τοῦ νόμου, κἂν μυρίας παρανομίας ἐργάσηται, μεταβαλλόμενον, καὶ μεταμελείᾳ χρώμενον, καὶ τὴν τῆς δικαιοσύνης ὁδὸν προαιρούμενον, καὶ δέξομαι, καὶ ζωῆς ἀξιώσω· εἶτα τὴν οἰκείαν ἀγαθότητα παραδηλοῖ. κγʹ. Οὐ μὴ θελήσει θελήσω τὸν θάνατον τοῦ ἀνόμου, λέγει Ἀδωναῒ Κύριος, ὡς τὸ ἐπιστρέ ψαι αὐτὸν ἐκ τῆς ὁδοῦ αὑτοῦ τῆς πονηρᾶς, καὶ ζῆσαι αὐτόν; Οὐ τὸν θάνατον, φησὶ, τοῦ ἀνό μου ἀλλὰ τὴν μετάνοιαν ποθῶ· οὐδὲ γὰρ ἵνα κολάσω, τῶν ἀνθρώπων τὴν φύσιν ἐδημιούργησα, ἀλλ' ἵνα ζωῆς μεταδῶ· μαρτυρεῖ δὲ τοῖς λόγοις τὰ πράγματα· οὐ γὰρ ἂν προφήταις ἐνέπνευσε, καὶ ἀποστόλους ἀπέστειλε, καὶ ἐγγράφους ἔδωκε νόμους, καὶ ἀγαθὰ ὑπισχνεῖται, καὶ γέενναν ἀπειλεῖ, κολάζειν βουλό μενος· ἀλλ' εἴασεν ἂν τοὺς ἀνθρώπους, ὡς ἂν θέλωσι, φέρεσθαι· νῦν δὲ ταῦτα πάντα διατελεῖ ποιῶν, ἵνα τῶν ἠπειλημένων ἐλευθερώσῃ δεινῶν· ὅτι δὲ οὐ λόγοι μόνον τὰ εἰρημένα, ἀλλὰ τὰ πράγματα, καὶ γενόμενα, καὶ γιγνόμενα, μάρτυς ἡ θεία Γραφή.","english":"The righteousness of the righteous shall be upon him, and the lawlessness of the lawless shall be upon him.\" He often says the same things, wishing their memory to become firm in those who hear. 21, 22. And if the lawless man turns back from all his lawless deeds which he has done, and keeps all my commandments, and does judgment and righteousness and mercy, he shall surely live, and shall not die. And all his transgressions, as many as he has done, shall not be remembered to him; in his righteousness which he has done, he shall live. He says, I am so far from exacting punishment from one man on behalf of another, that even the transgressor of the law himself, even if he works countless acts of lawlessness, when he changes and repents and chooses the way of righteousness, I will both receive him and deem him worthy of life; then he indicates his own goodness. 23. Shall I not desire the death of the lawless man, says Adonai the Lord, but rather that he turn back from his evil way and live? He says, I do not desire the death of the lawless man but his repentance; for I did not create the nature of men in order to punish, but in order to impart life. And the facts bear witness to the words; for he would not have inspired prophets, and sent apostles, and given written laws, and promised good things, and threatened Gehenna, if he wished to punish; but he would have let men be carried along as they wish. But now he does all these things continually, in order to free them from the terrible things that have been threatened. And that what has been said is not mere words but facts, both having happened and happening, the divine Scripture is witness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":142,"ref":"p142","source":"Ὁ γὰρ Ἐζεκίας ἐκ δυσσεβοῦς πατρὸς τοῦ Ἄχαζ φὺς, οὐ μόνον οὐκ ἔτισεν ὑπὲρ τοῦ πατρὸς δίκας, ἀλλὰ καὶ περιφανέστατος ἐκ τῆς οἰκείας εὐσεβείας ἐγένετο. Ὁ δέ γε πανόλβιος Μανασσῆς, ἐκ διαμέτρου ἐναντίαν ὁδεύσας τῷ φύσαντι, οὐδὲν τῆς πατρῴας εὐσεβείας ἀπώνατο· μεταμελείᾳ δὲ χρησάμενος τῆς σωτηρίας ἀπήλαυσεν. Ἀμὼν δὲ ὁ τούτου υἱὸς, τὴν μὲν πατρῴαν πονηρίαν ζηλώσας, τὴν δὲ μετάνοιαν οὐκέτι, κακῶς τὸν βίον κατέλυσεν· ὁ δὲ τούτου παῖς Ἰω σίας, τοῦ πατρὸς τὴν ἀσέβειαν βδελυξάμενος, καὶ πᾶσι τοῖς τῆς ἀρετῆς εἴδεσι τὴν ψυχὴν κατακοσμήσας, τῷ τῶν ἁγίων συνηρίθμηται καταλόγῳ, οὐδε μίαν ἐκ τῆς τοῦ πατρὸς παρανομίας λώβην ἑλκύσας· οἱ δὲ τούτου παῖδες, τοῦτον μὲν οὐ ζηλώσαντες, δυσ σεβείᾳ δὲ πάσῃ συζήσαντες, δίκας τῶν οἰκείων πλημμελημάτων ἐξέτισαν, ἐκ τῆς τοῦ πατρὸς φιλοθεΐας οὐδὲν ὄφελος καρπωσάμενοι. Καὶ ἐξ αὐτῆς τοίνυν τῆς τῶν ἁγίων Γραφῶν ἱστορίας, ἀληθῆ πέφηνε τοῦ Δεσπότου τὰ λόγια. Φέρε τοίνυν ἐπὶ τὴν ἀκολουθίαν τῆς ἑρμηνείας ἐπανέλθωμεν. κδʹ. Καὶ ἐν τῷ ἀποστρέψαι δίκαιον ἀπὸ τῆς δικαιοσύνης αὑτοῦ, καὶ ποιῆσαι ἀδικίαν, κατὰ πάσας τὰς ἀδικίας ἃς ἐποίησεν ὁ ἄνομος, ἐὰν ποιήσῃ, οὐ μὴ ζήσεται· πᾶσαι αἱ δικαιοσύναι αὐτοῦ, ἃς ἐποίησεν, οὐ μὴ μνησθῶσιν· ἐν τῷ παραπτώματι, ᾧ παρέπεσε, καὶ ἐν ταῖς ἁμαρτίαις αὑτοῦ, αἷς ἥμαρτεν, ἐν αὐταῖς ἀπο θανεῖται. Ὥσπερ, φησὶν, εἴ τις τῶν παρανόμων, τὸν πρότερον βδελυξάμενος βίον, τὸν ἐναντίον προέλοιτο, δέξομαι τὴν μετάνοιαν, καὶ ζωῆς αὐτὸν ἀξιώ σω·","english":"For Hezekiah, born of the impious father Ahaz, not only did not pay the penalty for his father, but also became most illustrious through his own piety. But Manasseh, most blessed in all things, having walked a path diametrically opposite to the one who begot him, enjoyed nothing of his father's piety; yet by making use of repentance he obtained salvation. But Amon his son, emulating his father's wickedness but no longer his repentance, ended his life miserably; but his child Josiah, abhorring his father's impiety and adorning his soul with every form of virtue, has been numbered in the catalogue of the saints, having drawn no stain from his father's lawlessness; but his children, not emulating him but living together with all impiety, paid the penalties for their own offenses, reaping no benefit from their father's love of God. And so from the very history of the holy Scriptures, the oracles of the Master have been shown to be true. Come then, let us return to the sequence of the interpretation. 24. And when a righteous man turns away from his righteousness and commits injustice, according to all the injustices which the lawless man has committed, if he does them, he shall surely not live; all his righteous deeds which he has done shall surely not be remembered; in the transgression in which he transgressed, and in his sins in which he sinned, in them he shall die. Just as, he says, if one of the lawless, having abhorred his former life, should choose the opposite, I will accept his repentance and deem him worthy of life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":143,"ref":"p143","source":"οὕτως, εἴ τις τῶν δικαίων, παντελῶς τὴν τῆς δικαιοσύνης καταλιπὼν ὁδὸν, εἰς τὴν ἑτέραν τράπηται, πάντα μὲν τὸν πρότερον ἀπολέσει δρόμον, πρόσφορον δὲ τῇ ὁδῷ εὑρήσει τὸ τέλος· ἐν γὰρ ταῖς ἁμαρτίαις αὑτοῦ ἀποθανεῖται. Ἐπιστῆσαι δὲ χρὴ, ὡς οὐχ ἁπλῶς εἶπεν, Ἐὰν ἁμάρτῃ, ἀλλ' \"Ἐὰν ἀποστραφῇ ἀπὸ τῆς δικαιοσύνης αὑτοῦ, καὶ ποιήσῃ ἀδικίαν κατὰ πάσας τὰς ἀδικίας,\n\nἃς ἐποίησεν ὁ ἄνομος·\" ἐπεὶ προσπταίουσι καὶ τῶν εὐσεβῶν τινες, ἀλλ' ἀνιστάμενοι πάλιν αὐτὴν ὁδεύουσι τὴν ὁδὸν, καὶ τῇ μετανοίᾳ χρώμενοι, τῆς σωτηρίας τυγχάνουσιν· οἱ δὲ παντελῶς ταύτης ἀφιστάμενοι, τοὺς τῆς ἐναν τίας ὁδοῦ τρυγῶσι καρπούς. κεʹ. Καὶ εἴπατε, φησὶν, Οὐ κατευθύνει ἡ ὁδὸς Κυρίου· ἀκούσατε δὴ οἶκος Ἰσραὴλ, Μὴ ἡ ὁδός μου οὐ κατευθύνει; οὐχὶ ἡ ὁδὸς ὑμῶν οὐ κατευθύνει; Ταύτην μου, φησὶ, τὴν δικαίαν ψῆφον ὁρῶν τες ἀδικίαν τολμᾶτε κατηγορεῖν; καὶ μὴν ἔδει ὑμᾶς καθ' ὑμῶν αὐτῶν τὴν κατηγορίαν ποιεῖσθαι, ὅτι τοιαύτην ὁρῶντες παρὰ τῷ κριτῇ δικαιοσύνην προαι ρεῖσθε τὴν ἀδικίαν. εἶτα τὰ αὐτὰ πάλιν συντόμως διέξεισι καὶ ὁ δίκαιος εἰς τὴν ἐναντίαν τρεπόμενος τῷ τῆς ἁμαρτίας θανάτῳ παραδοθήσεται, καὶ ὁ ἁμαρτωλὸς πάλιν μετανοίᾳ χρώμενος, καὶ διὰ πάσης ὁδεύειν τῆς ἀρετῆς προαιρούμενος ζωὴν ἐκ τῆς μεταμελείας καρπώσεται. κθʹ. Ταῦτα δὲ, φησὶν, ὁρῶν ὁ οἶκος Ἰσραὴλ λέγει· Οὐ κατορθοῖ, ἡ ὁδὸς Κυρίου· μὴ ἡ ὁδὸς Κυρίου οὐ κατορθοῖ, οἶκος Ἰσραήλ; οὐχὶ ἡ ὁδὸς ὑμῶν οὐ κατορθοῖ; Αὐτὰ, φησὶ, βοᾷ τὰ πράγματα, ὅτι αἱ μὲν ἐμαὶ κρίσεις ὀρθαὶ καὶ δίκαιαι, ἡ δὲ ὑμετέρα προαίρεσις παρανομίας μεστή. λʹ.","english":"Thus, if any of the righteous, having completely abandoned the path of righteousness, turns to the other, he will lose all his former course, and will find the end suited to that path; for in his sins he shall die. But one must note that he did not say simply, \"If he sins,\" but \"If he turns away from his righteousness and does injustice according to all the injustices which the lawless man did\"; since even some of the pious stumble, but rising again they walk that same path, and by using repentance they obtain salvation; but those who depart from it completely reap the fruits of the opposite path. 25. And you said, he says, \"The way of the Lord is not straight.\" Hear now, house of Israel: Is my way not straight? Is not your way not straight? Seeing this just verdict of mine, he says, do you dare to accuse it of injustice? And yet you ought to make the accusation against yourselves, because seeing such righteousness in the judge, you choose injustice. Then again he briefly runs through the same things: the righteous man who turns to the opposite will be handed over to the death of sin, and the sinner who again uses repentance and chooses to walk through all of virtue will reap life from his change of mind. 29. But seeing these things, he says, the house of Israel says, \"The way of the Lord does not set right.\" Is not the way of the Lord set right, house of Israel? Is not your way not set right? The facts themselves, he says, cry out that my judgments are upright and just, but your choice is full of lawlessness. 30.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":144,"ref":"p144","source":"Διὰ τοῦτο ἕκαστον κατὰ τὴν ὁδὸν αὐτοῦ κρινῶ ὑμᾶς, οἶκος Ἰσραὴλ, λέγει Ἀδωναῒ Κύριος. Οὕτως ἀπειλήσας, καὶ τὴν δικαίαν ψῆφον ἐξενεγκὼν ἐπὶ παραίνεσιν τρέπει τὸν λόγον. λαʹ. Ἐπιστράφητε καὶ ἀποστρέψατε ἐκ πασῶν τῶν ἀσεβειῶν ὑμῶν, καὶ οὐκ ἔσονται ὑμῖν εἰς κόλασιν ἀδικίας. Ἀποῤῥίψατε ἀφ' ἑαυτῶν πάσας τὰς ἀσεβείας ὑμῶν, ἃς ἠσεβήσατε εἰς ἐμὲ, καὶ ποιήσατε ἑαυτοῖς καρδίαν καινὴν, καὶ πνεῦμα καινὸν, καὶ ἱνατί ἀποθνήσκετε, οἶκος Ἰσραήλ. Καταλείψατε, φησὶ, τὴν τῆς ἀσεβείας ὁδὸν, καὶ ἑτέραν ἀναδέξασθε γνώμην, καὶ εἰς τοὺς ἐμοὺς ῥέ ψατε νόμους, ἵνα μὴ θάνατον ἐκ τῆς πονηρίας καρπώσησθε. Καρδίαν γὰρ καινὴν καὶ πνεῦμα και νὸν, τὴν ἐπὶ τὰ ἀμείνω τῆς ψυχῆς τροπὴν προσ ηγόρευσεν· εἶτα καὶ τὴν οἰκείαν ἀγαθότητα γυμνοῖ. λβʹ. Διότι οὐ βούλομαι τὸν θάνατον τοῦ ἀπο θνήσκοντος, λέγει Ἀδωναῒ Κύριος, ὡς τὸ ἐπι στρέψαι αὐτὸν ἀπὸ τῆς ὁδοῦ αὑτοῦ, καὶ ζῇν τὴν ψυχὴν αὐτοῦ, λέγει Ἀδωναῒ Κύριος· ἐπιστρέ ψασθε καὶ ζήσεσθε. Εἰδότες, φησὶν, ὡς οὐ τὴν κόλασιν, ἀλλὰ τὴν μεταμέλειαν τοῦ ἁμαρτωλοῦ ποθῶ, χρήσασθε τῇ μετανοίᾳ καὶ δέξασθε τῆς ζωῆς τοὺς καρπούς. Τοῦτο καὶ ὑμῖν ἁρμόττει τὸ φάρμακον. \"Οὐ γὰρ Ἰουδαίων μόνον ὁ Θεὸς, ἀλλὰ καὶ ἐθνῶν καὶ αὐτὸς Κύριος πάντων, πλουτῶν εἰς πάντας τοὺς ἐπικαλουμένους αὐτόν.\" Καταλίπωμεν τοίνυν τὴν τῆς κακίας ὁδὸν, ἧς τὸ τέλος ὄλεθρος καὶ ἀπώλεια, καὶ μεταμάθωμεν τὴν θείαν πορείαν, τὴν εἰς οὐ ρανοὺς ἀνάγουσαν, καὶ τὴν πρὸς Θεὸν ἡμῖν παῤῥη σίαν παρέχουσαν· ἧς τύχοιμεν ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, μεθ' οὗ τῷ Πατρὶ ἡ δόξα πρέπει, σὺν τῷ ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας τῶν αἰώνων.","english":"Therefore I will judge each of you according to his own way, O house of Israel, says Adonai the Lord. Having thus threatened, and having pronounced the just verdict, he turns his discourse to exhortation. 31. Turn and turn away from all your impieties, and they shall not become for you a punishment of iniquity. Cast away from yourselves all your impieties, which you committed impiously against me, and make for yourselves a new heart and a new spirit; and why do you die, O house of Israel? Abandon, he says, the way of impiety, and take up another disposition, and run to my laws, so that you may not harvest death from wickedness. For a new heart and a new spirit he called the turning of the soul toward better things; then he also lays bare his own goodness. 32. For I do not desire the death of the one who dies, says Adonai the Lord, but that he turn from his way and his soul live, says Adonai the Lord; turn and you shall live. Knowing, he says, that I desire not the punishment but the repentance of the sinner, make use of repentance and receive the fruits of life. This remedy is fitting for you as well. \"For God is not of the Jews only, but also of the Gentiles, and he himself is Lord of all, rich toward all who call upon him.\" Let us therefore abandon the way of wickedness, whose end is destruction and ruin, and let us learn instead the divine path, which leads up to the heavens and provides us with boldness toward God; may we attain it in Christ Jesus our Lord, with whom glory is fitting for the Father, together with the Holy Spirit, unto the ages of ages.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":145,"ref":"p145","source":"Ἀμήν.\n\nΤΟΜΟΣ Ζʹ.\n\nΚΕΦΑΛΑΙΟΝ ΙΘʹ.\n\nαʹ, βʹ. Καὶ σὺ λάβε θρῆνον ἐπὶ τὸν ἄρχοντα τοῦ Ἰσραήλ. Καὶ ἐρεῖς· Τί ἡ μήτηρ σου λέαινα; Τὰ συμβησόμενα, φησὶ, τῷ τοῦ Ἰσραὴλ βασιλεῖ, δι' ὧν αὐτὸν θρηνεῖς, προαγόρευσον. Βασιλέα δὲ Ἰσραὴλ οὐ τὸν ἐν Σαμαρείᾳ καθήμενον λέγει· πάλαι γὰρ ἐκείνη κατελύθη ἡ βασιλεία· ἀλλὰ τὸν ἐν τῇ Ἱερου σαλήμ. Πάντων γὰρ τῶν τηνικαῦτα ὑπολειφθέντων ὁ τοῦ Ἰούδα βασιλεὺς ἐβασίλευε· καὶ τοῦτο ἡμᾶς ἡ τετάρτη διδάσκει τῶν Βασιλειῶν, καὶ τῶν Παραλει πομένων ἡ δευτέρα. Μητέρα δὲ τοῦ βασιλέως τὴν Ἱερουσαλὴμ προσηγόρευσεν· ἐκεῖθεν γὰρ οἱ βασιλεῖς ὡρμῶντο· λέαιναν δὲ αὐτὴν καλεῖ, οὐ διὰ τὸ βασι λικὸν μόνον τῆς πόλεως, ἀλλὰ καὶ διὰ τὴν τοῦ ἤθους θρασύτητα. \"Ἐν μέσῳ λεόντων ἐνεμήθη.\" Τῶν κύκλῳ, φησὶ, βασιλέων ἐζήλωσε τὸν τρόπον. \"Τῶν μέσῳ λεόντων ἐπλήθυνε σκύμνους αὑτοῦ.\" Ση μαίνει δὲ τὰ μετὰ τὸν Ἰωσίαν συμβάντα· τέτταρες γὰρ βασιλεῖς ἐν ὀλίγῳ τῆς Ἱερουσαλὴμ\n\nἡγήσαντο, Ἰωάχαζ, Ἰωακεὶμ, Ἰεχονίας, Σεδεκίας. γʹ, δʹ. Καὶ ἀπεπήδησεν εἷς τῶν σκύμνων αὐ τῆς· λέων ἐγένετο, καὶ ἔμαθεν ἁρπάζειν ἁρπά γματα, ἀνθρώπους ἔφαγεν. Καὶ ἤκουσε περὶ αὐτοῦ ἔθνη, καὶ συνελήφθη ἐν τῇ διαφθορᾷ αὑ τοῦ, καὶ ἤγαγον αὐτὸν ἐν κημῷ εἰς γῆν Αἰγύπτου. Τὸν Ἰωάχαζ λέγει, ὃς Ἰωσίαν τὸν πατέρα διαδεξάμενος, καὶ περὶ τὸ Θεῖον ἐγένετο δυσσεβὴς, καὶ περὶ τοὺς ὑπηκόους παράνομος· ἀλλὰ τοῦτον Φαραὼ Νεχαὼ τῶν Αἰγυπτίων ὁ βασιλεὺς δορυάλωτον λαβὼν, πεπεδημένον εἰσήγαγεν εἰς τὴν Αἴγυπτον, καὶ ἐκεῖ τῆς παρανομίας τὰς δίκας ἐξέτισε· καὶ τοῦτο ἐσήμανεν εἰρηκὼς, \"Συνελήφθη ἐν τῇ διαφθορᾷ αὑτοῦ.\" Εἶτα ἐπάγει· εʹ–ζʹ.","english":"Amen.\n\nTOMOS 7.\n\nCHAPTER 19.\n\n1, 2. And you, take up a lamentation for the prince of Israel. And you shall say: What is your mother, a lioness? He says, Foretell the things that will befall the king of Israel, by which you lament him. And he does not call him king of Israel who sits in Samaria—for that kingdom was long ago dissolved—but the one in Jerusalem. For the king of Judah ruled over all those left at that time; and the fourth book of Kingdoms teaches us this, and the second of Paraleipomena. And he called Jerusalem the mother of the king, for from there the kings came; and he calls her a lioness, not only because of the royal character of the city, but also because of the boldness of its disposition. \"In the midst of lions she was nourished.\" He says, She emulated the manner of the kings round about. \"Among the lions she multiplied her cubs.\" And he signifies the things that happened after Josiah; for four kings ruled Jerusalem in a short time—Jehoahaz, Jehoiakim, Jeconiah, Zedekiah. 3, 4. And one of her cubs leaped away; he became a lion, and learned to seize prey, he devoured men. And nations heard concerning him, and he was caught in his destruction, and they brought him in a muzzle into the land of Egypt. He means Jehoahaz, who succeeded his father Josiah, and became impious toward the Divine, and lawless toward his subjects; but Pharaoh Necho, the king of the Egyptians, took him captive and brought him bound into Egypt, and there he paid the penalties for his lawlessness; and this he signified by saying, \"He was caught in his destruction.\" Then he adds: 5–7.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":146,"ref":"p146","source":"Καὶ εἶδεν ὅτι ἀπῶσται ἀπ' αὐτῆς, καὶ ἀπώλετο ἡ ὑπόστασις αὐτῆς, καὶ ἔλαβεν ἄλλον ἐκ τῶν σκύμνων αὑτῆς· λέοντα ἔταξεν αὐτόν. Καὶ ἀνεστρέφετο ἐν μέσῳ λεόντων· λέων ἐγένετο, καὶ ἔμαθεν ἁρπάζειν ἁρπάγματα, καὶ ἀνθρώπους ἔφαγε. Καὶ ἐνέμετο ἐν τῷ θράσει αὑτοῦ, καὶ τὰς πόλεις αὐτῶν ἐξερήμωσε, καὶ ἠφάνισε γῆν καὶ τὸ πλήρωμα αὐτῆς ἀπὸ φωνῆς ὠρυώματος αὑτοῦ. Τὸν Ἰεχονίαν διὰ τούτων παρεδήλωκε, τὸν τοῦ Ἰωακεὶμ υἱόν· περὶ γὰρ τῶν γενομένων αἰχμαλώ των, καὶ ἐν τῇ ξένῃ δεξαμένων τοῦ βίου τὸ πέρας, ποιεῖται τὸν λόγον· διὸ τοῦ Ἰωακεὶμ ἐπὶ τοῦ παρόν τος τὴν μνήμην κατέλιπεν· ἐν τῇ γὰρ Ἱερουσαλὴμ οὗτος ἐδέξατο τὴν σφαγήν. Ἐν συντόμῳ τοίνυν διεξῆλθε τὴν τοῦ Ἰεχονίου παρανομίαν, ὃς τρεῖς μῆνας πρὸς ὀλίγαις βασιλεύσας ἡμέραις, φόνων ἀδίκων τὴν πόλιν ἐπλήρωσεν. Ὅτι δὲ οὐ τὸν Ἰωακεὶμ, ἀλλὰ τὸν Ἰεχονίαν διὰ τούτων αἰνίττεται, τὰἐπαγόμενα μαρτυρεῖ. Φησὶ γάρ· ηʹ, θʹ. Καὶ ἐπέθετο ἐπ' αὐτῷ ἔθνη κυκλόθεν ἐκ τῶν χωρῶν, καὶ ἐξεπέτασαν ἐπ' αὐτὸν δίκτυα αὑτῶν, καὶ ἐν τῇ διαφθορᾷ αὐτῶν συνελήφθη. Καὶ ἔθεντο αὐτὸν ἐν κημῷ, καὶ ἐν γαλεά γρᾳ, καὶ ἤγαγον αὐτὸν πρὸς τὸν βασιλέα Βα βυλῶνος, καὶ εἰσήγαγον αὐτὸν εἰς φυλακὴν, ὅπως μὴ ἀκουσθῇ ἡ φωνὴ αὐτοῦ μηκέτι ἐπὶ τὰ ὄρη τοῦ Ἰσραήλ. Ὁ δὲ Ἰωακεὶμ οὐκ αἰχμάλωτοςἀπήχθη, ἀλλ' ἐν τῇ Ἱερουσαλὴμ ἀνῃρέθη· ὁ δὲ Ἰεχονίας τὰ προειρημένα πέπονθεν ἅπαντα· εἰκότως δὲ ὡς ἐπὶ λέοντος τὴν μὲν τῆς στρατείας προσβολὴν ὠνόμασε δίκτυα, κημὸν δὲ καὶ γαλεάγραν τὰ περι τεθέντα αὐτῷ δεσμά· ἐπειδὴ γὰρ τροπικῶς αὐτὸν ἐκάλεσε λέοντα, ἀκολούθως καὶ τὰ συμβάντα αὐτῷ τροπικῶς ὀνομάζει·","english":"And she saw that her hope was driven away from her, and her substance perished, and she took another from her whelps; she appointed him a lion. And he went about in the midst of lions; he became a lion, and he learned to seize prey, and he devoured men. And he pastured in his boldness, and he laid waste their cities, and he destroyed the land and its fullness by the sound of his roaring. By these things he has indicated Jeconiah, the son of Jehoiakim; for he makes his discourse concerning those who became captives and received the end of life in a foreign land; therefore for the present he has left off the mention of Jehoiakim; for this one received his slaughter in Jerusalem. In brief, then, he has gone through the lawlessness of Jeconiah, who, having reigned three months and a few days, filled the city with unjust murders. But that he hints at Jeconiah, not Jehoiakim, through these things, the following words testify. For he says: 8, 9. And nations set themselves against him round about from the countries, and they spread out their nets against him, and in their destruction he was caught. And they put him in a muzzle and in a cage, and they brought him to the king of Babylon, and they brought him into prison, so that his voice should no longer be heard upon the mountains of Israel. But Jehoiakim was not led away captive, but was slain in Jerusalem; whereas Jeconiah suffered all the things foretold; and reasonably, as in the case of a lion, he called the assault of the army nets, and the bonds placed around him a muzzle and a cage; for since he called him a lion figuratively, consistently he also names the things that befell him figuratively.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":147,"ref":"p147","source":"τῷ γὰρ λέοντι καὶ τὰ δίκτυα καὶ ἡ γαλεάγρα ἁρμόττει· οὕτω ταῦτα διηγησάμενος ἐφ' ἕτερον εἶδος πάλιν μεταβαίνει παραβολῆς καί φησιν· ιʹ, ιαʹ. Ἡ μήτηρ σου ἄμπελος, ὡς ἄνθος ῥοιᾶς ἐν ὕδατι πεφυτευμένης· ὁ καρπὸς αὐ τῆς, καὶ ὁ βλαστὸς αὐτῆς ἐγένετο ἐξ ὕδατος πολλοῦ. Καὶ ἐγένετο ῥάβδος ἰσχύος ἐπὶ φυλὴν ἡγουμένων, καὶ ὑψώθη ἐν τῷ μεγέθει αὑτῆς ἐν μέσῳ στελεχῶν, καὶ εἶδε τὸ μέγεθος αὑτῆς ἐν πλήθει κλημάτων αὑτῆς. Ἀμπέλῳ, φησὶν, ἔοικεν ἡ μήτηρ σου, καὶ ῥοιᾷ πεφυτευμένῃ παρ' ὄχθην ὕδατος, καὶ διὰ τὴν ἐκεῖθεν ἀρδείαν τεθηλυίᾳ τε καὶ ἄνθεσι κεκοσμημένῃ καὶ πολὺν βρυούσῃ καρπόν. Προσήκει δὲ ἐπισημήνασθαι, ὅτι οὐ καλὸν τὸν καρπὸν προσηγόρευσε. Διὰ δὲ τοῦ ὕδατος τὰς παντοδαπὰς τοῦ Θεοῦ ἐδήλωσε δωρεὰς, \"ῥάβδον δὲ ἰσχύος\" αὐτὴν τὴν βασιλείαν ἐκάλεσε. Παιδευτικὴ γὰρ ἡ ῥάβδος. Τὸ δὲ \"ἐπὶ φυλὴν ἡγουμένων\" προστέθεικεν, ἐπειδὴ οὐ παντὸς ἡγήσατο τοῦ Ἰσραὴλ, ἀλλὰ τῆς ἡγεμονικῆς τοῦ Ἰούδα φυλῆς. Τὸ δὲ \"Εἶδε τὸ μέ γεθος αὑτῆς ἐν πλήθει κλημάτων αὑτῆς,\" τὴν ἐκ τῆς εὐημερίας αὐτῇ προσγενομένην ἀλαζονείαν δηλοῖ. Ὅθεν ἐπάγει· ιβʹ. Καὶ κατεκλάσθη ἐν θυμῷ, ἐπὶ γῆν ἐῤῥίφη, καὶ ἄνεμος καύσων ἐξήρανε τὰ ἐκλεκτὰ αὐτῆς· ἐξεδικήθησαν, καὶ ἐξερημώθησαν αἱ ῥάβδοι τῆς ἰσχύος αὐτῆς· πῦρ ἐξήρανεν αὐτὴν, πῦρ ἀνάλωσεν αὐτήν. Τροπικῶς ἅπαντα καὶ παραβολικῶς, ὡς ἐπὶ ἀμπέλου καὶ ῥοιᾶς· ἄνεμον δὲ καύσωνα τὴν τῶν πολεμίων ἐκάλεσεν ἔφοδον, πῦρ δὲ, τὴν ἐκ τῆς θείας ὀργῆς καταλαβοῦσαν αὐτοὺς τιμω ρίαν. Ἔφη δὲ ξηρανθῆναι τὰς ῥάβδους τῆς ἰσχύος, διὰ τὸ σβεσθῆναι τὴν βασιλείαν.","english":"For the net and the hunting-net suit the lion; having narrated these things, he again passes over to another kind of parable and says: 10, 11. Your mother is a vine, like the blossom of a pomegranate planted by water; her fruit and her shoot came from much water. And she became a rod of strength upon a tribe of rulers, and she was exalted in her greatness in the midst of stems, and she saw her greatness in the multitude of her branches. Your mother, he says, is like a vine, and like a pomegranate planted by the bank of water, and through the irrigation from there made luxuriant and adorned with blossoms and teeming with much fruit. But it is fitting to note that he did not call the fruit good. And through the water he indicated the manifold gifts of God, and \"a rod of strength\" he called the kingdom itself. For the rod is for discipline. And he added \"upon a tribe of rulers\" because she did not rule over all Israel, but over the ruling tribe of Judah. And \"She saw her greatness in the multitude of her branches\" makes clear the arrogance that came upon her from her prosperity. Hence he adds: 12. And she was broken in wrath, she was cast upon the ground, and a scorching wind dried up her chosen things; they were avenged, and the rods of her strength were laid waste; fire dried her up, fire consumed her. All these things are said figuratively and parabolically, as of a vine and a pomegranate; and a scorching wind he called the assault of the enemies, and fire, the punishment from divine wrath that overtook them. And he said that the rods of strength were dried up, because the kingdom was quenched.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":148,"ref":"p148","source":"Εἶτα πάλιν διδάσκει τὰ μετὰ τὴν τοῦ Σεδεκίου αἰχμαλωσίαν συμβησόμενα κακά. ιγʹ. Καὶ νῦν πεφυτεύκασιν αὐτὴν ἐν τῇ ἐρήμῳ, ἐν γῇ ἀνύδρῳ καὶ διψώσῃ. Μετὰ τὸν ἐμπρησμὸν τῆς πόλεως καὶ τοῦ θείου νεὼ, τῶν ἐν\n\nτέλει πάντων τῶν μὲν ἀναιρεθέντων, τῶν δὲ δορυαλώτων ἀπαχθέντων, τοῖς ὑπολειφθεῖσιν ἐκεῖ πένησιν ἐπέστη σεν ἄρχοντα τὸν Γοδολίαν ὁ Ναβουζαρδάν· ἔρημος δὲ ἦν παντελῶς ἡ πόλις, μᾶλλον δὲ ἅπασα ἡ Ἰουδαία, καὶ τῶν τειχῶν περιῃρημένων, καὶ τῶν οἰκιῶν ἐμπεπρησμένων, καὶ τῶν πλείστων οἰκητόρων σφαγῇ καὶ αἰχμαλωσίᾳ παραδοθέντων. Διό φησι· \"Καὶ νῦν πεφυτεύκασιν αὐτὴν ἐν τῇ ἐρήμῳ.\" Ἀλλ' οὐδὲ οὕτω, φησὶ, διαμενεῖ, φθορὰν δὲ καὶ τὰ λείψανα δέξεται. ιδʹ. Ἐξελεύσεται γὰρ, φησὶ, πῦρ ἐκ τῶν ῥάβδων τῶν ἐκλεκτῶν αὐτῆς, καὶ καταφάγεται αὐτήν. Ὁ γὰρ Ἰσμαὴλ βασιλικοῦ γένους ὑπάρχων, καὶ τῷ Γοδολίᾳ φθονήσας, κεχρωσμένῃ πρὸς αὐτὸν φιλίᾳ χρησάμενος, τούτῳ μὲν κρύβδην ἐπιβουλεύει, ἀναιρεῖ δὲ καὶ τοὺς πλείστους τοὺς σὺν αὐτῷ· δείσας δὲ τὸ γεγονὸς δραπετεύει· οἱ δὲ λοιποὶ ἅπαν τες, τὴν τῶν Χαλδαίων φοβηθέντες ὀργὴν, τὴν Αἴ γυπτον σὺν Ἱερεμίᾳ τῷ προφήτῃ κατέλαβον· τοῦτο δὲ ἐδήλωσεν εἰπὼν, \"Καὶ ἐξελεύσεται πῦρ ἐκ τῶν ῥάβδων τῶν ἐκλεκτῶν αὐτῆς καὶ καταφάγεται αὐ τήν. Καὶ οὐκ ἔσται ἐν αὐτῇ ῥάβδος ἰσχύος φυλῆς, σκῆπτρον εἰς τὸ ἐξουσιάζειν· εἰς παραβολὴν θρήνων ἐστὶ, καὶ ἔσται εἰς θρῆνον.\" Δῆλον δὲ, ὅτι τὰ πρὸ τῆς ἐπανόδου λέγει· τηνικαῦτα γὰρ ὑπὸ μὲν τῶν οἰκείων ἐθρηνεῖτο, τοῖς δὲ ἀλλοτρίοις παροιμία ἐγένετο θρήνου· εἰώθασι γὰρ οἱ ἄνθρωποι ἐπὶ τῶν μεγίσταις συμφοραῖς περιπιπτόντων λέγειν·","english":"Then he again teaches the evils that will befall after the captivity of Zedekiah. 13. And now they have planted her in the wilderness, in a dry and thirsty land. After the burning of the city and of the divine temple, when all the leading men had either been slain or carried off as captives of war, Nabuzardan appointed Gedaliah as ruler over the poor who were left there; and the city was utterly desolate, or rather all Judea, both because the walls had been torn down and the houses burned, and because most of the inhabitants had been given over to slaughter and captivity. Therefore he says: \"And now they have planted her in the wilderness.\" But not even so, he says, will she remain, but even the remnant will receive destruction. 14. For fire, he says, will come out from her chosen rods and will devour her. For Ishmael, being of royal stock and envying Gedaliah, while feigning friendship toward him, plots against him in secret and kills most of those with him; and fearing what had happened, he flees; but all the rest, fearing the anger of the Chaldeans, reached Egypt with Jeremiah the prophet. And he made this clear when he said, \"And fire will come out from her chosen rods and will devour her. And there will not be in her a rod of strength of a tribe, a scepter to exercise authority; she is become a parable of lamentations, and she will be for a lamentation.\" And it is clear that he speaks of the things before the return; for at that time she was lamented by her own people, and to strangers she became a proverb of lamentation; for men are accustomed, in the case of those who have fallen into the greatest calamities, to say:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":149,"ref":"p149","source":"Μὴ πάθοιμι οἷα ὁ δεῖνα πέπονθε. Τοῦτο τοίνυν \"παραβολὴν\" ἐκάλεσε \"θρήνου·\" προστέθεικε δὲ, ὅτι οὐκ ἔστιν ἐν αὐτῇ ῥάβδος ἰσχύος, ἢ φυλὴ, ἢ σκῆπτρον. Οὐδένα γὰρ ἔσχεν ἄρχοντα, ἢ σύστημά τι φυλὴν ποιῆσαι δυνά μενον πρὸ τῆς ἐπανόδου· μετὰ γὰρ τὴν ἐπάνοδον πάλιν ἀπέλαβε τὴν προτέραν λαμπρότητα. Ταῦτα οὕτω προθεσπίσας, τίθησι μὲν ἐν μέσῳ τῆς προφητείας μικρόν τι διήγημα, συνάπτει δὲ τῷ διηγήματι παραυτίκα τὴν προφητείαν.\n\nΚΕΦΑΛΑΙΟΝ Κʹ.\n\nαʹ–δʹ. Καὶ ἐγένετο ἐν τῷ ἔτει τῷ ἑβδόμῳ, ἐν τῷ πέμπτῳ μηνὶ, δεκάτῃ τοῦ μηνὸς, ἦλθον ἄν δρες ἐκ τῶν πρεσβυτέρων τοῦ οἴκου Ἰσραὴλ ἐπερωτῆσαι τὸν Κύριον, καὶ ἐκάθισαν πρὸ προσ ώπου μου. Καὶ ἐγένετο λόγος Κυρίου πρός με, λέγων· Υἱὲ ἀνθρώπου, λάλησον πρὸς τοὺς πρεσβυτέρους τοῦ Ἰσραὴλ, καὶ ἐρεῖς πρὸς αὐτοὺς, Τάδε λέγει Ἀδωναῒ Κύριος· Εἰ ἐπερωτῆσαί με ὑμεῖς ἔρχεσθε, ζῶ ἐγὼ εἰ ἀποκριθήσομαι ὑμῖν, λέγει Κύριος. Εἰ ἐκδικήσεις αὐτοὺς ἐκδικήσει, υἱὲ ἀνθρώπου, εἰ ἐκδικήσεις αὐτούς. Λίαν ἁρ μόττει τουτοισὶ τοῖς λόγοις τὸ ὑπὸ τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν εἰρημένον· \"Οὐ πᾶς ὁ λέγων μοι, Κύριε, Κύριε, εἰσελεύσεται εἰς τὴν βασιλείαν τοῦ Θεοῦ· ἀλλ' ὁ ποιῶν τὸ θέλημα τοῦ Πατρός μου, τοῦ ἐν οὐρανοῖς, εἰσελεύσεται εἰς τὴν βασιλείαν τοῦ Θεοῦ.\" Καὶ οὗτοι γὰρ πονηρίᾳ συζῶντες, καὶ τοῖς τῆς μεταμελείας φαρμάκοις ἰαθῆναι μὴ βουληθέντες, ἐρωτᾷν ἐπειράθησαν τὸν Δεσπότην, οὐχ ἵνα πάντως τὰ κεκελευσμένα πράξωσιν, ἀλλ' ἵνα μάθωσιν εἰ συμβαίνουσι τοῖς οἰκείοις λογισμοῖς οἱ θεῖοι χρησμοί.","english":"May I not suffer what that man suffered. This, then, he called a \"parable of lamentation\"; and he added that there is in it neither a rod of strength, nor a tribe, nor a scepter. For she had no ruler, nor any body capable of making a tribe, before the return; for after the return she again received her former splendor. Having foretold these things in this way, he places a short narrative in the middle of the prophecy, and immediately joins the prophecy to the narrative.\n\nCHAPTER 20.\n\n1–4. And it came to pass in the seventh year, in the fifth month, on the tenth day of the month, that men from among the elders of the house of Israel came to inquire of the Lord, and they sat before me. And the word of the Lord came to me, saying: Son of man, speak to the elders of Israel, and you shall say to them: Thus says Adonai the Lord: Are you coming to inquire of me? As I live, if I will answer you, says the Lord. If you will surely avenge them, son of man, if you will surely avenge them. To these words fits very well what was said by our God and Savior: \"Not everyone who says to me, Lord, Lord, will enter the kingdom of God; but he who does the will of my Father who is in heaven will enter the kingdom of God.\" For these men also, living in wickedness and unwilling to be healed by the medicines of repentance, attempted to question the Master, not so that they would certainly do what was commanded, but so that they might learn whether the divine oracles agree with their own thoughts.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":150,"ref":"p150","source":"Τοῦτο καὶ ὁ Σεδεκίας πολλάκις πεποίηκε, καὶ ὁρκώσας τὸν Ἱερεμίαν τὰ τῷ Θεῷ δοκοῦντα σαφῶς αὐτῷ προ μηνύσαι, μαθὼν τὰ κελευσθέντα, τἀναντία τούτων εἰργάσατο· καὶ οἱ εἰς Αἴγυπτον δὲ μετὰ τὴν αἰχμα λωσίαν εἰσελθόντες ταυτὸ τοῦτο τετολμήκασι. Τούτου χάριν ὁ τῶν ὅλων Θεὸς ἀποκρίνασθαι τούτοις οὐ βούλεται· αὐτὸς γὰρ οἶδε, κατὰ τὴν τῶν ἱερῶν Εὐαγγε λίων διδασκαλίαν, τί ἐστιν ἐν τῷ ἀνθρώπῳ. Διὸ καὶ τῷ προφήτῃ παρακελεύεται καταφρονῆσαι αὐτῶν, καὶ μηδεμίαν ὑπὲρ αὐτῶν προσενεγκεῖν ἱκετείαν. Τοῦτο γὰρ ἐσήμανεν εἰρηκώς· \"Εἰ ἐκδικήσεις αὐτοὺς ἐκδικήσει, υἱὲ ἀνθρώπου, εἰ ἐκδικήσεις αὐτούς·\" ἀντὶ τοῦ, Μὴ φροντίσῃς αὐτῶν, οἷα δὴ κηδεμὼν αὐ τῶν ὑπάρχων, μὴ δέξῃ αὐτῶν τὴν ἐρώτησιν. εʹ, ʹ. Τὰς δὲ ἀνομίας, φησὶ, τῶν πατέρων αὐ τῶν διαμάρτυραι αὐτοῖς. Καὶ ἐρεῖς πρὸς αὐτούς· Τάδε λέγει Ἀδωναῒ Κύριος, Ἀφ' ἧς ἡμέραςᾑρέτισα τὸν οἶκον Ἰσραὴλ, καὶ ἐγνώσθην τῷ σπέρματι οἴκου Ἰακὼβ, καὶ ἐγνώσθην αὐτοῖς ἐν γῇ\n\nΑἰγύπτου, καὶ ἀντελαβόμην τῆς χειρὸς αὐ τῶν, λέγων, Ἐγὼ Κύριος ὁ Θεὸς ὑμῶν. Ἐν τῇ ἡμέρᾳ ἐκείνῃ ἀντελαβόμην αὐτῶν τῇ χειρί μου, τοῦ ἐξάγειν αὐτοὺς ἐκ γῆς Αἰγύπτου, εἰς τὴν γῆν, ἣν ἡτοίμασα αὐτοῖς, γῆν ῥέουσαν γάλα καὶ μέλι, κηρίον ἐστὶ παρὰ πᾶσαν τὴν γῆν. Τούτοις, φησὶν, ὦ προφῆτα, τοῖς πρὸς σὲ παραγενομένοις, καὶ τὰς ἐμὰς ὑπόδειξον εὐεργεσίας, καὶ τὰς τῶν πατέρων αὐτῶν ἀπαρίθμησαι παρανομίας· διήγησαι δὲ, ὅπως ἐπεφάνην ἐν Αἰγύπτῳ τοῖς πατράσιν αὐτῶν ἀσεβοῦσιν ἔτι, καὶ τὰ τῶν Αἰγυπτίων εἴδωλα θεραπεύουσι, καὶ ἐδίδαξα αὐτοὺς, ὅτι ἐγὼ καὶ Θεός εἰμι, καὶ Δεσπότης·","english":"Zedekiah also did this many times: having sworn Jeremiah to make plain to him what seemed good to God, once he learned the commands, he did the opposite of them; and those who entered Egypt after the captivity dared to do this same thing. For this reason the God of all does not wish to answer them; for he himself knows, according to the teaching of the holy Gospels, what is in man. Therefore he also enjoins the prophet to despise them and to offer no supplication on their behalf. For this is what he indicated when he said: \"If you exact vengeance, exact vengeance, son of man, if you exact vengeance on them\"—instead of: Do not concern yourself with them, as though you were their guardian; do not receive their question. 5. And the iniquities, he says, of their fathers make known to them. And you shall say to them: Thus says Adonai the Lord: From the day when I chose the house of Israel, and I was made known to the seed of the house of Jacob, and I was made known to them in the land of Egypt, and I took hold of their hand, saying, I am the Lord your God. In that day I took hold of them with my hand, to lead them out of the land of Egypt into the land which I prepared for them, a land flowing with milk and honey; a honeycomb is it beyond all the land. To these, he says, O prophet, who have come to you, both show my benefactions and recount the transgressions of their fathers; and relate how I appeared in Egypt to their fathers while they were still impious and serving the idols of the Egyptians, and I taught them that I am both God and Master.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":151,"ref":"p151","source":"καὶ τούτοις ἐχρώμην τοῖς λόγοις, ἐκείνους ἀπαλ λάξαι τῆς δουλείας βουλόμενος, τὰς δὲ ὑποσχέσεις πληρῶσαι, καὶ τὴν ἐπηγγελμένην ἀποδοῦναι γῆν, μυρίων ἀγαθῶν οὖσαν μητέρα, καὶ παντοδαποὺς καρποὺς τοῖς ἐνοικοῦσι τίκτουσαν· καὶ οὐκ ἄν τις ἁμάρτοι πάσης μὲν τῆς γῆς ἀποφαίνων κρείττονα, μελιττῶν δὲ αὐτὴν ἐργασίαν ἀποκαλῶν· τοῦτο γὰρ ἐδήλωσεν εἰρηκώς· \"Κηρίον ἐστὶ παρὰ πᾶσαν τὴν γῆν.\" Οὕτω προσηγόρευσε τὰ τοῦ μέλιτος πεπληρωμένα κηρία. ζʹ. Καὶ εἶπε, φησὶ, πρὸς αὐτούς· Ἕκαστος τὰ βδελύγματα τῶν ὀφθαλμῶν αὑτοῦ ἀποῤῥίψατε, καὶ ἐν τοῖς ἐπιτηδεύμασιν Αἰγύπτου μὴ μιαίνεσθε, ἐγὼ Κύριος ὁ Θεὸς ὑμῶν. Παρῄνεσα δὲ αὐτοὺς, φησὶ, τῆς μὲν τῶν Αἰγυπτίων ἀσεβείας τὴν κοινωνίαν φυγεῖν, τὴν δὲ ἐμὴν ἐπιγνῶναι δεσπο τείαν, ταύτην αὐτοὺς διὰ σημείων καὶ θαυμάτων διδάξας· οἱ δὲ οὐδαμῶς προσέχειν ἠθέλησαν ταῖς ἐμαῖς εἰσηγήσεσι. Καὶ τοῦτο σημαίνων ἐπήγαγε· ηʹ. Καὶ ἀπέστησαν ἀπ' ἐμοῦ, καὶ οὐκ ἠθέλησαν ὑπακοῦσαί μου· ἕκαστος τὰ βδελύγματα τῶν ὀφθαλμῶν αὑτοῦ οὐκ ἀπέῤῥιψε, καὶ τὰ ἐπιτηδεύ ματα Αἰγύπτου οὐ κατέλιπον. Εἶτα διδάσκει τῆς ὀργῆς τὸ δίκαιον. \"Καὶ εἶπον τοῦ ἐκχέαι τὸν θυμόν μου ἐπ' αὐτοὺς, τοῦ συντελέσαι τὴν ὀργήν μου ἐν αὐτοῖς ἐν μέσῳ τῆς Αἰγύπτου.\" Ἔπειτα τὴν φιλαν θρωπίαν καὶ τὴν μακροθυμίαν διδάσκει, ᾗ κεχρη μένος οἰκονομεῖ τῶν ἀνθρώπων τὴν φύσιν. θʹ. Καὶ ἐποίησα, ὅπως τὸ ὄνομά μου τὸ παράπαν μὴ βεβηλωθῇ ἐνώπιον τῶν ἐθνῶν, ὧν αὐτοί εἰσιν ἐν μέσῳ αὐτῶν, ἐφ' ὧν ἐγνώσθην πρὸς αὐ τοὺς ἐνώπιον αὐτῶν, τοῦ ἐξαγαγεῖν αὐτοὺς ἐκ γῆς Αἰγύπτου. Ἐβουλήθην, φησὶν, ἀπειθήσαντας παραυτίκα κολάσαι·","english":"And I used these words, desiring to release them from slavery, and to fulfill my promises, and to give them the land I had promised, which is the mother of countless good things and bears all kinds of fruits for its inhabitants; and no one would err who declares it better than the whole earth, and calls it the work of bees; for this is what he indicated when he said: \"It is a honeycomb beyond all the earth.\" Thus he named the honeycombs filled with honey. 7. And he said, it says, to them: Cast away each one the abominations of his eyes, and do not defile yourselves with the practices of Egypt, I am the Lord your God. But I exhorted them, it says, to flee fellowship with the impiety of the Egyptians, and to acknowledge my dominion, having taught them this through signs and wonders; but they were in no way willing to attend to my instructions. And signifying this he added: 8. And they revolted from me, and were not willing to obey me; each one did not cast away the abominations of his eyes, and they did not abandon the practices of Egypt. Then he teaches the justice of his anger. \"And I said to pour out my wrath upon them, to accomplish my anger upon them in the midst of Egypt.\" Then he teaches the philanthropy and the long-suffering by which he governs the nature of men. 9. And I did so, that my name might not at all be profaned before the nations, among whom they are in their midst, before whom I was known to them in their sight, to bring them out of the land of Egypt. I wished, it says, to punish them immediately for their disobedience;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":152,"ref":"p152","source":"ἐπειδὴ δὲ λαὸς ἐμὸς ἐχρημάτιζε, δίκας αὐτοὺς ἐπὶ τῶν δυσμενῶν οὐκ ἐπραξά μην, ἵνα τὸ παράπαν τὸ ὄνομά μου μὴ βεβηλωθῇ ἐνώπιον τῶν ἐθνῶν, οἷς οὗτοι συνῴκουν· ἵνα μὴ πρόφασις, φησὶ, τῆς κατ' ἐμοῦ βλασφημίας ἡ τού των γένηται τιμωρία· ἤθελον γὰρ διὰ τῆς περὶ τού τους εὐεργεσίας κἀκείνων μεταβαλεῖν τὰ φρονήματα· ταῦτα δὲ ἡμᾶς ἐναργέστερον διδάσκει τὸ τῆς Ἐξόδου βιβλίον. Διηγεῖται γὰρ ὁ μακάριος Μωσῆς, ὅπως αὐτῷ πᾶς ὁ λαὸς ἀπένεμε τοὺς θείους λόγους δια πορθμεύοντι τῷ Φαραῷ· ταύτῃ τοίνυν, φησὶ, τῇ μακροθυμίᾳ χρησάμενος· ιʹ–ιβʹ. Τοῦτον ἐξήγαγον ἐκ γῆς Αἰγύπτου. Καὶ ἐξήγαγον αὐτοὺς ἐκ γῆς Αἰγύπτου. Καὶ ἤγαγον αὐτοὺς εἰς τὴν ἔρημον. Καὶ ἔδωκα αὐτοῖς τὰ προστάγματά μου, καὶ τὰ δικαιώματά μου ἐγνώρισα αὐτοῖς, ὃς ἐὰν ποιήσῃ αὐτὰ ἄν θρωπος, καὶ ζήσεται ἐν αὐτοῖς. Καὶ Σάββατά μου ἔδωκα αὐτοῖς, τοῦ εἶναι εἰς σημεῖον ἀναμέ σον ἐμοῦ καὶ ἀναμέσον αὐτῶν, τοῦ γνῶναι ὅτι ἐγὼ Κύριος ὁ ἁγιάζων αὐτούς. Ἐλευθερώσας αὐ τοὺς, φησὶ, τῆς πικρᾶς ἐκείνης δουλείας, ὡς ἐν παλαίστρᾳ τινὶ, ἐν τῇ ἐρήμῳ τοῖς ἀγαθοῖς καὶ ὠφελίμοις νόμοις ἐπαιδοτρίβουν, ζωὴν αὐτοῖς διὰ τῆς τούτων φυλακῆς μηχανώμενος· ζωῆς γὰρ ὑπῆρχον οἱ νόμοι παρεκτικοί. Προστάγματα δὲ αὐτὰ καὶ δικαιώματα προσηγόρευσεν. Οὐ γὰρ ἕτερα τὰ προσ τάγματα, καὶ ἄλλα τὰ δικαιώματα, ἀλλὰ τὰ αὐτὰ διαφόροις ὀνόμασι κέκληται. Προστάγματα μὲν γάρ ἐστιν, ὡς παρὰ Θεοῦ καὶ Δεσπότου γραφέντα, καὶ φυλάττεσθαι κελευσθέντα· δικαιώματα δὲ, οὐ μόνον ὡς ἐνδίκως γραφέντα, καὶ τὸ δίκαιον ἔχοντα, ἀλλὰ καὶ ὡς δικαιοῦν τὸν κατορθοῦντα δυνάμενα.","english":"But since they were called my people, I did not exact punishment for them upon their enemies, so that my name might not be profaned at all before the nations among whom they dwelt; so that, he says, their punishment might not become a pretext for blasphemy against me. For I wished through beneficence toward them to change the minds of those others as well. The book of Exodus teaches us these things more clearly. For blessed Moses recounts how all the people attributed the divine words to him as he conveyed them to Pharaoh. Having exercised this longsuffering, then, he says: I brought them out of the land of Egypt. And I brought them out of the land of Egypt. And I led them into the wilderness. And I gave them my statutes, and I made known to them my judgments, which if a man do, he shall live in them. And I gave them my sabbaths, to be a sign between me and between them, that they might know that I am the Lord who sanctifies them. Having set them free, he says, from that bitter slavery, as in a kind of wrestling school, in the wilderness I trained them with good and beneficial laws, contriving life for them through their observance of these; for the laws were productive of life. He called them both statutes and judgments. For the statutes are not one thing and the judgments another, but the same things are called by different names. For they are statutes, as written by God and Master, and commanded to be kept; and judgments, not only as written justly and possessing what is just, but also as able to justify the one who fulfills them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":153,"ref":"p153","source":"Ἀναγκαῖον δὲ ἐπιστῆσαι, ὅτι τῶν προσταγμάτων τούτων, καὶ τῶν δικαιωμάτων τῶν ζωὴν τοῖς φυ λάττουσι παρέχειν δυναμένων, τὰ Σάββατα διεχώρισεν. Εἰρηκὼς γὰρ, \"Ἔδωκα αὐτοῖς τὰ προστάγματά μου, καὶ τὰ\n\nδικαιώματά μου ἐγνώρισα αὐτοῖς,\" καὶ τὸ ἐκ τούτων δηλώσας κέρδος· \"Ὃς ἂν ποιήσῃ αὐτὰ ἄνθρωπος, καὶ ζήσεται ἐν αὐτοῖς·\" τότε ἐπήγαγε· \"Καὶ τὰ Σάββατά μου δέδωκα αὐτοῖς.\" Καὶ οὐκ εἶπεν, Ἵνα φυλάξαντες ζήσωσιν ἐν αὐτοῖς· ἀλλ' \"Ἵνα ᾖ εἰς σημεῖον ἀναμέσον ἐμοῦ καὶ ἀναμέσον αὐτῶν, καὶ γνῶναι αὐτοὺς, ὅτι ἐγὼ Κύριος ὁ ἁγιάζων αὐ τούς.\" Τὴν γὰρ τῶν Σαββάτων αὐτοῖς ἀργίαν ἐνομοθέτησα, οὐχ ὡς ζωὴν αὐτοῖς παρέχειν δυναμέ νην, ἀλλ' ἵνα τὸ ἰδιάζον τῆς πολιτείας χωρίζῃ μὲν αὐτοὺς τῶν ἐθνικῶν ἐπιτηδευμάτων, τῶν δὲ ἐμῶν εὐεργεσιῶν εἰς μνήμην ἄγῃ· τῇ γὰρ ἀργίᾳ τῶν σαρκικῶν, καὶ τῇ τοῦ Θεοῦ προσεδρίᾳ καὶ τῇ τῶν θείων λογίων ἀκροάσει, τὸ κέρδος ἐλάμβανον, μαν θάνοντες ἐκ τῶν θείων λογίων, καὶ ποιητὴν εἶναι τὸν Θεὸν, καὶ εὐεργέτην· οὐ τοίνυν ἁπλῶς ἡ ἀργία ζωο ποιός· ἀλλ' ἡ τοῦ Θεοῦ προσεδρία. \"Καὶ εἶπον, φησὶ, πρὸς τὸν οἶκον τοῦ Ἰσραὴλ ἐν τῇ ἐρήμῳ· Ἐν τοῖς προστάγμασί μου πορεύεσθε.\" ιγʹ. Καὶ παρεπίκρανάν με ὁ οἶκος τοῦ Ἰσραὴλ ἐν τῇ ἐρήμῳ· ἐν τοῖς προστάγμασί μου οὐκ ἐπορεύθησαν, καὶ τὰ δικαιώματά μου ἀπώσαντο, ἃ ποιήσει αὐτὰ ἄνθρωπος, καὶ ζήσεται ἐν αὐτοῖς, καὶ τὰ Σάββατά μου ἐβεβήλωσαν σφόδρα. Πάλιν κἀνταῦθα κεχωρισμένως ἐμνήσθη τῶν Σαββάτων, οὐ συνάψας αὐτὰ τοῖς ἄλλοις δικαιώμασιν· οὔτε γὰρ ζωοποιὰ ταῦτα ὡς ἐκεῖνα, ἀλλὰ πολιτείας ἰδιάζοντά τινα περιέχοντα χαρακτῆρα.","english":"It is necessary to note that of these commandments and statutes which are able to give life to those who keep them, he set apart the Sabbaths. For having said, \"I gave them my commandments, and I made known to them my statutes,\" and having shown the gain from these: \"The man who does them shall live in them,\" then he added: \"And I gave them my Sabbaths.\" And he did not say, \"So that keeping them they might live in them,\" but \"So that it might be a sign between me and between them, and that they might know that I am the Lord who sanctifies them.\" For I legislated the rest of the Sabbaths for them, not as something able to give them life, but so that the distinctiveness of their way of life might separate them from the practices of the nations, and bring my benefits to remembrance. For by the rest from fleshly things, and by attendance upon God and the hearing of the divine oracles, they received the gain, learning from the divine oracles that God is both maker and benefactor. Therefore the rest is not simply life-giving, but attendance upon God. \"And I said,\" he says, \"to the house of Israel in the wilderness: Walk in my commandments.\" And the house of Israel provoked me in the wilderness; they did not walk in my commandments, and they thrust away my statutes, which a man shall do and live in them, and they greatly profaned my Sabbaths. Again here also he made mention of the Sabbaths separately, not joining them to the other statutes; for these are not life-giving as those are, but contain certain distinctive marks of a way of life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":154,"ref":"p154","source":"Τὸ μὲν γὰρ, \"Οὐ μοιχεύσεις, οὐ φονεύσεις, οὐ κλέψεις,\" καὶ τὰ ἄλλα τὰ τούτοις συνημμένα, καὶ τοὺς ἄλλους ἀνθρώπους ὁ τῆς φύσεως ἐδίδασκε νόμος· τῆς δὲ τοῦ Σαββάτου φυλακῆς οὐχ ἡ φύσις διδάσκαλος, ἀλλ' ἡ θέσις τοῦ νόμου· κατὰ τὰ ἄλλα τοίνυν τοῖς ἄλλοις κοινωνοῦν τες, κατὰ τὴν τοῦ Σαββάτου φυλακὴν, ἰδίαν τινὰ πο λιτείαν ἔχειν ἐδόκουν. Οὐδὲν γὰρ τῶν ἄλλων ἐθνῶν ταύτην ἐφύλαττε τὴν ἀργείαν. Οὐδὲ ἡ περιτομὴ οὕτως αὐτοὺς τῶν ἄλλων ἐχώριζεν, ὡς τὸ Σάββατον· τὴν γὰρ περιτομὴν καὶ Ἰδουμαῖοι πάντες εἶχον, ἀπὸ τοῦ Ἡσαῦ τὸ γένος κατάγοντες· καὶ Ἰσμαηλῖται ὡσαύτως, καὶ Αἰγύπτιοι δὲ παρὰ Ἰουδαίων ταύτην μαθόντες φυλάττειν ἐσπούδαζον. Καὶ τοῦτο ὁ Θεὸς διὰ τοῦ προφήτου Ἱερεμίου δεδήλωκεν, εἰπών· \"Καὶ ἐπισκέψομαι ἐπὶ πάντας περιτετμημένους ἀκροβυστίαν αὐτῶν, ἐπ' Αἴγυπτον, καὶ ἐπὶ Ἐδὼμ,\" καὶ τὰ ἑξῆς. Τὴν δὲ τοῦ Σαββάτου φυλακὴν μόνον τὸ Ἰουδαίων ἐφύλαττεν ἔθνος. Διὸ ἔφη ὁ Θεὸς ὅτι· \"Τὰ Σάββατά μου ἔδωκα αὐτοῖς, τοῦ εἶναι εἰς σημεῖον ἀναμέσον ἐμοῦ καὶ ἀναμέσον αὐτῶν, τοῦ γνῶναι ὅτι ἐγὼ Κύριος ὁ ἁγιάζων αὐτούς.\" Διηγησάμενος τοίνυν τὴν ἐν Αἰγύπτῳ γενομένην ἐκείνων μὲν ἀπεί θειαν, αὐτοῦ δὲ μακροθυμίαν, πάλιν τῶν κατὰ τὴν ἔρημον ἀνέμνησε νομοθεσιῶν, καὶ παραινέσεων, καὶ τῆς ἐκείνων ἀντιλογίας καὶ παραβάσεως. Εἶτα διδάσκει μὲν τὴν δικαίαν ὀργὴν, διδάσκει δὲ καὶ τὴν ἄῤῥητον ἀγαθότητα. ιδʹ. Καὶ εἶπον τοῦ ἐκχέαι τὸν θυμόν μου ἐπ' αὐτοὺς ἐν τῇ ἐρήμῳ, τοῦ ἐξαναλῶσαι αὐτούς. Καὶ ἐποίησα ὅπως τὸ ὄνομά μου τὸ παράπαν μὴ βεβηλωθῇ ἐνώπιον τῶν ἐθνῶν, ὧν ἐξήγαγον αὐτοὺς κατ' ὀφθαλμοὺς αὐτῶν.","english":"For \"You shall not commit adultery, you shall not murder, you shall not steal,\" and the rest that are joined to these, the law of nature also taught the other men; but of the keeping of the Sabbath, nature is not the teacher, but the institution of the law. In the other commandments, then, they shared in common with the others, but in the keeping of the Sabbath they seemed to have a certain polity of their own. For none of the other nations observed this rest. Nor did circumcision separate them from the others as the Sabbath did; for all the Idumeans had circumcision, tracing their descent from Esau; and the Ishmaelites likewise, and the Egyptians too, having learned it from the Jews, were zealous to keep it. And God has made this clear through the prophet Jeremiah, saying: \"And I will visit upon all the circumcised their foreskin, upon Egypt, and upon Edom,\" and the rest. But the keeping of the Sabbath the nation of the Jews alone observed. Therefore God said: \"I gave them my Sabbaths, to be a sign between me and between them, that they might know that I am the Lord who sanctifies them.\" Having recounted, then, their disobedience that took place in Egypt, and his own long-suffering, he again reminded them of the legislations and exhortations in the wilderness, and of their contradiction and transgression. Then he teaches both the just anger and the ineffable goodness. 14. And I said to pour out my wrath upon them in the wilderness, to consume them utterly. And I acted so that my name should not be profaned at all before the nations, from whom I brought them out before their eyes.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":155,"ref":"p155","source":"Καὶ ταῦτα δὲ ὁ θεσπέσιος διδάσκει Μωσῆς, λέγων εἰρηκέναι τὸν Θεόν· \"Καὶ νῦν ἔασόν με, καὶ θυμωθεὶς ὀργῇ ἐκτρίψω αὐτοὺς, καὶ ποιήσω σε εἰς ἔθνος μέγα.\" Εἶτα τὴν οἰκείαν ἱκετείαν διέξεισι, καὶ τῷ τέλει προστίθησιν, ὅτι· \"Ἐὰν πατάξῃς αὐτοὺς, ἀκού σεται Αἴγυπτος, καὶ ἐρεῖ· Παρὰ τὸ μὴ δυνηθῆναι Κύριον εἰσαγαγεῖν αὐτοὺς εἰς τὴν γῆν, ἣν ἐπηγγείλατο τοῖς πατράσιν αὐτῶν, κατηνάλωσεν αὐ τοὺς ἐν τῇ ἐρήμῳ.\" Τοῦτο καὶ ἐνταῦθα παρεδήλωσεν εἰπών· \"Καὶ ἐποίησα ὅπως τὸ ὄνομά μου τὸ παράπαν μὴ βεβηλωθῇ ἐνώπιον τῶν ἐθνῶν, ὧν ἐξ ήγαγον αὐτοὺς κατ' ὀφθαλμοὺς αὐτῶν.\" Εἶτα δι ηγεῖται πλατύτερον, ὅτι βουληθεὶς πανωλεθρίᾳ πάντας αὐτοὺς ὑποβαλεῖν ἐν τῇ ἐρήμῳ, ὡς καὶ τὰ ζωῆς χορηγὰ δικαιώματα πατήσαντας, καὶ τὰ Σάββατα βεβηλώσαντας. Καὶ πάλιν τῶν Σαββάτων χωρὶς μνη μονεύσας, ἐπάγει· ιζʹ. Καὶ ἐφείσατο αὐτῶν ὁ ὀφθαλμός μου, τοῦ μὴ ἐξαλεῖψαι αὐτοὺς, καὶ οὐκ ἐποίησα αὐτοὺς εἰς συντέλειαν ἐν τῇ ἐρήμῳ. Τοὺς γὰρ παρανό μους ἐκείνους διαφόροις παραδοὺς τιμωρίαις, τὰ τέκνα αὐτῶν οὐδὲν ἄμεινον ἐκείνων διατεθήσεσθαι μέλλοντα","english":"And the divinely inspired Moses teaches these things too, saying that God had said: \"And now leave me alone, and being provoked to anger I will wipe them out, and I will make you into a great nation.\" Then he sets out his own entreaty, and adds at the end: \"If you strike them down, Egypt will hear and will say: Because the Lord was not able to bring them into the land which he promised to their fathers, he destroyed them in the wilderness.\" This he also indicated here, saying: \"And I acted so that my name should not at all be profaned before the nations, from among whom I brought them out before their eyes.\" Then he recounts more fully that he wished to subject them all to utter destruction in the wilderness, as those who had trampled on the statutes that provide life and had profaned the Sabbaths. And again, after mentioning the Sabbaths apart from these, he adds: 17. And my eye spared them, so as not to blot them out, and I did not make an end of them in the wilderness. For after handing those lawless ones over to various punishments, their children, who were going to be disposed no better than they","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":156,"ref":"p156","source":"διεφύλαξε, καὶ εἰς τὴν ἐπηγγελμένην τοῖς προγόνοις εἰσήγαγε γῆν. ιηʹ–κʹ. Καὶ εἶπον, φησὶ, πρὸς τὰ τέκνα αὐτῶν ἐν τῇ ἐρήμῳ· Ἐν τοῖς νομίμοις τῶν πατέρων ὑμῶν μὴ πορεύεσθε, καὶ τὰ δικαιώματα αὐτῶν μὴ φυλάττεσθε, καὶ ἐν τοῖς ἐπιτηδεύμασιν αὐτῶν μὴ συναναμίγνυσθε. Ἐγὼ Κύριος ὁ Θεὸς ὑμῶν· ἐν τοῖς προστάγμασί μου πορεύεσθε, καὶ τὰ δι καιώματά μου φυλάττεσθε, καὶ ποιεῖτε αὐτά. Καὶ τὰ Σάββατά μου ἁγιάζετε αὐτὰ, καὶ ἔσται εἰς σημεῖον ἐμοῦ καὶ ἀναμέσον ὑμῶν, τοῦ γι νώσκειν ὅτι ἐγὼ Κύριος ὁ Θεὸς ὑμῶν. Καὶ τοῖς τέκνοις δὲ αὐτῶν, φησὶ, τῆς τῶν πατέρων χωρισθεῖσι διδασκαλίας, παρῄνουν ἐν τῇ ἐρήμῳ, καὶ συνεβού λευον ἀπαλλαγῆναι μὲν τῶν πατρῴων ἠθῶν, τὴν δὲ ἐμὴν δεσποτείαν ἐπιγνῶναι, καὶ τοῖς ἐμοῖς προστάγμασιν ἕπεσθαι, καὶ τὰ δοθέντα πληροῦν δικαιώ ματα, καὶ τῇ τῶν Σαββάτων φυλακῇ τὸ τῆς πολι τείας ἰδιάζον γνωρίζειν, καὶ ποδηγεῖσθαι πρὸς τὸν νομοθέτην διὰ τὸν νόμον· ἀλλὰ καὶ οὗτοι, φησὶ, τῶν νόμων τούτων καταφρονοῦντες διετέλεσαν. Καὶ τοῦτο δηλῶν ἐπήγαγε· καʹ. Καὶ παρεπίκρανάν με καὶ τὰ τέκνα αὐ τῶν· ἐν τοῖς προστάγμασί μου οὐκ ἐπορεύθη σαν, καὶ τὰ δικαιώματά μου οὐκ ἐφυλάξαντο τοῦ ποιῆσαι αὐτὰ, ἃ ποιήσει ἄνθρωπος αὐτὰ, καὶ ζήσεται ἐν αὐτοῖς, καὶ τὰ Σάββατά μου ἐβεβήλωσαν. Εἶτα προστίθησιν, ὅτι καὶ τούτους πάλιν δίκας ἐβουλήθην εἰσπράξασθαι τῆς ἀσεβείας, καὶ τοὺς μὲν αἰχμαλωσίᾳ, τοὺς δὲ σφαγῇ παραδοῦναι. Τοῦτο γὰρ ἐσήμανεν εἰρηκώς· κγʹ. Καὶ ἐξῆρα τὴν χεῖρά μου ἐπ' αὐτοὺς ἐν τῇ ἐρήμῳ, τοῦ διασκορπίσαι αὐτοὺς ἐν τοῖς ἔθνεσι, καὶ διασπεῖραι αὐτοὺς ἐν ταῖς χώραις.","english":"He preserved them and brought them into the land promised to their forefathers. 18–20. And he says, I said to their children in the wilderness: Do not walk in the ordinances of your fathers, and do not keep their statutes, and do not mix with their practices. I am the Lord your God; walk in my commandments, and keep my statutes, and do them. And sanctify my Sabbaths, and it shall be a sign between me and you, that you may know that I am the Lord your God. And to their children also, he says, who had been separated from the teaching of their fathers, I exhorted in the wilderness, and advised them to depart from the customs of their fathers, and to acknowledge my dominion, and to follow my commandments, and to fulfill the statutes that were given, and by the keeping of the Sabbaths to make known the distinctiveness of their citizenship, and to be led to the lawgiver through the law; but even these, he says, continued to despise these laws. And making this clear, he added: 21. And they provoked me to anger, even their children; they did not walk in my commandments, and they did not keep my statutes to do them, which a man shall do and live in them, and they profaned my Sabbaths. Then he adds that I wished to exact punishment from these also for their impiety, and to deliver some to captivity and some to slaughter. For this is what he indicated when he said: 23. And I lifted up my hand against them in the wilderness, to scatter them among the nations and to disperse them among the lands.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":157,"ref":"p157","source":"Ἵνα δὲ μή τις ἐντεῦθεν βλάβη καὶ Αἰγυπτίοις γένηται, καὶ Χαναναίοις, τοῦτο μὲν, φησὶν, οὐκ ἐποίησα, ἀλλὰ, κεʹ. Καὶ δέδωκα αὐτοῖς προστάγματα οὐ καλὰ, καὶ δικαιώματα ἐν οἷς οὐ ζήσονται ἐν αὐ τοῖς. Τινὲς οὖν ταῦτα εἰς τὴν τῶν εἰδώλων ἔλαβον θεραπείαν, τὸ ἔδωκα ἀντὶ τοῦ συνεχώρησα νενοη κότες· δῆλοι δέ εἰσιν οὐδαμῶς τὴν τῶν εἰρημένων κατειληφότες διάνοιαν. Τὴν γὰρ ἀσεβῆ τῶν εἰδώλων θρησκείαν οὐδεὶς ἂν εὖ φρονῶν εἴποι οὐ καλὴν, ἀλλὰ λίαν κακήν. Οὐ τοίνυν ἡ τῆς σοφίας πηγὴ, τῆς εὐ σεβείας ὁ νομοθέτης, ὁ τῆς ἀσεβείας κατήγορος, τὴν ἐσχάτην ἀσέβειαν οὐ καλὴν προσηγόρευσεν· ὅρον γὰρ αὐτὴν ὀνομάζει κακίας. Ἄλλα τοιγαροῦν ὁ λόγος αἰνίττεται. Ἐπειδὴ γὰρ, φησὶν, ἔδωκα αὐτοῖς δικαιώ ματα \"ἃ ποιήσει αὐτὰ ἄνθρωπος, καὶ ζήσεται ἐν αὐτοῖς·\" λέγει δὲ διὰ τούτων τοὺς δέκα λόγους τοῦ νόμου· παρέβησαν δὲ ταῦτα, καὶ πατοῦντες ἀδεῶς διετέλεσαν, ἑτέροις αὐτοὺς προστάγμασι προσέδησα καὶ προσήλωσα, ζωὴν μὲν αὐτοῖς οὐδεμίαν δυναμέ νοις παρέχειν, τῇ δὲ περὶ αὐτὰ φυλακῇ τε καὶ ἀσχο λίᾳ τὴν τῶν ἀναγκαίων νόμων ἐκείνων παράβασιν παύονται. Αἰνίττεται δὲ διὰ τούτων τὰς περὶ λέπρας, καὶ ὀστέου νεκροῦ, καὶ θνησιμαίου, καὶ γονοῤῥυοῦς, καὶ τῶν ἄλλων τῶν τοιούτων ἐντολὰς, καὶ τὰ συχνὰ διὰ ταῦτα περιῤῥαντήρια, καὶ τὰς ὑπὲρ τούτων προσφερομένας θυσίας· περὶ γὰρ τῶν τοιούτων εἱλούμενοι φυλακὴν, οὐκ ἔθ' ὁμοίως τῶν ἀναγ καίων ἐκείνων καὶ ὠφελίμων καταφρονεῖν ἠδύναντο νόμων· διὰ τοῦτο οὐκ ἔφη δεδωκέναι αὐτοῖς προστά γματα κακὰ, ἀλλ' οὐ καλά.","english":"But so that no harm might come from this to the Egyptians and Canaanites either, this, he says, I did not do, but — 25. And I gave them commandments that were not good, and statutes by which they shall not live in them. Some, then, took these as referring to the worship of idols, understanding \"I gave\" in place of \"I permitted\"; but they are clearly far from having grasped the meaning of what was said. For no one of sound mind would call the impious religion of idols \"not good,\" but exceedingly evil. Therefore the fount of wisdom, the lawgiver of piety, the accuser of impiety, did not call the utmost impiety \"not good\"; for he names it the limit of wickedness. Something else, then, is what the passage hints at. For since, he says, I gave them statutes \"which a man shall do and live in them\" — and by these words he means the ten words of the law — but they transgressed these and continued trampling them without fear, I bound and fastened them to other commandments, which could provide them no life, but by the guarding of and occupation with these they might cease from the transgression of those necessary laws. And by these he hints at the commandments concerning leprosy, and a dead bone, and a carcass, and one with a discharge, and the other such things, and the frequent sprinklings on account of these, and the sacrifices offered for these; for being wrapped up in the guarding of such things, they could no longer in the same way despise those necessary and beneficial laws. Therefore he did not say that he had given them evil commandments, but \"not good.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":158,"ref":"p158","source":"Οὔτε γὰρ κακίαν ἐδίδασκεν, οὔτε ἀρετῆς αὐτὰ καθ' ἑαυτὰ ποιητικὰ ὄντα ἐτύγχανεν, ἀλλὰ συχνῶς φοιτᾷν εἰς τὸν θεῖον νεὼν, καὶ τῷ Θεῷ προσεδρεύειν ἠνάγκαζεν. Ὁ γὰρ μεμιάνθαι πιστεύων ἐπὶ τὴν κάθαρσιν ἔτρεχεν, ἀφικνούμενος δὲ μνήμην ἐλάμβανε τοῦ Θεοῦ. Αὕτη δὲ ἡ μνήμη τὴν δυσσεβῆ γνώμην ἐξώριζε, καὶ τοὺς θείους νόμους φυλάττειν ἀνέπειθεν· αὐτὰ τοίνυν καθ' ἑαυτὰ, οὐ καλά· οὐ γὰρ τῷ θείῳ συνέβαινε σκοπῷ, ἀλλὰ τῇ τῶν νομοθετουμένων ἥρμοττεν ἀσθε νείᾳ· οὐ καλὰ δὲ ὅμως αὐτὰ, οὐδὲ ἀναγκαῖα, ἦγεν δὲ ἐπὶ τὰ καλὰ καὶ ἀναγκαῖα. Τούτοις ἐπάγει· κ ʹ. Καὶ μιανῶ αὐτοὺς ἐν τοῖς δόμασιν, ἐν τῷ διαπορεύεσθαίμε πᾶν διανοῖγον μήτραν, ὅπως ἀφανίσω αὐτοὺς, ἵνα γνῶσιν ὅτι ἐγὼ Κύριος. Τοῦτο ἔοικε τῷ διὰ τοῦ μακαρίου Δαβὶδ ὑπὸ τοῦ Θεοῦ εἰρημένῳ· \"Καὶ ἐξαπέστειλα αὐτοὺς κατὰ τὰ ἐπιτηδεύματα τῶν καρδιῶν αὐτῶν· πορεύσονται ἐν τοῖς ἐπιτηδεύμασιν αὑτῶν.\" Ἐπειδὴ γὰρ εἶδον αὐ τοὺς οὐδεμίαν\n\nὠφέλειαν ἐκ τῶν ἐμῶν παραινέσεων δεχομένους, εἴασα λοιπὸν αὐτοὺς τοῖς οἰκείοις ἀκο λουθεῖν λογισμοῖς, κυβερνᾷν αὐτοὺς οὐκ ἀνεχόμενος· τοῦτο καὶ ἐνταῦθα παρεδήλωσεν εἰρηκώς· \"Μιανῶ αὐτοὺς ἐν τοῖς δόμασιν αὐτῶν.\" Σαφέστερον δὲ τοῦτο ὁ Ἀκύλας ἡρμήνευσεν εἰρηκώς· \"Καὶ ἐμίανα αὐτοὺς ἐν τοῖς δόγμασιν αὐτῶν,\" ἐν τῷ παραγαγεῖν πᾶν διανοῖγον μήτραν· συνεχώρησα γὰρ αὐτοῖς μιαίνεσθαι τοῖς σφῶν ἐπιτηδεύμασιν ἐν τῷ διὰ πυρὸς παρ άγειν τὰ παιδία, καὶ τὰ πρωτότοκα τῶν παίδων προσφέρειν τοῖς δαίμοσι, τὰς ἀξίας αὐτοῖς λοιπὸν προσφέρων τιμωρίας. κζʹ, κηʹ. Διὰ τοῦτο λάλησον πρὸς τὸν οἶκον Ἰσραὴλ, υἱὲ ἀνθρώπου, καὶ ἐρεῖς πρὸς αὐτούς·","english":"For neither did it teach wickedness, nor was it in itself productive of virtue, but it frequently compelled them to go to the divine temple and to attend upon God. For the one who believed himself to be defiled ran to purification, and arriving there he received the remembrance of God. And this remembrance banished the impious opinion and persuaded them to keep the divine laws. These things, then, in themselves were not good—for they did not correspond to the divine purpose, but were suited to the weakness of those who were being legislated for—yet though they were not good, nor even necessary, they led to things good and necessary. To these he adds: 20. And I will defile them in their gifts, in their passing through every one that opens the womb, so that I may destroy them, that they may know that I am the Lord. This resembles what was said by God through the blessed David: \"And I sent them away according to the devices of their hearts; they shall walk in their own devices.\" For since I saw that they received no benefit from my counsels, I left them thereafter to follow their own reasonings, no longer enduring to steer them; this he also hinted at here, having said: \"I will defile them in their gifts.\" But Aquila interpreted this more clearly, having said: \"And I defiled them in their doctrines,\" in the passing through of every one that opens the womb; for I permitted them to be defiled by their own practices, in passing their children through the fire and offering the firstborn of their children to the demons, thereafter bringing upon them the punishments they deserved. 27, 28. Therefore speak to the house of Israel, son of man, and you shall say to them:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":159,"ref":"p159","source":"Τάδε λέγει Ἀδωναῒ Κύριος· Ἕως καὶ τούτουπαρώργισάν με οἱ πατέρες ὑμῶν ἐν τοῖς παραπτώμασιν αὐτῶν, ἐν οἷς παρέπεσον εἰς ἐμέ. Καὶ εἰσήγαγον αὐτοὺς εἰς γῆν εἰς ἣν ἦρα τὴν χεῖρά μου τοῦ δοῦναί με αὐτὴν αὐτοῖς, καὶ εἶ δον πάντα βουνὸν ὑψηλὸν, καὶ πᾶν ξύλον κατάσκιον, καὶ ἔθυσαν ἐκεῖ τοῖς θεοῖς αὑτῶν, καὶ ἔταξαν ἐκεῖ θυμὸν δώρων αὑτῶν, καὶ ἔθεντο ἐκεῖ ὀσμὴν εὐωδίας αὑτῶν, καὶ ἔσπεισαν ἐκεῖ σπονδὰς αὑτῶν. Οὐκ ἠρκέσθησαν, φησὶ, τῇ ἐν Αἰγύπτῳ ἀντιλογίᾳ, καὶ ταῖς ἐν τῇ ἐρήμῳ παρανο μίαις, ἀλλὰ καὶ εἰς τὴν ἐπαγγελθεῖσαν αὐτοῖς εἰσελ θόντες γῆν πολλῆς αὐτὴν ἀσεβείας ἐνέπλησαν, ἐν ἅπασι τοῖς βουνοῖς καὶ ἐν τοῖς ἄλσεσι βωμοὺς δειμάμενοι, καὶ εἴδωλα ἱδρυσάμενοι, καὶ σπονδὰς αὐτοῖς καὶ θυσίας διαφόρους προσενεγκόντες. Τὸ δὲ, \"Ἔ ταξαν ἐκεῖ θυμὸν δώρων αὑτῶν·\" ἀντὶ τοῦ Τοῖς παρανόμοις αὑτῶν ἐκείνοις δώροις τὸν ἐμὸν διήγειραν θυμόν. κθʹ. Καὶ εἶπον πρὸς αὐτοὺς, Τί ἐστιν Ἀβαμὰ (ἢ ὡς Σύμμαχος ἔφη, τί ἐστι Βαμά), ὅτι ὑμεῖς εἰσπορεύεσθε ἐκεῖ; καὶ ἐπεκάλεσαν τὸ ὄνομα αὐτοῦ Βαμὰ ἕως τῆς σήμερον ἡμέρας. Τόπος οὗτος ἐπίσημος ἐκ τῆς περὶ τὰ εἴδωλα δυσσεβείας γεγενη μένος. Εἶπεν τοίνυν αὐτοῖς, Ποῖον ἐκεῖθεν λαμβάνετε κέρδος; τίς ὑμῖν ἀπὸ τῆς Βαμὰ ὠφέλεια γενήσεται, ὅτι καὶ οὕτως αὐτὴν ἐπίσημον ἐποιήσατε, ὡς καὶ τὴν προσηγορίαν μέχρι τοῦ παρόντος βεβαίαν δια μεῖναι; λʹ, λαʹ. Διὰ τοῦτο εἰπὲ πρὸς τὸν οἶκον τοῦ Ἰσραὴλ, Τάδε λέγει Ἀδωναῒ Κύριος· Εἰ ἐν ταῖς ἀνομίαις τῶν πατέρων ὑμῶν ὑμεῖς μιαίνεσθε, καὶ ὀπίσω τῶν βδελυγμάτων αὐτῶν ὑμεῖς ἐκπορεύε σθε·","english":"Thus says Adonai the Lord: Even to this point your fathers provoked me in their transgressions, in which they fell away to me. And I brought them into the land which I lifted up my hand to give to them, and they saw every high hill and every shady tree, and they sacrificed there to their own gods, and they appointed there the fury of their own gifts, and they set there the odor of their own sweet savor, and they poured out there their own libations. They were not satisfied, he says, with the rebellion in Egypt and the lawlessnesses in the wilderness, but even entering into the land promised to them they filled it with great impiety, building altars on all the hills and in the groves, and setting up idols, and offering to them libations and various sacrifices. And the phrase, \"They appointed there the fury of their own gifts,\" is instead of: By those lawless gifts of theirs they stirred up my fury. 29. And I said to them, What is Abama (or, as Symmachus said, what is Bama), that you go in there? And they called its name Bama until this day. This is a place that became notable from the impiety concerning idols. He said to them, therefore, What profit do you receive from there? What benefit will come to you from Bama, that you even made it so notable, as also its name has remained secure until the present? 30, 31. Therefore say to the house of Israel, Thus says Adonai the Lord: If you are defiled in the lawlessnesses of your fathers, and you go out after their abominations:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":160,"ref":"p160","source":"καὶ ἐν ταῖς ἀπαρχαῖς τῶν πόνων ὑμῶν, καὶ ἐν τοῖς ἀφορισμοῖς ὑμῶν ἐν τῷ διάγειν τὰ τέκνα ὑμῶν ἐν πυρὶ ὑμεῖς μιαίνεσθε, καὶ ἐν πᾶσι τοῖς ἐνθυμήμασιν ὑμῶν ἕως τῆς σήμερον ἡμέρας, καὶ ἐγὼ ἀποκριθῶ ὑμῖν, οἶκος Ἰσραὴλ, εἰ ἀποκριθήσομαι ὑμῖν, καὶ εἰ ἀναβήσεται ἐπὶ τὸ πνεῦμα ὑμῶν τοῦτο. Ἐλπίζετε, φησὶ, τῆς πατρῴας παρανομίας καὶ τῆς δυσσεβείας ἐν ὑμῖν πολιτευομένης, καὶ τούτων ἁπάντων ὧν διεξῆλθον ὑφ' ὑμῶν τολμωμένων, ἀποκρίσεώς τινος παρ' ἐμοῦ τυχεῖν. Μὴ ἐξαπατᾶτε ὑμᾶς αὐτούς· τῶν γὰρ ἀδυνάτων ἐμὲ πρὸς τὰς ὑμετέρας ἀποκρίνασθαι πεύσεις, τῆς ἀσε βείας παρ' ὑμῶν τολμωμένης. Πείθω δὲ ὑμᾶς διὰ τῶν πραγμάτων καὶ τὴν τοιαύτην ἀποῤῥίψαι ἐλπίδα· τοῦτο γὰρ ἐσήμανεν εἰρηκὼς, \"Καὶ εἰ ἀναβήσεται ἐπὶ τὸ πνεῦμα ὑμῶν τοῦτο.\" λβʹ. Καὶ οὐκ ἔσται, ὃν τρόπον ὑμεῖς λέγετε, Ἐσόμεθα ὡς τὰ ἔθνη, καὶ ὡς αἱ φυλαὶ τῆς γῆς, τοῦ λατρεύειν ξύλοις καὶ λίθοις. Οὐ μὴν δὲ οὐδὲ ἐκεῖνο ὑμῶν πέρας λήψεται, ὅτι πᾶσι παραπλησίως τοῖς ἔθνεσι τὰ ξύλα καὶ τοὺς λίθους θεοποιοῦντες, τῷ Θεῷ πρέπον αὐτοῖς προσοίσετε γέρας. Κέχρηται πάλιν τῷ συνήθει ὅρκῳ· κατὰ γὰρ τὸν μακάριον Ἀπόστολον, ἐπειδὴ κατ' οὐδενὸς ἔχει μείζονος ὀμόσαι, φησί· λγʹ. Διὰ τοῦτο, ζῶ ἐγὼ, λέγει Ἀδωναῒ Κύριος, εἰ μὴ ἐν χειρὶ κραταιᾷ, καὶ ἐν βραχίονι ὑψηλῷ, καὶ ἐν θυμῷ κεχυμένῳ βασιλεύσω ἐφ' ὑμᾶς. Οὐκ ἔτι γὰρ, φησὶ, τῇ συνήθει χρήσομαι μακροθυμίᾳ, ἀλλὰ τὴν βασιλείαν μου καὶ τὴν ἐξουσίαν διὰ παι δείας γυμνώσω· διὰ γὰρ τῆς \"χειρὸς τῆς κραταιᾶς καὶ τοῦ ὑψηλοῦ βραχίονος,\" τὸ δυνατὸν ὁμοῦ καὶ τὸ τιμωρητικὸν παρεδήλωσεν· εἶτα καὶ τὸν τρόπον τῆς παιδείας διδάσκει.","english":"And in the firstfruits of your labors, and in your setting apart, when you cause your children to pass through fire, you defile yourselves, and in all your thoughts, even to this day—and shall I answer you, house of Israel? Shall I answer you, and shall this come up upon your spirit? You hope, he says, since the ancestral transgression and the impiety are practiced among you, and all these things which I have recounted are dared by you, to obtain some answer from me. Do not deceive yourselves; for it is impossible for me to answer your questions, when such impiety is dared by you. But I persuade you through events to cast away even such a hope; for this is what he indicated by saying, \"And shall this come up upon your spirit?\" 32. And it shall not be as you say, \"We shall be as the nations, and as the tribes of the earth, to serve wood and stones.\" Nor indeed shall that end of yours be fulfilled, that, deifying wood and stones just like all the nations, you shall bring to God the honor that is fitting for them. He has again used the customary oath; for according to the blessed Apostle, since he has no one greater by whom to swear, he says: 33. Therefore, as I live, says Adonai the Lord, surely with a strong hand, and with an uplifted arm, and with poured-out wrath, I will reign over you. For no longer, he says, will I use my customary longsuffering, but I will lay bare my kingdom and my authority through chastisement; for by \"the strong hand and the uplifted arm\" he has indicated both the powerful and the punitive; then he also teaches the manner of the chastisement.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":161,"ref":"p161","source":"λδʹ. Καὶ ἐξάξω ὑμᾶς ἐκ τῶν λαῶν, καὶ εἰσ δέξομαι ὑμᾶς ἐκ τῶν χωρῶν, ὧν διεσπάρητε ἐν αὐτοῖς, ἐν χειρὶ κραταιᾷ, καὶ ἐν βραχίονι ὑψηλῷ, καὶ ἐν θυμῷ καιομένῳ. Πρῶτον μὲν γὰρ, φησὶ, τῆς νῦν κατεχούσης αἰχμαλωσίας ἐλευθερώσω, καὶ εἰς τὴν προτέραν\n\nἐπανάξω γῆν. λεʹ, λ ʹ. Ἔπειτα ἐξάξω ὑμᾶς εἰς τὴν ἔρημον τῶν λαῶν, καὶ διακριθήσομαι πρὸς ὑμᾶς ἐκεῖ πρόσωπον κατὰ πρόσωπον. Ὃν τρόπον διεκρίθην πρὸς τοὺς πατέρας ὑμῶν ἐν τῇ ἐρήμῳ τῆς Αἰ γύπτου, οὕτω κρινῶ ὑμᾶς, λέγει Ἀδωναῒ Κύριος. Ἔρημον δὲ καλεῖ λαῶν τὰ ἔθνη πάλαι ἔρημα ὄντα Θεοῦ· προεσήμανε δὲ διὰ τούτου, ὅτι τῆς εὐσεβείας εἰς τὰ ἔθνη ἀχθείσης καὶ οὗτοι τῆς τῶν εἰδώλων ἀποστήσονται θεραπείας, τὴν τῶν πάλαι δυσσεβῶν ἐθνῶν μεταβολὴν αἰσχυνόμενοι. Τὸ δὲ, \"Διακριθήσο μαι πρὸς ὑμᾶς πρόσωπον κατὰ πρόσωπον,\" τὸν διὰ τῶν πραγμάτων γινόμενον ἔλεγχον παραδηλοῖ· Αὐτὰ γὰρ, φησὶ, τότε τὰ πράγματα μονονουχὶ βοῶντα διελέγχει ὑμῶν τὴν ἀπειθῆ καὶ παράνομον γνώμην, τὴν τῶν πάλαι ἐστερημένων λαῶν εὐπείθειαν δεικνύντα· ὥσπερ τοίνυν πρὸς τοὺς ὑμετέρους πα τέρας ἐν τῇ ἐρήμῳ διακριθεὶς, ὀλέθρῳ αὐτοὺς παν τελεῖ παραδέδωκα· οὕτω καὶ ὑμῖν ἐπάξω τὴν τιμω ρίαν· καὶ τοῦτο διὰ τῶν ἐπαγομένων σαφέστερον πεποίηκεν, εἰρηκώς· λζʹ, ληʹ. Καὶ διάξω ὑμᾶς ὑπὸ τὴν ῥάβδον μου, καὶ εἰσάξω ὑμᾶς ἐν ἀριθμῷ τῆς διαθήκης· Καὶ ἐκλέ ξομαι ἐξ ὑμῶν τοὺς ἀσεβεῖς, καὶ τοὺς ἀφεστη κότας. Τοὺς μὲν γὰρ ἀσεβεῖς, καὶ τοὺς τὴν ἐμὴν νομο θεσίαν καταλιπόντας τῇ ῥάβδῳ χρησάμενος διασπερῶ, τοὺς δὲ ἀριθμοῦ ἀξίους, καὶ τῆς ἐμῆς διαθήκης φύλα κας γενομένους εἰσάξω, καὶ τῆς ἐμῆς ἀξιώσω προνοίας.","english":"34. And I will bring you out from the peoples, and I will receive you from the countries where you were scattered among them, with a mighty hand, and with an uplifted arm, and with burning wrath. For first, he says, I will set you free from the captivity that now holds you, and I will bring you back to your former land. 35, 36. Then I will bring you out into the wilderness of the peoples, and there I will plead with you face to face. Just as I pleaded with your fathers in the wilderness of Egypt, so I will judge you, says Adonai the Lord. He calls the nations a wilderness of the peoples, because they were long ago a wilderness without God; and by this he foretold that, when piety was brought to the nations, these too would depart from the worship of idols, ashamed at the change of the nations that were formerly impious. And the phrase, \"I will plead with you face to face,\" indicates the conviction that comes about through events; for these very events, he says, then all but crying out, convict your disobedient and lawless mind, showing the obedience of the peoples who were formerly deprived. Just as, therefore, when I pleaded with your fathers in the wilderness, I handed them over to utter destruction, so also I will bring punishment upon you; and he has made this clearer through what follows, saying: 37, 38. And I will cause you to pass under my rod, and I will bring you into the number of the covenant; and I will choose out from among you the impious and those who have revolted. For the impious and those who have abandoned my legislation I will scatter, using the rod, but those worthy of the number, and who have become guardians of my covenant, I will bring in, and I will deem them worthy of my providence.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":162,"ref":"p162","source":"Ἐσήμανε δὲ διὰ τούτων τόν τε ἀποστολικὸν χορὸν, καὶ τοὺς δι' ἐκείνου τῷ θείῳ πεπιστευκότας κηρύγματι· εἶτα τῇ κατὰ τῶν πονηρῶν ἐπιμένων ἀπειλῇ, ἐπιφέρει· \"Διότι ἐκ τῆς γῆς τῆς παροικεσίας αὐτῶν ἐξάξω αὐ τοὺς, καὶ εἰς τὴν γῆν τοῦ Ἰσραὴλ οὐκ εἰσελεύσονται· καὶ ἐπιγνώσεσθε ὅτι ἐγὼ Κύριος.\" Ἀπὸ γὰρ τῆς αἰχμαλωσίας, φησὶν, ἐπαναγαγὼν, τούτους αὐτοὺς τοὺς τρόπῳ δυσσεβεῖ κεχρημένους πάλιν εἰς ἅπαντα διασκεδάσω τὰ ἔθνη. Τοῦτο δὲ μετὰ τὸν τοῦ Σωτῆρος ἡμῶν σταυρὸν τὸ πέρας ἐδέξατο· Ῥωμαῖοι γὰρ αὐ τοὺς ἐξανδραποδίσαντες εἰς τὴν οἰκουμένην κατέσπειραν, καὶ τῆς βασιλικῆς αὐτῶν ἐξήλασαν πόλεως· οὕτω προαγορεύσας τὰ λυπηρὰ, παραίνεσιν αὐτοῖς πάλιν καὶ συμβουλὴν ὁ φιλάνθρωπος προσφέρει· τῶν οἰκείων γὰρ ὑποσχέσεων μέμνηται· ἔφη δὲ μὴ θέλειν τὸν θάνατον τοῦ ἀνόμου, ὡς τὸ ἐπιστρέψαι αὐτὸν καὶ ζῇν. Φησὶ τοίνυν· λθʹ, μʹ. Καὶ ὑμεῖς οἶκος τοῦ Ἰσραὴλ, τάδε λέγει Ἀδωναῒ Κύριος· Ἕκαστος δὲ ἐπιτηδεύματα αὑτοῦ ἐξάρατε· καὶ μετὰ ταῦτα, ἐὰν ὑμεῖς εἰσακούσητέ μου, καὶ τὸ ὄνομά μου τὸ ἅγιον οὐ βε βηλώσητε οὐκέτι ἐν τοῖς δώροις ὑμῶν καὶ τοῖς ἐπιτηδεύμασιν ὑμῶν. Διότι ἐπὶ τοῦ ὄρους μου τοῦ ἁγίου, ἐπ' ὄρους ὑψηλοῦ Ἰσραὴλ, λέγει Ἀδωναῒ Κύριος· ἐκεῖ δουλεύσουσί μοι πᾶς οἶκος Ἰσραὴλ εἰς τέλος ἐπὶ τῆς γῆς, καὶ ἐκεῖ προσ δέξομαι αὐτοὺς, καὶ ἐκεῖ ἐπισκέψομαι τὰς ἀπαρ χὰς ὑμῶν, καὶ τὰς ἀπαρχὰς τῶν ἀφορισμῶν ὑμῶν ἐν πᾶσι τοῖς ἁγιάσμασιν ὑμῶν.","english":"By these words he signified both the apostolic choir and those who through them believed the divine proclamation; then, persisting in the threat against the wicked, he adds: \"Because I will bring them out from the land of their sojourning, and they shall not enter into the land of Israel; and you shall know that I am the Lord.\" For, he says, having brought them back from the captivity, I will again scatter among all the nations these very men who practiced impiety. And this received its fulfillment after the cross of our Savior; for the Romans enslaved them and scattered them throughout the inhabited world, and drove them out of their royal city. Thus, having foretold the sorrowful things, the lover of mankind again offers them exhortation and counsel; for he remembers his own promises; and he said that he does not will the death of the lawless one, but rather that he turn back and live. He says, then: 39, 40. And you, house of Israel, thus says Adonai the Lord: Let each man remove his own practices; and after these things, if you will listen to me, and you shall no longer profane my holy name with your gifts and with your practices. For upon my holy mountain, upon the high mountain of Israel, says Adonai the Lord: there shall all the house of Israel serve me to the end upon the land, and there I will receive them, and there I will visit your firstfruits, and the firstfruits of your separations, in all your sanctuaries.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":163,"ref":"p163","source":"Ἐὰν γὰρ πεισθῆναι, φησὶν, ἐθελήσητε, καὶ παύσησθε βεβηλοῦν τες τὸ ὄνομά μου τὸ ἅγιον (ἐξ ἐμοῦ γὰρ προσαγο ρευόμενοι, καὶ παρανόμως ζῶντες, καὶ δῶρα τοῖς εἰδώλοις προσφέροντες, ἐμοὶ τὴν τῆς ἀσεβείας βλασφημίαν προστρίβετε)· εἰς τὴν πατρῴαν ἐπαν ήξετε γῆν, καὶ τῆς συνήθους ἀπολαύσεσθε προμη θείας, προσφέροντες μὲν εὐγνωμόνως, ὧν δέχεσθε ἀγαθῶν τὰς ἀπαρχὰς, ὁρῶντες δὲ κἀμὲ εὐμενῶς προσδεχόμενον. μαʹ, μβʹ. Ἐν ὀσμῇ γὰρ, φησὶν, εὐωδίας προσ δέξομαι ὑμᾶς, ἐν τῷ ἐξαγαγεῖν με ὑμᾶς ἐκ τῶν λαῶν, καὶ εἰσδέχεσθαι ὑμᾶς ἐκ τῶν χωρῶν ἐν αἷς διεσκορπίσθητε ἐν αὐταῖς, καὶ ἁγιασθήσομαι ἐν ὑμῖν κατ' ὀφθαλμοὺς τῶν λαῶν· Καὶ ἐπιγνώσεσθε ὅτι ἐγὼ Κύριος, ἐν τῷ εἰσαγαγεῖν με ὑμᾶς εἰς τὴν γῆν τοῦ Ἰσραὴλ, εἰς τὴν γῆν εἰς ἣν ἐπῆρα τὴν χεῖρά μου, τοῦ δοῦναι αὐτὴν τοῖς πατράσιν ὑμῶν. Τὸ δὲ ἁγιασθήσομαι ἀντὶ τοῦ δοξασθήσομαι τέθεικεν· ὁρῶντες γὰρ ἅπαντες καὶ τὰς ἐμὰς εὐεργεσίας, καὶ τὴν ὑμετέραν εὐγνωμοσύνην, πολλὴν ὠφέλειαν καρπώσονται, τῶν μὲν καλουμένων αὐτῶν θεῶν βλέποντες τὴν ἀσθένειαν, τὴν δὲ ἐμὴν διὰ τῆς περὶ ὑμᾶς εὐεργεσίας δύναμιν θεωροῦντες. μγʹ. Καὶ μνησθήσεσθε ἐκεῖ τῶν ὁδῶν ὑμῶν, καὶ τῶν ἐπιτηδευμάτων ὑμῶν πάντων, ἐν οἷς ἐμιάνθητε ἐν αὐτοῖς, καὶ κόψεσθε τὰ πρόσ ωπα","english":"For he says, \"If you are willing to be persuaded and cease profaning my holy name (for by being called by my name, yet living lawlessly and offering gifts to idols, you bring upon me the blasphemy of impiety)—you shall return to the land of your fathers and enjoy my customary providence, offering gratefully the firstfruits of the good things you receive, and seeing that I too receive you favorably.\" 41, 42. For he says, \"I will receive you as a sweet savor, when I bring you out from the peoples and gather you from the lands in which you were scattered, and I will be sanctified among you in the eyes of the peoples. And you shall know that I am the Lord, when I bring you into the land of Israel, into the land which I lifted up my hand to give to your fathers.\" He has used \"I will be sanctified\" in place of \"I will be glorified\"; for all, seeing both my benefactions and your gratitude, will reap great benefit, beholding the weakness of those called gods, and contemplating my power through the beneficence shown toward you. 43. And there you shall remember your ways and all your practices by which you were defiled in them, and you shall strike your faces","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":164,"ref":"p164","source":"ὑμῶν ἐν πάσαις ταῖς κακίαις ὑμῶν, ἃς ἐποιήσατε. Ἐπίγνωσις γὰρ ἁμαρτίας αἰσχύνης ἀρ χή· διὰ τοῦτο τοῦ συνειδότος κεντοῦντος τὰ μέτωπα τύπτειν εἰώθαμεν· τοῦτο καὶ ἐνταῦθα ἐσήμανεν. Ἀποστάντες γὰρ, φησὶ, τῆς προτέρας παρα νομίας, καὶ τὴν ἐμὴν ἀσπασάμενοι θεραπείαν, καὶ τῆς παρ' ἐμοῦ προμηθείας τυγχάνοντες, ἐν αἰσθήσει γενήσεσθε τῶν προτέρων ἀσεβημάτων, καὶ τὰ πρόσ ωπα τύψετε, ἡλίκοις ἐνεφύρητε κακοῖς λογιζόμε νοι. μδʹ. Καὶ ἐπιγνώσεσθε, ὅτι ἐγὼ Κύριος, ἐν τῷ ποιῆσαί με οὕτως ὑμῖν, ὅπως τὸ ὄνομά μου μὴ βεβηλωθῇ, οὐ κατὰ τὰς ὁδοὺς ὑμῶν τὰς πονη ρὰς, οὐδὲ κατὰ τὰ ἐπιτηδεύματα ὑμῶν τὰ διεφθαρμένα, οἶκος Ἰσραὴλ, λέγει Ἀδωναῒ Κύριος. Ταύτης δὲ, φησὶν, ἀξιώσω τῆς κηδεμονίας ὑμᾶς, καὶ τοὺς ἄλλους ἅπαντας ἀνθρώπους διὰ τῆς εἰς ὑμᾶς εὐεργεσίας εἰς τὴν ἐμὴν ἐπίγνωσιν τρέψαι βουλόμε νος· οὔτε γὰρ ὑμεῖς φιλανθρωπίας ἄξιοι, ἢ συγ γνώμης, παρανόμοις ἐπιτηδεύμασιν ἐντραφέντες· μαθόντες τοίνυν, ὅπως ἐστὶ δυσσεβὲς, τὸ θεῖον ὄνομα βεβηλοῦν, φύγωμεν τὸ βλασφημίαν τῷ Δεσπότῃ προσάπτειν. Οἱ γὰρ τῆς αὐτοῦ προσηγορίας ἠξιωμένοι, ἀναξίως δὲ ταύτης πολιτευόμενοι, εἰς τὴν κατ' αὐτοῦ βλασφημίαν τῶν ἀνοήτων παρακινοῦσι τὰς γλώττας· τοῦτο καὶ περὶ τῶν Ἰουδαίων ὁ Θεὸς ἔλεγε· \"Καὶ ἐβεβηλώσατε τὸ ὄνομά μου ἐν τοῖς ἔθνεσιν, ἐν τῷ λέγεσθαι ὑμῖν, Λαὸς Κυρίου οὗτοι, καὶ ἐκ τῆς γῆς αὐτοῦ ἐξεληλύθασιν.\" Ἡμεῖς δὲ καὶ αὐτὴν ἐσχή καμεν τοῦ Δεσπότου τὴν προσηγορίαν· ἀπὸ Χριστοῦ γὰρ ὀνομαζόμεθα·","english":"in all your evils which you committed. For the knowledge of sin is the beginning of shame; for this reason, when conscience pricks, we are accustomed to strike our foreheads; this is what he indicated here as well. For, he says, having departed from your former lawlessness, and having embraced my service, and obtaining my providence, you will come to a sense of your former impieties, and you will strike your faces, reckoning with how many evils you were defiled. 44. And you shall know that I am the Lord, when I have done thus to you, so that my name may not be profaned, not according to your evil ways, nor according to your corrupted practices, O house of Israel, says Adonai the Lord. He says, I will deem you worthy of this care, wishing through the beneficence shown to you to turn all other men as well to the knowledge of me; for neither are you worthy of loving-kindness or forgiveness, having been reared in lawless practices. Having learned, then, how impious it is to profane the divine name, let us flee from attaching blasphemy to the Master. For those who have been deemed worthy of his name, but who conduct themselves unworthily of it, provoke the tongues of the foolish to blasphemy against him. This is what God also said concerning the Jews: \"And you profaned my name among the nations, in that it was said of you, These are the people of the Lord, and they have gone out from his land.\" But we too have received the very name of the Master; for we are named from Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":165,"ref":"p165","source":"διὸ προσήκει πάντας ἡμᾶς, κατὰ τὴν ἀποστολικὴν νομοθεσίαν, \"εἴτε ἐσθίομεν, εἴτε πίνομεν, εἴτε τι ποιοῦμεν, πάντα εἰς δόξαν Θεοῦ ποιεῖν, καὶ ἀπροσκόπους εἶναι Ἰουδαίοις καὶ Ἕλλησι, καὶ τῇ Ἐκκλησίᾳ τοῦ Θεοῦ,\" ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. ΤΟΜΟΣ Ηʹ. μεʹ, μ ʹ. Καὶ ἐγένετο λόγος Κυρίου πρὸς μὲ, λέγων· Υἱὲ ἀνθρώπου, στήρισον τὸ πρόσωπόν σου ἐπὶ Θαιμὰν, καὶ ἐπίβλεψον ἐπὶ Δαροὺμ, καὶ προφήτευσον ἐπὶ δρυμὸν ἡγούμενον Ναγέβ. Θαιμὰν μεσημβρία ἐστὶ τῇ Ἑλλάδι φωνῇ, Δαροὺμ δὲ τὸν λίβα σημαίνει, τὸ δὲ Ναγὲβ τὸν νότον· οὕτω καὶ ὁ Σύμμαχος ἡρμήνευσεν· \"Υἱὲ ἀνθρώπου, στήρισον τὸ πρόσωπόν σου ἐπὶ τὸν νότον ὁδὸν λιβὸς, καὶ προφήτευσον περὶ τοῦ δρυμοῦ τῆς χώρας τῆς μεσημβρινῆς.\" Διὰ πάντων δὲ τούτων τὴν Ἱερουσαλὴμ ᾐνίξατο· κατὰ νότον γὰρ, καὶ μεσημβρίαν, καὶ λίβα τῆς Βαβυλῶνος ἔχει τὴν θέσιν ἡ Ἱερουσαλήμ. Καὶ ἐπειδὴ οὐ κατ' εὐθεῖαν μεσημβρίαν κεῖται, ἀλλὰ βραχύ τι πρὸς δύσιν ἀποκλίνει, ἀναγκαίως καὶ τὸν λίβα προστέθεικε, τοιαύτην ἔχοντα τὴν θέσιν. Δρυ μὸν δὲ ἡγούμενον προσηγόρευσε τὴν Ἱερουσαλὴμ διὰ τὴν ἀκαρπίαν· τοιοῦτος γὰρ ὁ δρυμός· καὶ διὰ τὸ σκληρὸν τῆς διανοίας· τοιαύτη γὰρ τῆς δρυὸς ἡ φύσις· καὶ πρὸς τούτοις διὰ τὸ μὴ κατὰ τάξιν πεφυτεῦσθαι τὰ ἐν τῷ δρυμῷ ξύλα, ἀλλὰ πολλὴν εἶναι ἐν τούτοις ἀταξίαν· καὶ μέντοι καὶ διὰ τὸ θηρίων οἰκητήριον εἶναι τὸν δρυμόν. Ταῦτα δὲ ἅπαντα τηνικαῦτα εὕρειεν ἄν τις ἐν τῇ Ἱερουσαλήμ. μζʹ. Καὶ ἐρεῖς τῷ δρυμῷ Ναγέβ· Ἄκουε λόγον Κυρίου· Τάδε λέγει Ἀδωναῒ Κύριος· Ἰδοὺ ἐγὼἀνάπτω ἐν σοὶ πῦρ, καὶ καταφάγεται ἐν σοὶ πᾶν ξύλον χλωρὸν, καὶ πᾶν ξύλον ξηρόν·","english":"Therefore it is fitting that we all, according to the apostolic ordinance, \"whether we eat or drink or do anything, do all to the glory of God, and be blameless toward Jews and Greeks and the Church of God,\" to whom be the glory unto the ages of ages. Amen. TOME 8. 45, 40. And the word of the Lord came to me, saying: Son of man, set your face toward Thaiman, and look upon Daroum, and prophesy against the forest that leads to Nageb. Thaiman is midday in the Greek tongue, and Daroum signifies the southwest, and Nageb the south; thus Symmachus also interpreted it: \"Son of man, set your face toward the south, the way of the southwest, and prophesy concerning the forest of the southern country.\" Through all these things he hinted at Jerusalem; for Jerusalem lies to the south, and the midday, and the southwest of Babylon. And since it does not lie due south, but inclines a little toward the west, he necessarily added the southwest also, which has such a position. And he called Jerusalem a \"forest that leads\" because of its barrenness—for such is a forest—and because of the hardness of its mind, for such is the nature of the oak; and besides these, because the trees in a forest are not planted in order, but there is great disorder among them; and moreover because the forest is a dwelling-place of wild beasts. And all these things one would then find in Jerusalem. 47. And you shall say to the forest of Nageb: Hear the word of the Lord. Thus says Adonai the Lord: Behold, I kindle a fire in you, and it shall devour in you every green tree and every dry tree.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":166,"ref":"p166","source":"οὐ σβεσθήσεται ἡ φλὸξ ἡ ἐξαφθεῖσα. Ἐπέμεινε τῇ τρο πῇ. καὶ ἐπειδὴ δρυμὸν τὴν Ἱερουσαλὴμ ἐκάλεσεν, εἰκότως καὶ πῦρ ὀνομάζει τῶν πολεμίων τὴν στρα τείαν, καὶ ξύλα καιόμενα τοὺς ὑπὸ τούτων ἀναι ρουμένους· ξύλον δὲ χλωρὸν, καὶ ξύλον ξηρὸν, τοὺς πλούτῳ κομῶντας καὶ τοὺς πενίᾳ συζῶντας. Εἶτα διδάσκει, ὅτι καὶ μεταξὺ διακείμενα ἔθνη κοινωνήσει τῆς συμφορᾶς· φησὶ γάρ· μηʹ. Καὶ κατακαυθήσεται ἐν αὐτῇ πᾶν πρόσωπον ἀπὸ ἀπηλιώτου ἕως βοῤῥᾶ· Καὶ ἐπιγνώ σεται πᾶσα σὰρξ, ὅτι ἐγὼ Κύριος ἐξέκαυσα αὐτὰ, καὶ οὐ σβεσθήσεται. Τὸ δὲ ἀπὸ ἀπηλιώτου πάλιν ὁ Σύμμαχος ἀπὸ μεσημβρίας ἡρμήνευσε. Διδάσκει δὲ, ὅτι ἀπὸ τῆς Χαλδαίων γῆς μέχρι τῶν Ἱεροσολύμων τῷ τῆς στρατείας χρήσεται πυρὶ, καὶ δαπανήσει τὰ ἐν μέσῳ διακείμενα ἔθνη, ἵνα διὰ γοῦν τῆς συμφορᾶς μάθωσιν ἅπαντες, ὡς αὐτὸς δεσπόζει τῆς οἰκουμένης. μθʹ. Καὶ εἶπον· Μηδαμῶς Ἀδωναῒ Κύριε αὐτοὶ λέγουσι πρὸς μὲ, Οὐχὶ παραβολή ἐστι λεγομένη αὕτη; Τούτων, φησὶν, οὕτως\n\nεἰρημένων, ἐγὼ μὲν τοῦ λαοῦ τὴν ἀπιστίαν ἐγνώρισα τῷ Δεσπότῃ, εἰρηκὼς, ὅτι παραβολὴν, ἀλλ' οὐκ ἀλήθειαν ὑπολαμ βάνουσιν εἶναι τὰ λεγόμενα· αὐτὸς δὲ λοιπὸν ὁ Δεσπό της τὰ παραβολικῶς εἰρημένα σαφέστερον εἰπεῖν με προσέταξε. Φησὶ δὲ οὑτωσί·","english":"The flame that was kindled shall not be quenched. He persisted in the turning. And since he called Jerusalem a forest, fittingly he also names the campaign of the enemies fire, and the burning wood those slain by them; and green wood and dry wood, those flourishing in wealth and those living in poverty. Then he teaches that even the nations situated in between will share in the calamity; for he says: 49. And every face shall be burned in it from the east to the north; and all flesh shall know that I the Lord have kindled them, and it shall not be quenched. But Symmachus again interpreted \"from the east\" as \"from the south.\" And he teaches that from the land of the Chaldeans as far as Jerusalem he will use the fire of the campaign, and will consume the nations situated in between, so that through the calamity at least all may learn that he himself is master of the inhabited world. 49. And I said: By no means, O Lord Adonai, they themselves say to me, Is not this that is spoken a parable? These things, he says, having been spoken thus, I made known the unbelief of the people to the Master, saying that they suppose the things spoken to be a parable and not the truth; but he, the Master, thereafter commanded me to say more clearly the things spoken parabolically. And he speaks as follows:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":167,"ref":"p167","source":"ΚΕΦΑΛ. ΚΑʹ.\n\nαʹ, βʹ. Καὶ ἐγένετο λόγος Κυρίου πρὸς μὲ, λέγων· Διὰ τοῦτο προφήτευσον, υἱὲ ἀνθρώπου, καὶ στήρισον τὸ πρόσωπόν σου ἐπὶ Ἱερουσαλὴμ, καὶ ἐπίβλεψον ἐπὶ τὰ ἅγια αὐτῶν, καὶ προφήτευσον περὶ τῆς γῆς τοῦ Ἰσραήλ. Ἐπειδὴ, φησὶ, παραβολὴν ἁπλῶς, καὶ οὐκ ἀλήθειαν ὑπολαμβάνουσιν εἶναι τὰ εἰρημένα, ὑπόδειξον αὐτοῖς σαφῶς, ὅτι δρυ μὸς ὁ Ναγὲβ, τουτέστιν, ὁ μεσημβρινὸς καὶ ὁ νότιος, αὕτη ἐστὶν ἡ Ἱερουσαλήμ. γʹ. Καὶ ἐρεῖς πρὸς τὴν γῆν τοῦ Ἰσραήλ· Τάδε λέγει Ἀδωναῒ Κύριος, Ἰδοὺ ἐγὼ ἐπὶ σὲ, καὶ ἐκσπάσω τὸ ἐγχειρίδιόν μου ἐκ τοῦ κολεοῦ αὐτοῦ, καὶ ἐξολοθρεύσω ἐκ σοῦ ἄδικον καὶ ἄνομον. Δῆλον δὲ, ὅτι ἐγχειρίδιον τὴν τιμωρίαν καλεῖ· κο λεὸν δὲ, τουτέστι, τὴν θήκην τοῦ ἐγχειριδίου, τὴν μακροθυμίαν ὀνομάζει, ἧς παυομένης γυμνὴ λοιπὸν τοῖς ἀξίοις ἐπιφέρεται ἡ τιμωρία. Καὶ τὸ δίκαιον δὲ τῆς τιμωρίας δεικνὺς, καλῶς προστέθεικε τὸ, \"Ἐξ ολοθρεύσω ἐκ σοῦ ἄδικον καὶ ἄνομον.\" Εἶτα διδάσκει καὶ τὰ τοῖς ἄλλοις ἔθνεσι τοῖς ἐν μέσῳ διακειμένοις κατ' ἐκεῖνο τοῦ καιροῦ συμβησόμενα. δʹ. Ἀνθ' ὧν, φησὶν, ἐξολοθρεύσω ἐκ σοῦ ἄδικον καὶ ἄνομον, οὕτως ἐξελεύσεται τὸ ἐγχειρίδιόν μου ἐκ τοῦ κολεοῦ αὐτοῦ, καὶ οὐκ ἀποστρέψει οὐκέτι. Τῶν γὰρ ἐν σοὶ, φησὶ, παρανομιῶν ἕνεκεν, οἷόν τι ἐγχειρίδιον ἀπὸ θήκης ἐκφέρων τῶν Χαλ δαίων τὴν στρατείαν, τῇ αὐτῇ παραδώσω τιμωρίᾳ καὶ τοὺς ἐν μέσῳ σοῦ τε καὶ τῶν Χαλδαίων διακειμένους, καὶ παρασκευάσω γνῶναι πάντας διὰ τῆς πείρας, ὡς ἐγὼ πάντων ἔχω τὴν ἐξουσίαν, καὶ τῇδε αὐτοὺς ἐνδίκως περιέβαλον τῇ συμφορᾷ. ʹ.","english":"CHAPTER 21\n\n1, 2. And the word of the Lord came to me, saying: Therefore prophesy, son of man, and set your face toward Jerusalem, and look upon their holy places, and prophesy concerning the land of Israel. Since, he says, they suppose that what has been said is merely a parable and not the truth, show them clearly that Nagab, that is, the southern and the south, is this Jerusalem. 3. And you shall say to the land of Israel: Thus says Adonai the Lord: Behold, I am against you, and I will draw my sword from its sheath, and I will destroy out of you the unjust and the lawless. It is clear that he calls punishment a sword; and the sheath, that is, the scabbard of the sword, he names long-suffering, when that ceases, punishment is thereafter brought bare upon the deserving. And showing the justice of the punishment, he has rightly added, \"I will destroy out of you the unjust and the lawless.\" Then he teaches also the things that will befall the other nations situated in the midst at that time. 4. Because, he says, I will destroy out of you the unjust and the lawless, so shall my sword come forth from its sheath, and it shall not turn back any more. For because of the transgressions within you, he says, bringing forth as it were a sword from a scabbard—the campaign of the Chaldeans—I will deliver to the same punishment also those situated in the midst between you and the Chaldeans, and I will cause all to know by experience that I have authority over all, and that I have justly encompassed them with this calamity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":168,"ref":"p168","source":"Καὶ σὺ, υἱὲ ἀνθρώπου, καταστέναξον ἐν συντριβῇ ὀσφύος σου, καὶ ἐν ὀδύναις στενάξεις κατ' ὀφθαλμοὺς αὐτῶν. Ἀκολουθείτω, φησὶ, τοῖς λεγομένοις καὶ ἡ παρὰ σοῦ συμπάθεια, καὶ δίδαξον αὐτοὺς δι' ὧν στένεις, ὡς ἀληθῆ τὰ λεγόμενα. ζʹ. Καὶ ἔσται, ἐὰν εἴπωσι πρὸς σέ· Ἕνεκεν τίνος σὺ στενάζεις; καὶ ἐρεῖς, Ἐπὶ τὴν ἀγγε λίαν, διότι ἔρχεται, καὶ θραυσθήσεται πᾶσα καρδία, καὶ παραλυθήσονται πᾶσαι χεῖρες, καὶ ἐκψύξει πᾶσα σὰρξ καὶ πᾶν πνεῦμα, καὶ πάντες μηροὶ μολυνθήσονται ὑγρασίᾳ· ἰδοὺ ἔρχεται, καὶ ἔσται, λέγει Ἀδωναῒ Κύριος. Σοῦ, φησὶ, στενά ζοντος ἀναγκαίως ἐρήσονται, μαθεῖν ἐθέλοντες τὴν τοῦ πάθους αἰτίαν· ἐρομένοις τοίνυν ἀπόκριναι, ὅτι Τὰ ἐσόμενα προθεωρῶν κακὰ, καὶ τὰς χαλεπὰς ἀγγε λίας, καὶ τὸ ἐντεῦθεν πᾶσιν ἐπιγενόμενον δέος, στένω, καὶ ὀλοφύρομαι τῶν ὁμοφύλων τὰς συμφο ράς. ηʹ–ιʹ. Καὶ ἐγένετο λόγος Κυρίου πρὸς μὲ, λέγων· Υἱὲ ἀνθρώπου, προφήτευσον, καὶ ἐρεῖς· Τάδε λέγει Ἀδωναῒ Κύριος, Εἰπὸν ῥομφαίᾳ· Ῥομφαία ὀξύνου, καὶ θυμώθητι· Ὅπως σφάξῃς σφάγια ὀξύνου, ὅπως γένῃ εἰς στίλβωσιν, ἑτοίμη εἰς παράλυσιν, σφάζε, ἐξουθένει, ἀπόθου πᾶν ξύλον. Ῥομφαίαν πάλιν τροπικῶς τὴν τιμωρίαν καλεῖ διὰ τῶν Βαβυλωνίων, καὶ Ἰουδαίοις, καὶ τοῖς ἄλλοις τοῖς ἐν μέσῳ ἔθνεσιν ἐπενεχθεῖσαν. Δοκεῖ δέ μοι αὐτὸς παρεγγυᾷν θήγεσθαι, καὶ στιλβοῦσθαι, καὶ σφάττειν, καὶ πᾶν ξύλον πρόῤῥιζον ἀνασπᾷν, διδάσκων ὡς αὐτοῦ συγχωροῦντος ταῦτα γενήσεται, καὶ οὐ τῇ τοῦ Βαβυλωνίου δυνάμει, ἀλλὰ τῇ αὐτοῦ ἐνεργείᾳ τούτων ἕκαστον ἐπιτελεῖται.","english":"And you, son of man, groan in the breaking of your loins, and you shall groan in pains before their eyes. Let your compassion, he says, accompany the things that are spoken, and teach them by your groaning that the things spoken are true. 7. And it shall be, if they say to you: For what reason do you groan? you shall say: Because of the report, for it is coming, and every heart shall be crushed, and all hands shall be paralyzed, and all flesh and every spirit shall faint, and all thighs shall be defiled with moisture; behold, it is coming, and it shall be, says Adonai the Lord. While you groan, he says, they will necessarily ask, wishing to learn the cause of the suffering; to those who ask, then, answer: Foreseeing the evils that are to come, and the grievous reports, and the fear that from these comes upon all, I groan and lament the calamities of my kinsmen. 8–10. And the word of the Lord came to me, saying: Son of man, prophesy, and you shall say: Thus says Adonai the Lord, Say to the sword: Sword, be sharpened, and be enraged; that you may slaughter victims, be sharpened, that you may become for flashing, ready for paralysis; slaughter, bring to nothing, cast away every tree. Again he calls the punishment a sword figuratively, brought by the Babylonians upon the Jews and the other nations in their midst. And it seems to me that he himself enjoins it to be whetted, and to flash, and to slaughter, and to uproot every tree, teaching that these things will come to pass by his permission, and that each of these is accomplished not by the power of the Babylonian but by his own working.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":169,"ref":"p169","source":"Τοιοῦτόν ἐστι καὶ τὸ ἐν τῷ Δευτερονομίῳ ὑπ' αὐτοῦ τοῦ Θεοῦ εἰρη μένον, \"Ὅτι παροξυνῶ ὡς ἀστραπὴν τὴν μάχαιράν μου, καὶ ἀνθέξεται κρίματος ἡ χείρ μου, καὶ ἐκδι κήσω, καὶ ἀνταποδώσω δίκην τοῖς ἐχθροῖς, καὶ τοῖς μισοῦσί με ἀνταποδώσω· μεθύσω τὰ βέλη μου ἀφ' αἵματος, καὶ ἡ μάχαιρά μου φάγεται κρέα.\" Καὶ ἐν τούτοις γὰρ μάχαιραν, καὶ βέλη, τὴν τιμωρητικὴν ἐνέργειαν προσηγόρευσε, τὰς ἀξίας δίκας παρὰ τῶν ὑπευθύνων εἰσπραττόμενος. Εἶτα ἐπάγει· ιαʹ. Καὶ ἔδωκεν αὐτὴν ἑτοίμην τοῦ κρατεῖν τὴν χεῖρα αὐτῆς, ἐξηκονήθη, ῥομφαία ἐστὶν ἑτοίμη τοῦ\n\nδοῦναι αὐτὴν εἰς χεῖρας ἀποκεντούντων. Ταύτην γὰρ, φησὶ, \"τὴν μάχαιραν εὐτρεπῆ\" γενομένην ἐνεχείρισε τοῖς εἰς τὸ κολάζειν ἐπιτηδείοις· σημαίνει δὲ τοὺς Χαλδαίους. Τοιοῦτόν ἐστι καὶ τὸ παρὰ τῷ Ἡσαΐᾳ ὑπὸ τοῦ Θεοῦ εἰρημένον εἰς τὸν Βαβυλώνιον, ἢ γοῦν Ἀσσύριον· \"Μὴ δοξασθήσεται ἀξίνη ἄνευ τοῦ κόπτοντος ἐν αὐτῇ; ἢ ὑψωθήσεται πρίων ἄνευ τοῦ ἕλκοντος αὐτόν; ὡσαύ τως ἐάν τις ἄρῃ ῥάβδον, ἢ ξύλον.\" Καὶ πάλιν, \"Οὐαὶ Ἀσσυρίοις, ἡ ῥάβδος τοῦ θυμοῦ μου καὶ τῆς ὀργῆς μου ἐστὶν ἐν ταῖς χερσὶν αὐτῶν.\" Ἣν τοίνυν ῥάβδον παιδευτικὴν, καὶ ἀξίνην, καὶ πρίονα, ὄργανα φυτῶν δαπανητικὰ, ἐκεῖ προσηγόρευσεν, ἐνταῦθα ῥομφαίαν ὠνόμασε, θηγομένην μὲν, καὶ στιλβουμέ νην ὑπὸ τῆς τῶν κολαζομένων τιμωρίας, καθάπερ δέ τισι δημίοις τοῖς Βαβυλωνίοις ἐγχειριζομένην. Ταύ την δὲ τὴν τιμωρίαν καὶ πῦρ ἄνω κέκληκε, ταῖς πολλαῖς προσηγορίαις δεδίσσεσθαι βουλόμενος, καὶ εἰς μεταμέλειαν ἀγαγεῖν τοὺς τῇ δυσσεβείᾳ προστε τηκότας. Τούτοις ἐπάγει· ιβʹ.","english":"Such also is what is said in Deuteronomy by God himself: \"For I will provoke my sword like lightning, and my hand shall take hold of judgment, and I will execute vengeance, and I will repay justice to my enemies, and to those who hate me I will repay; I will make my arrows drunk with blood, and my sword shall devour flesh.\" For in these things too he called sword and arrows the punitive activity, exacting the deserved penalties from those liable. Then he adds: 11. And he gave it ready to take hold with its hand; it was sharpened, it is a sword ready to be given into the hands of those who pierce through. For this \"sword,\" he says, having become \"prepared,\" he handed over to those fit for punishing; and he signifies the Chaldeans. Such also is what is said by God through Isaiah against the Babylonian, or rather the Assyrian: \"Shall the axe be glorified without the one who cuts with it? Or shall the saw be exalted without the one who draws it? Likewise if anyone takes up a rod, or a piece of wood.\" And again, \"Woe to the Assyrians, the rod of my wrath and of my anger is in their hands.\" The rod, then, that is corrective, and the axe, and the saw, instruments destructive of plants, he called there; here he named a sword, sharpened and polished by the punishment of those being chastised, handed over as it were to certain executioners, the Babylonians. And this punishment he also called fire above, wishing by the many appellations to terrify and to bring to repentance those who were consumed by impiety. To these he adds: 12.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":170,"ref":"p170","source":"Ἀνάκραγε καὶ ὀλόλυξον, υἱὲ ἀνθρώπου, ὅτι ἐγένετο ἐν τῷ λαῷ αὕτη ἐν πᾶσι τοῖς ἀφηγουμένοις τοῦ Ἰσραὴλ, οἱ παροικοῦντές μοι εἰς ῥομφαίαν ἐγένοντο σὺν τῷ λαῷ μου. Τί ταύ της ἐφάμιλλον ἀγαθότητος; κολάζει δικαίως, καὶ θρηνεῖν τῷ προφήτῃ παρακελεύεται· οὐ γὰρ ἑκὼν κολάζει, ἀλλ' ὑπὸ τῆς τοῦ λαοῦ παρανομίας ἀναγκα ζόμενος. γυναικὶ δὲ παραπλησίως θαυμάζειν τῷ προφήτῃ παρεγγυᾷ, ὅτι οὐχ ὁ λαὸς μόνος, ἀλλὰ καὶ οἱ τούτου ἄρχοντες παρεδόθησαν τῇ ῥομφαίᾳ, καὶ τὸ πάντων ἀνιαρώτατον, \"Οἱ παροικοῦντές μοι, φησὶν, εἰς ῥομφαίαν ἐγένοντο σὺν τῷ λαῷ μου.\" Κοινωνή σαντες γὰρ τῷ λαῷ τῆς παρανομίας οἱ ἱερεῖς, ἐκοινώνησαν καὶ τῆς τιμωρίας. Τούτους γὰρ ὠνόμασε παροικοῦντας, ἅ τε δὴ ἔνδον ἐν τῷ θείῳ νεῷ διά γοντας, καὶ τὰς ἱερατικὰς λειτουργίας πεπιστευμέ νους. ιγʹ. Διὰ τοῦτο κρότησον ἐπὶ τὴν χεῖρά σου, ὅτι δεδικαίωται, καὶ τί, εἰ καὶ φυλὴ ἀπωσθῇ; οὐκ ἔσται. λέγει Ἀδωναῒ Κύριος. Διὰ τοῦ κρότου, φησὶ, τῶν χειρῶν σήμανον τῆς συμφορᾶς τὴν ὑπερ βολὴν, καὶ θαύμασον τῆς τιμωρίας τὸ δίκαιον. Οὔτε γὰρ μικρὰ διὰ τῆς τιμωρίας τοῖς ὑπολειφθεῖσιν ἡ ὠφέλεια γενήσεται· ἀρχὴ γὰρ αὐτῆς δικαιώ σεως αὕτη κατασταθήσεται· εἰ γὰρ καὶ νῦν ἀπωσθῇ ἡ τῶν ἄλλων ἐθνῶν κεχωρισμένη φυλὴ (πάντα δὲ τὸν Ἰουδαϊκὸν διὰ τούτου σημαίνει λαὸν), ἀλλ' ἔσται πάλιν, καὶ ἀνακλήσεως τεύξεται· ἀρκεῖ γὰρ εἰς βεβαίωσιν τῶν λεγομένων τὸ αὐτὸν ταῦτα λέγειν τὸν Δεσπότην καὶ Κύριον. ιδʹ. Καὶ σὺ, υἱὲ ἀνθρώπου, προφήτευσον καὶ κρότησον χεῖρα ἐπὶ χεῖρα, καὶ διπλασίασον ῥομφαίαν, ἡ τρίτη ῥομφαία τραυματιῶν ἐστι, ῥομφαία τραυματιῶν ἡ μεγάλη.","english":"Cry out and wail, son of man, because it has come upon the people, this has come upon all the leaders of Israel; those who sojourn with me have become a sword with my people. What is comparable to this goodness? He punishes justly, and he commands the prophet to lament; for he does not punish willingly, but is compelled by the lawlessness of the people. And he urges the prophet to marvel in a manner like a woman, because not only the people but also their rulers were handed over to the sword, and—the most grievous of all—\"Those who sojourn with me,\" he says, \"have become a sword with my people.\" For the priests, having shared in the lawlessness of the people, shared also in the punishment. For he called these \"those who sojourn,\" both as dwelling within the divine temple and as entrusted with the priestly services. 13. Therefore strike your hand, because it has been justified, and what if even a tribe be thrust away? It shall not be, says Adonai the Lord. By the striking of the hands, he says, signify the excess of the calamity, and marvel at the justice of the punishment. For not even a small benefit will come to those left behind through the punishment; for this will be established as the beginning of its justice; for even if now the tribe separated from the other nations be thrust away (and by this he signifies the whole Jewish people), yet it shall be again, and shall obtain a recall; for it is sufficient for the confirmation of what is said that the Master and Lord himself says these things. 14. And you, son of man, prophesy and strike hand upon hand, and double the sword—the third sword is of the wounded, the great sword of the wounded.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":171,"ref":"p171","source":"Τρίτην ῥομφαίαν καλεῖ τὴν ἐν τῷ ἐννάτῳ ἔτει τῆς βασιλείας Σεδεκίου γενομένην κατὰ τῆς Ἱερουσαλὴμ στρατείαν· ἀλλὰ τῷ μὲν ἀριθμῷ τετάρτη ἐστίν· ἐπειδὴ δὲ ἡ ἐπὶ Ἰεχονίου γενομένη ἀναιμωτὶ ἐγεγένητο (αὐτόματος γὰρ ἐξῆλθεν ὁ βασιλεὺς πρὸς τὸν Ναβουχοδονόσορ σὺν τῇ μητρὶ, καὶ τῇ γυναικὶ, καὶ τοῖ ἄρχουσι, καὶ οὕτως ἀπήχθη δορυάλωτος εἰς Βαβυλῶνα), εἰκό τως τρίτην καλεῖ ῥομφαίαν τὴν ἐπὶ Σεδεκίου γενομέ νην, τὰς συμπλοκὰς ἀριθμῶν, καὶ τὰς παρατάξεις, ἀλλ' οὐχ ἁπλῶς τὰς ἐφόδους· διὸ καὶ λέγει· \"Ἡ τρίτη ῥομφαία τραυματιῶν ἐστιν ἡ μεγάλη.\" Εἶτα διδάσκει, τί δήποτε αὐτῷ παρακελεύεται κροτῆσαι τὰς χεῖρας. ιεʹ. Καὶ ἐκστήσεις αὐτοὺς, ὅπως θραυσθῇ ἡ καρδία αὐτῶν, καὶ πληθυνθῶσιν οἱ ἀσθε νοῦντες ἐπὶ πᾶσαν πύλην αὐτῶν· παραδέδονται εἰς σφάγια ῥομφαίας. Καὶ πρᾶττε, φησὶ, καὶ λέγε τὰ δεδίξασθαι αὐτοὺς δυνάμενα, ὅπως θραυ σθῶσιν αἱ καρδίαι αὐτῶν, ἀντὶ τοῦ, ἵνα μαλαχθῇ καὶ οἱονεὶ συντριβῇ τὸ ἀντίτυπον τῆς καρδίας αὐ τῶν τῇ προῤῥήσει τῶν ἀλγεινῶν. Ἱκανὸν δὲ αὐτοὺς ἐκδειματῶσαι, ὅτι σφαγῇ παραδοθήσονται, καὶ ὅτι πλήρεις πᾶσαι αἱ πύλαι τῶν ἀναιρουμένων γενή σονται. Εἶτα μετὰ προσωποποιΐας τινὸς σημαίνει τὴν παρ' αὐτοῦ γενομένην συγχώρησιν. Εὖγε ὀξεῖα γέγονεν εἰς σφαγὴν, εὖ γέγονεν εἰς στίλβωσιν, ὡς ἀστραπὴ διαπορεύου. (ι ʹ.) Ὀξύνου ἐκ δεξιῶν καὶ ἐξ εὐωνύμων, οὗ ἂν τὸ πρόσωπόν σου ἐξεγείρηται. Ἄμφηκές φησι τὸ ξίφος, ἑκατέρωθεν τεθηγμένον· εὖ","english":"He calls the third sword the campaign against Jerusalem that took place in the ninth year of Zedekiah's reign; but in number it is the fourth, since the one against Jehoiachin came about without bloodshed (for the king went out of his own accord to Nebuchadnezzar with his mother, his wife, and his officials, and so was led away captive to Babylon). With good reason he calls the one that took place under Zedekiah the third sword, counting the engagements and the set battles, not simply the incursions. Therefore he also says: \"The third sword is the great sword of the slain.\" Then he teaches why he urges him to clap his hands. 15. And I will terrify them, so that their heart may be broken, and those who are sick may be multiplied at every gate of theirs; they are handed over to the slaughter of the sword. Do, he says, and say the things that are able to terrify them, so that their hearts may be broken—that is, so that the resistance of their heart may be softened and, as it were, crushed by the foretelling of grievous things. It is enough to terrify them, that they will be handed over to slaughter, and that all their gates will be filled with those who are slain. Then, with a certain personification, he signifies the concession that came from him. Well done: it has become sharp for slaughter, it has become ready for flashing, passing through like lightning. (10.) Sharpen yourself on the right and on the left, wherever your face is roused. He says the sword is double-edged, sharpened on both sides; well","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":172,"ref":"p172","source":"μάλα εἰς ἀκ μὴν ἠκονημένον, ἀστραπῆς δίκην ἀφιὲν λαμπηδόνας. Διό φησιν εἰς ὁπότερον βούλῃ χώρισον μέρος, εἴτε τὸ δεξιὸν, εἴτε τὸ εὐώνυμον· ἕξεις γὰρ κἀμὲ συνεργοῦντα. Τοῦτο γὰρ παρεδήλωσεν ἐπαγαγών· ιζʹ. Καὶ ἐγὼ δὲ κροτήσω μου χεῖρα πρὸς χεῖρα, καὶ ἐπαφήσω τὸν θυμόν μου, ἐγὼ Κύριος λελάληκά σοι. Διὰ τοῦτο καὶ ὁ μακάριος Ἱερε μίας ἔλεγεν· \"Οἶδα, Κύριε, ὅτι οὐχὶ τοῦ ἀνθρώπου ἡ ὁδὸς αὐτοῦ, οὐδὲ πορεύσεται ἄνθρωπος, καὶ κατευθυνεῖ ὁδὸν αὑτοῦ·\" διδάσκων, ὡς τῶν τοιούτων οὐδὲν δίχα τῆς ἄνωθεν ἐνεργείας ἢ συγχωρήσεως γίγνεται· ἐνεργεῖ μὲν τὰ πρέποντα, συγχωρεῖ δὲ τ' ἄλλα καθ' ἕτερον τρόπον οἰκονομίας, καὶ τῷ αὐτεξουσίῳ τῶν ἀνθρώπων παραχωρῶν, καὶ τῷ τρόπῳ τούτω δίκας τῶν ἁμαρτημάτων πραττόμενος. ιηʹ–κʹ. Καὶ ἐγένετο λόγος Κυρίου πρὸς μὲ, λέγων· Καὶ σὺ, υἱὲ ἀνθρώπου, διάταξον σεαυτῷ δύο ὁδοὺς, τοῦ εἰσελθεῖν ῥομφαίαν βασιλέως Βαβυλῶνος· ἐκ χώρας μιᾶς ἐξελεύσονται αἱ δύο ἀρχαὶ, ἑτοίμασαι χεῖρα κεντοῦσαν ἐν ἀρχῇ ὁδοῦ ἑκάστης πόλεως. Κεντοῦσαν ἐπ' ἀρχῆς ὁδοῦ διατάξεις, τοῦ εἰσελθεῖν ῥομφαίαν ἐπὶ Ῥαββὰθ υἱῶν Ἀμμὼν, καὶ ἐπὶ τὸν Ἰούδανἐν Ἱερουσαλήμ. Ὡς ἐν εἰκόνι, φησὶ, διάγραψον μίαν ὁδὸν διχῆ μεριζομένην, καὶ τὴν μὲν κατ' εὐθὺ τῆς Ἱερουσαλὴμ φερομένην, τὴν δὲ εἰς τὴν Ῥαββὰθ υἱῶν Ἀμμὼν διατεινομένην· ἐπειδὴ γὰρ ὁ Ναβουχοδονόσορ ἀπὸ Βαβυλῶνος ὁρμώμενος, καὶ κατὰ τῆς Ἰουδαίας, καὶ κατὰ Ἀμμανιτῶν ἐπεστράτευσε, προλέγει ταῦτα ὁ Θεὸς διὰ τοῦ προφήτου. Ῥαββὰθ δὲ υἱῶν Ἀμμὼν εἶπεν, ἐπειδὴ ἔστι καὶ ἑτέρα ὁμώνυμος, ἡ τοῦ Ἀμμάν·","english":"Very sharp, sending forth flashes like lightning. Therefore he says, \"Separate to whichever part you wish, whether the right or the left; for you will have me also working with you.\" For he indicated this by adding: 17. And I also will strike my hand against my hand, and I will bring on my wrath, I the Lord have spoken. For this reason also the blessed Jeremiah said: \"I know, O Lord, that a man's way is not in himself, nor shall a man walk and direct his own way,\" teaching that none of such things happens without the activity or permission from above: he works what is fitting, but permits other things in another manner of providence, yielding to the free will of men, and in this way exacting penalties for sins. 18–20. And the word of the Lord came to me, saying: And you, son of man, appoint for yourself two ways, for the sword of the king of Babylon to enter; from one land the two rulers shall go forth; prepare a hand piercing at the beginning of the way of each city. Piercing at the beginning of the way you shall appoint, for the sword to enter against Rabbah of the sons of Ammon, and against Judah in Jerusalem. As in a picture, he says, draw one road divided in two, the one leading straight toward Jerusalem, the other stretching out to Rabbah of the sons of Ammon; for since Nebuchadnezzar, setting out from Babylon, campaigned both against Judea and against the Ammonites, God foretells these things through the prophet. And he said \"Rabbah of the sons of Ammon\" because there is also another of the same name, that of Amman.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":173,"ref":"p173","source":"ταύτην δὲ τὴν τοῦ Ἀμμάν φασί τινες εἶναι τὴν νῦν ἐν τῇ Ἀραβίᾳ Φιλαδελφίαν κα λουμένην, ἥτις μέχρι νῦν Ἀμμὰν τῇ ἐπιχωρίῳ φωνῇ προσαγορεύεται. Τούτοις ἐπιφέρει· καʹ. Διὸ στήσεται ὁ βασιλεὺς Βαβυλῶνος ἐπὶ τὴν ἀρχαίαν ὁδὸν, ἐπ' ἀρχῆς τῶν δύο ὁδῶν, τοῦ μαντεύσασθαι μαντείαν τοῦ ἀναβράσαι ῥάβδους, καὶ ἐπερωτῆσαι ἐν τοῖς γλυπτοῖς, καὶ ἡπατοσκοπήσασθαι. Τὴν γὰρ διχῆ, φησὶ, μεριζομένην καταλαβὼν ὁδὸν, ἧς τὸ μὲν εἰς τὴν Ἰουδαίαν, τὸ δὲ εἰς τὴν Ῥαββὰθ ἀπάγει, τῇ διὰ τῶν ῥάβδων χρήσεται μαντείᾳ, ὡσαύτως δὲ καὶ τῇ τῶν σφαγίων σπλαγ χνοσκοπείᾳ, μαθεῖν βουλόμενος, ποῖ δεῖ στρατεῦσαι πρότερον· τούτων δὲ, φησὶν, ὑπ' αὐτοῦ γιγνομένων· κβʹ. Ἐκ δεξιῶν αὐτοῦ ἐγένετο τὸ μαντεῖον ἐπὶ Ἱερουσαλὴμ, τοῦ περιβαλεῖν χάρακα, καὶ τοῦ διανοῖξαι στόμα ἐν βοῇ, καὶ ὑψῶσαι φωνὴν μετὰ κραυγῆς σάλπιγγος, τοῦ βαλεῖν χάρακας ἐπὶ τὰς πύλας αὐτῆς, καὶ βαλεῖν χῶμα, καὶ οἰκοδομῆσαι βελοστάσεις. Προσήκει δὲ εἰδέναι, ὅτι τῶν ἐσομένων οὐδὲν οἱ δαίμονες ἴσασι· καταστοχαζόμενοι δὲ τῶν πραγμάτων, προλέγειν ἐπιχειροῦσι· καὶ ἔστι μὲν ὅτε κατευθὺ φέρονται, πολλάκις δὲ καὶ διαμαρτάνουσι· καὶ τοῦτο οὐ μόνον ἀπὸ τῶν πραγμάτων ἔστιν ἰδεῖν, ἀλλὰ καὶ ἀπὸ τῆς θείας διδαχθῆναι Γραφῆς. Εἰπόντες γὰρ διὰ Σεδεκίου τοῦ ψευδοπροφήτου νίκην τοῦ Ἀχαὰβ, τῆς ἀληθείας ἐξέπεσαν· οὐ γὰρ μόνον ἡττήθη παραταξάμενος, ἀλλὰ καὶ ἀνῃρέθη· καὶ ἐν ταῦθα δὲ καὶ τὸν δεδομένον τῷ Ἰσραὴλ ἐπιστάμενοι νόμον, καὶ τὴν ἔξω τῶν τούτων διαγορεύσεων πολι τείαν ὁρῶντες, καὶ μέντοι καὶ τῶν προφητικῶν προῤ ῥήσεων ἐπαΐοντες, πανταχόθεν τὴν θείαν ἀγανάκτησιν ἐδιδάσκοντο·","english":"Some say that this is the Ammon of the Arabs, now called Philadelphia in Arabia, which to this day is called Ammon in the local tongue. To these he adds: 21. Therefore the king of Babylon will stand at the ancient road, at the head of the two roads, to divine a divination, to make the rods burn, and to inquire among the graven images, and to inspect the liver. For having reached the road that divides in two, he says, of which one leads to Judea and the other to Rabbath, he will use the divination through the rods, and likewise the inspection of the entrails of the slaughtered victims, wishing to learn where he must march first. And while these things, he says, are being done by him: 22. From his right hand came the divination against Jerusalem, to cast up a rampart, and to open the mouth with a shout, and to raise the voice with the cry of a trumpet, to set ramparts against its gates, and to cast up a mound, and to build siege towers. But it is fitting to know that the demons know nothing of things to come; but guessing at events, they attempt to foretell; and sometimes they are right on target, but often they also miss the mark. And this can be seen not only from events, but one can also be taught it from the divine Scripture. For having spoken through Zedekiah the false prophet of victory for Ahab, they fell away from the truth; for he was not only defeated in battle, but also killed. And here also, knowing the law given to Israel, and seeing the constitution of life outside these ordinances, and moreover hearing the prophetic utterances, they were taught from every side the divine indignation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":174,"ref":"p174","source":"ταύτην τοίνυν καὶ διὰ τῶν μαντείων τῷ δυσσεβεῖ προεσήμαινον βασιλεῖ, ὅτι δεῖ πρῶτον τῇ Ἱερουσαλὴμ ἐπιστρατεῦσαι, καὶ χαρακώμασι καὶ χώμασι χρήσασθαι, καὶ τοῖς ἄλλοις ἅπασι πολεμικοῖς μηχανήμασιν. Ἀλλὰ τούτων, φησὶν, ὑπὸ τούτου γιγνομένων, καταφρονοῦσιν οἱ πολιορκούμενοι, οὐκ ἀρετῇ θαῤῥοῦντες, ἀλλ' ἀναλγησίᾳ νοσοῦντες. Καὶ τοῦτο διδάσκων ἔφη· κγʹ. Καὶ αὐτὸς αὐτοῖς μαντευόμενος μαντείαν ἐνώπιον αὐτῶν, ἑβδομάζοντες ἑβδομάδας αὐ τοῖς. Οὕτω, φησὶ, διάκεινται, ὡς χρηστὰ τῶν μαντείων αὐτοῖς σημαινόντων· τοῦτο γὰρ ᾐνίξατο διὰ τοῦ ἐνώπιον αὐτῶν τουτέστιν, ὡς ὑπὲρ αὐτῶν τῶν μαντείων γεγενημένων, καὶ ὡς ἑβδομάδα ἑβδομάδων ἑορτάζοντες οὕτω διάγουσι· μία δὲ ἦν αὕτη τῶν τριῶν τῶν μεγίστων ἑορτή· ἀλλ' οὐκ ἀκολουθήσει, φησὶ, ταῖς αὐτῶν δόξαις τὰ πράγματα. \"Καὶ αὐτὸς γὰρ, φησὶν, ἀναμιμνήσκων ἀδικίαν αὐτῶν τοῦ συλ\n\nληφθῆναι.\" Ἡ γὰρ μνήμη τῆς παρανομίας αὐτῶν αἰτία τῆς ἁλώσεως αὐτῶν ἔσται. κδʹ. Διὰ τοῦτο, τάδε λέγει Ἀδωναῒ Κύριος, Ἀνθ' ὧν ἀνεμνήσατε τὰς ἀδικίας ὑμῶν ἐν τῷ ἀποκαλυφθῆναι τὰς ἀσεβείας ὑμῶν τοῦ ὁραθῆναι τὰς ἁμαρτίας ὑμῶν ἐν πάσαις ταῖς ἀνομίαις ὑμῶν, καὶ ἐν πᾶσι τοῖς ἐπιτηδεύμασιν ὑμῶν, ἀνθ' ὧν ἀνεμνήσατε ἐν τούτοις, ἁλώσεσθε ἐν αὐτοῖς. Ὑμεῖς, φησὶν, αἴτιοι, καὶ τῆς τῶν πολεμίων θρασύ τητος, καὶ τῆς τῶν δαιμόνων ἀληθείας ἐγένεσθε· τῶν γὰρ ὑμετέρων ἐπιτηδευμάτων ἡ πονηρία, καὶ ἡ τῆς ἀσεβείας ὑπερβολὴ, καὶ τῆς ἐμῆς ὑμᾶς ἐγύμνωσε χάριτος, καὶ ὑπὸ τοῖς πολεμίοις γενέσθαι πεποίη κεν, οἳ διὰ μαντείαν τὰς καθ' ὑμῶν ἐφόδους ποιού μενοι, ὁρῶσιν ἀκολουθοῦντα ταῖς μαντείαις τὰ πράγματα·","english":"These things, then, they foretold also through their divinations to the impious king, that he must first march against Jerusalem, and employ palisades and siege-mounds and all the other engines of war. But while these things, he says, are being done by him, those who are besieged despise them, not because they trust in virtue, but because they are sick with insensibility. And teaching this he said: 23. And he himself divining a divination before them, making weeks for them. Thus, he says, are they disposed, as though the divinations signified good things for them; for he hinted at this through \"before them,\" that is, as though the divinations had been made on their behalf, and as though celebrating a week of weeks they thus pass their time; and this was one of the three greatest feasts; but the events, he says, will not follow their opinions. \"For he himself, he says, remembering their injustice, that they be taken captive.\" For the memory of their transgression will be the cause of their capture. 24. Therefore, thus says Adonai the Lord, Because you have remembered your injustices, in that your impieties were revealed, so that your sins were seen in all your lawless deeds, and in all your practices, because you have remembered in these things, you shall be taken captive in them. You, he says, have become the cause both of the enemies' boldness and of the demons' truth; for the wickedness of your practices, and the excess of your impiety, stripped you of my grace, and made you to come under the enemies, who, making their assaults against you through divination, see the events following the divinations.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":175,"ref":"p175","source":"ἐπειδὴ τοίνυν καὶ τῆς ἐκείνων ἀληθείας ἐγέ νεσθε πρόξενοι, εἰκότως ἁλώσεσθε, καὶ τιμωρίᾳ παραδοθήσεσθε. Ἐντεῦθεν ἐπὶ τοὺς ἄρχοντας μεταβαίνει, τόν τε βασιλέα, καὶ τοὺς ἱερέας, καί φησιν· κεʹ, κ ʹ. Καὶ σὺ, βέβηλε, ἄνομε, ἀφηγούμενε τοῦ Ἰσραὴλ, οὗ ἥκει ἡ ἡμέρα ἐν καιρῷ ἀδικίας πέρας· τάδε λέγει Ἀδωναῒ Κύριος· Ἀφελοῦ τὴν κίδαριν, καὶ ἀπόθου τὸν στέφανον, αὕτη οὐ τοιαύτη ἔσται. Σὺ μὲν, φησὶν, ὁ ἱερεὺς, διὰ τὴν παρανομίαν τῆς ἱερατικῆς ἐγυμνώθης κιδάρεως· σὺ δὲ, ὁ βασιλεὺς, δυσσεβείᾳ συζήσας, σεαυτὸν ἀπεστέρησας τοῦ στεφάνου. Ἑκατέρα τοίνυν ἡγεμονία τὰ ἑαυτῆς ἀποθέσθω σύμβολα· αὕτη γὰρ, φησὶν, ἡ πολιορκία οὐκ ἔοικε ταῖς πάλαι· τέλος γὰρ ἔλαβεν ἡ καθ' ὑμᾶς βασιλεία. Καὶ τὴν αἰτίαν διδάσκων· \"Ἐτα πείνωσας, φησὶ, τὸ ὑψηλὸν, καὶ ὕψωσας τὸ ταπεινὸν ἀδικίᾳ.\" Ἀδικίᾳ γὰρ χρησάμενος συνεργῷ, τὸ μὲν ὑψηλὸν δι' ἀρετὴν ἐταπείνωσας, τὸ δὲ ταπεινὸν δι' ἀδικίαν τοῖς λόγοις ἐπῆρας, παραφθείρας τὸ δίκαιον. Διό φησιν· κζʹ. Ἀδικίαν, ἀδικίαν θήσομαι αὐτήν. Τούτου χάριν σε, φησὶ, ταύτης τῆς ἀδικίας πράξομαι δίκας. Εἶτα ἐπάγει· \"Οὐδ' αὕτη τοιαύτη ἔσται ἕως οὗ ἔλθῃ ᾧ καθήκει, καὶ παραδώσω αὐτῷ.\" Τῶν μὲν γὰρ προτέρων, φησὶ, πολιορκιῶν αὕτη χαλεπωτέρα· οὐ μὴν, φησὶ, παντελῶς κατασβέσω τὸν τῆς βασιλικῆς συγγενείας σπινθῆρα, ἕως ἂν ἔλθῃ ᾧ καθήκει, καὶ ᾧ ἁρμόττει, καὶ αὐτῷ παραδώσω τὴν βασιλείαν. Τοῦτο καὶ ὁ μακάριος Παῦλός φησιν· \"Ἕως ἂν ἔλθῃ τὸ σπέρμα, ᾧ ἐπήγγελται, διαταγεὶς δι' ἀγγέ λων ἐν χειρὶ Μεσίτου.\" Καὶ Ἰακὼβ ὁ πατριάρχης τὸν Ἰούδαν εὐλογῶν ἔφη·","english":"Since, therefore, you also became the agents of their truth, you will justly be captured and handed over to punishment. From here he turns to the rulers, both the king and the priests, and says: 25, 26. And you, profane, lawless one, leader of Israel, whose day has come in the time of iniquity, an end: thus says Adonai the Lord: Remove the turban, and take off the crown; this shall not be such. You, he says, the priest, because of your transgression have been stripped of the priestly turban; and you, the king, having lived with impiety, have deprived yourself of the crown. Let each leadership, then, put aside its own symbols; for this, he says, is a siege unlike the former ones; for the kingdom among you has reached its end. And teaching the cause: \"You have brought low, he says, the high, and raised the low by injustice.\" For having used injustice as a collaborator, you have brought low the high through virtue, and raised the low through injustice by your words, corrupting what is just. Therefore he says: 27. Injustice, injustice I will make it. For this reason, he says, I will exact punishment from you for this injustice. Then he adds: \"Nor shall this be such until he comes to whom it belongs, and I will deliver it to him.\" For this, he says, is harsher than the former sieges; yet, he says, I will not completely extinguish the spark of the royal lineage, until he comes to whom it belongs and to whom it is fitting, and to him I will deliver the kingdom. This also the blessed Paul says: \"Until the seed comes to whom it was promised, ordained through angels by the hand of a Mediator.\" And Jacob the patriarch, blessing Judah, said:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":176,"ref":"p176","source":"\"Οὐκ ἐκλείψει ἄρχων ἐξ Ἰούδα, καὶ ἡγούμενος ἐκ τῶν μηρῶν αὐτοῦ, ἕως ἂν ἔλθῃ ᾧ ἀπόκειται, καὶ αὐτὸς προσδοκία ἐθνῶν.\" Καὶ ἐνταῦθα τοίνυν τὴν τοῦ Δεσπότου Χριστοῦ βασιλείαν ᾐνίξατο, εἰρηκώς· \"Οὐδ' αὕτη τοιαύτη ἔσται, ἕως οὗ ἔλθῃ ᾧ καθήκει, καὶ παραδώσω αὐτῷ.\" Εἰ γὰρ καὶ ὑπέμεινε πολιορκίαν καὶ πόρθησιν ἡ Ἱερουσαλὴμ ὑπὸ τοῦ Ναβουχοδονόσορ, ἀλλ' οὐ τοιαύτην, οἵαν ὑπὸ τῶν Ῥωμαίων μετὰ τὸν σωτήριον σταυρόν. Μετὰ μὲν γὰρ τὴν προτέραν ἅλωσιν ἑβδομήκοντα διελθόν των ἐτῶν πάλιν ἀνῳκοδομήθη, καὶ τὴν προτέραν εὐπραξίαν ἔλαβε· μετὰ δὲ τὸν σωτήριον σταυρὸν ἐσχά την ἐρημίαν ὑπέμεινεν· αὐτοὶ δὲ οἱ Ἰουδαῖοι οὐδὲ ἐπιβῆναι τῶν ὅρων ἐκείνων τολμῶσιν ἀπειργόμενοι νόμῳ· διὰ τοῦτο ἔφη· \"Οὐδ' αὕτη τοιαύτη ἔσται,\" ἀντὶ τοῦ, οἵα ἡ ἐσομένη· φυλάξω γὰρ τὸ γένος, \"ἕως οὗ ἔλθῃ ᾧ καθήκει, καὶ παραδώσω αὐτῷ.\" Ὅταν γὰρ, φησὶν, ἀναφανῇ ἐκεῖνος, εἰς ὃν αἱ ἐπαγγελίαι φέρονται, τότε παραδοὺς αὐτῷ τὴν βασιλείαν, τού τους ἐκδώσω πανωλεθρίᾳ. Ἐντεῦθεν κατὰ Ἀμμανιτῶν τρέπει τὴν προφητείαν· ἀπεχθῶς γὰρ περὶ τοὺς Ἰουδαίους διακείμενοι ταῖς τούτων ἐφήδοντο συμφοραῖς. κηʹ, κθʹ. Καὶ σὺ, υἱὲ ἀνθρώπου, προφήτευσον, καὶ ἐρεῖς· Τάδε λέγει Ἀδωναῒ Κύριος πρὸς τοὺς υἱοὺς Ἀμμὼν, καὶ πρὸς τὸν ὀνειδισμὸν αὐτῶν· καὶ ἐρεῖς· Ῥομφαία, ῥομφαία ἐσπασμένη εἰς σφάγια, καὶ ἐσπασμένη εἰς συντέλειαν· ἐγεί ρου, ὅπως στίλβῃς ἐν τῇ ὁράσει σου τῇ ματαίᾳ, καὶ ἐν τῷ μαντεύεσθαι ψευδῆ. Ἐμαντεύσατο δὲ οὐχὶ ἡ ῥομφαία, ἀλλ' οἱ ταύτῃ χρησά μενοι. Ψευδῆ δὲ τὴν μαντείαν καὶ τὴν ὅρασιν προσηγόρευσεν, ὡς ἀλλοτρίαν τῆς ἀληθείας ὑπάρ χουσαν.","english":"The ruler shall not fail from Judah, nor a leader from his thighs, until he comes to whom it is reserved, and he is the expectation of the nations.” And here, therefore, he hinted at the kingdom of the Master Christ, having said: “Nor shall this be such as it was, until he comes to whom it is fitting, and I will deliver it to him.” For even if Jerusalem endured siege and destruction by Nebuchadnezzar, yet not such as it endured by the Romans after the saving cross. For after the former capture, when seventy years had passed, it was rebuilt again and received its former prosperity; but after the saving cross it endured final desolation; and the Jews themselves do not even dare to set foot on those borders, being forbidden by law. Therefore he said: “Nor shall this be such as it was,” that is, as the one that was to come; for I will preserve the race, “until he comes to whom it is fitting, and I will deliver it to him.” For when, he says, that one appears to whom the promises point, then, having delivered the kingdom to him, I will give these over to utter destruction. From here he turns the prophecy against the Ammonites; for being hatefully disposed toward the Jews, they rejoiced in their calamities. 28, 29. And you, son of man, prophesy, and you shall say: Thus says Adonai the Lord to the sons of Ammon, and to their reproach; and you shall say: Sword, sword drawn for slaughter, and drawn for consummation; arise, that you may gleam in your vain vision, and in prophesying falsely. But it was not the sword that prophesied, but those who used it. And he called the divination and the vision false, as being alien to the truth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":177,"ref":"p177","source":"Εἰ γὰρ καὶ τότε ἀληθῆ προεσήμαινεν, ἀλλὰ τῶν θείων προφητῶν προαγορευόντων τὴν θείαν ἀπό φασιν, ἃ παρ' ἐκείνων ἤκουσε προμηνύειν ἔδοξε·\n\nπονηρίᾳ γὰρ συζῶντες οἱ ἀλιτήριοι δαίμονες, τῷ μὲν Ναβουχοδονόσορ διὰ τῶν μαντειῶν τὰ παρὰ τῶν προφητῶν διεπόρθμευον, τοῖς δὲ Ἰουδαίοις διὰ τῶν ψευδοπροφητῶν τἀναντία προηγόρευον, εἰρήνην αὐ τοῖς ὑπισχνούμενοι, καὶ τῶν πολεμίων φυγήν· ἵν' ἀπειθοῦντες τῷ Θεῷ, καὶ ἀντιλέγοντες, καὶ γυμνοὶ τῆς συνήθους προμηθείας γενόμενοι, παραδοθῶσιν ὑπὸ τῆς δίκης τοῖς πολεμίοις, καὶ ἀληθεῖς ἀποφαν θῶσιν αὐτῶν οἱ χρησμοί. Οὕτως ἐντειλάμενος τῇ ῥομφαίᾳ τοῖς τραχήλοις ἐπιτεθῆναι τῶν ἀνόμως καὶ παρανόμως βεβιωκότων, ὡς τοῦ πέρατος αὐτῶν καὶ τοῦ τέλους ἐφθακότος, παρακελεύεται λέγων· λʹ. Ἀπόστρεφε εἰς τὸν κολεόν σου, μὴ καταλύσῃς ἐν τῷ τόπῳ τούτῳ, ᾧ γεγένησαι, ἐν τῇ γῇ τῇ ἰδίᾳ σου κρινῶ σε. Ὑμᾶς δὲ, φησὶν, ὦ Βαβυλώνιοι, οὓς ῥομφαίαν ὀνομάζω, ταῦτα πεποιη κότας, ἃ παρηγγύησα, οὐκ ἐνταῦθα, ἀλλ' ἐν τῇ οἰκείᾳ γῇ δίκας ἀπαιτήσω τῆς ἀσεβείας. λαʹ. Καὶ ἐκχεῶ ἐπὶ σὲ τὴν ὀργήν μου, ἐν πυρὶ ὀργῆς μου ἐμφυσήσω ἐπὶ σέ. Τὸ εὔκολον τῆς θείας δυνάμεως διὰ τούτων ἐδήλωσε. Ὥσπερ γὰρ, φησὶ, τὸ ἐμφυσῆσαι ῥᾴδιον, οὕτως εὐπετὲς καὶ λίαν εὐμαρὲς, παραδοῦναί σε παντοδαπῇ τιμωρίᾳ. Καὶ παραδώσω σε εἰς χεῖρας ἀνδρῶν βαρβά ρων τεκταινόντων διαφθοράν. (λβʹ.) Ἐν πυρὶ ἔσῃ κατάβρωμα· τὸ αἷμά σου ἔσται ἐν μέσῳ τῆς γῆς σου· οὐ μὴ γένηταί σου μνεία, διότι ἐγὼ Κύριος λελάληκα.","english":"For even if he was then foretelling the truth, yet when the divine prophets were proclaiming the divine declaration in advance, he seemed to foretell what he had heard from them.\n\nFor the accursed demons, living in wickedness, conveyed to Nabuchodonosor through their oracles the things from the prophets, but to the Jews through the false prophets they proclaimed the opposite, promising them peace and the flight of their enemies, so that by disobeying God and contradicting him and being stripped of his customary providence, they might be handed over by justice to their enemies, and their oracles might be shown to be true. Thus, having commanded the sword to be laid upon the necks of those who had lived lawlessly and unlawfully, as if their limit and end had come, he exhorts them, saying: 30. Turn back to your sheath; do not destroy in this place where you were born; in your own land I will judge you. But you, he says, O Babylonians, whom I call a sword, having done these things which I commanded, I will not exact here, but in your own land, the penalties for your impiety. 31. And I will pour out my wrath upon you; in the fire of my wrath I will blow upon you. By these words he made clear the ease of the divine power. For just as, he says, to blow is easy, so it is easy and very effortless to hand you over to every kind of punishment. And I will deliver you into the hands of barbarian men who devise destruction. (32.) You shall be food in the fire; your blood shall be in the midst of your land; there shall be no remembrance of you, because I the Lord have spoken.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":178,"ref":"p178","source":"Τὴν Μήδων καὶ Περσῶν ἐπανάστασιν κατὰ τῆς Βαβυλῶνος διὰ τούτων ᾐνίξατο, οἳ πᾶν εἶδος μηχανημάτων τοῖς περιβόλοις πολιορκοῦντες προσήνεγκαν, καὶ νύκτωρ ἐν ἑορτῇ εἴσω τοῦ ἄστεως γεγονότες, ἅπασαν μὲν ἐχειρώσαντο τὴν πόλιν, ἐνέπρησαν δὲ τὸ πλεῖστον, αἱμάτων δὲ καὶ τὰς οἰκίας καὶ τὰς ἀγυιὰς ἁπάσας ἐπλήρωσαν. ΚΕΦΑΛ. ΚΒʹ αʹ–γ. Καὶ ἐγένετο λόγος Κυρίου πρὸς μὲ, λέγων· Εἰ κρίνεις τὴν πόλιν τῶν αἱμάτων; Καὶ παραδείξεις αὐτῇ πάσας τὰς ἀνομίας αὐτῆς; καὶ ἐρεῖς, Τάδε λέγει Ἀδωναῒ Κύριος. Μετήγαγε πάλιν τὸν λόγον ἐπὶ τὴν Ἱερουσαλὴμ, καὶ τῷ προφήτῃ παρακελεύεται κριτοῦ δίκην διελέγξαι τὰ παρανόμως ὑπ' αὐτῆς τολμώμενα· καλεῖ δὲ αὐτὴν πόλιν αἱμάτων, ὡς πολλὰς ἀδίκως ἐργασαμένην σφα γάς· οὗ χάριν πάλιν τὰς αὐτὰς ὀνομάζει προσηγο ρίας, καὶ βοᾷ λέγων· Ὦ πόλις ἐκχέουσα αἷμα ἐν μέσῳ αὑτῆς, τοῦ ἐλθεῖν καιρὸν αὐτῆς, καὶ ποιοῦσα ἐνθυμήματα καθ' ἑαυτῆς, τοῦ μιαίνειν ἑαυτήν. Σὺ, φησὶν, ἐφέλκῃ τὰς συμφορὰς, ὦ πόλις, λογισμοῖς τε πονηροῖς κεχρημένη, καὶ τούτους εἰς ἔργον ἄγουσα, καὶ διὰ τούτων μαινομένη, καὶ αἱμάτων ἀδίκων πληρουμένη· καιρὸν δὲ τὴν συμφορὰν ὠνόμασεν. δʹ. Ἐν τοῖς αἵμασί σου οἷς ἐξέχεας, παρα πέπτωκας, καὶ ἐν τοῖς ἐνθυμήμασί σου οἷς πεποίηκας ἐμιαίνου, καὶ προσήγγισας τὰς ἡμέρας σου, καὶ ἤγαγες καιρὸν ἐτῶν σου. Τὴν γὰρ κατὰ θείαν μακροθυμίαν ἐπιμετρουμένην προθεσμίαν συν τέμνει πλείων ἡ ἀνομία γιγνομένη· τοῦτο καὶ ἐπὶ τοῦ Νῶε γεγενημένον ἔστιν ἰδεῖν·","english":"By these words he hinted at the revolt of the Medes and Persians against Babylon, who brought every kind of siege engine against its walls, and having got inside the city by night during a festival, they subdued the whole city, burned most of it, and filled both the houses and all the streets with blood. CHAPTER 22:1–3. And the word of the Lord came to me, saying: Do you judge the city of bloods? And will you show her all her lawless deeds? And you shall say, Thus says Adonai the Lord. He turned the discourse again to Jerusalem, and he charges the prophet, in the manner of a judge, to convict the things unlawfully dared by her; and he calls her a city of bloods, as one that had wrought many unjust slaughters; for which reason he again names the same titles, and cries out saying: O city that sheds blood in the midst of herself, that her time may come, and that devises thoughts against herself, to defile herself. You, he says, draw disasters upon yourself, O city, employing evil reasonings and bringing them into action, and through these raging and being filled with unjust bloods; and he called the disaster a time. 4. In your bloods which you have shed, you have fallen, and in your thoughts which you have made you were defiled, and you have brought near your days, and have brought the time of your years. For the greater the lawlessness becomes, the more it cuts short the appointed term measured out by divine longsuffering; this can be seen to have happened also in the case of Noah.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":179,"ref":"p179","source":"εἴκοσι γὰρ καὶ ἑκατὸν ἐτῶν δεδωκὼς προθεσμίαν τοῖς τηνικάδε ἀν θρώποις εἰς μεταμέλειαν, θεασάμενος αὐξανομένην τὴν ἀσέβειαν, συνέτεμε τὴν προθεσμίαν, καὶ ἐν τῷ ἑκατοστῷ ἔτει τὴν διὰ τοῦ κατακλυσμοῦ τιμωρίαν ἐπήγαγε· τοῦτο καὶ ἐνταῦθα ᾐνίξατο εἰπών· \"Καὶ προσήγγισας τὰς ἡμέρας σου, καὶ ἤγαγες καιρὸν ἐτῶν σου.\" Εἶτα διηγεῖται τοὺς τῆς παρανομίας καρπούς. Διὰ τοῦτο δέδωκά σε εἰς ὀνειδισμὸν τοῖς ἔθνεσι, καὶ εἰς ἐμπαιγμὸν πάσαις ταῖς χώραις (εʹ.) ταῖς ἐγγιζούσαις ἐπὶ σὲ, καὶ ταῖς μακρὰν ἀπεχούσαις ἀπὸ σοῦ. Τούτου χάριν σε, φησὶν, ἐπίχαρτον ποιήσω, καὶ καταγέλαστον πᾶσι τοῖς ἀστυγείτοσι καὶ πλησιοχώροις, οὐ μὴν δὲ ἀλλὰ καὶ τοῖς πόῤῥω οἰκοῦσι. \"Καὶ ἐμπαίξονταί σοι, καὶ βοή σουσιν ἐπὶ σὲ, ἀκάθαρτος ἡ ὀνομαστὴ, καὶ πολλὴ ἐν ταῖς ἀνομίαις σου.\" Ἐφηδόμενοι γὰρ τοῖς σοῖς κα κοῖς, ἀκάθαρτόν σε καὶ παράνομον, καὶ ἐν πονηρίᾳ ἐπίσημον ὀνομάσουσιν. Εἶτα τῆς κακίας ἀπαριθμεῖ ται τὰ εἴδη. ʹ. Ἰδοὺ οἱ ἀφηγούμενοι οἴκου Ἰσραὴλ, ἕκαστος πρὸς τοὺς συγγενεῖς αὑτοῦ","english":"For having given the men of that time a term of one hundred and twenty years for repentance, when he saw their impiety increasing he cut short the term, and in the hundredth year he brought on the punishment through the flood. This he hinted at here also, saying: \"And you have brought near your days, and you have brought the time of your years.\" Then he recounts the fruits of their lawlessness. Therefore I have given you as a reproach to the nations, and as a mockery to all the lands that are near you and to those far from you. For this reason, he says, I will make you a laughingstock and a derision to all your neighbors and those of neighboring lands, and not only to them but also to those who dwell far off. \"And they shall mock you, and they shall cry out against you, 'The famous one is unclean, and great in your lawless deeds.'\" For rejoicing in your evils, they will call you unclean and lawless and notable in wickedness. Then he enumerates the kinds of wickedness. Behold, the princes of the house of Israel, each one toward his own kinsmen","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":180,"ref":"p180","source":"συνεφύροντο ἐν σοὶ, ὅπως ἐκχέωσιν αἷμα. Ἀπὸ δὲ τῶν ἀρχόν των ἥψατο τῆς κατηγορίας, ὡς τῶν ὑπηκόων ἑπομένων τοῖς ἄρχουσι· κεφαλῆς γὰρ κακῶς διακειμένης, μεταλαγχάνειν ἀνάγκη τὸ σῶμα τῆς ἀσθενείας· λέγει τοίνυν, ὡς οὐδὲν τῶν συγγενῶν ἀπείχοντο, ἀλλὰ καὶ τὰ τῆς συγγενείας συνέχεον δίκαια, ἀδίκους σφαγὰς ἐργαζόμενοι. Ἀλλὰ καὶ, ζʹ. Πατέρα, φησὶ, καὶ μητέρα ἐκακολόγουν ἐν σοί. Ἓν δὲ καὶ τοῦτο τῶν ἀπηγορευμένων τῷ νόμῳ. \"Καὶ πρὸς τὸν προσήλυτον, φησὶν, ἀνεστρέφοντο ἐν ἀδικίᾳ, ἐν σοί.\" Καὶ τοῦτο δὲ ἀπηγορεύκει ὁ νόμος οὑτωσὶ λέγων· \"Καὶ προσήλυτον οὐ κακώσετε, ὅτι προσήλυτοι ἦτε ἐν γῇ Αἰγύπτῳ.\" Ἀφ' ὧν ἐπάθετε, φησὶ, μάθετε φιλανθρωπίαν· ἀλλὰ καὶ τοῦτον ἀδεῶς τὸν νόμον παρέβαινον. Εἶτα καὶ ἕτερον· \"Ὀρφανὸν καὶ χήραν κατεδυνάστευον ἐν σοί.\" Πᾶν δὲ τοὐναν τίον ὁ ἀγαθὸς νομοθετεῖ Θεός· \"Κρίνατε γὰρ, φησὶν, ὀρφανὸν, καὶ δικαιώσατε χήραν.\" Καὶ ἐν τῷ νόμῳ· \"Οὐκ ἐπανατρυγήσεις, φησὶ, τὴν ἄμπελόν σου, καὶ ἔσται τῷ ὀρφανῷ, καὶ τῇ χήρᾳ, καὶ τῷ προσηλύτῳ.\" Οὗτοι δὲ οὐ μόνον ἀγαθοῦ τινος οὐ μετεδίδοσαν αὐ τοῖς, ἀλλὰ καὶ κακῶς διετίθεσαν. Καὶ τὰ τούτου χαλεπώτερα· ηʹ. Καὶ τὰ ἅγιά μου ἐξουθένουν, καὶ τὰ Σάβ βατά μου ἐβεβήλουν ἐν σοί. Τοὺς γὰρ ἐμοὺς, φησὶν, ἐπάτουν νόμους, καὶ τὴν ἀργίᾳ τετιμημένην ἡμέραν ἐργασίᾳ παρανόμῳ καθύβριζον. Καὶ τὰ τούτων δυσσεβέστερα. θʹ. Ἄνδρες λῃσταὶ ἦσαν ἐν σοὶ, ὅπως ἐκχέω σιν αἷμα· ἐπὶ τῶν ὀρέων ἤσθιον ἐν σοί.","english":"They mingled in you so as to shed blood. He began the accusation with the rulers, since the subjects follow the rulers; for when the head is in a bad state, the body must necessarily share in the sickness. He says, then, that they abstained from none of their kin, but even confounded the rights of kinship, working unjust slaughters. But also, \"Father and mother,\" he says, \"they reviled in you.\" And this too was one of the things forbidden by the law. \"And toward the proselyte,\" he says, \"they behaved with injustice, in you.\" And the law had forbidden this also, saying thus: \"And you shall not mistreat a proselyte, because you were proselytes in the land of Egypt.\" From what you suffered, he says, learn kindness to strangers; but they transgressed this law too without fear. Then also another: \"They oppressed the orphan and the widow in you.\" But the good God legislates the very opposite: \"Judge,\" he says, \"the orphan, and do justice to the widow.\" And in the law: \"You shall not glean your vineyard a second time,\" he says, \"and it shall be for the orphan, and the widow, and the proselyte.\" But these not only did not share any good with them, but even treated them badly. And worse than these: \"And they despised my holy things, and they profaned my sabbaths in you.\" For they trampled, he says, my laws, and the day honored with idleness they insulted with lawless work. And more impious than these: \"Men who were robbers were in you, so as to shed blood; on the mountains they ate in you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":181,"ref":"p181","source":"Τούς τε γὰρ παρανομίᾳ συζῶντας, ἀνδροφόνους καὶ μιαι φόνους ὄντας, καὶ τοὺς ἐν τοῖς ὄρεσι τοὺς δαίμονας τιμῶντας, καὶ τοῖς εἰδωλικοῖς τεμένεσιν ἐντρυφῶν τας, εἶχες ἐνδιαιτωμένους.\" Καὶ ἀνόσια, φησὶν, ἐποίουν ἐν μέσῳ σου.\" Ἔπειτα τούτων ἕκαστον δι ηγεῖται. ιʹ. Καὶ αἰσχύνην πατρὸς ἀπεκάλυψαν ἐν σοὶ, καὶ ἐν ἀκαθαρσίαις ἀποκαθημένην ἐταπείνουν ἐν σοί. Μητρυιαῖς, φησὶ, συνεγίνοντο· τοῦτο γὰρ ἀπο κάλυψιν αἰσχύνης πατρὸς ὠνόμασεν· οὕτω γὰρ αὐτὸ καὶ ἐν τῷ νόμῳ προσηγόρευσεν. \"Ἀσχημοσύνην γὰρ, φησὶ, γυναικὸς πατρός σου οὐκ ἀποκαλύψεις, ἀσχημοσύνη γὰρ πατρός σού ἐστιν.\" Λαγνίστατοι, γὰρ, φησὶν, ὄντες, καὶ λίαν ἀκόλαστοι, οὐδὲ τῶν τὸ τῆς ῥύσεως πάθος ὑπομενουσῶν γυναικῶν ἀπείχοντο· ὃ οὐ μόνον παράνομόν ἐστιν, ἀλλὰ καὶ λίαν ἀκάθαρτον. Εἶτα ἐπιμένει τῆς λαγνείας κατηγορῶν. ιαʹ. Ἕκαστος τὴν γυναῖκα τοῦ πλησίον αὑτοῦ ἠνόμουν, καὶ ἕκαστος τὴν νύμφην αὑτοῦ ἐμίαινον ἐν ἀσεβεία. Ἐπίτασις δὲ τοῦτο παρανομίας· οὔτε γὰρ ἴσον ἀλλοτρίᾳ γυναικὶ μίγνυσθαι, καὶ τῷ τοῦ ἰδίου παιδὸς ἐπιβουλεῦσαι γάμῳ· ἀλλ' ὅσῳ πορνείας ἡ μοιχεία χαλεπωτέρα, τοσούτῳ τῆς μοιχείας ἡ πρὸς τὴν νύμφην κοινωνία δυσσεβεστέρα. \"Καὶ ἕκαστος τὴν ἀδελφὴν αὑτοῦ θυγατέρα τοῦ πατρὸς αὑτοῦ ἐταπεί νουν ἐν σοί.\" Καὶ ἐνταῦθα δὲ σαφῶς ἔδειξε τὴν τοῦ μύσους ὑπερβολὴν, ἑνὸς πατρὸς ὑποδείξας φυτὰ, τὸν ἄνδρα καὶ τὴν γυναῖκα· ἐντεῦθεν ἐπὶ τὴν τῆς πλεον εξίας κατηγορίαν χωρεῖ. ιβʹ. Δῶρα ἐλάμβανον ἐν σοὶ, ὅπως ἐκχέωσιν αἷμα. Ἀπεμπωλοῦντες, φησὶ, διετέλουν τὸ δίκαιον, καὶ χρημάτων ἀπεδίδοντο τὰς ἀθώας σφαγάς·","english":"For those who lived with lawlessness, being murderers and blood-stained, and those who honored demons on the mountains, and those who reveled in idolatrous precincts, you had dwelling among you. And they did, he says, unholy things in your midst. Then he relates each of these. 10. And they uncovered their father's shame in you, and they humbled in you her who was set apart in uncleannesses. They consorted, he says, with stepmothers; for this he called the uncovering of a father's shame; for so he also named it in the Law. For he says, You shall not uncover the shame of your father's wife, for it is your father's shame. For being, he says, most lewd and exceedingly intemperate, they did not even abstain from women who endured the affliction of the flow; which is not only unlawful but also exceedingly unclean. Then he persists in accusing them of lewdness. 11. Each one committed lawlessness with his neighbor's wife, and each one defiled his own bride in impiety. And this is an intensification of lawlessness; for it is not the same to mingle with another's wife and to plot against the marriage of one's own child; but by as much as adultery is harsher than fornication, by so much is union with a bride more impious than adultery. And each one humbled in you his sister, his father's daughter. And here too he clearly showed the excess of the abomination, indicating the offspring of one father, the man and the woman; from here he proceeds to the accusation of greed. 12. They took gifts in you, so as to shed blood. They continued, he says, selling justice, and for money they betrayed innocent slaughters.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":182,"ref":"p182","source":"εἶτα τελευταῖον οἷόν τινα κολοφῶνα ἐπιτίθησι τῶν κακῶν. \"Τόκον καὶ πλεονασμὸν ἐλάμβανον ἐν σοί.\" Εἰ δὲ μὴ τελευταῖον ὡς χαλεπώτερον ἔκειτο, συνετέτακτο δὲ ὅμως τοῖς εἰρημένοις, ἱκανὸν ἦν δεδίξασθαι τοὺς χρωμένους, καὶ πεῖσαι φυγεῖν τῆς ἀπληστίας ταύτης τὸ εἶδος, ὡς τοῖς ἄγαν δυσσεβέσι καὶ παρανόμοις συνεζευγμένον· ἀνδροφόνοις γὰρ καὶ εἰδωλολάτραις, καὶ τοῖς λαγνιστάτοις, καὶ ἀκολαστοτάτοις συνηριθμήθη. Οὕτω διηγησάμενος τῆς κακίας τὰ εἴδη, δι δάσκει λοιπὸν καὶ τὴν ἐσομένην τιμωρίαν Καὶ συντελέσω συντέλειαν κακίας σου, τοῖς ἐν καταδυναστείᾳ· ἐμοῦ δὲ ἐπελάθου, λέγει Ἀδωναῒ Κύριος. (ιγʹ, ιδʹ.) Ἰδοὺ οὖν πατάξω χεῖρά μου πρὸς χεῖρα ἐφ' οἷς συντετέλεσαι, καὶ οἷς ἐποίησας, καὶ ἐπὶ τοῖς αἵμασί σου τοῖς γεγενη μένοις ἐν μέσῳ σου. Εἰ ὑποστήσεται ἡ καρδία σου, ἢ κρατήσουσιν αἱ χεῖρές σου, ἐν ταῖς ἡμέ ραις αἷς ἐγὼ ποιῶ ἐν σοί; Δεσποτικῶς καὶ δικαστικῶς λέγει πατάσσειν τὰς χεῖρας, ὑποδεικνὺς τὴν ὀργήν· ἐπειδὴ γὰρ, φησὶν, ἐπελάθου μου, καὶ οὐδὲ τῶν εὐεργεσιῶν","english":"Then finally he adds, as it were, a kind of capstone to the evils: \"Usury and increase they took within you.\" And even if it was not placed last as being the more grievous, but was nevertheless set down among the things already said, it was sufficient to terrify those who practice it, and to persuade them to flee from this form of insatiability, as being yoked together with the utterly impious and lawless; for it was numbered with murderers and idolaters, and with the most licentious and the most dissolute. Having thus recounted the forms of wickedness, he then teaches also the punishment that is to come: \"And I will bring to an end the end of your wickedness,\" upon those in oppression; \"but you forgot me, says Adonai the Lord.\" (13, 14.) Behold, therefore, I will strike my hand against my hand for the things you have completed, and for the things you have done, and for your bloodshed that has come to be in your midst. Will your heart endure, or will your hands be strong, in the days when I act in you? In a lordly and judicial manner he says that he strikes his hands, indicating his wrath; for since, he says, you forgot me, and not even the benefits","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":183,"ref":"p183","source":"μου, οὐδὲ τῶν νόμων λαβεῖν ἠθέλησας μνήμην, τοιαῦτά σοι, φησὶν, ἐπάξω δεινὰ, ὥστε τὰς μὲν χεῖρας διαλυθῆναι, τὴν δὲ καρδίαν θορύβου παντὸς ἀναπλησθεῖσαν ἀπογνῶναι τὴν σωτηρίαν. Εἶτα τῶν εἰρημένων τὸ ἀψευδές· \"Ἐγὼ Κύριος λελάληκα, καὶ ποιήσω.\" Βεβαιοῖ, φησὶ, τὰ εἰρημένα τὸ τοῦ εἰρηκότος ἀξίωμα· ἀρκεῖ γὰρ ὑμᾶς, μαθόντας τίς ὁ φθεγξάμενος, πιστεῦσαι τοῖς εἰρημένοις. ιεʹ. Καὶ διασκορπιῶ σε ἐν τοῖς ἔθνεσι, καὶ δια σπερῶ σε ἐν ταῖς χώραις. Εἶτα ἡ ἐντεῦθεν ὠφέ λεια. Καὶ ἐκλείψει ἡ ἀκαθαρσία σου ἐκ σοῦ· (ι ʹ.) Καὶ κατακληρονομήσω ἐν σοὶ κατ' ὀφθαλμοὺς τῶν ἐθνῶν, διότι ἐγὼ Κύριος. Ὅταν γὰρ, φησὶν, αἰχμάλωτοι γένησθε, καὶ μέτοικοι, τηνικαῦτα τῇ πείρᾳ διδαχθήσεσθε σωφρονεῖν, καὶ τῆς προτέρας παυσάμενοι παρανομίας, μαθήσεσθέ με Θεὸν ὑμῶν ὄντα καὶ Κύριον, καὶ κληρονομία ἐμὴ χρηματίσετε, καὶ μαθήσεται δι' ὑμῶν τὰ ἔθνη, ἐν οἷς παροικεῖτε, τὴν ἐμὴν ἀξίαν καὶ δύναμιν. ιζʹ, ιηʹ. Καὶ ἐγένετο λόγος Κυρίου πρὸς μὲ, λέγων· Υἱὲ ἀνθρώπου, ἰδοὺ γεγόνασί μοι ὁ οἶκος Ἰσραὴλ ἀναμεμιγμένοι πάντες χαλκῷ, καὶ κασσιτέρῳ, καὶ σιδήρῳ καὶ μολύβδῳ, ἐν μέσῳ καμίνου ἀργυρίου ἀναμεμιγμένοι εἰσίν. Ἔοικε, φησὶν, ὁ λαὸς οὗτος, ὦ προφῆτα, ἀργύρῳ κιβδήλῳ, καὶ πολλὴν ἐπιμιξίαν ἔχοντι χαλκοῦ, καὶ σιδήρου, καὶ κασσιτέρου, καὶ μολύβδου. Τοῦτο δὲ καὶ διὰ Ἱερεμίου τοῦ προφήτου φησὶν ὁ Θεός· \"Ἀργύριον ἀποδεδοκιμασμένον καλέσατε αὐτοὺς, ὅτι ἀπεδοκίμασεν αὐτοὺς Κύριος ὁ Θεός·\" διὰ δὲ τῶν εἰρημένων ὑλῶν τὰ παντοδαπὰ τῆς κακίας παρεδήλωσεν εἴδη· καὶ τοῦτο πάλιν διὰ Ἱερεμίου τοῦ προφήτου μαθεῖν δυνατόν·","english":"of mine, nor were you willing to take remembrance of the laws, I will bring upon you, he says, such terrible things that your hands will be dissolved, and your heart, filled with all manner of confusion, will despair of salvation. Then [comes] the truthfulness of what has been said: \"I the Lord have spoken, and I will do it.\" The dignity of the one who has spoken, he says, confirms what has been said; for it is enough for you, having learned who it is that has uttered it, to believe what has been said. 15. And I will scatter you among the nations, and I will disperse you in the lands. Then the benefit that follows from this. And your uncleanness shall fail from you; (10.) And I will take possession among you in the eyes of the nations, because I am the Lord. For when, he says, you become captives and sojourners, then by experience you will be taught to be of sound mind, and having ceased from your former lawlessness, you will learn that I am your God and Lord, and you shall be called my inheritance, and the nations among whom you sojourn shall learn through you my worth and power. 17, 18. And the word of the Lord came to me, saying: Son of man, behold, the house of Israel has become to me all mixed with bronze, and tin, and iron, and lead, mixed in the midst of a furnace of silver. This people, he says, O prophet, resembles silver that is debased and has a great admixture of bronze, and iron, and tin, and lead. And God says this also through Jeremiah the prophet: \"Call them rejected silver, because the Lord God has rejected them;\" and through the materials mentioned he has indicated the manifold forms of wickedness; and this again it is possible to learn through Jeremiah the prophet:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":184,"ref":"p184","source":"ταύτην γὰρ τῶν Ἰουδαίων τὴν κατηγορίαν ποιούμενος ἔφη καὶ αὐτός· \"Ἐξέλιπεν φυσητὴρ ἀπὸ πυρὸς, ἐξέλιπε μόλυβδος, εἰς κενὸν ἀργυροκόπος ἀργυροκοπεῖ· αἱ πονηρίαι αὐτῶν οὐκ ἐτάκησαν.\" Ὅθεν ἐπήγαγεν· \"Ἀργύριον ἀποδεδοκιμασμένον καλέσατε αὐτοὺς, ὅτι ἀπεδοκίμασεν αὐτοὺς Κύριος ὁ Θεός.\" Φυσητῆρα δὲ τὴν θείαν ἐνέργειαν ἀπεκά λεσε· πῦρ δὲ νῦν μὲν τὸν παιδευτικὸν καὶ καθαρτήριον λόγον, νῦν δὲ τὴν δι' ἔργων τιμωρίαν. Δι' ἀμ φοτέρων δὲ ἡ θεία δύναμις ἐνεργεῖ. Ἀργυροκόπον δὲ πάλιν τὴν προφητικὴν διδασκαλίαν ὠνόμασε, μόλυβδον δὲ τὴν τιμωρίαν· ὅτι γὰρ μόλυβδος ἐμβάλλεται τῷ ἀργύρῳ χωνευομένῳ, ὡς ἂν τὸ ἐν τούτῳ κίβδηλον δαπανήσειεν, καὶ ἡ τιμωρία τοῖς ἀξίοις ἐπιφέ ρεται, ἵνα καθαροὶ τῆς ἁμαρτίας ἀναφανῶσι. Τοῦτο καὶ ἐνταῦθα ποιήσειν ἀπειλεῖ. ιθʹ–κβʹ. Διὰ τοῦτο εἰπέ· Τάδε λέγει Ἀδωναῒ Κύριος· Ἀνθ' ὧν ἐγένεσθε πάντες εἰς σύγκρασιν μίαν, διὰ τοῦτο ἰδοὺ ἐγὼ εἰσδέξομαι ὑμᾶς ἐν μέσῳ Ἱερουσαλήμ. Καθὼς εἰσδέχεται ἄργυρος καὶ χαλκὸς, καὶ σίδηρος, καὶ μόλυβδος, καὶ κασσίτερος ἐν μέσῳ καμίνου, τοῦ ἐμφυσῆσαι εἰς αὐτὴν πῦρ εἰς τὸ χωνευθῆναι, οὕτως εἰσδέξομαι ὑμᾶς ἐν τῇ ὀργῇ μου, καὶ ἐν τῷ θυμῷ μου, καὶ εἰσάξω, καὶ ἐπαφήσω· Καὶ χωνεύσω ὑμᾶς, καὶ ἐμφυσήσω ὑμᾶς ἐν πυρὶ ὀργῆς μου, καὶ χωνευθήσεσθε ἐν μέσῳ αὐτῆς. Ὃν τρόπον χωνεύεται ἀργύριον ἐν μέσῳ καμίνου, οὕτως χωνευθήσεσθε ἐν μέσῳ αὐτῆς, καὶ ἐπιγνώσεσθε ὅτι ἐγὼ Κύριος ἐξέχεα τὸν θυμόν μου ἐφ' ὑμᾶς.","english":"For making this accusation against the Jews, he said himself: \"The blower has failed from the fire, the lead has failed, the silversmith smelts in vain; their wickednesses have not been melted.\" Therefore he added: \"Call them rejected silver, because the Lord God has rejected them.\" He called the divine operation a blower; and fire, now the corrective and purifying word, now the punishment through deeds. Through both the divine power works. And again he named the prophetic teaching a silversmith, and lead the punishment; for lead is cast into silver being melted, so that it might consume the base metal in it, and punishment is brought upon the worthy, so that they may appear pure from sin. This he threatens to do here as well. 19–22. Therefore say: Thus says Adonai the Lord: Because you have all become one mixture, therefore behold, I will receive you in the midst of Jerusalem. Just as silver and bronze and iron and lead and tin are received in the midst of a furnace, to blow fire into it so as to melt it, so I will receive you in my anger and in my wrath, and I will bring you in and set upon you; and I will melt you, and I will blow upon you with the fire of my anger, and you shall be melted in the midst of it. In the manner that silver is melted in the midst of a furnace, so you shall be melted in the midst of it, and you shall know that I the Lord have poured out my wrath upon you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":185,"ref":"p185","source":"Ἐπειδὴ, φησὶ, τὴν τῆς κακίας ἐπιμιξίαν ἐδέξασθε, καὶ ἀργύρῳ ἀδοκίμῳ ἐοικότες, διὰ τῆς παντοδαπῆς πονη ρίας ἀνεφάνητε κίβδηλοι, χωνευτήριον μὲν ὑμῖν καταστήσω τὴν Ἱερουσαλὴμ, ἀνθράκων δὲ δίκην ἐμβαλῶ τοὺς πολεμίους· τὴν δὲ ἐμὴν ἐνέργειαν καὶ βούλησιν, οἷόν τινα φυσητῆρα κινήσω, καὶ κατὰ ταυτὸν ὑμᾶς χωνεύσω, ἵνα τοὺς μὲν ἀνήκεστα νενοσηκότας, ταῖς ἄλλαις ὕλαις παραπλησίως δαπανήσω, τοὺς δὲ ἴασιν ἐπιδεχομένους, οἷόν τινα κεκαθαρμένον ἄργυρον ἀποφήνω. κγʹ, κδʹ. Καὶ ἐγένετο λόγος Κυρίου πρὸς μὲ, λέγων· Υἱὲ ἀνθρώπου, εἰπὲ αὐτῇ· Σὺ εἶ γῆ οὐ βρεχομένη οὐδὲ ὑετὸς ἐγένετο ἐπὶ σὲ ἐν ἡμέρᾳ ὀργῆς. Καὶ ἐκ πολέμου χερσεύουσα, καὶ μήτε ὑετὸν, μήτε ἄροτρον δεξαμένη· καὶ μὴν τὸν τῆς διδασκαλίας ὑετὸν διὰ τῶν ἁγίων αὐτῇ προσέφερε προφητῶν· ἀλλ' ἐπειδὴ τοῦτον οὐκ ἐδέχοντο, ἀλλ' ἀπωθοῦντο, καθάπερ τις πέτρα παρείσδυσιν οὐ παρέχουσα τῇ τοῦ ὑετοῦ φορᾷ, εἰκότως αὐτὴν οὐ βρεχομένην ὠνόμασε γῆν. Εἶτα πάλιν τῶν ἀρχόντων κατηγορεῖ. κεʹ. Ἧς οἱ ἀφηγούμενοι","english":"Since, he says, you have received the admixture of wickedness, and, resembling unrefined silver, you have been shown to be counterfeit through your manifold wickedness, I will set Jerusalem as a crucible for you, and I will cast in the enemies like coals; and I will stir up my own working and will, like some bellows, and I will smelt you together at once, so that those who are incurably sick I may consume like the other materials, but those who admit of healing I may make manifest like silver that has been purified. 23, 24. And the word of the Lord came to me, saying: Son of man, say to her: You are a land not rained upon, nor did rain come upon you in the day of wrath. And laid waste by war, and receiving neither rain nor plow—and yet he was bringing to her the rain of teaching through the holy prophets; but since they did not receive it, but thrust it away, like some rock that gives no entrance to the downpour of rain, with good reason he called her a land not rained upon. Then again he accuses the rulers. 25. Whose leaders","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":186,"ref":"p186","source":"ἐν μέσῳ αὐτῆς, ὡς λέοντες ὠρυόμενοι, ἁρπάζοντες ἁρπάγματα, ψυ χὰς κατεσθίοντες ἐν δυναστείᾳ, πλοῦτον καὶ τι μὰς λαμβάνοντες, τὰς χήρας αὐτῆς ἐπλήθυναν ἐν μέσῳ αὐτῆς. Τῶν γὰρ ἀνδρῶν ἀναιρουμένων. δῆλον ὅτι ἡ χηρεία χώραν ἐλάμβανεν· ἐντεῦθεν ἐπὶ τοὺς ἱερέας τὸν κατηγορικὸν μεταφέρει λόγον. κ ʹ. Καὶ οἱ ἱερεῖς αὐτῆς ἠθέτησαν τὸν νόμον μου. Μεγίστη δὲ αὕτη παρανομία· οὓς γὰρ ποδηγεῖν τοὺς ἄλλους ἐχρῆν, οὗτοι διετέλουν τυφλώττοντες. \"Καὶ ἐβεβήλουν τὰ ἅγιά μου.\" Παρανόμως, φησὶν, ἐπετέλουν τὰς λειτουργίας· εἶτα τῆς παρανομίας τὰ εἴδη. \"Ἀναμέσον ἁγίου καὶ βεβήλου οὐ διέστελλον, καὶ ἀναμέσον καθαροῦ καὶ ἀκαθάρτου οὐ διέστελλον.\" Οὐ διέκρινον, φησὶ, καὶ ἐδίδασκον, τί μὲν ἅγιον καὶ θεῖον, τί δὲ βέβηλον καὶ ἀνθρώπειον· βέβηλον γὰρ ἐνταῦθα οὐ τὸ ἐναγὲς καλεῖ, ἀλλὰ τὸ κοινὸν καὶ τῶν θείων κεχωρισμένον. Καθαρὸν καὶ ἀκάθαρτον, τὰ κατὰ τὸν νόμον κεχωρισμένα, καὶ τὰ κατὰ νόμον αὖ πάλιν ἀπηγορευμένα, οὐ περὶ βρωμάτων μόνον καὶ θυμάτων, ἀλλὰ καὶ περὶ ἐνδυμάτων, καὶ τῶν ἄλλων τῶν τε κατὰ γνώμην, καὶ παρὰ γνώμην συμβαινόντων, γονοῤῥοίας τε καὶ ἀποκαθημένης, καὶ ἁφῆς λέπρας, καὶ ἁφῆς νεκροῦ, καὶ θνησιμαίου, καὶ θηριαλώτου, καὶ τὰ ἄλλα ὅσα ὁ νόμος διαγορεύει.","english":"in the midst of her, like roaring lions, snatching plunder, devouring souls in their dominion, taking wealth and honors, they multiplied her widows in the midst of her. For when the men were being slain, it is clear that widowhood was gaining ground; from this he transfers the accusatory word to the priests. 20. And her priests have set aside my law. This is the greatest transgression; for those who ought to have led others by the hand, these continued to be blind. \"And they profaned my holy things.\" They performed the services, he says, unlawfully; then he sets out the forms of the transgression. \"They did not distinguish between holy and profane, and between clean and unclean.\" They did not discern, he says, and did not teach what is holy and divine, and what is profane and human; for here he does not call profane that which is accursed, but that which is common and separated from divine things. Clean and unclean, the things separated according to the law, and again the things forbidden according to the law, not only concerning foods and sacrifices, but also concerning garments, and the other things that happen both according to intention and against intention—fluxes and a woman in her separation, and the touch of leprosy, and the touch of a corpse, and of a carcass, and of a beast killed by wild animals, and all the other things that the law prescribes.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":187,"ref":"p187","source":"Τούτοις προστίθησι, \"Καὶ ἀπὸ τῶν σαββάτων μου παρεκάλυπτον τοὺς ὀφθαλμοὺς αὑτῶν, καὶ ἐβεβήλουν με ἐν μέσῳ αὐτῶν.\" Ὁρῶντες γὰρ ὑβρι ζομένην προφανῶς τὴν τῶν σαββάτων ἡμέραν, καὶ ἐργασίαν παράνομον ἐπιτελουμένην ἐν τῇ ἀργῇ ἡμέρᾳ, ἐλέγχειν οὐκ ἤθελον τοὺς παρανομεῖν τολμῶν τας, ἀλλ' οἱονεὶ μύοντες τοὺς ὀφθαλμοὺς, οὐκ ἐδόκουν ὁρᾷν, ἃ διετέλουν ὁρῶντες. Πάλιν ἐπὶ τοὺς ἄρχοντας ἐπανελθὼν, φησίν· κζʹ. Οἱ ἄρχοντες αὐτῆς ἐν μέσῳ αὐτῆς, ὡς λύκοι ἁρπάζοντες ἁρπάγματα, τοῦ ἐκχέαι αἷμα, τοῦ ἀπολέσαι ψυχὰς, ὅπως πλεονεξίᾳ πλεονεκτῶσιν. Ἀφορμὴν, φησὶ, κέρδους ἐποιοῦντο οἱ ἄρ χειν λαχόντες τὰς ἀδίκους σφαγὰς, καὶ οὓς ἔδει τῶν ἀδικουμένων εἶναι προμάχους, οὗτοι τῆς τῶν ἀδι κούντων ἐγένοντο μοίρας. Ἐντεῦθεν ἐπὶ τοὺς προφή τας μεταβαίνει, λέγων· κηʹ. Καὶ οἱ προφῆται αὐτῆς ἀλείφοντες αὐτούς. Τοῦτο καὶ ἄνω ἔφη, τὸν κακῶς οἰκοδομηθέντα τοῖ χον ὑπὸ τοῦ λαοῦ κάκιον ὑπὸ τῶν ψευδοπροφητῶν ἀλειφθέντα· διδάξας· ἐβεβαίουν, φησὶν, οἱ καλούμενοι προφῆται, τὰ κακῶς ὑπὸ τῶν ἀρχόντων γινόμενα, κο λακευτικοῖς κεχρημένοι λόγοις, καὶ τὰς ἀρχὰς θερα πεύειν δεδιδαγμένοι. Εἶτα τὴν τούτων τιμωρίαν δι δάσκει· \"Πεσοῦνται ὁρῶντες μάταια, μαντευόμενοι ψευδῆ, λέγοντες, Τάδε λέγει Ἀδωναῒ Κύριος, καὶ Κύριος οὐ λελάληκε.\" Μιμούμενοι γὰρ τοὺς ἀληθεῖς προφήτας, τῷ τοῦ Θεοῦ προσώπῳ τὰς ψευδεῖς αὑτῶν χρησμολογίας περιετίθεσαν, καὶ τῇ πηγῇ τῆς ἀλη θείας περιῆπτον τὸ ψεῦδος. Ταῦτα δὲ, φησὶν, ἔλε γον· κθʹ.","english":"To these things he adds, \"And from my sabbaths they covered their eyes, and they profaned me in their midst.\" For seeing the day of the sabbaths openly outraged, and unlawful work being accomplished on the day of rest, they were unwilling to reprove those who dared to transgress the law, but as it were closing their eyes, they did not seem to see what they continually saw. Again, returning to the rulers, he says: 27. Her rulers in her midst, like wolves snatching plunder, to shed blood, to destroy souls, so that by covetousness they might covet. They made, he says, an occasion of gain—those who obtained rule—from unjust slaughters, and those who ought to have been champions of the wronged became partakers with the wrongdoers. From here he passes to the prophets, saying: 28. And her prophets anointing them. This he also said above, that the wall badly built by the people was worse anointed by the false prophets; teaching: they were confirming, he says, the so-called prophets, the things badly done by the rulers, employing flattering words, and taught to court the authorities. Then he teaches their punishment: \"They shall fall seeing vain things, divining falsehood, saying, Thus says Adonai the Lord, and the Lord has not spoken.\" For imitating the true prophets, they attached their own false oracles to the person of God, and hung falsehood upon the fountain of truth. And these things, he says, they spoke: 29.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":188,"ref":"p188","source":"Τὸν λαὸν τῆς γῆς ἐκπιέζοντες ἀδικίᾳ, καὶ διαρπάζοντες ἁρπάγματα, πτωχὸν καὶ πένητα καταδυναστεύοντες, καὶ πρὸς τὸν προσήλυτον οὐκ ἀναστρεφόμενοι μετὰ κρίματος. Τῇ ψευδολογίᾳ, φησὶν, ἐχρῶντο, καὶ πρὸς χάριν τοῖς ἄρχουσιν ἐμαντεύοντο, ἄδειαν λαμβάνειν κατὰ τῶν πενήτων ἐθέλοντες, καὶ ἀφορμὴν κέρδους τὸ ψεῦδος ποιού μενοι. λʹ. Καὶ ἐζήτουν ἐξ αὐτῶν ἄνδρα ἀναστρεφόμενον ὀρθῶς, καὶ ἑστῶτα ἐν διακοπῇ φραγμοῦ πρὸ προσώπου μου ἐν καιρῷ τῆς γῆς, τοῦ μὴ εἰς τέλος ἐξαλεῖψαι αὐτὴν, καὶ οὐχ εὗρον. Ταῦτα καὶ διὰ Ἱερεμίου διδάσκει, λέγων· \"διέλθετε εἰς τὰς διόδους Ἱερουσαλὴμ, καὶ ἴδετε, καὶ ζητήσετε ἐν ταῖς πλατείαις αὐτῆς, ἐὰν εὑρήσητε ἕνα ποιοῦντα κρῖμα, καὶ ζητοῦντα πίστιν, καὶ ἵλεως ἔσομαι αὐτῇ.\" Καὶ ἐνταῦθα τοίνυν φησὶν, ὅτι ἔκ τε τῶν ἀρχόντων ἔκ τε τῶν ἱερέων, καὶ ἐκ τῶν ἄλλων ἁπάντων ἐπεζήτουν ἕνα γοῦν ἄνδρα, στῆναι ἐν διακοπῇ φραγμοῦ δυνάμενον, τουτέστιν, ἐπισχεῖν τὰς ἐπιφερομένας τιμωρίας διὰ δικαιοσύνης ἰσχύοντα, καὶ τὴν γεγενη μένην ἐκ τῆς παρανομίας διακοπὴν, καὶ πάροδον τῆς τιμωρίας ἀποφράξαι καὶ ἀποτειχίσαι δυνάμενον, καὶ οὐχ εὗρον. Διό φησιν· λαʹ. Ἐξέχεα τὸν θυμόν μου ἐπ' αὐτὴν ἐν πυρὶ ὀργῆς μου, τοῦ συντελέσαι αὐτούς. Καὶ δεικνὺς τῆς τιμωρίας τὸ δίκαιον, ἐπήγαγε· Τὰς ὁδοὺς αὐ τῶν εἰς","english":"They oppress the people of the land with injustice, and plunder plunderings, tyrannizing over the poor and needy, and not dealing with the stranger with judgment. By falsehood, he says, they occupied themselves, and they prophesied for favor with the rulers, wishing to obtain license against the poor, and making falsehood a source of gain. 30. And they sought from among them a man walking rightly, and standing in the breach of the wall before my face in the time of the land, so as not to destroy it utterly, and they did not find one. These things he also teaches through Jeremiah, saying: \"Pass through the ways of Jerusalem, and see, and seek in her broad places, if you find one man doing judgment, and seeking faith, and I will be propitious to her.\" And here, then, he says that from the rulers and from the priests, and from all the others, they sought at least one man able to stand in the breach of the wall—that is, able to check the punishments being brought on by righteousness, and able to block up and wall off the breach that had arisen from lawlessness and the passage of punishment—and they did not find one. Therefore he says: 31. I poured out my wrath upon her in the fire of my anger, to consume them. And showing the justice of the punishment, he added: Their ways into","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":189,"ref":"p189","source":"κεφαλὰς αὐτῶν δέδωκα, λέγει Ἀδωναῒ Κύριος. Κακῶς γὰρ, φησὶ, καὶ παρανόμως ὁδεύσαντες, ἀκόλουθον εὗρον τῆς οἰκείας ὁδοῦ τὸ τέλος· ἐν τεῦθεν ἔστι μαθεῖν οὐ μόνον τῆς θείας ἀγαθότητος τὴν ὑπερβολὴν, ἀλλὰ καὶ τὴν Ἰουδαίων ἀσέβειαν· ἐπὶ μὲν γὰρ Σοδόμων ὑπέσχετο, εἰ πέντε εὕροι δι καίους, πᾶσαν τὴν πόλιν ἀνέπαφον τῆς τιμωρίας φυλάξειν· ἐνταῦθα δὲ ἕνα ζητήσας οὐχ εὗρε. Διὸ καὶ τοῖς δυσμενέσι παραδοὺς αὐτὴν ἀνάστατον γενέσθαι πεποίηκε· προσήκει τοίνυν ἡμᾶς, εἰδότας ὡς ὁ θεῖος ἔλεος τῇ κρίσει συνέζευκται \"Ἔλεον γὰρ, φησὶ, καὶ κρίσιν ᾄσομαί σοι Κύριε\", μὴ ἐπιμένειν τοῖς τῆς ἁμαρτίας ἐπιτηδεύμασιν, μηδὲ τῆς τοῦ Θεοῦ μακρο θυμίας καταφρονεῖν, μηδὲ θησαυρίζειν ἑαυτοῖς ὀργὴν ἐν ἡμέρᾳ ὀργῆς, καὶ ἀποκαλύψεως, καὶ δικαιοκρισίας τοῦ Θεοῦ, ὃς ἀποδώσει ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ· αὐτῷ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. ΤΟΜΟΣ Θʹ.\n\nΚΕΦΑΛΑΙΟΝ ΚΓʹ.\n\nαʹ–γʹ. Καὶ ἐγένετο λόγος Κυρίου πρὸς μὲ, λέγων· Υἱὲ ἀνθρώπου, δύο γυναῖκες ἦσαν, θυ γατέρες μητρὸς μιᾶς. Καὶ ἐξεπόρνευσαν ἐν Αἰ γύπτῳ. Ἐν μὲν τοῖς ἡρμηνευμένοις ἅπαντα τὸν λαὸν μίαν ὠνόμασε πόρνην· εἷς γὰρ καὶ τὴν ἀρχὴν λαὸς ἐχρημάτισεν· ἐπειδὴ δὲ ἐπὶ τοῦ Ῥοβοὰμ ἡ διαίρεσις ἐγένετο, καὶ οἱ μὲν Ἐφραῒμ καὶ Ἰσραὴλ ὠνομάζοντο, οἱ δὲ Ἰούδας, εἰκότως καὶ τῷ παρα βολικῷ καὶ τροπικῷ εἴδει κατὰ διαίρεσιν κέχρηται· καλεῖ δὲ αὐτοὺς ἀπὸ τῶν μητροπόλεων, τὰς μὲν δέκα φυλὰς ἀπὸ Σαμαρείας, τὸν δὲ Ἰούδαν καὶ τὸν Βενια μὶν ἀπὸ τῆς Ἱερουσαλήμ·","english":"I have given their heads, says Adonai the Lord. For, he says, having walked wickedly and lawlessly, they found the end of their own path to follow. From this one can learn not only the excess of divine goodness but also the impiety of the Jews. For in the case of Sodom he promised that if he found five righteous men, he would keep the whole city untouched by punishment; but here, having sought one, he did not find him. Therefore he handed it over to its enemies and made it desolate. It is fitting, then, for us, knowing that divine mercy is yoked with judgment—\"For mercy and judgment I will sing to you, O Lord,\" he says—not to persist in the practices of sin, nor to despise the longsuffering of God, nor to treasure up for ourselves wrath on the day of wrath and revelation and of the righteous judgment of God, who will repay each one according to his works; to him be the glory forever and ever. Amen. TOME 9.\n\nCHAPTER 23.\n\n1–3. And the word of the Lord came to me, saying: Son of man, there were two women, daughters of one mother. And they played the harlot in Egypt. In the passages already interpreted, he called the whole people one harlot; for at the beginning the people was also one. But since the division occurred in the time of Rehoboam, and some were called Ephraim and Israel, and others Judah, he reasonably uses the parabolic and figurative form according to the division. And he calls them from their mother-cities—the ten tribes from Samaria, and Judah and Benjamin from Jerusalem.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":190,"ref":"p190","source":"λέγει δὲ αὐτὰς μητρὸς μιᾶς, οὐ μόνον διὰ τὴν μίαν ῥίζαν τοῦ γένους, ἀλλ' ὅτι καὶ κατὰ τὴν ἀσέβειαν, μίαν ἔσχον μητέρα τὴν Αἴ γυπτον· καὶ γὰρ ἀνωτέρω τροπικῶς τὴν μὲν μητέρα αὐτῶν Χετταίαν, Ἀμοῤῥαῖον δὲ τὸν πατέρα προσ ηγόρευσεν. Αὗται τοίνυν, φησὶν, ἐξεπόρνευσαν ἐν Αἰγύπτῳ· εἶτα καὶ τὸν χρόνον δηλοῖ. \"Ἐν τῇ νεότητι αὐτῶν ἐπόρνευσαν· ἐκεῖ ἔπεσον οἱ μαστοὶ αὐ τῶν, καὶ ἐκεῖ διεπαρθενεύθησαν.\" Οἱ μὲν γὰρ πα τέρες αὐτῶν, Ἀβραὰμ, καὶ Ἰσαὰκ, καὶ Ἰακὼβ, ἐνεὐσεβείᾳ διέλαμψαν, καὶ τοῦ Ἰακὼβ δὲ οἱ παῖδες διέμειναν εἰδωλολατρείας ἀμύητοι· οἱ δὲ ἐξ ἐκείνων φύντες ἐκ τῆς ἐν Αἰγύπτῳ διαγωγῆς μετέμαθον τὴν ἀσέβειαν· νεότητα δὲ αὐτῶν καλεῖ τῆς εἰς πλῆθος ἐπιδόσεως τὴν ἀρχήν· διαφθορὰν δὲ καὶ μαστῶν πτῶσιν, τῶν δυσσεβῶν δογμάτων τὴν μάθησιν. Καθά περ γὰρ ἀκολουθεῖ τῇ τῆς παρθενίας ἀφαιρέσει τῶν μαστῶν ἡ χαυνότης· οὕτω τῇ ἐκ Θεοῦ ἀποστάσει ἕπεται τοῦ ἐν ἡμῖν ἡγεμονικοῦ ἡ κατάπτωσις· τού του γὰρ οἱονεὶ καλύμματα καὶ προβλήματά εἰσιν οἱ μαστοί. Εἶτα ἐπειδὴ παραβολικῶς γυναῖκας αὐτὰς ὠνόμασε, καὶ ὀνόματα αὐταῖς ἐπιτίθησι γυναικῶν τινων Αἰγυπτίων, ἐπισήμων ἐν ἀκολασίᾳ γεγενημέ νων, φησὶ δέ· δʹ. Καὶ τὰ ὀνόματα αὐτῶν Ὀολλὰ ἡ πρεσβυ τέρα, καὶ Ὀολιβὰ νεωτέρα ἡ ἀδελφὴ αὐτῆς. Αἰνιγματωδῶς τὰ πρότερα εἰπὼν, ἐπὶ τὸ σαφέστερον ἤγαγε τὸν λόγον, καὶ τῶν ἑταιρῶν ἐκείνων γυναι κῶν ἐμνημόνευσε, τὴν κατηγορίαν αὔξων, αἴσθησιν αὐτοῖς τῆς ἀσεβείας διὰ τοῦ παραδείγματος ἐνθεῖναι βουλόμενος. Εἶτα τὴν εἰς αὐτοὺς παρ' αὐτοῦ γενο μένην εὐεργεσίαν διέξεισι.","english":"He says they are of one mother, not only because of the one root of the race, but also because in their impiety they had one mother, Egypt; for even above he figuratively called their mother a Hittite and named their father an Amorite. These, then, he says, played the harlot in Egypt; then he also makes clear the time. \"In their youth they played the harlot; there their breasts fell, and there they were deflowered.\" For their fathers, Abraham, Isaac, and Jacob, shone in piety, and the sons of Jacob remained uninitiated in idolatry; but those sprung from them learned impiety from their sojourn in Egypt. He calls their youth the beginning of their increase into a multitude, and corruption and the falling of the breasts the learning of impious doctrines. For just as slackness follows the removal of virginity from the breasts, so upon apostasy from God follows the downfall of the governing principle within us; for the breasts are, as it were, its coverings and defenses. Then, since he has figuratively called them women, he also gives them the names of certain Egyptian women who were notable in licentiousness, and he says: \"And their names: Oholah the elder, and Oholibah her sister, the younger.\" Having spoken the former things enigmatically, he brought the account to greater clarity, and he mentioned those harlot women, increasing the accusation, wishing to instill in them a perception of their impiety through the example. Then he recounts the beneficence that came to them from him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":191,"ref":"p191","source":"\"Καὶ ἐγενοντό μοι, καὶ ἔτεκον υἱοὺς καὶ θυγατέρας, καὶ τὰ ὀνόματα αὐτῶν Σαμάρεια ἡ Ὀολλὰ, καὶ Ἱερουσαλὴμ ἡ Ὀολιβά.\" Συνάφειαν δὲ καὶ κοινωνίαν καλεῖ τὴν διὰ τοῦ νόμου γεγενημένην αὐτοῖς συμφωνίαν· ὁ μὲν γὰρ ἐνομοθέτει, οἱ δὲ ὡμολόγουν τὴν νομοθεσίαν φυλάττειν· τὸ δὲ, \"ἔτεκόν μοι υἱοὺς καὶ θυγατέρας,\" δηλοῖ, ὅτι ὑπὸ τῷ νόμῳ τελοῦντες μετ' εὐσεβείας τέως τοὺς παῖδας ἀνέτρεφον. Μέχρι μὲν οὖν τούτων κοινὴν ἀμφοτέρων ἐποιεῖτο κατηγορίαν· ἐντεῦθεν δὲ λοιπὸν, τῆς τῶν φυλῶν διαιρέσεως γενομένης, πρώτην ποιεῖται τῆς Σαμαρείας κατηγορίαν, ἣν Ὀολλὰν ὠνόμασε· καὶ γὰρ προτέρα\n\nεἰς τὴν τῶν δαμάλεων ἐξώκειλεν ἀσέβειαν, διχῆ τῆς βασιλείας διαιρεθείσης. εʹ. Καὶ ἐξεπόρνευσε, φησὶν, ἡ Ὀολλὰ ἀπ' ἐμοῦ, καὶ ἐπέθετο ἐπὶ τοὺς ἐραστὰς αὑτῆς. Ὡς ἐπὶ γυναικὸς δὲ τὸ τῶν ἐραστῶν ὄνομα τέθεικεν· αἰ νίττεται δὲ καὶ παραδηλοῖ τοὺς δαίμονας, οἷς λατρεύουσα διετέλεσεν. Εἶτα καὶ τὰ εἴδη τῆς ἀσεβείας διδάσκει. Καὶ τοὺς Ἀσσυρίους, φησὶ, τοὺς ἐγγίζοντας αὐτῇ. ( ʹ, ζʹ.) Ἐνδεδυκότας ὑακίνθινα ἡγουμέ νους, καὶ στρατηγοὺς, νεανίσκους ἐπιλέκτους πάντας, ἱππαζομένους ἐφ' ἵππων. Καὶ ἔδωκε τὴν πορνείαν αὑτῆς ἐπ' αὐτοὺς, ἐπὶ τοὺς ἐπιλέκτους υἱοὺς Ἀσσυρίων πάντας ἐφ' οὓς ἐπέθετο, ἐν πᾶσι τοῖς ἐνθυμήμασιν αὑτῆς ἐμιαίνετο. Λέγει μὲν αἰνιγματωδῶς \"νεανίσκους ἐπιλέκτους ἐνδεδυκότας ὑακίνθινα,\" τὰ οὕτως ὑπ' αὐτῶν γραφόμενά τε καὶ σχηματιζόμενα εἴδωλα· καὶ γὰρ εἰώθεισαν ἅπαντες οἱ πάλαι ἀσεβοῦντες τὰ πολιτευόμενα παρ' αὐτοῖς σχήματα τοῖς ἑαυτῶν περιτιθέναι θεοῖς.","english":"And they became mine, and they bore sons and daughters, and their names were Samaria, Oolla, and Jerusalem, Ooliba. He calls \"joining\" and \"fellowship\" the agreement that had come to them through the law; for he gave the law, and they agreed to keep the legislation. And the phrase \"they bore me sons and daughters\" makes clear that, being under the law, they for a time reared their children in piety. Up to this point, then, he made a common accusation against both; but from here on, once the division of the tribes had taken place, he makes the first accusation of Samaria, which he named Oolla; for she was the first to fall into the impiety of the calves, when the kingdom was divided in two. 5. And Oolla, he says, played the harlot away from me, and set her desire upon her lovers. He has used the name of \"lovers\" as of a woman; and he hints at and indicates the demons, whom she served continually. Then he also teaches the forms of the impiety. And the Assyrians, he says, who drew near to her, (6, 7.) clothed in hyacinth, rulers and generals, all chosen young men, riding on horses. And she gave her harlotry to them, to all the chosen sons of the Assyrians, upon all whom she set her desire; in all her devices she was defiled. He says enigmatically \"chosen young men clothed in hyacinth,\" meaning the idols written and fashioned by them in this way; for all the impious of old were accustomed to put upon their own gods the forms of civil dress that prevailed among them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":192,"ref":"p192","source":"Ἕλληνες μὲν γὰρ, καὶ Ῥωμαῖοι, τὸν Ἄρηα κατὰτὸ ἴδιον αὑτῶν τῆς σκευῆς ἐξοπλίζουσι σχῆμα· Πέρσαι δὲ κατὰ τὸ σφέτερον· καὶ ἄλλως Ἰνδοὶ καὶ ἑτέρως Αἰθίοπες, ὡσαύτως δὲ καὶ ἕκαστον τῶν ὀνο μαζομένων ἐθνῶν. Διδάσκει δὲ ὅμως, καὶ ὅτι αὐτοὶ πρότεροι τοὺς Ἀσσυρίους ἐκάλεσαν εἰς βοήθειαν, τῆς τοῦ Θεοῦ συμμαχίας καταφρονήσαντες· τὸν γὰρ Φοὺλ, βασιλεὺς δὲ οὗτος ἦν Ἀσσυρίων, εἰς ἐπικουρίαν κατὰ τῶν Σύρων παρακαλέσαντες, δασμὸν αὐτῷ καὶ φόρον φέρειν ὑπέσχοντο· ἐντεῦθεν λοιπὸν ἡ ἐπιμιξία εἰσήγαγε τὴν ἀσέβειαν. Εἶτα ἐπάγει· ηʹ. Καὶ τὴν πορνείαν αὑτῆς τὴν ἐξ Αἰγύπτου οὐκ ἐγκατέλιπεν, ὅτι μετ' αὐτῆς ἐκοιμῶντο ἐν νεότητι αὐτῆς, καὶ αὐτοὶ διεπαρθένευσαν αὐτὴν, καὶ ἐξέχεαν τὴν πορνείαν αὐτῶν ἐπ' αὐτήν. Συναφθεῖσα, φησὶ, τοῖς Ἀσσυρίοις, καὶ τὴν τούτων δεισιδαιμονίαν ἐκμαξαμένη, οὐδὲ τῶν Αἰγυπτιακῶν ἠμέλησε μαθημάτων, ἀλλὰ κἀκεῖνα λίαν ἐπιμελῶς φυλάττουσα διετέλεσεν. Οὕτω διηγησάμενος τῆς ἀσεβείας τὰ εἴδη, καὶ τῆς τιμωρίας τὸ δίκαιον ὑπο δείκνυσι. θʹ. Διὰ τοῦτο παρέδωκα αὐτὴν εἰς χεῖρας ἐρα στῶν αὐτῆς, εἰς χεῖρας υἱῶν Ἀσσυρίων ἐφ' οὓς ἐπετίθετο. Ἐπειδὴ γὰρ τῶν μὲν ἐμῶν οὐκ ἠνείχετο νόμων, ἐμοὶ δὲ ἀνακειμένη ἑτέρων ἠράσθη, τῆς μὲν ἐμῆς αὐτὴν ἐγύμνωσα προνοίας, παρέδωκα δὲ αὐτὴν ἐκείνοις, οὓς τῆς ἐμῆς προείλετο κοινωνίας. ιʹ. Αὐτοὶ, φησὶν, ἀπεκάλυψαν τὴν αἰσχύνην αὐτῆς, υἱοὺς καὶ θυγατέρας αὐτῶν ἔλαβον, καὶ αὐτὴν ἐν ῥομφαίᾳ ἀπέκτειναν, καὶ ἐγένετο λά λημα εἰς γυναῖκας, καὶ ἐκδικήσεις ἐποίησαν ἐν αὐτῇ εἰς τὰς θυγατέρας.","english":"For Greeks and Romans arm Ares according to their own peculiar fashion of equipment; Persians according to theirs; and Indians in one way and Ethiopians in another, and likewise each of the nations that are named. Nevertheless he teaches also that they themselves were the first to call the Assyrians to their aid, having despised the alliance of God; for having summoned Phul—and he was king of the Assyrians—to their assistance against the Syrians, they promised to bring him tribute and tax; from that point on, the intermingling introduced impiety. Then he adds: 8. And she did not abandon her fornication from Egypt, because they lay with her in her youth, and they themselves deflowered her and poured out their fornication upon her. Having been joined, he says, to the Assyrians and having absorbed their superstition, she did not neglect the Egyptian teachings either, but continued to guard those as well with great diligence. Having thus recounted the forms of impiety, he also indicates the justice of the punishment. 9. Therefore I delivered her into the hands of her lovers, into the hands of the sons of the Assyrians against whom she was setting herself. For since she did not endure my laws, but being devoted to me desired others, I stripped her of my providence and delivered her to those whom she had preferred to my fellowship. 10. They, he says, uncovered her shame, they took their sons and daughters, and they killed her with the sword, and she became a byword among women, and they executed vengeance upon her against her daughters.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":193,"ref":"p193","source":"Οὕτω, φησὶν, ὑπ' ἐμοῦ προεθεῖσα τῇ πείρᾳ μεμάθηκε, τίς μὲν ἡ ἐμὴ κοινω νία, τίς δὲ ἡ τῶν ἐραστῶν αὐτῆς πονηρία. Παραυτίκα γὰρ ὑποχείριον αὐτὴν λαβόντες, πρῶτον μὲν αὐτῆς τῇ τιμωρίᾳ τὴν πορνείαν ἐγύμνωσαν, ἔπειτα δὲ λίαν ὠμῶς καὶ ἀνηλεῶς κατέσφαξαν· τοὺς δὲ υἱοὺς αὐ τῆς, καὶ τὰς θυγατέρας δορυαλώτους ἀπήγαγον, πᾶσα δὲ πόλις τὰ κατ' αὐτὴν θρυλλεῖ. Γυναῖκας γὰρ πάλιν τροπικῶς τὰς πόλεις ὠνόμασε. Οὐ μόνον δὲ εἰς αὐ τὴν ταύτην ἔδειξαν τὴν ὠμότητα· ἀλλὰ καὶ εἰς ταύ της θυγατέρας· λέγει δὲ τὰς ὑπηκόους πόλεις καὶ κώμας. Ταῦτα δὲ ὑπέμειναν αἱ δέκα φυλαί· πρῶτον μὲν ὑπὸ Θεγλαθφαλάσαρ· ἔπειτα δὲ ὑπὸ τοῦ Σαλμανάσαρ· Ἀσσυρίων δὲ οὗτοι βασιλεῖς. Οὕτω διηγησά μενος τὰ κατὰ τὴν Σαμάρειαν, ἐπὶ τὴν Ἱερουσαλὴμ μεταφέρει τὸν λόγον, καί φησι· ιαʹ, ιβʹ. Καὶ εἶδεν ἡ ἀδελφὴ αὐτῆς ἡ Ὀολιβὰ, καὶ διέφθειρε τὴν ἐπίθεσιν αὑτῆς ὑπὲρ αὐτὴν (ὁ δὲ Ἀκύλας τὴν ἐπίθεσιν, ἐπιπόθησιν ἡρμήνευσε), καὶ τὴν πορνείαν αὑτῆς ὑπὲρ τὴν πορνείαν τῆς ἀδελφῆς αὑτῆς ἐπλήθυνεν. Ἐπὶ τοὺς υἱοὺς τῶν Ἀσσυρίων ἐπέθετο, ἡγουμένους καὶ στρατη γοὺς τοὺς ἐγγὺς αὐτῆς, καὶ ἐνδεδυκότας εὐπάρυφα, ἱππεῖς ἱππαζομένους ἐφ' ἵππων, νεανίσκους ἐπιλέκτους πάντας. Ταὐτὰ, φησὶ, καὶ ἡ Ἱερουσαλὴμ τῇ Σαμαρείᾳ δέδρακε· καὶ ὁμοίως τὰς πρὸς ἐμὲ συνθήκας πατήσασα, τοὺς Σύρων θεοὺς προτετίμηκε· τῇ γὰρ τούτων συμμαχίᾳ θαῤῥήσασα, καὶ τῆς ἐμῆς ἐπικουρίας καταφρονήσασα. Διὰ γὰρ τῶν ἡγεμόνων καὶ στρατηγῶν τὴν γενομένην αὐτοῖς συμμαχίαν ᾐνίξατο. ιγʹ. Καὶ εἶδον, φησὶν, ἐγὼ, ὅτι μεμίανται ὁδὸς μία τῶν δύο. Παραπλήσια, φησὶν, αὐτῶν, καὶ ἐφάμιλλα τὰ ἐπιτηδεύματα.","english":"Thus, he says, having been set forth beforehand by me through experience, she learned what my fellowship is and what the wickedness of her lovers is. For immediately seizing her as subject, first by her punishment they stripped her fornication bare, and then very cruelly and pitilessly they slaughtered her; and her sons and her daughters they led away captive, and every city talks of what happened to her. For again he called the cities women figuratively. Nor did they show this cruelty only to her, but also to her daughters—he means the subject cities and villages. And these things the ten tribes endured: first under Tiglath-Pileser, then under Shalmaneser; these are kings of the Assyrians. Having thus narrated the events concerning Samaria, he transfers the discourse to Jerusalem, and says: 11, 12. And her sister Oholibah saw it, and corrupted her own design beyond her (Aquila interpreted the design as desire), and multiplied her fornication beyond the fornication of her sister. She set her desire upon the sons of the Assyrians, rulers and commanders near her, and clothed in fine garments, horsemen riding on horses, all of them chosen young men. These same things, he says, Jerusalem also did to Samaria; and in like manner, having trampled on the covenants made with me, she preferred the gods of the Syrians; for trusting in their alliance, and despising my help. For through the rulers and commanders he hinted at the alliance that came to them. 13. And I saw, he says, that one way of the two is defiled. Their practices, he says, are similar and comparable.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":194,"ref":"p194","source":"ιδʹ–ι ʹ. Καὶ προσέθετο\n\nἐπὶ τὴν πορνείαν αὑτῆς, καὶ εἶδεν ἄνδρας ἐζωγραφημένους ἐπὶ τοῦ τοίχου, εἰκόνας Χαλδαίων ἐζωγραφημένους ἐν χρώμασιν ἐν γραφίδι. Διεζωσμένους ποικίλματα ἐπὶ τὰς ὀσφύας αὐτῶν, καὶ τιάραι βαπταὶ ἐπὶ τῶν κεφαλῶν αὐτῶν· ὄψις τρισσὴ πάντων, ὁμοία υἱῶν Βαβυλῶνος Χαλδαίων γῆς πατρίδος αὐ τῶν. Καὶ ἐπέθετο ἐπ' αὐτοὺς τῇ ὁράσει ὀφθαλμῶν αὐτῶν. Καλῶς καὶ λίαν ἁρμοδίως τὸ τῶν εἰδώλων ἀδρανὲς ἐκωμῴδησε, διδάξας, οὐδὲν ἕτερον ὄντα ἢ χρώματα, καὶ σχήματα, καὶ τέχνης ἀποτελέσματα. Τὸ δὲ \"ὄψις πάντων τρισσὴ\" τὸ πολύμορφον αὐτῶν σημαίνει· ὁ δὲ Σύμμαχος, \"ὄψις σκυλευτῶν πάν των\" ἡρμήνευσεν. Τούτους, φησὶ, θεασαμένη, καὶ οὐδὲν ἕτερον ὁρῶσα ἢ γραφικῆς τέχνης ἰνδάλματα, τῆς τούτων ἠράσθη συνουσίας· πανταχοῦ δὲ τὴν εἰδωλολατρείαν αἰνίττεται. Καὶ ἐξαπέστειλεν ἀγγέλους, φησὶ, πρὸς αὐτοὺς εἰς γῆν Χαλδαίων. ιζʹ. Καὶ ἦλθον πρὸς αὐτὴν υἱοὶ Βαβυλῶνος εἰς κοίτην καταλυόντων, καὶ ἐμίαναν αὐτὴν ἐν τῇ πορνείᾳ αὑτῶν· καὶ ἐμιάνθη ἐν αὐτοῖς, καὶ ἀπέστη ἡ ψυχὴ αὐτῆς ἀπ' αὐτῶν. Αὕτη γὰρ, φησὶν, εἰς ἐπικουρίαν αὐτοὺς μεταπεμψαμένη, καὶ διὰ τῆς πρὸς αὐτοὺς ἐπιμιξίας τὴν ἀσέβειαν δεξαμένη, πάλιν αὐτῶν ἀπέστη· ἀπόστασιν δὲ ἐνταῦθα οὐ τὴν ἀπὸ τῶν δαιμόνων λέγει, ἀλλὰ τὴν ἀπ' αὐτῶν τῶν Βαβυ λωνίων· καὶ γὰρ Ἰωακεὶμ, καὶ Ἰεχονίας, καὶ Σεδεκίας τὰς γενομένας αὐτοῖς πρὸς τοὺς Βαβυλωνίους συνθήκας παρέβησαν. ιηʹ. Καὶ ἀπεκάλυψε τὴν πορνείαν αὑτῆς, καὶ ἀπεκάλυψε τὴν ἀσχημοσύνην αὑτῆς, καὶ ἀπέστη ἡ ψυχή· μου ἀπ' αὐτῆς, ὃν τρόπον ἀπέστη ἡ ψυχή μου ἀπὸ τῆς ἀδελφῆς αὐτῆς.","english":"14–15. And she added to her prostitution, and she saw men painted on the wall, images of the Chaldeans painted in colors with a pen. Girded with embroideries on their loins, and dyed tiaras on their heads; the appearance of all three was like the sons of Babylon, Chaldeans of their native land. And she set her eyes upon them in the sight of her eyes. Rightly and very fittingly did he mock the impotence of idols, teaching that they are nothing other than colors, and shapes, and products of art. And the phrase \"the appearance of all three\" signifies their multiformity; but Symmachus translated it as \"the appearance of all spoilers.\" These, he says, having seen, and seeing nothing other than the semblances of the painter's art, she fell in love with intercourse with them; and everywhere he hints at idolatry. And she sent messengers, he says, to them into the land of the Chaldeans. 17. And the sons of Babylon came to her, to the bed of those who lie down, and they defiled her in their prostitution; and she was defiled among them, and her soul departed from them. For she, he says, having summoned them to her aid, and having received impiety through her intercourse with them, again departed from them; and he speaks here of a departure not from the demons, but from the Babylonians themselves; for Jehoiakim, and Jeconiah, and Zedekiah transgressed the covenants that had been made with the Babylonians. 18. And she uncovered her prostitution, and she uncovered her shame, and my soul departed from her, in the manner that my soul departed from her sister.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":195,"ref":"p195","source":"Θεασάμενος, φησὶ, τὴν τῆς ἀσεβείας αὐτῆς ὑπερβολὴν, τῆς ἐμῆς αὐτὴν προνοίας ἐγύμνωσα· πάλιν γὰρ κατὰ τὸ τῆς ἀλλη γορίας εἶδος τὴν ψυχὴν τέθεικεν· οὐκ ἐπειδὴ εἰς ψυχὴν καὶ σῶμα τὸ Θεῖον διῄρηται· ἀσώματον γὰρ καὶ ἀσύνθετον· ἀνθρωπίνως δὲ καὶ τοῖς ἀνθρωπίνοις συνήθως ποιεῖται τὴν διάλεξιν, τῇ τῶν ἀνθρώπων ἀσθενείᾳ συγκαταβαίνων. Μέχρι μὲν οὖν τούτων πρὸς τὸν προφήτην ἐδόκει ποιεῖσθαι τοὺς λόγους· ἐντεῦ θεν δὲ λοιπὸν, ὥσπερ εἰς μνήμην ἐλθὼν διὰ τῆς διηγήσεως τῶν ὑπ' αὐτῆς τετολμημένων, πρὸς αὐτὴν μεταφέρει τὸν λόγον. ιθʹ. Καὶ ἐπλήθυνας, φησὶ, τὴν πορνείαν σου, τοῦ ἀναμνῆσαι ἡμέρας νεότητός σου, ἐν αἷς ἐπόρνευσας ἐν Αἰγύπτῳ. Λήθῃ, φησὶν, παρεδεδώκειν τὰς ἐν Αἰγύπτῳ σου πλημμελείας· ἀλλὰ τούτων τὴν μνήμην διὰ τῶν δευτέρων ἐπιτηδευμάτων ἀνθῆσαι πεποίηκας. Οἶδε γὰρ πολλάκις προτέρων ἀναμιμνή σκειν ἁμαρτημάτων ἡ τῆς παρανομίας ταυτότης. Εἶτα πάλιν ἀλληγορικῶς καὶ τροπικῶς τὴν τῆς εἰδω λολατρείας ποιεῖται κατηγορίαν. κʹ, καʹ. Καὶ ἐπέθου ἐπὶ τοὺς Χαλδαίους, ὧν ὡς σάρκες ὄνων αἱ σάρκες αὐτῶν, καὶ αἰδοῖα ἵππων τὰ αἰδοῖα αὐτῶν. Καὶ ἐπεσκέψω τὴν ἀνο μίαν τῆς νεότητός σου, ἃ ἐποίεις ἐν Αἰγύπτῳ ἐν τῷ καταλύματί σου, οὗ μαστοὶ τῆς νεότητός σου ἔπεσον. Καὶ τοῖς Χαλδαίοις, φησὶ, μιγνυμένη, οὐδὲ τῶν Αἰγυπτιακῶν ἐπιτηδευμάτων ἠμέλεις· ἀλλὰ καὶ τοὺς τούτων, καὶ τοὺς ἐκείνων θεοὺς ἐθεράπευες. Τὴν δὲ πολλὴν αὐτῶν ἀθεΐαν τε καὶ πολυθεΐαν αἰδοίοις ἵππων καὶ ὄνων ἀπείκασεν· ἐπειδὴ καὶ πορ νείαν τὴν εἰδωλολατρείαν καλεῖ·","english":"Having seen, he says, the excess of her impiety, I stripped her of my providence; for again, in the manner of the allegory, he has set down the soul; not because the Divine is divided into soul and body—for it is incorporeal and uncompounded—but he conducts the discourse in a human way and in accordance with human customs, condescending to the weakness of men. Up to this point, then, he seemed to be addressing the prophet; but from here on, as if he had come to remembrance through the narration of the things she dared to do, he transfers the discourse to her. 19. And you multiplied, he says, your prostitution, to call to mind the days of your youth, in which you played the harlot in Egypt. You had, he says, consigned to forgetfulness your transgressions in Egypt; but you have caused the memory of them to blossom again through your second pursuits. For often the very sameness of lawlessness is wont to remind one of former sins. Then again, allegorically and figuratively, he brings the accusation of idolatry. 20, 21. And you set yourself upon the Chaldeans, whose flesh is as the flesh of asses, and whose members are as the members of horses. And you visited the lawlessness of your youth, which you did in Egypt in your lodging, where the breasts of your youth fell. Being mingled, he says, with the Chaldeans, you did not neglect the Egyptian pursuits either; but you served both their gods and those of the Egyptians. And their great atheism and polytheism he likened to the members of horses and asses, since he also calls idolatry prostitution.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":196,"ref":"p196","source":"αἱ γὰρ Θεῷ συνημ μέναι καὶ ἀνακείμεναι ψυχαὶ, εἶτα τοῦτον καταλιμπάνουσαι, καὶ τὴν τῶν δαιμόνων ἀσπαζόμεναι συν ουσίαν, εἰκότως μοιχεύτριαι χρηματίζουσι. κβʹ– κδʹ. Διὰ τοῦτο τάδε λέγει Ἀδωναῒ Κύριος· Ἰδοὺ ἐγὼ ἐξεγείρω τοὺς ἐραστάς σου ἐπὶ σὲ, ἀφ' ὧν ἀπέστη ἡ ψυχή σου ἀπ' αὐτῶν, καὶ ἐπάξω αὐτοὺς ἐπὶ σὲ κυκλόθεν. Τοὺς υἱοὺς Βαβυλῶνος, καὶ πάντας τοὺς Χαλδαίους, Φακοὺμ, καὶ Σοὺδ, καὶ Κοὺδ, καὶ πάντας υἱοὺς Ἀσσυρίων μετ' αὐ τῶν, νεανίσκους ἐπιλέκτους, ἡγουμένους καὶ στρατηγούς· πάντας τριστάτας καὶ ὀνομαστοὺς, ἱππεύοντας ἐφ' ἵππων. Καὶ ἥξουσιν ἐπὶ σὲ πάν τες ἀπὸ βοῤῥᾷ μεθ' ὅπλων, καὶ ἁρμάτων, καὶ τροχῶν, καὶ πλήθους λαῶν· καὶ θώρακας, καὶ ἀσπίδας, καὶ περικεφαλαίας περιθήσονται ἐπὶ σὲ, καὶ βαλοῦσιν ἐπὶ σὲ φυλακὴν κύκλῳ. Δι' αὐ τῶν, φησὶ, μαθήσῃ τῶν πραγμάτων, τίς μὲν ἐγὼ, τίνες δὲ οἱ ἐρασταί σου· ἐγὼ μὲν γὰρ καταφρονηθεὶς ὑπὸ σοῦ μακροθυμῶν διετέλεσα· οὗτοι\n\nδὲ παραυτίκα τὴν σὴν ἀπόστασιν μαθόντες, μετὰ παντοδαπῆς ἀφί ξονται πανοπλίας, ἵπποις καὶ ἅρμασι κεχρημένοι, καὶ τοὺς ὑπηκόους ἅπαντας ἐπαγόμενοι, καὶ χαρακώμασι τὰς σὰς ἀποτειχίσουσιν εἰσόδους. Τοῦτο γὰρ ἐσήμηνεν εἰρηκώς· \"Βαλοῦσιν ἐπὶ σὲ φυλακὴν κύκλῳ.\" Εἶτα ἐπιφέρει· Καὶ δώσω πρὸ προσώπου αὐτῶν κρῖμα, καὶ ἐκδικήσουσί σε ἐν τοῖς κρίμασιν αὑτῶν. (κεʹ.) Καὶ δώσω τὸν ζῆλόν μου ἐν σοὶ, καὶ ποιήσουσι μετὰ σοῦ ἐν ὀργῇ θυμοῦ μου. Ἐπειδὴ γὰρ ἐκείνους τῆς ἐμῆς προετίμησας προμηθείας, δι' αὐτῶν ἐκεί νων πράξομαί σε δίκας τῆς εἰς ἐμὲ παρανομίας, καὶ τοῖς ἐκείνων σε παραδώσω κολαστηρίοις. Διηγεῖται δὲ καὶ τῆς τιμωρίας τὰ εἴδη.","english":"For souls that are joined to God and devoted to him, and then abandon him and embrace fellowship with demons, are justly called adulteresses. 22–24. Therefore thus says Adonai the Lord: Behold, I will stir up your lovers against you, from whom your soul has departed, and I will bring them against you from every side. The sons of Babylon, and all the Chaldeans, Pekod, and Shoa, and Koa, and all the sons of the Assyrians with them, chosen young men, rulers and commanders; all captains and men of renown, riding on horses. And they shall come against you from the north, all of them, with weapons and chariots and wheels and a multitude of peoples; and they shall put on breastplates and shields and helmets against you, and they shall set a guard against you round about. By these things, he says, you shall learn from the events themselves who I am, and who your lovers are; for I, though despised by you, continued long-suffering; but these, as soon as they learn of your revolt, will come with every kind of full armor, employing horses and chariots, and bringing with them all their subjects, and with palisades they will wall off your entrances. For this is what he indicated by saying, \"They shall set a guard against you round about.\" Then he adds: And I will give judgment before their face, and they shall execute vengeance on you in their judgments. (25.) And I will put my zeal in you, and they shall deal with you in the anger of my fury. For since you preferred them to my providence, through those very men I will exact from you the penalty for your lawlessness against me, and I will deliver you over to their punishments. And he recounts also the kinds of the punishment.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":197,"ref":"p197","source":"Τοὺς μυκτῆράς σου, καὶ τὰ ὦτά σου ἀφελοῦσι, καὶ τοὺς καταλοίπους σου ἐν ῥομφαίᾳ κατα βαλοῦσιν· αὐτοὶ τοὺς υἱούς σου καὶ τὰς θυγα τέρας σου λήψονται, καὶ τοὺς καταλοίπους σου καταφάγεται πῦρ. (κ ʹ.) Καὶ ἐκδύσουσί σε τὸν ἱματισμόν σου, καὶ λήψονται τὰ σκεύη τῆς καυχήσεώς σου. Τοὺς μὲν γὰρ, φησὶ, δορυαλώτους ἀποίσουσι, τοὺς δὲ ἐν τῇ παρατάξει κατακοντίσουσι, τοὺς δὲ ἀκροτηριάσουσιν ἀπηνίᾳ καὶ ὠμότητι χρώ μενοι· τὰ δὲ προσήκοντά σοι πάντα ληΐσονται, καὶ πυρὶ τὰ πλεῖστά σου παραδώσουσι. Δείκνυσι δὲ καὶ τὴν ἐκ τῆς τιμωρίας ἐσομένην ὠφέλειαν. κζʹ. Καὶ ἀποστρέψω τὰς ἀσεβείας σου ἐκ σοῦ, καὶ τὴν πορνείαν σου τὴν ἐκ γῆς Αἰγύπτου οὐ μὴ μνησθῇς ἔτι. Ἐν γὰρ ἐκείνοις γενομένη τοῖς κακοῖς, ἐν αἰσθήσει γενήσῃ τῆς οἰκείας παρανομίας, καὶ βδελύξῃ λίαν ἐκεῖνα τὰ τῆς συμφορᾶς σοι ταύτης γενόμενα πρόξενα. κηʹ, κθʹ. Διότι τάδε λέγει Ἀδωναῒ Κύριος· Ἰδοὺ ἐγὼ παραδίδωμί σε εἰς χεῖρας ὧν μι σεῖς, ἀφ' ὧν ἀπέστη ἡ ψυχή σου ἀπ' αὐτῶν. κθʹ. Καὶ ποιήσουσιν ἐν σοὶ ἐν μίσει, καὶ λή ψονται πάντας τοὺς πόνους σου καὶ τοὺς μόχθους σου, καὶ ἔσῃ γυμνὴ καὶ ἀσχημονοῦσα· καὶ ἀποκαλυφθήσεται ἡ ἀσχημοσύνη τῆς πορνείας σου καὶ τῆς ἀσεβείας σου. Ἐρασθεῖσα, φησὶ, τῶν Χαλ δαίων, πάλιν αὐτοὺς ἐμίσησας, ἀλλ' ἐγὼ τούτοις σε παραδώσω, καὶ διὰ τούτων σὲ δίκας τῆς τιμωρίας εἰσπράξομαι, καὶ διὰ τῆς τιμωρίας γυμνὴν ἅπα σαν ὑποδείξω σου τὴν ἀσέβειαν· μαθήσονται γὰρ οἱ τὰς σὰς θεώμενοι συμφορὰς, αἰτίαν τούτων τὴν σὴν γενομένην παρανομίαν. Διὸ εἰκότως ἐπήγαγεν· λʹ. Ἡ πορνεία σου·","english":"They will remove your nostrils and your ears, and they will strike down your remnants with the sword; they themselves will take your sons and your daughters, and fire will devour your remnants. (20) And they will strip you of your garment, and they will take the vessels of your boasting. For some, he says, they will carry off as captives of war, others they will pierce through in battle array, and others they will mutilate at the extremities, treating them with cruelty and savagery; and all that belongs to you they will plunder, and most of your possessions they will hand over to fire. He also shows the benefit that will come from the punishment. 27. And I will turn away your impieties from you, and you shall no longer remember your fornication from the land of Egypt. For when you have come into those evils, you will come to perceive your own lawlessness, and you will utterly loathe those things that became the cause of this calamity for you. 28–29. For thus says Adonai the Lord: Behold, I deliver you into the hands of those whom you hate, from whom your soul has turned away. 29. And they will deal with you in hatred, and they will take all your labors and your toils, and you shall be naked and shameful; and the shame of your fornication and of your impiety shall be uncovered. Having fallen in love, he says, with the Chaldeans, you again hated them, but I will deliver you to them, and through them I will exact from you the penalties of punishment, and through the punishment I will expose all your impiety naked; for those who behold your calamities will learn that the cause of these things was your own lawlessness. Therefore he fittingly added: 30. Your fornication.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":198,"ref":"p198","source":"ἐποίησέ σοι ταῦτα ἐν τῷ ἐκπορεύεσθαί σε ὀπίσω τῶν ἐθνῶν, καὶ ἐμιαίνου ἐν τοῖς ἐνθυμήμασιν αὐτῶν. Ἠκολούθη σας, φησὶ, τοῖς τῶν ἐθνῶν ἐπιτηδεύμασιν, ἃ τοῖς οἰκείοις χρώμενα λογισμοῖς ἐπενόησε τὴν ἀσέβειαν· οὐ μόνον δὲ, φησὶ, τῶν ἄλλων ἐθνῶν ἐμιμήσω τὴν ἀσέβειαν, ἀλλὰ καί· λαʹ. Ἐν τῇ ὁδῷ τῆς ἀδελφῆς σου ἐπορεύθης, καὶ δώσω ἐγὼ τὸ ποτήριον αὐτῆς εἰς τὰς χεῖ ράς σου. Ἃ πέπονθε, φησὶν, ἡ Σαμάρεια, ταῦτα καὶ σὺ πείσῃ· ποτήριον γὰρ τὴν τιμωρίαν ἐκάλε σεν, ὡς κάρον καὶ μέθην τοῖς πίνουσιν ἐμποιοῦ σαν. λβʹ–λδʹ. Τάδε λέγει Ἀδωναῒ Κύριος, Τὸ ποτήριον τῆς ἀδελφῆς σου πίεσαι τὸ βαθὺ, καὶ τὸ πλατὺ, καὶ ἔσται εἰς γέλωτα καὶ εἰς μυκτηρισμὸν τὸ πλεονάζον. Τοῦ συντελέσαι μέθην, καὶ ἐκλύσεως πλησθήσῃ, ποτήριον ἀφανείας καὶ ἀφα νισμοῦ, ποτήριον ἀδελφῆς σου Σαμαρείας. Καὶ πιῇ αὐτὸ, καὶ ἐκστραγγιεῖς, καὶ τὰ ὄστρακα αὐ τοῦ κατατρώξεις, καὶ τοὺς μαστούς σου κατατι λεῖς. Βαθὺ τὸ ποτήριον ἐκάλεσε, διὰ τὸ μέγεθος τῆς συμφορᾶς· πλατὺ δὲ, διὰ τὸν τῶν ἑβδομήκοντα ἐτῶν χρόνον· ἀφανισμοῦ δὲ ποτήριον ὠνόμασε, διὰ τὴν γενομένην ἐρημίαν τῇ πόλει· τὸ δὲ \"ἐκστραγ γιεῖς\" προστέθεικεν, ἐπειδὴ τελευταίαν τὴν πολιορκίαν ὑπέμεινε, καὶ τὰ ὄστρακα δὲ αὐτὴν ἔφη κατατρώξειν, διὰ τὸ ἐσχάτοις περιπεσεῖσθαι κακοῖς· τοὺς δὲ μαστοὺς κατατιλεῖν, διὰ τὴν ἐκ τῶν κακῶν γενομένην μεταμέλειαν. \"Καὶ τὰς ἑορτάς σου, φησὶ, καὶ νουμηνίας σου ἀποστρέψω, διότι ἐγὼ λελάληκα, λέγει Ἀδωναῒ Κύριος.\" Πᾶσάν σου πανήγυριν, καὶ πᾶσαν θυμηδίαν κατασβέσω, καὶ ἐπι θήσω τοῖς λόγοις τὸ τέλος· ἀληθὴς γάρ εἰμι, καὶ ἀψευδὴς Δεσπότης. λεʹ.","english":"He did these things to you when you went after the nations and defiled yourself with their thoughts. You followed, he says, the practices of the nations, which, employing their own reasonings, devised impiety. And not only, he says, did you imitate the impiety of the other nations, but also: (31) You walked in the way of your sister, and I will give her cup into your hands. What Samaria suffered, he says, you too will suffer; for he called punishment a cup, as it produces stupor and drunkenness in those who drink it. (32–34) Thus says Adonai the Lord: You shall drink the cup of your sister, deep and wide, and what overflows shall become a laughingstock and a mockery. To complete drunkenness, you shall be filled with faintness, a cup of disappearance and annihilation, the cup of your sister Samaria. And you shall drink it and drain it dry, and you shall gnaw its potsherds, and you shall tear your breasts. He called the cup deep because of the magnitude of the calamity, and wide because of the period of seventy years; and he named it a cup of annihilation because of the desolation that came upon the city. And he added \"you shall drain it dry\" because it endured the siege last, and he said that it would gnaw the potsherds because it would fall into the worst evils; and to tear the breasts because of the repentance that came from the evils. And your feasts, he says, and your new moons I will turn away, because I have spoken, says Adonai the Lord. Every assembly of yours and every delight I will extinguish, and I will set the end to my words; for I am a true and unlying Master. (35)","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":199,"ref":"p199","source":"Διὰ τοῦτο τάδε λέγει Ἀδωναῒ Κύριος, Ἀνθ' ὧν ἐπελάθου μου, καὶ ἀπέῤῥιψάς με ὀπίσω τοῦ σώματός σου, καὶ σὺ λάβε τὴν ἀσέβειάν σου, καὶ τὴν πορνείαν σου. Ἐπειδὴ προετίμησας τῆς ἐμῆς θεραπείας τὰς τοῦ σώματος ἡδονὰς, δέξαι, φησὶ, τῆς ἀκολασίας τὰ ἐπίχειρα. Αἰνίττε\n\nται δὲ διὰ τούτων, ὡς ὑποβάθρα τῆς ἀσεβείας ἡ παρανομία γεγένηται· ταῖς γὰρ ἡδοναῖς δουλεύοντες εἰς τὴν τῶν εἰδώλων λατρείαν ἐξεκυλίσθησαν. λ ʹ. Καὶ εἶπε Κύριος πρὸς μὲ, Υἱὲ ἀνθρώπου, εἰ κρινεῖς τὴν Ὀολλὰν καὶ τὴν Ὀολιβὰν, καὶ ἐπαγγελεῖς αὐταῖς τὰς ἀνομίας αὐτῶν; Ὅτι ἐμοιχῶντο, καὶ αἷμα ἐν ταῖς χερσὶν αὐτῶν, καὶ ἐν τοῖς ἐνθυμήμασιν αὑτῶν ἐμοιχῶντο, καὶ τὰ τέκνα αὑτῶν, ἃ ἐγέννησάν μοι, διῆγον αὐτὰ αὐ τοῖς διὰ πυρός. Τὸ εἰ κρινεῖς; οἱ ἄλλοι ἑρμηνευταὶ κρίθητι ἡρμήνευσαν· τὸ ἐμὸν, φησὶν, ἀναλα βὼν πρόσωπον, ὦ προφῆτα, ποίησαι τὴν κρίσιν πρὸς τὴν Σαμάρειαν καὶ τὴν Ἱερουσαλὴμ, καὶ διέλεγξον αὐτῶν τὰς παρανομίας, ὅπως μὲν ἐμὲ καταλιμπάνουσαι τοῖς εἰδώλοις ἐμίγνυντο· ὅπως δὲ τὰ ὑπ' ἐμοῦ αὐτοῖς παρεχόμενα τέκνα, θυσίαν ἐκείνοις προσέφερον, τῶν ἐμῶν νόμων καταφρονοῦντες, καὶ τὰ Σάββατά μου βεβηλοῦντες. Τοῦτο γὰρ ἐπήγαγεν· ληʹ. Ἕως καὶ ταῦτα ἐποίησάν μοι, ἐμίαινον τὰ ἅγιά μου ἐν τῇ ἡμέρᾳ ἐκείνῃ, καὶ τὰ Σάββατά μου ἐβεβήλουν. Εἶτα διδάσκει τῆς βεβηλώσεως τρόπον. λθʹ. Καὶ ἐν τῷ σφάζειν αὐτοὺς τὰ τέκνα αὑ τῶν τοῖς εἰδώλοις αὑτῶν, καὶ εἰσπορεύεσθαι αὐτοὺς εἰς τὰ ἅγιά μου ἐν τῇ ἡμέρᾳ ἐκείνῃ ἐβεβήλουν αὐτά. Πολλὴ δὲ ἡ τῆς ἀσεβείας ὑπερβολή. Πρῶτον μὲν γὰρ αὐτῶν τὸ σφάζειν τοὺς παῖδας ὅρος ἔσχατος ἀσεβείας·","english":"Therefore thus says Adonai the Lord: Because you forgot me and cast me behind your body, you also bear your ungodliness and your fornication. Since you preferred the pleasures of the body to my service, receive, he says, the wages of your licentiousness. By these words he hints that lawlessness became the foundation of ungodliness; for those enslaved to pleasures were rolled down into the worship of idols. 30. And the Lord said to me, Son of man, will you judge Oholah and Oholibah, and will you declare to them their lawless deeds? Because they committed adultery, and blood was on their hands, and in their thoughts they committed adultery, and their children, whom they bore to me, they passed through fire for them. The phrase \"will you judge?\" the other interpreters rendered as \"be judged\"; taking up my person, he says, O prophet, make the judgment against Samaria and Jerusalem, and convict them of their lawless deeds: how they abandoned me and mingled with idols; and how the children I provided them they offered as sacrifice to those idols, despising my laws and profaning my Sabbaths. For this he added: 39. Even until these things they did to me, they defiled my holy things on that day, and they profaned my Sabbaths. Then he teaches the manner of the profanation. 39. And when they slaughtered their children to their idols, and when they entered into my holy things on that day, they profaned them. Great indeed is the excess of their ungodliness. For first of all, their slaughtering of the children is the utmost limit of ungodliness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":200,"ref":"p200","source":"τὸ δὲ καὶ τοῖς δαίμοσι τὰ τοιαῦτα προσφέρειν σφάγια, πάλιν ἐπίτασις τοῦ κακοῦ· τὸ δὲ καὶ ἐν Σαββάτῳ ταῦτα τολμᾷν, ἐν ᾧ καὶ ἡ ἀναγ καία ἀπείρητο ἐργασία, μείζονα πολλῷ δείκνυσι τὴν ἀσέβειαν· τὸ δὲ καὶ μετὰ τὴν τοιαύτην ἐργασίαν τῶν θείων ἐπιβαίνειν προθύρων, ποίας ἀσεβείας ὑπερβολὴν καταλείπει; Διὸ καὶ τελευταῖον αὐτὸ τέ θεικεν, καὶ προστέθεικε πάλιν· \"Καὶ ἰδοὺ οὕτως ἐποίουν ἐν μέσῳ τοῦ οἴκου μου.\" Ταύτην, φησὶ, τὴν ἀσέβειαν ἐν τῷ ἀφιερωμένῳ τετολμήκασιν οἴκῳ. μʹ. Καὶ ἔπεμπον τοῖς ἀνδράσι τοῖς ἐρχομένοις μακρόθεν· οἷς ἀγγέλους ἐξαπέστελλον πρὸς αὐτοὺς, καὶ ἅμα τῷ ἔρχεσθαι αὐτοὺς εὐθὺς ἐλούου, καὶ ἐστιβίζου τοὺς ὀφθαλμούς σου, καὶ ἐκόσμου κόσμῳ. Καὶ ἐκάθου ἐπὶ κλίνης ἐστρωμένης, καὶ τρά πεζα κεκοσμημένη ἔμπροσθεν αὐτῆς. Πάντα τὰ εἰ ρημένα ὡς ἐπὶ γυναικὸς ἑταίρας διέγραψε· σημαίνει δὲ τήν τε γενομένην πρὸς τοὺς Ἀσσυρίους καὶ Χαλδαίους αὐτοῖς συμμαχίαν, καὶ τὴν ἐκεῖθεν ἐπεισαχθεῖσαν ἀσέβειαν. Παραδηλοῖ δὲ καὶ τοὺς ἐν ταῖς τῶν δαιμόνων ἑορταῖς καλλωπισμοὺς, χλιδὰς, καὶ ἱματίων ἐναλλαγὰς, καὶ τ' ἄλλα πάντα ὅσα ἐν ταῖς τοιαύταις ποιεῖν εἰώθεισαν πανηγύρεσι. Τοῦτο δὲ σημαίνει καὶ τὰ ἐπιφερόμενα· \"Καὶ τὸ θυμίαμά μου, καὶ τὸ ἔλαιόν μου ἐτίθης ἔμπροσθεν αὐτῶν. Τουτέστι, τῶν εἰ δώλων. μβʹ. Καὶ ηὐφραίνοντο ἐν αὐτοῖς. Εὐφροσύνη γὰρ τῶν δαιμόνων ἡ τῶν ἀνθρώπων ἀπώλεια. Πρὸς δὲ τούτοις φησίν· \"Καὶ φωνὴν ἁρμονίας ἀνεκρούοντο πρὸς ἄνδρας ἐκ πλήθους ἥκοντας ἀνθρώπων οἰνωμένους ἐκ τῆς ἐρήμου.\" Τί γὰρ ἐρημότερον τῶν τὰ εἴδωλα προσκυνούντων;","english":"But to offer such sacrifices even to demons is a further intensification of the evil; and to dare these things even on the Sabbath, on which even necessary work was forbidden, shows the impiety to be far greater; and to enter the divine porches even after such a deed—what excess of impiety does it leave behind? Therefore he has placed this last, and has added again: \"And behold, thus they did in the midst of my house.\" This impiety, he says, they dared in the consecrated house. 40. And they sent to the men who came from afar; to whom they dispatched messengers, and as soon as they came you bathed, and you painted your eyes, and you adorned yourself with ornament. And you sat upon a spread couch, and a table adorned before it. He has described all that was said as of a harlot woman; but it signifies both the alliance that was made with the Assyrians and Chaldeans and the impiety introduced from there. It also indicates the adornments, luxuries, and changes of garments at the festivals of the demons, and all the other things they were accustomed to do at such assemblies. This is what the following also signifies: \"And my incense and my oil you set before them.\" That is, before the idols. 42. And they rejoiced in them. For the joy of demons is the destruction of men. Moreover he says: \"And they struck up the sound of harmony to men who came from a multitude of drunken men from the wilderness.\" For what is more desolate than those who worship idols?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":201,"ref":"p201","source":"Ἐξ ἐκείνων, φησὶ, τῶν ἐρήμων ψυχῶν τὰς τῆς ἀσεβείας ἐκομί ζετό σοι διδάγματα, καὶ ἐδέχου αὐτὰ ἐν μουσικοῖς ὀργάνοις ἀνακρουομένοις τὴν ἡδεῖαν ἠχήν. \"Καὶ ἐδίδους αὐτοῖς ψέλλια ἐπὶ τὰς χεῖρας αὐτῶν, καὶ στέφανον καυχήσεως ἐπὶ τὰς κεφαλὰς αὐτῶν.\" Οὐδὲν γὰρ παρὰ τῶν εἰδώλων λαμβάνουσιν οἱ τούτοις λα τρεύειν αἱρούμενοι, ἀλλὰ τὰ θεόσδοτα δῶρα τούτοις προσφέρουσι, παντοδαπὸν αὐτοῖς κόσμον περιτι θέντες. μγʹ. Καὶ εἶπον, Οὐκ ἐν τούτοις μοιχεύουσι, καὶ ἔργα πόρνης ταῦτα, καὶ αὐτὴ ἐξεπόρνευσεν; Ἔλεγον γὰρ, φησὶν, ὀργάνοις χρώμενος τοῖς προ φήταις, ὅτι ἐν τοῖς ἀψύχοις ἡ μοιχεία ὑμῶν τολμᾶ ται, καὶ πορνικὰ ὑμῖν τὰ τοιαῦτα ἐπιτηδεύματα. μδʹ. Καὶ αὐτοὶ εἰσεπορεύοντο πρὸς αὐτὴν, ὃν τρόπον εἰσπορεύονται πρὸς γυναῖκα πόρνην, οὕτως εἰσεπορεύοντο πρὸς Ὀολλὰν καὶ πρὸς Ὀολιβὰν, τὰς γυναῖκας τὰς ἀνόμους, τοῦ ποιῆ σαι ἀνομίαν. Ἄδειαν γὰρ λοιπὸν λαβόντες ἐκ τῆς τούτων παρανομίας, ὡς πρὸς γυναῖκας ἑταίρας καὶ πᾶσι προκειμένας, οὕτω πρὸς τὴν Σαμάρειαν καὶ τὴν Ἱερουσαλὴμ εἰσίεσαν, καὶ οἱ τῶν ψυχῶν ἀλάστορες δαίμονες, καὶ οἱ τὴν τούτων λατρείαν δεδιδαγμένοι Χαλδαῖοι. Μεταφέρει γοῦν λοιπὸν πρὸς","english":"From those desolate souls, he says, you received the teachings of impiety, and you welcomed them on musical instruments struck with a sweet sound. \"And you gave them bracelets on their hands, and a crown of boasting on their heads.\" For those who choose to worship idols receive nothing from them, but they offer to them the gifts given by God, adorning them with every kind of ornament. 43. And I said, Do they not commit adultery in these things, and are these not the works of a harlot, and has she herself played the harlot? For they said, he says, using the prophets as instruments, that your adultery is dared against lifeless things, and such practices are harlotries for you. 44. And they went in to her, in the manner that men go in to a harlot woman, so they went in to Oolla and to Ooliba, the lawless women, to commit lawlessness. For having thereafter obtained license from their transgression, as toward courtesan women and those exposed to all, so they entered into Samaria and Jerusalem, both the avenging demons of souls and the Chaldeans who had been taught their worship. He transfers, then, thereafter to","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":202,"ref":"p202","source":"τούτους τὸν λόγον, καί φησι· μεʹ. Καὶ ἄνδρες δίκαιοι οὗτοι. Τὸ δίκαιοι τέ θεικεν, οὐ δικαιοσύνην αὐτοῖς μαρτυρῶν· ἀδικώτατοι γὰρ καὶ παρανομώτατοι, καὶ λίαν ὑπῆρχον δυσσεβέστατοι· ἀλλ' ἐκ παραθέσεως τῶν ταύτης ἀσεβημάτων τὸ δίκαιοι τέθεικεν, ἀντὶ τοῦ, σοὶ παρ εξεταζόμενοι δίκαιοι ὑπάρχουσι. Τοῦτο καὶ ἀνωτέρω πεποίηκε πρὸς τὴν Ἱερουσαλὴμ διαλεγόμενος· ἔφη γὰρ, \"Καὶ ἐδικαίωσας τὰς ἀδελφάς σου ἐν ταῖς ἁμαρτίαις σου, καὶ ἐν πάσαις ταῖς ἀνομίαις σου, αἷς ἐποίησας.\" Καὶ ἐνταῦθά φησιν, \"Ἄνδρες δίκαιοι οὗτοι,\" τουτέστιν, ὑπὲρ σέ. \"Καὶ ἐκδικήσουσιν αὐτὰς ἐκδικήσει μοιχαλίδων, καὶ κρί σει ἐκχεουσῶν αἷμα, ὅτι μοιχαλίδες εἰσὶ, καὶ αἷμα ἐν ταῖς χερσὶν αὐτῶν.\" Μιαιφονίας, φησὶ, καὶ μοιχείας τίσουσι δίκας, τοὺς ἐραστὰς αὑτῶν λαμβάνουσαι δικαστὰς, καὶ ταῦτα πείσονται, ἅπερ αἱ μοιχεύτριαι γυναῖκες καὶ ἀνδροφόνοι· οὕτω πληρώσας τὸ αἰνιγματῶδες διήγημα, τὴν κατ' αὐτῶν ψῆφον ἐκφέρει. μ ʹ. Τάδε λέγει Ἀδωναῒ Κύριος· Ἀνάγαγε ἐπ' αὐτὰς πλήθη, καὶ δὸς ἐν αὐταῖς ταραχὴν καὶ διαρπαγήν. μζʹ. Καὶ λιθοβοληθήτωσαν λίθοις ὄχλων, καὶ κατακεντείτωσαν αὐτὰς ἐν τοῖς ξίφεσιν αὐτῶν· υἱοὺς αὐτῶν καὶ θυγατέρας ἀποκτενοῦσι, καὶ τοὺς οἴκους αὐτῶν ἐμπρήσουσιν ἐν πυρί. Εἶτα τὴν ἐντεῦθεν ἐσομένην ἐπιδείκνυ σιν ὠφέλειαν. μηʹ. Καὶ ἀποστρέψω ἀσέβειαν ἐκ τῆς γῆς, καὶ παιδευθήσονται πᾶσαι αἱ γυναῖκες, καὶ οὐ μὴ ποιήσουσι κατὰ τὰς ἀσεβείας αὐτῶν. Τούτων γὰρ, φησὶ, ταῦτα ὑπομενουσῶν, καὶ λίθοις, καὶ ξίφεσι, καὶ πυρὶ παραδιδομένων, πᾶσα πόλις ὠφέλειαν καρπώσεται, μανθάνουσα, οἷα τῆς ἀσεβείας τὰ ἐπίχειρα.","english":"He calls them righteous in this word, saying: \"These men are righteous.\" He has put \"righteous\" not as bearing witness to their righteousness—for they were most unjust and most lawless, and exceedingly most impious—but by way of comparison with her abominations he has put \"righteous,\" in the sense of: when examined alongside you, they are righteous. This he also did above when speaking to Jerusalem; for he said, \"And you justified your sisters in your sins, and in all your lawless deeds which you did.\" And here he says, \"These men are righteous,\" that is, more than you. \"And they shall execute judgment upon them with the judgment of adulteresses, and with the judgment of those who shed blood, because they are adulteresses, and blood is on their hands.\" They shall pay the penalty, he says, for murder and adultery, receiving their own lovers as judges, and they shall suffer the very things that adulterous women and murderers suffer. Having thus completed the enigmatic narrative, he pronounces the verdict against them. \"Thus says the Lord Adonai: Bring up multitudes against them, and give among them tumult and plunder. And let them be stoned with the stones of crowds, and let them be pierced through with their own swords; they shall kill their sons and daughters, and burn their houses with fire.\" Then he shows the benefit that will come from this. \"And I will turn away impiety from the land, and all the women shall be instructed, and they shall surely not do according to their impieties.\" For when these women, he says, endure these things and are handed over to stones, swords, and fire, every city will reap benefit, learning what are the wages of impiety.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":203,"ref":"p203","source":"Γυναῖκας δὲ πάλιν ἐνταῦθα τὰς πόλεις ὠνόμασε. μθʹ. Καὶ δοθήσεται ἡ ἀσέβεια ὑμῶν ἐφ' ὑμᾶς, καὶ πάσας τὰς ἁμαρτίας τῶν ἐπιθυμημάτων λήψεσθε, καὶ γνώσεσθε ὅτι ἐγὼ Κύριος. Τοὺς τῆς ἀσεβείας ὑμῶν, φησὶ, κομιεῖσθε καρπούς· οὐ γὰρ ἀνάγκῃ ταύτην ἐδέξασθε, ἀλλὰ γνώμῃ καὶ πόθῳ· ἐκ δὲ τῆς τιμωρίας ὠφέλειαν μεγίστην τρυγήσετε τὴν τῆς ἐμῆς δεσποτείας ἐπίγνωσιν. Ἧς ἀπολαύειν ἡμᾶς γένοιτο, μὴ τῇ πείρᾳ τῶν κακῶν διδασκομένους, ἀλλὰ τῶν θείων εὐεργεσιῶν αἰσθανομένους, καὶ τὴν ἀγνώμονα γνώμην μυσαττομένους, καὶ τῇ θείᾳ μνήμῃ καθ' ἑκάστην ἀνανεουμένους ἡμέραν, καὶ τῇ τοῦ παναγίου Πνεύματος ἐνεργείᾳ εἰς τὴν τοῦ Θεοῦ ἀγάπην πυρπολουμένους, καὶ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ τὴν ἐπιφάνειαν ἀναμένοντας, μεθ' οὗ τῷ Πα τρὶ ἡ δόξα, σὺν τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.\n\nΤΟΜΟΣ Ιʹ.\n\nΚΕΦΑΛΑΙΟΝ ΚΔʹ.\n\nαʹ, βʹ. Καὶ ἐγένετο λόγος Κυρίου πρὸς μὲ ἐν τῷ ἔτει τῷ ἐννάτῳ, ἐν τῷ μηνὶ τῷ δεκάτῳ, δεκάτῃ τοῦ μηνὸς, λέγων· Υἱὲ ἀνθρώπου, γράψον σεαυ τῷ τὸ ὄνομα τῆς ἡμέρας ταύτης, ἀφ' ἧς ἀπηρείσατο ὁ βασιλεὺς Βαβυλῶνος ἐπὶ Ἱερουσαλὴμ ἀπὸ τῆς ἡμέρας τῆς σήμερον. Ἐδίδαξεν ἡμᾶς τὸν χρόνον, καθ' ὃν τῇ Ἱερουσαλὴμ ὁ Βαβυλώνιος ἐπεστράτευσεν. Ἐκείνου δὲ τὴν πόλιν πολιορκοῦντος, ὁ προφήτης τοῖς ἤδη δορυαλώτοις γεγενημένοις προσημαίνει τὰ καταληψόμενα κακά.","english":"Again here he has called the cities \"women.\" 49. And your impiety will be given upon you, and you will receive all the sins of your desires, and you will know that I am the Lord. You will reap, he says, the fruits of your impiety; for you did not undertake this under compulsion, but by choice and desire; but from the punishment you will harvest the greatest benefit—the knowledge of my dominion. May it be ours to enjoy this, not being taught by the experience of evils, but perceiving the divine benefactions, and loathing the ungrateful disposition, and being renewed each day by divine remembrance, and being set aflame toward the love of God by the working of the all-holy Spirit, and awaiting the manifestation of our Lord Jesus Christ, with whom be glory to the Father, with the Holy Spirit, now and always, and unto the ages of ages. Amen.\n\nVOLUME 10.\n\nCHAPTER 24.\n\n1, 2. And the word of the Lord came to me in the ninth year, in the tenth month, on the tenth day of the month, saying: Son of man, write for yourself the name of this day, from which the king of Babylon set out against Jerusalem, from this day. He has taught us the time at which the Babylonian campaigned against Jerusalem. And while he was besieging the city, the prophet foretells to those who had already been taken captive the evils that would overtake them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":204,"ref":"p204","source":"Διὸ καὶ τὸ ἀψευδὲς τῆς προφητείας ὑποδεικνὺς ὁ Δεσπότης, ἐπισημήνασθαι κελεύει τὴν ἡμέραν, καθ' ἣν ὁ πολέμιος τῇ πόλει προσβάλλειν ἤρξατο, ἵνα καὶ ἐκ τοῦ χρόνου καὶ ἐκ τοῦ τέλους τῶν πραγ μάτων μάθωσι, καὶ οἱ ἤδη αἰχμάλωτοι γενόμενοι, καὶ οἱ πολιορκούμενοι, ὡς ἄνωθεν ταῦτα περὶ αὐτῶν προεῖπεν ὁ Θεὸς, καὶ ὅτι οὐ διὰ τὴν τῶν πολεμίων ἡττήθησαν ἰσχὺν, ἀλλὰ τῶν οἰκείων ἁμαρτημάτων τίνοντες δίκας. γʹ. Καὶ εἰπὲ ἐπὶ τὸν οἶκον τὸν παραπικραίνοντα, παραβολήν. Μετὰ τὸ ἐπισημήνασθαι τὸν χρό νον, προστάττεται ὁ προφήτης παραβολικῶς καὶ αἰνιγματωδῶς τὰ συμβησόμενα τῇ πόλει διδάξαι, ἵνα διὰ τὴν ἀσάφειαν τῶν λεγομένων σπουδαιότεροι περὶ τὴν ἐρώτησιν οἱ ἀκροαταὶ γενόμενοι, ἀκριβέ στερον\n\nμάθωσι τὰ θεῖα θεσπίσματα. Καὶ ἐρεῖς πρὸς αὐτούς· Τάδε λέγει Ἀδωναῒ Κύριος· (δʹ, εʹ) Ἐπίστησον τὸν λέβητα, ἐπίστησον, ἔκχεε εἰς αὐτὸν ὕδωρ, καὶ ἔμβαλε εἰς αὐ τὸν διχοτομήματα, πᾶν διχοτόμημα καλὸν, σκέ λος καὶ ὦμον ἐκσεσαρκωμένα ἀπὸ τῶν ὀστῶν. Ἐξ ἐπιλέκτων κτηνῶν εἰλημμένων, καὶ ὑπόκαιε τὰ ὀστᾶ ὑποκάτω αὐτῶν. Λέβητα προσαγορεύει τὴν πόλιν· ὕδωρ δὲ ἐκχεόμενον τὰς παντοδαπὰς συμφοράς· καὶ διχοτομήματα δὲ, καὶ σκέλη καὶ ὤμους ἐξ ἐπιλέκτων κτηνῶν, τοὺς ἐν εὐπορίᾳ, καὶ πλούτῳ, καὶ δυνάμει ἄρχοντάς τε καὶ ἡγουμέ νους, καὶ ἱερέας, κατὰ ταὐτὸν παραδεδομένους ταῖς συμφοραῖς· ὀστᾶ δὲ ὑποκαιόμενα, τοὺς πενίᾳ συ ζῶντας προτέρους τῷ λιμῷ παραδοθέντας· πῦρ δὲ, τὸν Βαβυλώνιον καὶ τὴν τούτου παράταξιν. Τούτοις ἐπάγει·","english":"Therefore the Master, demonstrating the truthfulness of the prophecy, commands that the day be marked, on which the enemy began to assault the city, so that both from the time and from the outcome of events they might learn—both those already made captives and those under siege—that God foretold these things concerning them from above, and that they were not defeated by the strength of the enemies, but were paying the penalty for their own sins. 3. And speak a parable against the house that provokes me. After marking the time, the prophet is commanded to teach in parabolic and enigmatic fashion the things that will befall the city, so that through the obscurity of what is said the hearers, having become more earnest in inquiry, might learn the divine oracles more accurately. And you shall say to them: Thus says Adonai the Lord: (4, 5) Set on the cauldron, set it on, pour water into it, and cast into it pieces cut in two, every good piece cut in two, leg and shoulder, fleshed from the bones. From choice cattle taken, and kindle the bones beneath them. He calls the city a cauldron; the water poured out, the manifold calamities; and the pieces cut in two, and legs and shoulders from choice cattle, those in prosperity and wealth and power—rulers and leaders and priests—delivered together to the calamities; the bones kindled beneath, those living in poverty, delivered first to famine; and the fire, the Babylonian and his array. To these he adds:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":205,"ref":"p205","source":"\"Ἐξέζεσεν, ἐξέζεσε, καί γε ἥψηται τὰ ὀστᾶ αὐτῆς ἐν μέσῳ αὐτῆς.\" Τοῦ γὰρ πυρὸς, φησὶν, ἐμβληθέντος, τά τε ὑποκαιόμενα ὀστᾶ τῷ πυρὶ κατεδαπανήθη· τοῦ γὰρ λιμοῦ γεγένηται παρανάλωμα, καὶ οἱ διαφυγόντες τὴν τοῦ λιμοῦ προσβολὴν ἐν ἀκμῇ γεγένηνται τῶν κακῶν, τὰς τῶν πολιορκούντων δεχόμενοι προσβολάς. ʹ. Διὰ τοῦτο τάδε λέγει Ἀδωναῒ Κύριος· Ὦ πόλις αἱμάτων, λέβης, ἐν ᾧ ἐστιν ἰὸς ἐν αὐτῷ, καὶ ὁ ἰὸς οὐκ ἐξῆλθεν ἐξ αὐτῆς, κατὰ μέλος αὐτῆς ἐξήνεγκεν· οὐκ ἔπεσεν ἐπ' αὐτὴν κλῆρος. Ἐδίδαξεν ἡμᾶς ἐνταῦθα, ὅτι καὶ ἄνω λέβητα τὴν πόλιν ὠνόμασεν, ἰὸν δὲ τοῦ λέβητος τὴν ἁμαρτίαν καλεῖ. Μεγίστη δὲ κατηγορία, ὅτι οὐδὲ τοσοῦτο πῦρ τῶν συμφορῶν τὸν τοῦ λέβητος ἰὸν ἐδαπάνησε. Τὸ δὲ \"Κατὰ μέλος ἐξήνεγκεν, οὐκ ἔπεσεν ἐπ' αὐτὴν κλῆρος,\" δηλοῖ ὅτι οὐδεὶς τὰς ἐπενεχθείσας διέφυγε συμφορὰς, οὐδὲ ἐκληρώθησαν οἱ μὲν εἰς ὄλεθρον, οἱ δὲ εἰς σωτηρίαν, καθάπερ ἐν ταῖς ἤδη πρότερον γεγενημέναις πολιορκίαις συνέβη, ἀλλὰ πάντες ἁπαξαπλῶς, οἱ μὲν λιμῷ, οἱ δὲ λοιμῷ παρεδόθησαν· οἱ δὲ ταῦτα διαβάντες, ἢ πολεμοῦντες ἀνῃρέθησαν, ἢ πολιορκηθέντες ἐξηνδραποδίσθησαν· διδάσκει δὲ καὶ τῶν κακῶν τὴν αἰτίαν. ζʹ. Ὅτι αἷμα αὐτῆς ἐν μέσῳ αὐτῆς ἐγένετο. Ταῦτα δὲ, φησὶν, ὑπομένουσι τῆς ἄγαν μιαιφονίας τίνοντες δίκας. Ἐπὶ λεωπετρίαν τέταχα αὐτὸ, οὐκ ἐκκέχυκα αὐτὸ ἐπὶ τὴν γῆν, τοῦ καλύψαι αὐτὸν τὴν γῆν. (ηʹ) Τοῦ ἀναβῆναι θυμὸν εἰς ἐκδίκησιν, ἐκδικηθῆναι δέδωκα τὸ αἷμα αὐτῆς, ἐπὶ λεωπετρίαν τέταχα αὐτὸ τοῦ μὴ καλύψαι αὐτό.","english":"It has boiled, it has boiled, and indeed her bones are boiled in her midst.\" For, he says, when the fire was cast in, both the bones that were kindled by the fire were consumed; for it became a waste of famine, and those who escaped the assault of famine have come to the height of evils, receiving the assaults of those besieging them. 5. Therefore thus says Adonai the Lord: O city of bloods, a cauldron in which there is rust in it, and the rust has not gone out from it, it has brought it out according to its limb; no lot has fallen upon it. He taught us here that above too he named the city a cauldron, and he calls the sin the rust of the cauldron. And it is the greatest accusation that not even so great a fire of calamities consumed the rust of the cauldron. But \"It has brought it out according to its limb, no lot has fallen upon it\" shows that no one escaped the calamities brought upon them, nor were they allotted, some to destruction and some to salvation, as happened in the sieges that had already occurred before, but all without exception, some were handed over to famine, some to plague; and those who passed through these were either killed in war or, having been besieged, were enslaved; and he teaches also the cause of the evils. 7. Because her blood was in her midst. And these things, he says, they endure, paying the just penalty for their excessive bloodshed. I have set it upon a bare rock, I have not poured it out upon the earth, to cover it with the earth. (8) That wrath might rise up for vengeance, I have given her blood for vengeance; I have set it upon a bare rock so as not to cover it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":206,"ref":"p206","source":"Οὐ κατα καλύψω, φησὶ, τὰς ὑπ' αὐτῶν τολμηθείσας παρανο μίας, ἀλλὰ γυμνὰς αὐτὰς καταστήσω, καὶ πᾶσιν ὑποδείξω, καθάπερ τι αἷμα, οὐκ ἐπὶ γῆς ἐκχεόμενον καὶ καταποθούμενον, ἀλλ' ἐπὶ λείας βαλλόμενον πέ τρας, καὶ εἰς τὸ διηνεκὲς φυλαττόμενον, εἰς κατ ηγορίαν τῶν ἐκχέαι τοῦτο τετολμηκότων. θʹ–ιβʹ. Διὰ τοῦτο τάδε λέγει Ἀδωναῒ Κύριος· Ὦ πόλις τῶν αἱμάτων, καί γε ἐγὼ μεγαλυνῶ τὸν δαλόν. Καὶ πληθυνῶ τὰ ξύλα, καὶ ἀνα καύσω τὸ πῦρ, ὅπως τακῇ τὰ κρέα, καὶ ἐλαττωθῇ ὁ ζωμὸς, καὶ τὰ ὀστᾶ συμφρυγῇ. Καὶ στῇ ἐπὶ τοὺς ἄνθρακας αὐτῆς κενή· ἐξήφθη ὅπως προσκαυθῇ, καὶ θερμανθῇ, καὶ ἐκφρυγῇ ὁ χαλκὸς αὐτῆς, καὶ τακῇ ἐν μέσῳ αὐτῆς ἡ ἀκαθαρσία αὐτῆς, καὶ ἐκλίπῃ ὁ ἰὸς αὐτῆς. Ταπεινωθῇ ὁ ἰὸς αὐτῆς, καὶ οὐ μὴ ἐξέλθῃ ἐξ αὐτῆς. \"Μεγαλυνῶ, φησὶ, τὸν δαλὸν,\" τουτέστιν, αὐξήσω τὴν ἀρχὴν τῶν κακῶν. \"Καὶ πληθυνῶ τὰ ξύλα,\" ἀντὶ τοῦ, πολλὰς ἀφορμὰς παρέξω, καὶ ὕλας τῷ πυρὶ τῶν κακῶν, ἵνα τοῦτο μὲν ἀνακαύσω, \"τὰ δὲ ἑψόμενα κρέα,\" τουτέστι, τοὺς ἐν τῇ πόλει ἀνθρώ πους, κατατακῆναι παρασκευάσω· καὶ οἱ μὲν ὑπὸ λιμοῦ δαπανηθῶσι, δίκην ὀστῶν συμφρυγόμενοι, οἱ δὲ ταῖς παντοδαπαῖς κατακαυθῶσι συμφοραῖς, καθ άπερ κρέα ἑψόμενα· τῇ δὲ πολλῇ τοῦ πυρὸς προσ βολῇ καὶ ὁ ζωμὸς δαπανηθήσηται, καὶ ἅπασα ἀναγκαία χρεία καὶ πρόφασις παραψυχῆς, ὥστε λοιπὸν αὐτὸν καθ' ἑαυτὸν τὸν χαλκὸν τῷ πυρὶ προσομιλοῦντα κατατακῆναι, καὶ σὺν τῷ ἰῷ δαπανηθῆναι. Τῶν γὰρ ὑπερμαχούντων τῆς πόλεως ἡττηθέντων, ἁλοῦσα λοιπὸν ἀνάστατος ἐγένετο, καὶ πυρὶ παρεδόθη·","english":"I will not cover up, he says, the lawless deeds they dared to commit, but I will set them bare and display them to all, like blood not poured out on the ground and swallowed up, but cast upon a smooth rock and kept continually, for the accusation of those who dared to pour it out. 9–12. Therefore thus says Adonai the Lord: O city of bloodshed, even I will magnify the torch. And I will multiply the wood and kindle the fire, so that the flesh may be melted away and the broth diminished and the bones burned together. And it shall stand empty upon her coals; it is set ablaze so that it may be burned further and heated, and her bronze be scorched, and her uncleanness be melted in her midst, and her rust fail. Her rust shall be brought low, and it shall not come out of her. I will magnify, he says, the torch, that is, I will increase the beginning of evils. And I will multiply the wood, instead of: I will supply many occasions and materials to the fire of evils, so that I may kindle this, and cause the flesh that is boiled, that is, the people in the city, to be melted away; and some are consumed by famine, burned together like bones, while others are burned up by manifold calamities, like flesh being boiled; and by the great assault of the fire the broth also shall be consumed, and every necessary need and occasion of relief, so that at last the bronze itself, conversing with the fire by itself, is melted away and consumed together with the rust. For when those who fought in defense of the city were defeated, it was from then on captured and made desolate, and given over to fire.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":207,"ref":"p207","source":"ἀλλ' ὅμως, φησὶ, καὶ τοσούτων αὐτῇ προσπεσόντων κακῶν οὐκ ἀπηλλάγη τοῦ ἰοῦ, ἀλλ' ἔμεινεν ἐν αὐτῇ ἡ περὶ τὸ ἁμαρτάνειν ῥοπή. Διὸ ἐπάγει· Πολὺς ὁ ἰὸς αὐτῆς, καταισχυνθήσεται ὁ ἰὸς αὐτῆς. (ιγʹ.) Ἐν τῇ ἀκαθαρσίᾳ σου ζέμα. Σὺ, φησὶν, ἐν τῇ παρανομίᾳ σου τὴν ζέσιν\n\nταύτην καὶ τοῦ πυρὸς ἐξῆψας τὴν φλόγα· πολὺν γὰρ ἔσχες ἁμαρτημάτων ἰὸν, ὃς ἐπὶ τοῦ παρόντος γυμνωθεὶς αἰσχύνης ἀναπλησθήσεται. \"Ἀνθ' ὧν ἐμιαίνου σὺ, καὶ οὐκ ἐκαθάρθης ἀπὸ ἀκαθαρσίας σου, καὶ οὐ μὴ καθαρθῇς οὐκ ἔτι, ἕως οὗ ἐμπλήσω τὸν θυμόν μου ἐν σοί.\" Μὴ βουληθεὶς γὰρ διὰ μετανοίας ἀκέσα σθαί σου τὰ τραύματα, οὐ μὴ τύχῃς συγγνώμης, οὐδὲ μὴ καθάρσεως ἀπολαύσῃς, ἕως ἂν δῷς δίκας, ὑπὲρ ὧν παρηνόμησας· εἶτα τὸ ἀψευδὲς τῶν εἰρη μένων δείκνυσι τῇ τοῦ προσώπου ποιότητι. ιδʹ. Ἐγὼ Κύριος λελάληκα. Καὶ τὸ ἀναντίῤῥητον τῶν ἐσομένων· \"Καὶ ἥξει, καὶ ποιήσω· οὐ δια στελῶ, οὐ φείσομαι, καὶ οὐ μὴ παρακληθῶ.\" Οὐ γὰρ τοὺς μὲν ἐάσω, τοὺς δὲ παραδώσω, ἀλλὰ πάντας τοῖς ἠπειλημένοις ἐκδώσω κακοῖς. Ὑποδεί κνυσι δὲ καὶ τὸ δίκαιον τῆς τιμωρίας. \"Κατὰ τὰς ὁδούς σου, καὶ κατὰ τὰ ἐνθυμήματά σου κρινῶ σε, λέγει Ἀδωναῒ Κύριος.\" Καὶ τὸ αὐτὸ πλατύτερον· \"Διὰ τοῦτο ἰδοὺ ἐγὼ κρινῶ σε κατὰ τὰ ἐνθυμήματά σου, καὶ κατὰ τὰ αἵματά σου κρινῶ σε, ἡ ἀκάθαρτος, ἡ ὀνομαστὴ, καὶ πολλὴ τοῦ παραπικραίνειν.\" Ἐπίσημος, φησὶν, ἐπὶ κακίᾳ γεγένησαι· αἴτιον δέ σοι τῆς παρανομίας, τὸ τοῖς πονηροῖς ἀκο λουθεῖν λογισμοῖς· καὶ τοῦτο παρεδήλωσεν εἰρηκώς·","english":"But nevertheless, he says, even when so many evils had fallen upon her, she was not freed from her poison, but the inclination to sin remained in her. Therefore he adds: Her poison is great; her poison shall be put to shame. (13.) In your uncleanness, a boiling. You, he says, in your lawlessness kindled this boiling and the flame of the fire; for you had a great poison of sins, which, being now laid bare, shall be filled with shame. \"Because you were defiled, and were not cleansed from your uncleanness, and you shall no longer be cleansed, until I fulfill my wrath in you.\" For since you did not wish to heal your wounds through repentance, you shall not obtain pardon, nor shall you enjoy cleansing, until you pay the penalty for the things you transgressed; then he shows the truthfulness of what has been said by the character of the person. 14. I the Lord have spoken. And the incontrovertibility of what is to come: \"And it shall come, and I will do it; I will not delay, I will not spare, and I will not be entreated.\" For I will not let some go and hand others over, but I will deliver all to the evils that have been threatened. And he indicates also the justice of the punishment. \"According to your ways, and according to your thoughts I will judge you, says Adonai the Lord.\" And the same more broadly: \"Therefore behold, I will judge you according to your thoughts, and according to your bloods I will judge you, the unclean, the renowned, and great in provoking to bitterness.\" You have become, he says, notable for wickedness; and the cause of your lawlessness was following evil thoughts; and this he indicated by saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":208,"ref":"p208","source":"\"Κατὰ τὰ ἐνθυμήματά σου, καὶ κατὰ τὰ αἵματά σου κρινῶ σε.\" Πρότερον γὰρ λογιζόμενοι, εἴτε ἀγαθὰ, εἴτε κακὰ, καὶ τότε τὸ ἔργον τοῖς λογισμοῖς ἐπιφέρομεν. Ἐντεῦθεν ἐφ' ἕτερον εἶδος μεταφέρει τὴν προφητείαν, καί φησιν· ιεʹ–ιζʹ. Ἐγένετο λόγος Κυρίου πρὸς μὲ, λέγων· Υἱὲ ἀνθρώπου, ἰδοὺ ἐγὼ λαμβάνω ἐκ σοῦ τὰ ἐπιθυμήματα τῶν ὀφθαλμῶν σου· οὐ μὴ κόψῃ, οὐδὲ μὴ κλαύσῃς, οὐδ' οὐ μὴ ἔλθῃ σοι δάκρυα. Στέναξαι σιγῶν, στεναγμὸς αἵματος πένθος ὀσφύος ἐστίν. Ἐπιθυμήματα, ἢ ἐνθυμήματα ὀφθαλμῶν, οὕτω γὰρ ἔνια τῶν ἀντιγράφων ἔχει, τὴν ὁμόζυγα καλεῖ γυναῖκα, ἧς ἀποθανούσης, ὁ προφήτης κελεύεται, μήτε δακρύσαι, μήτε ὀδύρεσθαι, ἀλλὰ στένειν σιγῇ, καὶ ταῦτα περὶ τὴν ὀσφὺν τοῦ πένθους ὄντος. Διὰ γὰρ τῆς ὀσφύος τὴν τῆς παιδοποιΐας ἐπιθυμίαν ἐδήλωσεν· οὕτω γὰρ καὶ ὁ θεῖος Ἀπόστολος περὶ τοῦ Λευῒ τὸν λόγον ποιούμε νος ἔφη· \"Ἔτι γὰρ ἐν τῇ ὀσφύϊ τοῦ πατρὸς ἦν, ὅτε συνήντηκεν αὐτῷ Μελχισεδὲκ, καὶ ηὐλόγησεν αὐτόν.\" Διὸ καὶ ζωννύναι τὰς ὀσφύας κελευόμεθα, ἵνα τῆς ἐπιθυμίας ἀναστέλλωμέν τε καὶ ἀνα χαιτίζωμεν τὰς ὁρμάς. Δεῖξαι τοίνυν τὴν τοῦ πάθους ὑπερβολὴν βουλόμενος, εἰκότως ἔφη· Στεναγμὸς αἵματος πένθος ὀσφύος ἐστί·\" τουτέστι, τοῦ θανάτου ὁ στεναγμὸς καὶ τὸ πένθος περὶ τὴν ὀσφύν ἐστιν. Ἀλλ' ὅμως καὶ τοιαύτης οὔσης συμφορᾶς παρακελεύεται αὐτῷ μὴ θρηνεῖν· \"Ἀνθρώπινον γὰρ πένθος οὐ ποιήσῃ.\" Εἶτα καὶ τὸν τρόπον διδάσκει·","english":"According to your thoughts, and according to your bloods, I will judge you.\" For first we reason, whether good or evil, and then we bring the deed upon our reasonings. From here he transfers the prophecy to another kind, and says: 15–17. The word of the Lord came to me, saying: Son of man, behold, I take from you the desires of your eyes; you shall not cut yourself, nor shall you weep, nor shall tears come to you. Groan in silence; a groan of blood is the mourning of the loins. Desires, or thoughts, of the eyes—for some of the copies have it thus—he calls the wife of one's yoke, whose death the prophet is commanded neither to weep for nor to lament, but to groan in silence, and this while the mourning is about the loins. For through the loins he indicated the desire for childbearing; for thus also the divine Apostle, making his statement about Levi, said: \"For he was still in the loins of his father when Melchizedek met him and blessed him.\" Therefore we are also commanded to gird our loins, so that we may check the desire and hold back its impulses. Wishing, then, to show the excess of the passion, he reasonably said: A groan of blood is the mourning of the loins—that is, the groan and mourning of death is about the loins. But nevertheless, even when the calamity is such, he exhorts him not to lament: \"For you shall not make human mourning.\" Then he also teaches the manner:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":209,"ref":"p209","source":"\"Ἔσται τὸ τρίχωμά σου συμπεπλεγμένον ἐπὶ σὲ, καὶ τὰ ὑποδήματά σου ἐν τοῖς ποσί σου, καὶ οὐ μὴ παρακληθῇς ἐν τοῖς χείλεσιν αὐτῶν, καὶ ἄρτον ἀνδρῶν οὐ φαγῇ.\" Μηδὲν, φησὶν, ὧν εἰώθασιν οἱ πενθοῦντες ποιεῖν ἀνάσχῃ ποιῆσαι, μήτε τὴν κεφαλὴν ἀποκείρασθαι, μήτε ἀνυπόδετος βαδίσαι, μήτε δι' αὐτῶν καλουμένων περιδείπνων παραψυχῆς τινος ἀπολαῦσαι. Ἔοικε δὲ ὁ προφήτης καὶ Ναζιραῖος εἶναι· \"Ἔσται γὰρ, φησὶ, τὸ τρίχωμά σου συμπεπλεγμένον ἐπὶ σέ.\" Καὶ ἄνω δὲ οὐκ οἶνον, ἀλλ' ὕδωρ πίνειν προσετάχθη· ἀμφότερα δὲ τῶν Ναζιραίων ἴδια. ιηʹ. Καὶ ἐλάλησα πρὸς τὸν λαὸν τὸ πρωῒ, ὃν τρόπον ἐνετείλατό μοι· καὶ ἀπέθανεν ἡ γυνή μου ἑσπέρας, καὶ ἐποίησα τὸ πρωῒ ὃν τρόπον ἐπετάγη μοι. Τύπον δέ τινα τοῦ Θεοῦ τῶν ὅλων ὁ προφήτης πληροῖ. Ἐπειδὴ γὰρ ὁ Ἰσραηλίτης λαὸς ἐν τάξει νύμφης τῷ Δεσπότῃ συνῆπτο, ἔμελλε δὲ οὕτως παραδίδοσθαι ἀνδραποδισμῷ καὶ σφαγῇ, καὶ ὁ θεῖος νεὼς ἐμπίπρασθαι, τύπον τινὰ τῶν ἐσομένων δίδωσι τὸν προφήτην, καὶ τῆς γυναικὸς ἐξαπιναίως θανούσης, παρεγγυᾷ μήτε θρηνῆσαι, μήτε δακρύσαι, μὴ πένθιμον σχῆμα λαβεῖν, μὴ παραμυθητικῆς ἀπολαῦσαι τραπέζης, ἀλλὰ σιγῇ στενάξαι, δεικνὺς, ὡς αὐτὸς οὐδεμιᾶς τοὺς αὐτῷ συνημμένους ἀξιώσει φιλανθρωπίας, παρὰ γνώμην δὲ ὅμως αὐτοῖς ἐπάξει τιμωρίαν· \"Οὐ γὰρ βούλεται τὸν θάνατον τοῦ ἁμαρτωλοῦ, ὡς τὸ ἐπιστρέψαι αὐτὸν, καὶ ζῇν.\" Οὗ χάριν καὶ τῷ προφήτῃ σιγῇ στένειν παρακελεύεται·","english":"Your hair shall be braided upon you, and your sandals shall be on your feet, and you shall not be comforted with their lips, and you shall not eat the bread of men.\" He says, do not endure to do any of the things that mourners are accustomed to do—neither to shear your head, nor to walk barefoot, nor to enjoy any consolation through what are called funeral feasts. And the prophet seems also to be a Nazirite; for he says, \"Your hair shall be braided upon you.\" And above he was commanded to drink not wine but water; and both are peculiar to Nazirites. 18. And I spoke to the people in the morning, as he commanded me; and my wife died in the evening, and I did in the morning as I was commanded. And the prophet fulfills a certain type of the God of all. For since the Israelite people was joined to the Master in the rank of a bride, and was about to be delivered over thus to enslavement and slaughter, and the divine temple to be set on fire, the prophet gives a certain type of things to come; and when his wife died suddenly, he enjoins that he neither lament nor weep, nor assume a mourning appearance, nor enjoy a consolatory table, but groan in silence, showing that he himself will grant no kindness to those joined to him, yet will bring punishment upon them contrary to their will; \"For he does not desire the death of the sinner, but that he turn and live.\" For this reason he also urges the prophet to groan in silence.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":210,"ref":"p210","source":"διὰ τούτου σημαίνων, ὡς καὶ αὐτὸς παρὰ γνώμην ἀνέχεται τῶν ἐπιφερομένων τῷ λαῷ συμφορῶν, πολ λὴν μὲν ἔχων τὴν ἀγαθότητα, καὶ διὰ ταύτην ἐπὶ φιλανθρωπίαν ῥέπων, κολάζειν δὲ διὰ τὴν τῆς παρα νομίας ὑπερβολὴν βιαζόμενος. ιθʹ–κδʹ. Καὶ εἶπε, φησὶ, πρός με ὁ λαός μου· Οὐκ ἀπαγγέλλεις ἡμῖν, τί ἐστι ταῦτα, ἃ σὺ ποιεῖς; Καὶ εἶπον πρὸς αὐτούς· Λόγος Κυρίου ἐγένετο πρὸς μὲ, λέγων· Εἰπὲ πρὸς τὸν οἶκον Ἰσραήλ· Τάδε λέγει Ἀδωναῒ Κύριος· Ἰδοὺ ἐγὼβεβηλῶ τὰ ἅγιά μου, φρύαγμα ἰσχύος ὑμῶν, ἐπιθυμήματα ὀφθαλμῶν ὑμῶν, καὶ ὑπὲρ ὧν φείδονται αἱ ψυχαὶ ὑμῶν· καὶ οἱ υἱοὶ ὑμῶν, καὶ αἱ θυ γατέρες ὑμῶν, οὓς ἐγκατελίπετε, ἐν ῥομφαίᾳ πεσοῦνται. Καὶ ποιήσετε ὃν τρόπον πεποίηκα, ἀπὸ στόματος αὐτῶν οὐ παρακληθήσεσθε, καὶ ἄρτον ἀνδρῶν οὐ φάγεσθε. Καὶ αἱ κόμαι ὑμῶν ἐπὶ τῆς κεφαλῆς ὑμῶν, καὶ τὰ ὑποδήματα ὑμῶν ἐν τοῖς ποσὶν ὑμῶν· οὔτε μὴ κόψησθε, οὔτε μὴ κλαύσητε· καὶ ἐντακήσεσθε ἐν ταῖς καρδίαις ὑμῶν, καὶ οὐ παρακαλέσετε ἕκαστος τὸν ἀδελ φὸν αὑτοῦ. Καὶ ἔσται ὑμῖν Ἰεζεκιὴλ εἰς τέρας· κατὰ πάντα, ὅσα ἐποίησε, ποίησετε, ὅταν ἔλθῃ ταῦτα, καὶ ἐπιγνώσεσθε, ὅτι ἐγὼ Ἀδωναῒ Κύριος. Διὰ τῶν πραγμάτων ὑμῖν, φησὶ, τὴν προφητείαν ὑπέδειξα, καὶ ἐν ἐμαυτῷ τὰ ἐσόμενα ὑμῖν ἐσκιαγρά φησα. Ὥσπερ γὰρ ἐγὼ, τῆς ὁμόζυγος δεξαμένης τοῦ βίου τὸ τέλος, οὐδὲν ἐποίησα τῶν εἰωθότων ἐπὶ νε κροῖς ἐπιτελεῖσθαι, οὐ θρῆνον, οὐ δάκρυον, οὐ πένθιμον σχῆμα·","english":"By this he signifies that he himself also endures against his will the calamities that come upon the people, having great goodness and, because of it, inclined toward loving-kindness, but being compelled to punish because of the excess of lawlessness. 19–24. And the people, he says, said to me: Will you not tell us what these things are that you are doing? And I said to them: The word of the Lord came to me, saying: Say to the house of Israel: Thus says Adonai the Lord: Behold, I am profaning my holy things, the pride of your strength, the desires of your eyes, and those for which your souls spare; and your sons and your daughters, whom you left behind, shall fall by the sword. And you shall do as I have done; you shall not be comforted from their mouth, and you shall not eat the bread of men. And your hair shall be upon your head, and your sandals upon your feet; you shall neither cut yourselves nor weep; and you shall waste away in your hearts, and you shall not comfort each one his brother. And Ezekiel shall be a sign to you; according to all that he has done, you shall do, when these things come, and you shall know that I am Adonai the Lord. Through the events, he says, I have shown you the prophecy, and in myself I have sketched out beforehand the things that shall befall you. For just as I, when my yokefellow received the end of her life, did none of the things customarily performed for the dead—neither lamentation, nor tear, nor mourning attire—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":211,"ref":"p211","source":"οὕτω καὶ ὑμεῖς, τῶν υἱῶν ὑμῶν καὶ τῶν θυγατέρων σφαττομένων, καὶ τοῦ ἁγίου νεὼ βεβη λουμένου τῇ τῶν ἀνοσίων βαρβάρων εἰσόδῳ, ἐφ' ᾧ μέχρι τοῦ παρόντος ἐκομπάζετε καὶ μεγαλαυχούμενοι διετελεῖτε, καὶ πρὸς τούτοις μυρίοις ἑτέροις περι πειρόμενοι κακοῖς, οὐδὲ θρήνων ἄδειαν ἕξετε, οὐδὲ ποιῆσαι τὰ συνήθη συγχωρηθήσεσθε, οὐ κεφαλὴν ἀποκεῖραι, οὐχ ὑποδημάτων γυμνῶσαι τοὺς πόδας, οὐ ταῖς λιβάσι τῶν δακρύων τὸ βαρὺ τῆς λύπης ἀποφορτίσασθαι, οὐ παραμυθητικῆς ἀπολαῦσαι τρα πέζης, οὐκ ἄλλο τι τῶν συνήθων ἐπιτελέσαι. Καὶ ἀναμνησθήσεσθε τῶν ὑπὸ τοῦ προφήτου γεγενημένων, καὶ μαθήσεσθε διὰ τοῦ τέλους τῶν πραγμάτων, ὅτι καθάπερ τι τέρας ὑμῖν καὶ σημεῖον ὁ προφήτης ἐγένετο, διὰ τῶν πραγμάτων ὑμῖν προσενεγκὼν τῶν ἐσομένων πρόῤῥησιν. κεʹ–κζʹ. Καὶ σὺ, υἱὲ ἀνθρώπου, οὐχὶ ἐν τῇ ἡμέρᾳ, ὅταν λαμβάνω παρ' αὐτῶν τὴν ἰσχὺν αὐτῶν, τὴν ἔπαρσιν τῆς καυχήσεως αὐτῶν, τὰ ἐπιθυμήματα τῶν ὀφθαλμῶν αὐτῶν, καὶ τὴν ἔπαρσιν τῆς ψυχῆς αὐτῶν, υἱοὺς αὐτῶν, καὶ θυγατέρας αὐτῶν; Ἐν τῇ ἡμέρᾳ ἐκείνῃ ἥξει ὁ ἀνασωζόμενος πρὸς σὲ, τοῦ ἀναγγεῖλαί σοι εἰς τὰ ὦτα. Ἐν ἐκείνῃ τῇ ἡμέρᾳ διανοιχθήσεται τὸ στόμα σου πρὸς τὸν ἀνασωζό μενον, καὶ λαλήσεις, καὶ οὐ μὴ κωφωθῇς οὐκ ἔτι, καὶ ἔσῃ αὐτοῖς εἰς τέρας, καὶ γνώσονται ὅτι ἐγὼ Ἀδωναῒ Κύριος. Μὴ μόνον ἐπὶ τοῦ παρόντος ταῦτα αὐτοὺς διδάξεις·","english":"Thus you too, when your sons and daughters are slaughtered and the holy temple is profaned by the entry of the impious barbarians—the temple in which you have boasted until now and in which you continued exulting and vaunting yourselves—and when you are tried by countless other evils besides, you will not even have leave for lamentation, nor will you be permitted to do the customary things: not to cut off the head, not to bare the feet of the shoes, not to unload the weight of grief in streams of tears, not to enjoy a consoling table, not to perform any other of the customary rites. And you will remember what was done by the prophet, and you will learn through the outcome of events that, just as the prophet became a portent and a sign for you, so through events he brought you a foretelling of what was to come. 25–27. And you, son of man, is it not on the day when I take from them their strength, the pride of their boasting, the desires of their eyes, and the lifting up of their soul, their sons and their daughters? On that day the one who is saved shall come to you, to announce it in your ears. On that day your mouth shall be opened to the one who is saved, and you shall speak, and you shall no longer be made mute, and you shall be a portent to them, and they shall know that I am Adonai the Lord. Not only in the present will you teach them these things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":212,"ref":"p212","source":"ἀλλὰ καὶ ὅταν τέλος ἡ πρόῤῥησις λάβῃ, καὶ τά γε ἅγια τοῖς ἀνοσίοις βαρβάροις παρα δοθῇ, οἵ τε υἱοὶ αὐτῶν καὶ αἱ θυγατέρες παραδοθῶσι σφαγῇ, καὶ ἀφίκηταί τις ἐκεῖθεν τὰ γεγενημένα δι δάσκων, ἀναμνήσων αὐτοὺς τῆς προῤῥήσεως, καὶ μὴ ἀνάσχῃ σιγῆσαι, ἵνα μάθωσιν ὡς ἐμοῦ βουληθέντος καὶ συγχωρήσαντος ταῦτα γεγένηται, καὶ δίκας τίσουσι τῶν ἀσεβημάτων· καὶ οὐ διὰ τὴν τῶν πολε μίων ἰσχὺν, ἀλλὰ διὰ τὴν ἐμὴν δικαίαν ὀργὴν πεπόνθασιν. Ἐντεῦθεν λοιπὸν ἐπὶ τοὺς ἐκ γειτόνων οἰκοῦν τας τοῦ Ἰσραὴλ, καὶ ἐφηδομένους αὐτοῖς, τρέπει τὴν προφητείαν, καὶ πρώτους εἰς μέσον ἄγει τοὺς υἱοὺς Ἀμμών.\n\nΚΕΦΑΛΑΙΟΝ ΚΕʹ.\n\nαʹ–εʹ. Καὶ ἐγένετο λόγος Κυρίου πρὸς μὲ, λέγων· Υἱὲ ἀνθρώπου, στήρισον τὸ πρόσωπόν σου ἐπὶ υἱοὺς Ἀμμὼν, καὶ προφήτευσον ἐπ' αὐτούς. Καὶ ἐρεῖς τοῖς υἱοῖς Ἀμμών· Ἀκούσατε λόγονἈδωναῒ Κυρίου· Τάδε λέγει Ἀδωναῒ Κύριος· Ἀνθ' ὧν ἐπεχάρητε ἐπὶ τὰ ἅγιά μου, ὅτι ἐβεβηλώθη, καὶ ἐπὶ τὴν γῆν τοῦ Ἰσραὴλ, ὅτι ἠφανίσθη, καὶ ἐπὶ τὸν οἶκον τοῦ Ἰούδα, ὅτι ἐπορεύθη ἐν αἰχμαλωσίᾳ· διὰ τοῦτο ἰδοὺ","english":"But when the prophecy has reached its fulfillment, and the holy things have been handed over to the impious barbarians, and their sons and daughters have been handed over to slaughter, and someone comes from there reporting what has happened, reminding them of the prophecy, do not endure to keep silent, so that they may learn that these things have happened because I willed and permitted them, and that they pay the penalty for their impieties; and they have suffered not through the strength of the enemies, but through my just anger. From here on, then, he turns the prophecy against those who dwell in the neighborhood of Israel and rejoice over them, and first he brings the sons of Ammon into the midst.\n\nCHAPTER 25\n\n1–5. And the word of the Lord came to me, saying: Son of man, set your face toward the sons of Ammon, and prophesy against them. And you shall say to the sons of Ammon: Hear the word of Adonai the Lord: Thus says Adonai the Lord: Because you rejoiced over my holy things, that they were profaned, and over the land of Israel, that it was destroyed, and over the house of Judah, that it went into captivity; therefore behold","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":213,"ref":"p213","source":"ἐγὼ παραδίδωμι ὑμᾶς τοῖς υἱοῖς Κεδὲμ εἰς κληρονομίαν, καὶ κατασκηνώσουσιν ἐν τῇ ἀπαρτίᾳ αὑτῶν ἐν σοὶ, καὶ δώ σουσιν ἐν σοὶ τὰ σκηνώματα αὑτῶν· αὐτοὶ φάγον ται τοὺς καρπούς σου, καὶ αὐτοὶ πίονται τὴν πιό τητά σου. Καὶ δώσω τὴν πόλιν τοῦ Ἀμμὼν εἰς νο μὰς καμήλων, καὶ τοὺς υἱοὺς Ἀμμὼν εἰς νομὰς προβάτων, καὶ ἐπιγνώσεσθε, ὅτι ἐγὼ Ἀδωναῒ Κύριος. Υἱοὺς Κεδὲμ οἱ ἄλλοι ἑρμηνευταὶ υἱοὺς Ἀνατο λῶν ἡρμήνευσαν· εἰσὶ δὲ οὗτοι ἀπὸ Ἰσμαὴλ τὸ γένος κατάγοντες. Λέγει τοίνυν ὁ τῶν ὅλων Θεὸς διὰ τοῦ προφήτου πρὸς υἱοὺς Ἀμμών· Ἐπειδὴ ἐφήσθητε θεασάμενοι τὸν ἀφιερωθέντα μοι νεὼν ὑπὸ μιαρῶν καὶ ἀνοσίων ἀνθρώπων πατηθέντα, καὶ τὴν γῆν τοῦ Ἰσραὴλ ἀφανισθεῖσαν, καὶ τὴν Ἰούδα φυλὴν αἰχμάλωτον γενομένην, ὑποχειρίους ὑμᾶς ποιήσω τοῖς πολλῷ τῶν Βαβυλωνίων ὑποδεεστέροις τε καὶ ἀσθενεστέροις, οἳ πολλαῖς σε περιβαλοῦσι συμφοραῖς, τὰς μὲν σκηνὰς ἐν ταῖς σαῖς πόλεσι καταπηγνύντες, τὰς δὲ τῶν καμήλων ἀγέλας ἐν τῇ σῇ καταβόσκοντες χώρᾳ, ὑμᾶς δὲ αὐτοὺς καθιστάντες νομέας προβάτων. Τούτων τοίνυν εἰς ὑμᾶς γιγνομένων, μαθήσεσθε ὡς οὐ διὰ τὴν ἐμὴν ἀσθένειαν πέπονθεν ὁ ἐμὸς λαὸς ἃ πέπονθεν, ἀλλὰ διὰ τὴν αὑτοῦ παρανομίαν. ʹ, ζʹ. Διὰ τοῦτο τάδε λέγει Ἀδωναῒ Κύριος· Ἀνθ' ὧν ἐκρότησας τῇ χειρί σου, καὶ ἐψόφη σας τῷ ποδί σου, καὶ ἐπεχάρης τῇ ψυχῇ σου ἐπὶ τὴν γῆν τοῦ Ἰσραήλ· διὰ τοῦτο ἰδοὺ ἐγὼ ἐκτε νῶ τὴν χεῖρά μου ἐπὶ σὲ, καὶ δώσω σε εἰς διαρ παγὴν ἐν τοῖς ἔθνεσι, καὶ ἐξολοθρεύσω σε ἐκ τῶν λαῶν, καὶ ἀπολῶ σε ἐκ τῶν χωρῶν ἀπωλείᾳ, καὶ ἐπιγνώσῃ ὅτι ἐγὼ Ἀδωναῒ Κύριος.","english":"I will hand you over to the sons of Kedem as an inheritance, and they will pitch their tents among you in your own allotted portion, and they will set up their tents among you; they themselves will eat your fruits, and they themselves will drink your fatness. And I will give the city of Ammon as pasture for camels, and the sons of Ammon as pasture for sheep, and you shall know that I am Adonai Lord. The other interpreters translated \"sons of Kedem\" as \"sons of the East\"; and these are by race descended from Ishmael. Therefore the God of all things says through the prophet to the sons of Ammon: Because you rejoiced when you saw the temple consecrated to me trampled by foul and impious men, and the land of Israel laid waste, and the tribe of Judah made captive, I will make you subject to those far inferior and weaker than the Babylonians, who will surround you with many calamities, pitching their tents in your cities, and grazing their herds of camels in your land, and appointing you yourselves as shepherds of sheep. When these things, then, happen to you, you shall learn that it was not because of my weakness that my people suffered what they suffered, but because of their own transgression. 7. Therefore thus says Adonai Lord: Because you clapped your hand, and stamped with your foot, and rejoiced in your soul over the land of Israel; therefore behold, I will stretch out my hand against you, and I will give you as plunder among the nations, and I will utterly destroy you from the peoples, and I will destroy you from the countries with destruction, and you shall know that I am Adonai Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":214,"ref":"p214","source":"Ἐπειδὴ γὰρ, φησὶν, ἐφηδόμενος καὶ ἐπευφραινόμενος τοῖς τοῦ λαοῦ μου κακοῖς, καὶ ταῖς χερσὶν ἐκρότεις, καὶ ψό φον διὰ τῶν ποδῶν ἀπετέλεις σκιρτῶν καὶ χορεύων, τούτου χάριν χαλεπώτερα πείσῃ, καὶ δι' αὐτῶν μαθήσῃ τῶν πραγμάτων τὴν ἐμὴν δεσποτείαν. Ἐν τεῦθεν ἐπὶ τὸν Μωὰβ, ἀδελφὸν ὄντα τοῦ Ἀμμὼν, καὶ ἀστυγείτονα, μεταφέρει τὴν προφητείαν. ηʹ–ιαʹ. Τάδε λέγει Ἀδωναῒ Κύριος· Ἀνθ' ὧν ὅτι εἶπε Μωὰβ καὶ Σηεὶρ, Ἰδοὺ ὃν τρόπον πάντα τὰ ἔθνη, οἶκος Ἰσραὴλ καὶ Ἰούδα· διὰ τοῦτο ἰδοὺ ἐγὼ παραλύω τὸν ὦμον Μωὰβ ἀπὸ πόλεων αὐτοῦ, ἀπὸ τῶν ἀκροτηρίων αὐτοῦ, ἐκλεκτὴν γῆν οἶκον Βαιθιασιμοὺθ ἐπάνω πηγῆς πόλεως παραθαλασσίας τὴν Βαελμὼν καὶ τὴν Καριαθέμ. Τοὺς υἱοὺς Κεδὲμ ἐπὶ τοὺς υἱοὺς Ἀμμὼν δέδωκα αὐτοὺς εἰς κληρονομίαν, καὶ δώσω αὐτὴν εἰς ἔξαρσιν, ὅπως μὴ γένηται μνεία υἱῶν Ἀμμὼν ἐν τοῖς ἔθνεσι. Καὶ ἐν Μωὰβ ποι ήσω ἐκδικήσεις, καὶ ἐπιγνώσεσθε ὅτι ἐγὼ Κύριος. Τὸν Σηεὶρ τῷ Μωὰβ συνῆψεν, ἐπειδὴ καὶ αὐτὸς τῶν γειτονευόντων ὑπῆρχε· Σηεὶρ δὲ καλεῖ τοὺς ἀπὸ τοῦ Ἠσαῦ τὸ γένος κατάγοντας· ἐχρημάτιζε δὲ καὶ Ἐδὼμ, τὸ πυῤῥὸν ἢ τὸ ἐρυθρόν· τὸ Σηεὶρ δὲ, τὸ δασὺ καὶ τετριχωμένον. Ἀμφότερα δὲ ταῦτα εἶχεν Ἠσαῦ ὁ τοῦ Ἰακὼβ ἀδελφός. \"Ἐξῆλθε γὰρ, φησὶν,ὁ πρῶτος πυῤῥός· ὅλος ὡσεὶ δορὰ, δασύς·\" καὶ ὁ πατριάρχης δὲ Ἰακὼβ περὶ αὐτοῦ πρὸς τὴν μητέρα.","english":"For, he says, because you were glad and rejoiced at the evils of my people, and you clapped your hands, and made a noise with your feet, leaping and dancing, for this reason you will suffer harsher things, and through the very events you will learn my dominion. From here he transfers the prophecy to Moab, who is a brother of Ammon and a neighbor. 8–11. Thus says Adonai the Lord: Because Moab and Seir said, Behold, just as all the nations, so are the house of Israel and Judah; therefore behold, I will paralyze the shoulder of Moab from his cities, from his headlands, the choice land, the house of Beth-jeshimoth above the spring of the city by the sea, Baal-meon and Kiriathaim. The sons of Kedem I have given to the sons of Ammon as an inheritance, and I will give it for a lifting up, so that there be no remembrance of the sons of Ammon among the nations. And in Moab I will execute vengeance, and you shall know that I am the Lord. He joined Seir to Moab, since it too was among the neighbors; and he calls Seir those who derive their race from Esau; it was also called Edom, that is, the red or ruddy; and Seir, that is, the shaggy and hairy. Both of these Esau, the brother of Jacob, had. For, he says, the first came out red, all over like a skin, hairy; and the patriarch Jacob also said concerning him to his mother.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":215,"ref":"p215","source":"\"Ἔστιν Ἠσαῦ ὁ ἀδελφός μου ἀνὴρ δασὺς, ἐγὼ δὲ ἀνὴρ λεῖος.\" Ἐπειδὴ τοίνυν, φησὶ, Σηεὶρ καὶ Μωὰβ ἐντρυφῶντες τοῖς τοῦ λαοῦ μου κακοῖς ἐτόλμησαν εἰπεῖν, ὅτι οὐδεμίαν ἔχει διαφορὰν ὁ ἐμὸς λαὸς πρὸς τὰ λοιπὰ ἔθνη, εἰς ἐμὲ δὲ αὕτη ἡ βλασφημία κεχώ ρηκεν, εἴπερ τοῖς τῶν ἄλλων ἐθνῶν εἰδώλοις παρα πλησίως ἀσθενῶν οὐκ ἠδυνήθην ἐπαμῦναί μου τῷ λαῷ· τούτου χάριν \"Παραλύω τὸν ὦμον Μωὰβ ἀπὸ τῶν πόλεων αὐτοῦ·\" τουτέστι, τὴν ἰσχὺν αὐτῶν καταλύσω· οὐ μόνον δὲ τὰς ἐν ταῖς ἀκρωρείαις διακειμένας, ἀλλὰ καὶ τὰς παραλίας αὐτοῦ πόλεις ἀναστάτους ποιήσω. Παραλίας δὲ λέγει τὰς παρὰ τὴν νεκρὰν θάλασσαν διακειμένας· τῆς γὰρ ἄλλης θαλάσσης πόῤῥωθεν ᾤκουν οἱ Μωαβῖται. Λέγει δὲ καὶ τὰ τῶν πόλεων ὀνόματα, ὧν μέχρι τοῦ παρ όντος ὀλίγον μεμένηκε λείψανον· καὶ τὰ μέν ἐστι ταύτης τῆς Ἀραβίας, τὰ δὲ ἐκείνης. Προστίθησι δὲ, ὅτι καὶ τούτους τοῖς αὐτοῖς παραδώσει πολεμίοις, οἷς καὶ τοὺς ἀδελφοὺς αὐτῶν τοὺς υἱοὺς Ἀμμὼν, καὶ ὅτι τῇ πείρᾳ μαθήσονται, ὡς δυνατός ἐστι Δε σπότης, ἐπαμῦναι μὲν δυνάμενος, διὰ δὲ τὴν τοῦ λαοῦ παρανομίαν τοῦτο ποιεῖν οὐκ ἀνεχόμενος. Διὸ ἐπήγαγε· \"Καὶ","english":"Esau my brother is a hairy man, but I am a smooth man. Since, then, he says, Seir and Moab, delighting in the evils of my people, dared to say that my people have no difference from the rest of the nations, and this blasphemy has reached me—if indeed, being weak like the idols of the other nations, I was unable to help my people—for this reason I paralyze the shoulder of Moab from his cities; that is, I will destroy their strength; and not only those situated on the heights, but I will also make desolate his coastal cities. And he calls coastal those situated beside the Dead Sea; for the Moabites dwelt far from the other sea. And he also gives the names of the cities, of which a small remnant has remained until the present; and some belong to this Arabia, and some to that. And he adds that he will hand these over to the same enemies as their brothers the sons of Ammon, and that by experience they will learn that the Master is mighty, able to help, but because of the transgression of the people not consenting to do this. Therefore he added: And","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":216,"ref":"p216","source":"ἐπιγνώσονται, ὅτι ἐγὼ Κύριος.\" Οὕτω τὰ συμβησόμενα τῷ Μωὰβ προαγορεύσας, ἐπὶ τὸν Σηεὶρ, τὸν καὶ Ἐδὼμ, μεταφέρει τὸν λόγον ιβʹ–ιδʹ. Τάδε λέγει Ἀδωναῒ Κύριος· Ἀνθ' ὧν ἐποίησεν ἡ Ἰδουμαία ἐν τῷ ἐκδικῆσαι αὐτοὺς ἐκδίκησιν ἐν μήνιδι ἐν τῷ οἴκῳ Ἰούδα, καὶ ἐμνησικάκησαν, καὶ ἐξεδίκησαν δίκην ἀπ' αὐ τῶν· διὰ τοῦτο τάδε λέγει Ἀδωναῒ Κύριος· Καὶ ἐκτενῶ τὴν χεῖρά μου ἐπὶ τὴν Ἰδουμαίαν, καὶ ἐξολοθρεύσω ἐξ αὐτῆς ἄνθρωπον καὶ κτῆνος, καὶ θήσομαι αὐτὴν ἔρημον, καὶ ἐκ Θαιμὰν καὶ Δαιδὰν διωκόμενοι ἐν ῥομφαίᾳ πεσοῦνται. Καὶ δώσω τὴν ἐκδίκησίν μου ἐπὶ τὴν Ἰδουμαίαν ἐν χειρὶ λαοῦ μου Ἰσραὴλ, καὶ ποιήσουσιν ἐν τῇ Ἰδουμαίᾳ κατὰ τὴν ὀργήν μου, καὶ ἐπιγνώσονται τὴν ἐκδίκησίν μου, λέγει Ἀδωναῒ Κύριος. Ἐπειδὴ γὰρ οὐ μόνον παραπλησίως Μωαβίταις καὶ Ἀμμανίταις ἐφήσθησαν, ἀλλὰ καὶ ἔργοις τὴν οἰ κείαν ἐπεδείξαντο πονηρίαν, τὴν προτέραν ἐκείνην μῆνιν φυλάξαντες· \"Ἐνεκότει γὰρ, φησὶν, Ἠσαῦ τῷ Ἰακὼβ περὶ τῆς εὐλογίας ἧς ηὐλόγησεν αὐτὸν ὁ πατὴρ αὐτοῦ·\" τούτου χάριν οὐχ ἑτέροις αὐτοὺς πολεμίοις παραδώσω, ἀλλ' αὐτῷ τῷ ὑπ' αὐτῶν ἠδικη μένῳ λαῷ μου, ὥστε διὰ τῆς παντελοῦς ἐρημίας μαθεῖν αὐτοὺς τῆς ἐμῆς δεσποτείας τὴν δύναμιν. Θαιμὰν δὲ πόλις τῆς Ἰδουμαίας, καὶ Δαιδὰν ὡσαύτως, τῶν ἀπὸ Χεττούρας γενομένων τῷ πατριάρχῃ Ἀβραὰμ, ἐπώνυμοι δὲ ἦσαν τῶν οἰκιστῶν. Ἐπλησίαζε δὲ ἡ Δαιδὰν τῇ Ἰδουμαίᾳ, καὶ συνεφώνει. Οὕτω τὰ κατὰ τούτους προαγορεύσας, ἐπὶ τοὺς ἀλλοφύλους μεταφέρει τὴν πρόῤῥησιν. Ἰδουμαῖοι γὰρ οὐκ ἀλλό φυλοι, τοῦ Ἰσαὰκ ὄντες ἀπόγονοι· οὔτε μὴν Ἀμμανῖται καὶ Μωαβῖται, ἐκ τοῦ Λὼτ τὸ γένος κατ άγοντες.","english":"they shall know that I am the Lord.\" Having thus foretold what would befall Moab, he transfers the discourse to Seir, which is also Edom, verses 12–14. Thus says the Lord Adonai: Because Idumea took vengeance with vengeance in anger against the house of Judah, and bore malice, and exacted punishment from them; therefore thus says the Lord Adonai: And I will stretch out my hand against Idumea, and I will destroy from it man and beast, and I will make it desolate, and those pursued from Teman and Dedan shall fall by the sword. And I will give my vengeance upon Idumea into the hand of my people Israel, and they shall do in Idumea according to my anger, and they shall know my vengeance, says the Lord Adonai. For since they not only rejoiced in like manner with the Moabites and Ammonites, but also demonstrated their own wickedness by deeds, preserving that former anger: \"For Esau,\" he says, \"was hostile to Jacob because of the blessing with which his father blessed him\"; for this reason I will not hand them over to other enemies, but to my people themselves, who were wronged by them, so that through complete desolation they might learn the power of my dominion. Teman is a city of Idumea, and Dedan likewise, named after the settlers, who were born to the patriarch Abraham from Keturah. And Dedan was near to Idumea, and was in agreement with it. Having thus foretold the things concerning them, he transfers the prophecy to the foreigners. For the Idumeans are not foreigners, being descendants of Isaac; nor indeed are the Ammonites and Moabites, who trace their lineage from Lot.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":217,"ref":"p217","source":"Ἦσαν μὲν οὖν ἀλλόφυλοι καὶ Τύριοι καὶ Σιδώνιοι, καὶ οἱ ἄλλοι πάντες οἱ τούτων πλησιόχωροι· διαφερόντως δὲ ἀλλοφύλους ἡ θεία καλεῖ Γραφὴ Ἀσκαλωνίτας καὶ Γαζαίους, Γετθαίους τε καὶ Ἀκαρωνίτας, καὶ Ἀζωτίους, ἐπειδὴ τῇ τοῦ Ἰούδα φυλῇ συνημμένην εἶχον τὴν γῆν, καὶ λίαν ἦσαν ὅμοροι, καὶ πλησιόχωροι. Λέγει τοίνυν καὶ τὰ τούτοις συμβησόμενα. ιεʹ– ιζʹ. Τάδε λέγει Ἀδωναῒ Κύριος· Ἀνθ' ὧν ἐποίησαν οἱ ἀλλόφυλοι ἐν μήνιδι, καὶ ἐξανέστη σαν ἐκδίκησιν ἐπιχαίροντες ἐξ ὅλης ψυχῆς, τοῦ διαφθεῖραι κατ' ἔχθραν αἰώνιον. Διὰ τοῦτο τάδε λέγει Ἀδωναῒ Κύριος· Ἰδοὺ ἐγὼ ἐκτενῶ τὰς χεῖράς μου ἐπὶ τοὺς ἀλλοφύλους, καὶ ἐξολοθρεύσω τοὺς Κρῆτας, καὶ ἀπολῶ τοὺς καταλοίπους τοὺς κατοικοῦντας τὴν παραλίαν. Καὶ ποιήσω εἰς αὐτοὺς ἐκδικήσεις μεγάλας ἐν ἐλεγμοῖς θυμοῦ μου, καὶ ἐπιγνώσονται, ὅτι ἐγὼ Ἀδωναῒ Κύριος, ἐν τῷ δοῦναι τὴν ἐκδίκησίν μου ἐπ' αὐτούς. Καὶ τούτοις ὁμοίως τοῖς Ἰδουμαίοις μῆνιν ἐγκαλεῖ. Μνησικακήσαντες γὰρ, φησὶ, τῷ λαῷ μου, ὡς νενικηκότι καὶ τὴν οἰκείαν βασιλείαν κρα τύναντι, τὸν τῆς συμφορᾶς καιρὸν τιμωρίας καιρὸν ἐποιήσαντο, καὶ ἐπαναστάντες μυρία διέθεσαν αὐ τοῖς κακά· τούτου χάριν ἐγὼ δίκας αὐτοὺς τῆς μήνιδος πράξομαι, καὶ θεηλάτοις αὐτοὺς παραδώσω πληγαῖς, καὶ σὺν τοῖς ἄρχουσι τοὺς ὑπηκόους δια φθερῶ, καὶ ἀφύκτοις αὐτοὺς ἐκδώσω κακοῖς· ἵνα δι' ὧν ὑπομένουσι τῆς ἐμῆς δεσποτείας ἐπιγνῶσι τὴν δύναμιν. Ἡμεῖς δὲ μὴ ἀναμένωμεν διὰ τῆς τῶν κακῶν πείρας τὸν ἡμέτερον ἐπιγνῶναι Δεσπότην·","english":"They were indeed foreigners—both Tyrians and Sidonians, and all the others who were their neighbors. But Scripture especially calls \"foreigners\" the Ascalonites and Gazites, the Gittites and Acaronites, and the Azotites, since they held the land adjoining the tribe of Judah and were very much borderers and neighbors. So he speaks also of what will befall them, verses 15–17. Thus says the Lord Adonai: Because the foreigners acted in wrath, and rose up for vengeance, rejoicing with their whole soul, to destroy out of eternal enmity. Therefore thus says the Lord Adonai: Behold, I will stretch out my hands against the foreigners, and I will utterly destroy the Cretans, and I will destroy the remnant who dwell along the coast. And I will execute great vengeance upon them in the rebukes of my wrath, and they shall know that I am the Lord Adonai, when I give my vengeance upon them. Against these too, just as against the Idumeans, he brings a charge of wrath. For, he says, having borne a grudge against my people, as though they had conquered and had established their own kingdom, they made the time of calamity a time of punishment, and rising up they inflicted countless evils upon them. For this reason I will exact from them the penalty for their wrath, and I will deliver them over to divinely sent plagues, and I will destroy the subjects together with their rulers, and I will give them over to inescapable evils, so that through what they suffer they may come to know the power of my dominion. But let us not wait to come to know our Master through the experience of evils.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":218,"ref":"p218","source":"ἀλλὰ διὰ τῶν ἀεννάων αὐτοῦ δωρεῶν δεξάμενοι τὴν ἐπίγνωσιν, εὐγνώμονες περὶ τὰς εὐεργεσίας γενώ μεθα, καὶ φύγωμεν τῆς μήνιδος τὸ πάθος, τοὺς ὀλεθρίους τούτου μαθόντες καρπούς· καὶ τὴν ἀποστο λικὴν φυλάξωμεν ἐντολὴν, μὴ ἀναμένοντες τῇ λύπῃ τῇ κατ' ἀλλήλων ἐπιδῦναι τὸν ἥλιον· ἀλλὰ πρὸ τῶν ἐκείνου δυσμῶν τὴν ὀργὴν κατασβέσωμεν. Οὕτω γὰρ καὶ τὴν καθ' ἡμῶν ὀργὴν τοῦ δικαίου κριτοῦ παύσο μεν, καὶ τὴν ἐράσμιον ἐκείνην καὶ τριπόθητον εὐ μένειαν καρπωσόμεθα· ἧς εἴη πάντας ἡμᾶς ἐπιτυ χεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ' οὗ τῷ Πατρὶ ἡ δόξα, σὺν τῷ ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας τῶν αἰώνων· Ἀμήν. ΤΟΜΟΣ ΙΑʹ\n\nΚΕΦΑΛ. Κ ʹ.\n\nαʹ, βʹ. Καὶ ἐγένετο ἐν τῷ ἑνδεκάτῳ ἔτει, μιᾷ τοῦ μηνὸς, ἐγένετο λόγος Κυρίου πρὸς μὲ, λέγων· Ἀνθ' ὧν εἶπε Σὸρ ἐπὶ Ἱερουσαλὴμ, Εὖγε, συνετρίβη, ἀπόλωλε, τὰ ἔθνη ἐπεστράφη πρὸς μὲ, ἡ πλήρης ἠρήμωται. Ἐν τῷ ἑνδεκάτῳ ἔτει τῆς Ἰεχονίου μὲν αἰχμαλωσίας, Σεδεκίου δὲ βασιλείας ἐν τῷ τετάρτῳ μηνὶ, ἐννάτῃ τοῦ μηνὸς, ἑάλω ὑπὸ τῶν Βαβυλωνίων ἡ Ἱερουσαλήμ. Πρὸ ὀλίγων τοίνυν ἡμερῶν τῆς ἁλώσεως, κελεύεται ὁ προφήτης κατὰ τῆς Τύρου τοὺς προφητικοὺς ποιήσασθαι λόγους. Ἡ γὰρ Τύρος Σὸρ τῇ ἐπιχωρίῳ προσαγορεύεται φωνῇ. Ἐφήσθη δὲ καὶ αὐτὴ τῇ τῆς Ἱερουσαλὴμ πολιορκίᾳ, καὶ ὑπέλαβεν, ὅτι τῆς περιφανεστάτης ἐκείνης καταλυθείσης πόλεως, αὐτὴ τὸ κράτος κατὰ πάντων τῶν πλησιοχώρων ἐθνῶν ἀναδύσεται. γʹ– ʹ. Διὰ τοῦτο τάδε λέγει Ἀδωναῒ Κύριος· Ἰδοὺ ἐγὼ ἐπάγω ἐπὶ Σὸρ, καὶ ἀνάξω ἐπὶ σὲ ἔθνη πολλὰ, ὡς ἀναβαίνει ἡ θάλασσα τοῖς κύμασιν αὑτῆς, καὶ καταβαλοῦσι τὰ τείχη σου·","english":"But through his ever-flowing gifts having received the knowledge, let us be grateful for his benefactions, and let us flee the passion of wrath, having learned its destructive fruits; and let us keep the apostolic commandment, not waiting for the sun to set upon our anger against one another; but before its setting let us extinguish our wrath. For thus we shall both stop the wrath of the righteous judge against us, and reap that desirable and thrice-longed-for serenity; may it be that we all attain it, by the grace and love for humanity of our Lord Jesus Christ, with whom to the Father be the glory, together with the Holy Spirit, unto the ages of ages. Amen. TOME 11\n\nCHAPTER 20\n\n1, 2. And it came to pass in the eleventh year, on the first day of the month, the word of the Lord came to me, saying: Because Tyre has said against Jerusalem, Aha, she is broken, she is destroyed, the nations have turned to me, she who was full is laid waste. In the eleventh year of the captivity of Jeconiah, and the fourth month of the reign of Zedekiah, on the ninth day of the month, Jerusalem was captured by the Babylonians. A few days, then, before the capture, the prophet is commanded to make his prophetic utterances against Tyre. For Tyre is called Sor in the local tongue. And she too rejoiced at the siege of Jerusalem, and supposed that, once that most illustrious city had been destroyed, she herself would rise up to dominion over all the neighboring nations. 3–. Therefore thus says Adonai the Lord: Behold, I am bringing upon Sor, and I will bring up against you many nations, as the sea rises with its waves, and they shall cast down your walls;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":219,"ref":"p219","source":"Καὶ καθελοῦσι τοὺς πύργους σου, καὶ λικμήσω τὸν χοῦν αὐτῆς ἀπ' αὐτῆς, καὶ δώσω αὐτὴν εἰς λεωπετρίαν. Ψυγμὸς σαγηνῶν ἔσται ἐν μέσῳ τῆς θαλάσσης, ὅτι ἐγὼ λελάληκα, λέγει Ἀδωναῒ Κύριος, καὶ ἔσται εἰς προνομὴν τοῖς ἔθνεσι Καὶ αἱ θυγατέρες αὐτῆς αἱ ἐν τῷ πεδίῳ μαχαίρᾳ ἀναιρεθήσονται, καὶ γνώσονται, ὅτι ἐγὼ Κύριος. Τὴν τῶν Βαβυλωνίων αὐτῇ στρατείαν ἀπειλεῖ διὰ τούτων· λέγει δὲ, καὶ τοὺς περιβόλους αὐτῆς κατα λυθήσεσθαι, καὶ ἔρημον αὐτὴν γενήσεσθαι, ὥστε ἐοικέναι πέτραις τισὶ λείαις, αἷς τὰς σαγήνας ἐξαπλοῦν εἰώθασιν οἱ ἁλιεῖς. Λέγει δὲ καὶ τὰς ὑπηκόους αὐτῇ πόλεις καὶ κώμας ἀναστάτους ἔσεσθαι· ταύτας γὰρ θυγατέρας αὐτῆς ὀνομάζει. Σημαίνει δὲ καὶ τὸ ἀπὸ τῶν συμφορῶν κέρδος· ζʹ, ηʹ. Γνώσονται γὰρ, φησὶν, ὅτι ἐγὼ Κύριος. Ὅτι τάδε λέγει Ἀδωναῒ Κύριος· Ἰδοὺ ἐγὼἄγω ἐπὶ σὲ, Σὸρ, τὸν Ναβουχοδονόσορ βασιλέα Βαβυλῶνος ἀπὸ τοῦ βοῤῥᾶ· βασιλεὺς βασιλέων ἐστὶ, μεθ' ἵππων καὶ ἁρμάτων, καὶ ἱππέων, καὶ ἀγωγῆς ἐθνῶν πολλῶν σφόδρα. Οὗτος τὰς θυ γατέρας σου τὰς ἐν τῷ πεδίῳ μαχαίρᾳ ἀνελεῖ, καὶ δώσει ἐπὶ σὲ προφυλακὴν, καὶ περιοικοδομήσει σε, καὶ βαλεῖ σοι τάφρον, καὶ περιοικοδομήσει ἐπὶ σὲ κύκλῳ χάρακα, καὶ περίστασιν ὅπλων, καὶ τὰς λόγχας αὑτοῦ ἀπέναντί σου δώσει. – Προφυλακὴν καλεῖ τὰ ὁρμητήρια, ἃ οἰκοδομεῖν εἰώθασιν οἱ ἐπιόντες πολέμιοι, ὥστε καὶ τὰ ἔξω ληΐζεσθαι, καὶ σπάνει τῶν ἀναγκαίων τοὺς πολιορκουμένους φθείρεσθαι· περιοικοδομεῖν δὲ τὰ οἰκοδομούμενα ἔξωθεν ὑπὸ τῶν πολεμίων τείχη καλεῖ.","english":"And they shall tear down your towers, and I will winnow her dust from her, and I will make her a bare rock. She shall become a drying-place of nets in the midst of the sea, because I have spoken, says Adonai the Lord, and she shall become a spoil to the nations. And her daughters who are in the plain shall be slain with the sword, and they shall know that I am the Lord. By these words he threatens her with the campaign of the Babylonians; and he says that her walls also shall be destroyed, and that she shall become desolate, so as to resemble certain smooth rocks, on which fishermen are accustomed to spread out their nets. And he says also that the cities and villages subject to her shall be laid waste; for these he calls her daughters. And he signifies also the gain that comes from the calamities. 7, 8. For they shall know, he says, that I am the Lord. Because thus says Adonai the Lord: Behold, I am bringing against you, Tyre, Nebuchadnezzar king of Babylon from the north; he is a king of kings, with horses and chariots, and horsemen, and the gathering of very many nations. He shall slay your daughters who are in the plain with the sword, and he shall set a guard against you, and shall build around you, and shall cast up a trench against you, and shall build around you a palisade in a circle, and a surrounding of weapons, and he shall set his spears opposite you. – He calls a guard the bases of operations, which invading enemies are accustomed to build, so as both to plunder the things outside and to destroy the besieged by scarcity of necessities; and he calls building around the walls that are built outside by the enemies.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":220,"ref":"p220","source":"Προσθήσει δὲ, φησὶ, τῇ περιτειχίσει ταύτῃ χαρακώματα, καὶ τάφρους, καὶ χώματα, ὥστε μηδένα μὲν ἐξιέναι τολμᾷν, ῥᾳδίως δὲ παντοδαπὰ ἀκοντί ζεσθαι βέλη. Εἶτα ἐπάγει· θʹ–ιδʹ. Τὰ τείχη σου, καὶ τοὺς πύργους σου καθελεῖ ἐν τοῖς ὅπλοις ἑαυτοῦ. Ἀπὸ τοῦ πλή θους τῶν ἵππων αὐτοῦ κατακαλύψει σε ὁ κονιορτὸς αὐτῶν, καὶ ἀπὸ τῆς φωνῆς τῶν ἱππέων αὐτοῦ, καὶ τῶν τροχῶν τῶν ἁρμάτων αὐτοῦ, σεισθήσεται τὰ τείχη σου, εἰσπορευομένου αὐτοῦ τὰς πύλας σου, ὡς εἰσπορευομένου εἰς πόλιν ἐκ πεδίου. Ἐν ταῖς ὁπλαῖς τῶν ἵππων αὑτοῦ καταπατήσουσι πάσας τὰς πλατείας σου· τὸν λαόν σου μαχαίρᾳ ἀνελεῖ, καὶ τὴν ὑπόστασιν τῆς ἰσχύος σου ἐπὶ τὴν γῆν κατάξει. Καὶ προνομεύσει τὴν δύναμίν σου, καὶ σκυλεύσει τὰ ὑπάρχοντά σου, καὶ καταβαλεῖ τὰ τείχη σου, καὶ τοὺς οἴκους σου τοὺς ἐπιθυμητοὺς καθελεῖ, καὶ τοὺς λίθους σου, καὶ τὰ ξύλα σου, καὶ τὸν χοῦν σου εἰς μέσον τῆς θαλάσσης ἐμβαλεῖ. Καὶ κατα λύσει τὸ πλῆθος τῶν μουσικῶν σου, καὶ ἡ φωνὴ τῶν ψαλτηρίων σου οὐ μὴ ἀκουσθῇ ἔτι. Καὶ δώσω σε εἰς λεωπετρίαν, ψυγμὸς σαγηνῶν ἔσῃ, καὶ οὐ μὴ οἰκοδομηθῇς ἔτι, ὅτι ἐγὼ λελάληκα, λέγει Ἀδωναῒ Κύριος. Ἀληθῆ, φησὶ, πάντα τὰ ὑπ' ἐμοῦ προαγορευόμενα. Ὡς ἀψευδῆ τοίνυν δέξαι τὴν πρόῤῥησιν, ὅτι καὶ τὰ τείχη σου καθελοῦσιν οἱ Βαβυλώνιοι, καὶ τὰς οἰκίας σου καταλύσαντες τὰς πλη σιαζούσας, αὐτὰς ἐκ τῶν λίθων ἐμπλήσουσι· τοσοῦ τος δὲ ἔσται τῶν ἵππων καὶ τῶν ἁρμάτων ὁ κτύπος, ὡς δοκεῖν σεισμῷ τινι κατασείεσθαι τὴν πόλιν. Καὶ τὰ ὑπάρχοντά σου ληΐσονται, τοὺς δὲ οἰκήτοράς σου","english":"He will add, it says, to this wall both palisades and trenches and embankments, so that no one dares to go out, and all kinds of missiles are easily hurled. Then he adds: “Your walls and your towers he will tear down with his own weapons. From the multitude of his horses their dust will cover you, and at the sound of his horsemen and of the wheels of his chariots your walls will shake, when he enters your gates, as one enters a city from the plain. With the hooves of his horses they will trample all your broad streets; your people he will destroy with the sword, and the foundation of your strength he will bring down to the ground. And he will plunder your power, and despoil your possessions, and throw down your walls, and tear down your desirable houses, and your stones and your timbers and your dust he will cast into the midst of the sea. And he will destroy the multitude of your musicians, and the sound of your harps shall no longer be heard. And I will make you a bare rock; you shall be a drying-place of nets, and you shall no longer be built, because I have spoken, says Adonai the Lord.” All things, it says, that are foretold by me are true. Receive, then, the prediction as free from falsehood, that the Babylonians will both tear down your walls and, having destroyed your houses that are near, will fill them up from the stones themselves; and so great will be the crash of the horses and chariots that the city will seem to be shaken by some earthquake. And they will plunder your possessions, and your inhabitants","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":221,"ref":"p221","source":"ἐξανδραποδίσουσι· τοσαύτη δὲ καταλήψεται ἐρημία, ὡς ἐν σοὶ τοὺς ἁλιέας ξηραίνειν τὰς βραχείσας σαγήνας, καὶ ἅπερ ποιεῖν εἰώθασιν ἐν ταῖς λείαις πέτραις, ταῖς τῇ θαλάττῃ πλησιαζούσαις, τοῦτο ἐν σοὶ διὰ τὴν πολλὴν ἐρημίαν ποιήσουσι. Τὸ δὲ, \"Οὐκ ἔτι οὐ μὴ οἰκοδομηθήσῃ,\" ἐκ τῆς τοῦ μακαρίου Ἡσαΐου τοῦ προφήτου μαθησόμεθα προφητείας. Κἀκεῖνος γὰρ ὁ προφήτης λυπηρὰ τῇ Τύρῳ προεθέσπισεν, ἀλλὰ χρόνῳ τινὶ ῥητῷ τὰ λυπηρὰ περιώρισε· \"Καταλει φθήσεται γὰρ, φησὶ, Τύρος ἑβδομήκοντα ἔτη, ὡς χρόνον βασιλέως ἑνὸς, ὡς χρόνον ἀνθρώπου· καὶ ἔσται, μετὰ τὰ ἑβδομήκοντα ἔτη ἐπισκοπὴν ποιήσει ὁ Θεὸς Τύρου, καὶ πάλιν ἀποκατασταθήσεται εἰς τὸ ἀρχαῖον, καὶ ἔσται ἐμπόριον πάσαις ταῖς βασιλείαις τῆς οἰκουμένης ἐπὶ πρόσωπον πάσης τῆς γῆς, καὶ ἔσται ἡ ἐμπορία αὐτῆς ἁγία τῷ Κυρίῳ,\" καὶ τὰ ἑξῆς. Τὸ τοίνυν, \"Οὐ μὴ οἰκοδομηθήσεται,\" τὴν τῶν τρόπων μεταβολὴν αἰνίττεται· ὅτι κατὰ τὴν προτέ ραν ἀσέβειαν οὐκ οἰκοδομηθήσεται, ἀλλ' ἑτέραν καὶ ἄντικρυς ἐναντίαν οἰκοδομὴν λήψεται, ἥτις, κατὰ τὸν προφήτην Ἡσαΐαν, ἁγία ἔσται τῷ Κυρίῳ. Καὶ μαρ τυρεῖ τὰ πράγματα, καὶ ἡ νῦν κρατοῦσα εὐσέβεια. Ἀπὸ γὰρ τῆς προτέρας δεισιδαιμονίας καὶ τῆς περὶ τὰ εἴδωλα πλάνης, πρὸς τὸν Θεὸν ἐπιστρέψασα, τὸ τῆς θεογνωσίας ἐδέξατο φῶς ιεʹ, ι ʹ. Ὅτι τάδε λέγει Κύριος τῇ Σόρ·","english":"They will enslave them. Such great desolation will come upon you that fishermen will dry their soaked nets in you, and what they are accustomed to do on the smooth rocks near the sea, this they will do in you because of the great desolation. But the words \"You shall no longer be built\" we shall learn from the prophecy of the blessed prophet Isaiah. For that prophet also foretold grievous things for Tyre, but he limited the grievous things to a certain fixed time: \"For Tyre shall be left, he says, seventy years, as the time of one king, as the time of a man; and it shall be, after the seventy years, that God will visit Tyre, and it shall again be restored to its former state, and it shall be a marketplace for all the kingdoms of the world, before the face of all the earth, and its merchandise shall be holy to the Lord,\" and the rest. Therefore \"It shall not be built\" hints at a change of ways: that according to its former impiety it shall not be built, but shall receive another and directly opposite building, which, according to the prophet Isaiah, shall be holy to the Lord. And the facts bear witness, and the piety that now prevails. For from its former superstition and its error concerning idols, having turned to God, it received the light of the knowledge of God. 15, 10. For thus says the Lord to Sor:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":222,"ref":"p222","source":"Μὴ οὐχὶ ἀπὸ φωνῆς τῆς πτώσεώς σου, ἐν τῷ στενάξαι τραυματίας σου, ἐν τῷ ἀναιρεθῆναι μαχαίραις ἐν μέσῳ σου, σεισθήσονται αἱ νῆσοι, Καὶ καταβήσονται ἀπὸ τῶν θρόνων αὑτῶν πάν τες ἄρχοντες τῶν ἐθνῶν τῆς θαλάσσης, καὶ ἀφελοῦνται τὰς μίτρας ἀπὸ τῶν κεφαλῶν αὑ τῶν, καὶ τὸν ἱματισμὸν αὑτῶν τὸν ποικίλον ἐκ δύσονται; ἐκστάσει ἐκστήσονται, ἐπὶ γῆν καθιοῦνται, καὶ φοβηθήσονται τὴν ἀπώλειαν αὑ τῶν, καὶ στενάξουσιν ἐπὶ σέ; Ἐπίσημος ἦν ἡ Τύρος ἀνέκαθεν, οὐκ ἐν τῇ Ἀσίᾳ μόνον, ἀλλὰ καὶ ἐν Εὐρώπῃ· ἀναγκαίως τοίνυν καὶ ἡ προσπεσοῦσα αὐτῇ συμφορὰ γνώριμος ἐγένετο. Ταύτην δὲ, φησὶ, μαθόν τες οἱ τὰς νήσους οἰκοῦντες ἐκδειματωθήσονται, καὶ οἱ τούτων δὲ βασιλεῖς ἐξ ἀθυμίας καὶ ἀχθηδόνος, καὶ τῶν διαδημάτων τὰς κεφαλὰς γυμνώσουσι· ταῦτα γὰρ μίτρας ἐκάλεσε· καὶ τὴν πολυτελῆ ἐσθῆτα ἐκ δύσονται, καὶ πένθιμον ἀναλήψονται σχῆμα, τὰ αὐτὰ πείσεσθαι προσδοκῶντες. Τοῦτο γὰρ ἐσήμανεν εἰρη κώς· \"Καὶ φοβηθήσονται τὴν ἀπώλειαν αὑτῶν.\" Οὕτω δὲ αὐτοὺς ἀνιάσει ἡ τῶν σῶν κακῶν ἀγγελία, ὅτι καὶ θρῆνον ἐπὶ σοὶ λήψονται, καὶ ἐροῦσι· ιζʹ, ιηʹ. Πῶς ἀπώλου, καὶ κατελύθης ἐκ θα λάσσης, ἡ πόλις ἡ ἐπαινετὴ, ἥτις ἐγενήθη ἰσχυρὰ ἐν τῇ θαλάσσῃ, αὐτὴ, καὶ οἱ κατοικοῦντες αὐτήν; ἡ δοῦσα τὸν φόβον αὑτῆς πᾶσι τοῖς κατοικοῦσιν αὐτήν. Καὶ φοβηθήσονται αἱ νῆσοι ἀφ' ἡμέρας πτώσεώς σου, καὶ ταραχθήσονται αἱ νῆσοι ἀπὸ τῆς ἐξουσίας σου ἐν τῇ θαλάσσῃ. Λογιζό μενοι, φησὶ, τὴν προτέραν ἐξουσίαν σου, καὶ τὴν ἐπὶ τοῦ παρόντος καταλαβοῦσάν σε συμφορὰν θεωροῦντες, σὲ μὲν θρηνήσουσι τὴν πάλαι πολυθρύλλητον καὶ περιβόητον·","english":"Will not the islands be shaken at the sound of your fall, when your wounded groan, when they are slain by the sword in your midst? And all the rulers of the nations of the sea will come down from their thrones, and they will take the mitres from their heads, and they will put off their embroidered clothing; they will be astonished with astonishment, they will sit upon the ground, and they will fear their own destruction, and they will groan over you? Tyre was renowned from of old, not only in Asia but also in Europe; necessarily, therefore, the calamity that befell it also became known. Learning of this, says he, those who dwell in the islands will be terrified, and their kings, out of despondency and distress, will bare their heads of their diadems—for these he called mitres—and they will put off their costly clothing and assume the garb of mourning, expecting to suffer the same things. For this is what he indicated by saying, \"And they will fear their own destruction.\" So greatly will the report of your evils grieve them that they will even take up a lamentation over you and say: How you are destroyed and brought to ruin from the sea, O praiseworthy city, which became strong in the sea, you and those who dwell in you; you who gave your terror to all who dwell in you. And the islands will fear from the day of your fall, and the islands will be troubled at your authority in the sea. Reckoning, says he, your former authority, and beholding the calamity that has now overtaken you, they will lament you, who were of old much talked of and renowned.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":223,"ref":"p223","source":"τὰ δὲ κατὰ σφᾶς αὐτοὺς μεριμνήσουσι, δεδοικότες μὴ τοῖς αὐτοῖς περιπέσωσιν. ιθʹ, κʹ. Ὅτι τάδε λέγει Ἀδωναῒ Κύριος· Ὅτανδῶ σε πόλιν ἠρημωμένην, ὡς τὰς πόλεις τὰς μὴ κατοικηθησομένας, ἐν τῷ ἀναγαγεῖν με ἐπὶ σὲ τὴν ἄβυσσον, καὶ καλύψει σε ὕδωρ πολύ. Καὶ καταβιβάσω σε πρὸς τοὺς καταβαίνοντας εἰς βόθρον, πρὸς λαὸν αἰῶνος, καὶ κατοικιῶ σε εἰς βάθη τῆς γῆς, ὡς ἔρημον αἰώνιον μετὰ καταβαινόντων εἰς βόθρον, ὅπως μὴ κατοικηθῇς, μηδὲ ἀναστῇς ἐπὶ γῆν ζωῆς. – Ἄβυσσον ἐκάλεσε τοῦ Βαβυλωνίου τὴν στρατείαν διὰ τὸ πλῆθος. Ἐπειδὴ γὰρ καὶ αὐτὴ περίῤῥητός ἐστι, καὶ νῆσος ἐμφερὴς, πᾶσα μὲν ἔνδον ἐν τῇ θαλάττῃ κειμένη, μίαν δὲ ἀπὸ γῆς εἴσοδον ἔχουσα, ἁρμοδίως ἐχρήσατο τῇ τροπῇ, ὕδωρ πολὺ καὶ ἄβυσσον καλέσας τῶν πολεμίων τὸ πλῆθος. Τὸ δὲ, \"Καταβιβάσω πρὸς τοὺς καταβαίνοντας εἰς βό θρον πρὸς λαὸν αἰῶνος·\" τὸν θάνατον σημαίνει, ὑφ' ὃν τελοῦσιν ἅπαντες τὸν παρόντα αἰῶνα οἱ τὸν βίον ἐπεξιόντες. Λαὸν τοίνυν αἰῶνος τοὺς νεκροὺς ὠνό μασε. Τὸ δὲ, \"Μὴ ἀναστῇς ἐπὶ γῆν ζωῆς,\" τὸ ψαλ μικὸν ἐκεῖνο δηλοῖ. \"Διὰ τοῦτο οὐκ ἀναστήσονται ἀσεβεῖς ἐν κρίσει, οὐδὲ ἁμαρτωλοὶ ἐν","english":"But they will be anxious about their own affairs, fearing lest they fall into the same things. 19, 20. For thus says Adonai the Lord: When I make you a desolate city, like the cities that shall not be inhabited, when I bring up the abyss against you, and much water covers you. And I will bring you down to those who go down into the pit, to a people of old, and I will settle you in the depths of the earth, as an eternal desert, with those who go down into the pit, so that you may not be inhabited, nor rise upon the land of the living. He called the army of the Babylonian an abyss because of its multitude. For since that place is also famous and like an island, lying entirely within the sea, and having one entrance from the land, he fittingly used the figure, calling the multitude of the enemies much water and an abyss. And the phrase, \"I will bring you down to those who go down into the pit, to a people of old,\" signifies death, under which all who pass through this present age complete their course. Therefore he called the dead a people of old. And the phrase, \"that you may not rise upon the land of the living,\" indicates that saying from the Psalms: \"Therefore the ungodly shall not rise in judgment, nor sinners in","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":224,"ref":"p224","source":"βουλῇ δικαίων.\" Ἀσεβεῖς δὲ ὄντες καὶ οἱ τηνικάδε Τύρον οἰκήσαντες, εἰς γῆν ζωῆς οὐκ ἀναστήσονται· ταύτην δὲ ὁ μακά ριος Δαβὶδ χώραν ζώντων ὀνομάζει. \"Ὅτι ἐῤῥύσατο γὰρ, φησὶ, τὴν ψυχήν μου ἐκ θανάτου, τοὺς ὀφθαλμούς μου ἐκ τῶν δακρύων, καὶ τοὺς πόδας μου ἀπὸ ὀλισθήματος, τοῦ εὐαρεστῆσαι ἐνώπιον Κυρίου ἐν χώρᾳ ζώντων.\" Καὶ ὁ Κύριος ἐν τοῖς ἱεροῖς Εὐαγγελίοις ταύτην ποιεῖται τὴν διαίρεσιν. \"Οὗτοι γὰρ, φησὶν, ἀναστήσονται εἰς ζωὴν αἰώνιον, καὶ οὗτοι εἰς κόλασιν καὶ αἰσχύνην αἰώνιον.\" Ἀπει λεῖ τοίνυν καὶ τοῖς τηνικαῦτα τὴν Τύρον οἰκοῦσι, μετὰ τῆς ἀσεβείας ζῶσιν, οὐ μόνον τοῦ Βαβυλω νίου τὴν ἔφοδον, καὶ τὸν δι' ἐκείνου γενόμενον ὄλεθρον, ἀλλὰ καὶ ἐν τῷ μέλλοντι βίῳ ἀλγεινά τε καὶ ἀνιαρά. Τί γὰρ ἀλγεινότερον τοῦ μὴ ἀναστῆναι ἐπὶ γῆν ζωῆς; Τούτοις ἐπάγει· καʹ. Ἀπωλείᾳ σε δώσω, καὶ οὐχ ὑπάρξεις ἔτι, καὶ ζητηθήσῃ, καὶ οὐχ εὑρεθήσῃ εἰς τὸν αἰῶνα, λέγει Ἀδωναῒ Κύριος. Ἅπαντες οἱ θεῖοι προφῆται καὶ οἱ ἱεροὶ ἀπόστολοι τοῦ αὐτοῦ Πνεύμα τος ἠξιώθησαν· οὐ τοίνυν ἀλλήλοις ἐναντία φθέγγονται· πνεῦμα γὰρ ἀληθείας τὸ Πνεῦμα τὸ ἅγιον. Εἰ δὲ τοῦ αὐτοῦ Πνεύματος οἱ θεῖοι ἠξιώθησαν προφῆται, καὶ ἀληθείας πνεῦμα τὸ Πνεῦμα τὸ ἅγιον, σύμφωνα τῶν μακαρίων προφητῶν τὰ θεσπίσματα. Κἂν εὕρω μεν περιωρισμένην τῆς Τύρου τὴν ἐρημίαν παρὰ τῷ προφήτῃ Ἡσαΐᾳ, καὶ ἀκούσωμεν τοῦ προφήτου Ἰεζεκιὴλ λέγοντος τῇ Τύρῳ· \"Ζητηθήσῃ, καὶ οὐχ εὑρε θήσῃ εἰς τὸν αἰῶνα, λέγει Ἀδωναῒ Κύριος·\" οὐ δια φωνεῖν φήσομεν τοὺς προφήτας, ἀλλ' ἐκ τῶν τῆς Γραφῆς ἰδιωμάτων τὸ ζητούμενον λύσομεν.","english":"by the counsel of the righteous. But the Tyrians who lived at that time, being impious, will not rise into the land of life; and blessed David calls this the land of the living. For he says, \"For he has delivered my soul from death, my eyes from tears, and my feet from slipping, that I may be well-pleasing before the Lord in the land of the living.\" And the Lord in the holy Gospels makes this same distinction. For he says, \"These will rise to eternal life, and these to punishment and eternal shame.\" He threatens, therefore, both those who at that time inhabited Tyre, living in impiety, not only with the approach of the Babylonian and the destruction brought about by him, but also with grievous and painful things in the life to come. For what is more grievous than not to rise into the land of life? To these he adds: 29. I will give you to destruction, and you shall exist no more, and you shall be sought, and you shall not be found forever, says Adonai the Lord. All the divine prophets and the holy apostles were deemed worthy of the same Spirit; they do not, therefore, speak things contrary to one another; for the Holy Spirit is the Spirit of truth. And if the divine prophets were deemed worthy of the same Spirit, and the Holy Spirit is the Spirit of truth, the oracles of the blessed prophets are in agreement. And even if we find the desolation of Tyre limited in the prophet Isaiah, and hear the prophet Ezekiel saying to Tyre, \"You shall be sought, and you shall not be found forever, says Adonai the Lord,\" we shall not say that the prophets disagree, but from the idioms of Scripture we shall resolve the question.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":225,"ref":"p225","source":"Οἶδε γὰρ πολλάκις καὶ τὸν ὀλίγον χρόνον αἰῶνα καλεῖν ἡ θεία Γραφή. Τοιοῦτόν ἐστι τὸ ὑπὸ τοῦ μακαρίου Δαβὶδ εἰρημένον· \"Ὁ αἰὼν ἡμῶν εἰς φωτισμὸν τοῦ προσ ώπου σου.\" Καὶ μὴν ὁ αὐτός φησιν· \"Αἱ ἡμέραι τῶν ἐτῶν ἡμῶν ἐν αὐτοῖς ἑβδομήκοντα ἔτη, ἐὰν δὲ ἐν δυναστείαις, ὀγδοήκοντα ἔτη, καὶ τὸ πλεῖον αὐτῶν κόπος καὶ πόνος.\" Καὶ τοσοῦτον τοίνυν εἰδὼς τὸν ἀνθρώπινον βίον, αἰῶνα τοῦτον ὠνόμασε. Τὸ οὖν, \"Οὐχ εὑρεθήσῃ εἰς τὸν αἰῶνα,\" τουτέστιν, εἰς τὸν ὁρισθέντα σοι τῆς ἐρημίας αἰῶνα· ὡρίσθη δὲ αὐτῇ ἑβδομηκονταέτης χρόνος διὰ Ἡσαΐου τοῦ προφήτου. Εἰ δὲ καὶ πνευματικώτερόν τις βουληθείη νοῆσαι τὸ χωρίον, εὑρήσει καὶ οὕτως ἀληθῆ τὴν προφητείαν. Ἐὰν γάρ τις ἐπιζητήσῃ τὴν Τύρον, οὐχ εὑρήσει ἐκείνην τὴν προτέραν· ἐκείνη μὲν γὰρ ἦν δυσσε βής· ἡ δὲ μετ' ἐκείνην τὴν ἐρημωθεῖσαν ἀνθήσασα καὶ ἀναθηλήσασα, εὐσεβὴς ὁρᾶται, τῷ τῆς θεογνωσίας καταυγαζομένη φωτί. Εἴτε οὖν κατὰ τὸ ῥητὸν βού λεταί τις νοῆσαι τὴν προφητείαν, εὑρήσει αἰῶνα ὀνομαζόμενον τὸν ὁρισθέντα αὐτῇ χρόνον· εἴτε εἰς τὸ βάθος τις βούλεται καταδῦναι, εὑρήσει πάλιν τὴν Τύρον οὐκ ἐκείνην οὖσαν τὴν Τύρον, ἀλλ' ἄντικρυς ἐναντίαν ἐκείνῃ.","english":"For divine Scripture often calls even a short time an \"age.\" Such is what was said by blessed David: \"Our age is for the light of your face.\" And indeed the same man says: \"The days of our years in them are seventy years, but if in strength, eighty years, and the greater part of them is toil and pain.\" And so, knowing the human life to be of such length, he called it an age. Therefore, \"You shall not be found in the age,\" that is, in the age of desolation appointed for you; and a period of seventy years was appointed for it through Isaiah the prophet. But if someone wishes to understand the passage in a more spiritual way, he will find the prophecy true in this way as well. For if anyone seeks Tyre, he will not find that former Tyre; for that one was impious, but the one that flourished and blossomed after the one that was laid waste is seen to be pious, illumined by the light of the knowledge of God. Whether, then, one wishes to understand the prophecy according to the literal sense, he will find the appointed time called an age; or whether one wishes to dive into the depth, he will find again that Tyre is not that Tyre, but directly the opposite of that one.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":226,"ref":"p226","source":"ΚΕΦΑΛ. ΚΖʹ.\n\nαʹ–γʹ. Καὶ ἐγένετο λόγος Κυρίου πρὸς μὲ, λέγων· Καὶ σὺ, υἱὲ ἀνθρώπου, λάβε ἐπὶ Σὸρ θρῆνον. Καὶ ἐρεῖς τῇ Σὸρ, τῇ κατοικούσῃ ἐπὶ τῆς εἰσόδου τῆς θαλάσσης, τῷ ἐμπορίῳ τῶν λαῶν ἀπὸ νήσων πολλῶν. Φιλανθρωπίας Θεοῦ καὶ ἀγαθότητος ὑπερ βολὴν σημαίνει τὰ εἰρημένα. Διδάσκει δὲ καὶ ἡμᾶς ὁ λόγος, παιδείαν τινὰ τοῖς ἁμαρτάνουσιν ἐπιφέρον τας, μὴ δυσμενείᾳ τινὶ καὶ ἀπεχθείᾳ κεχρημένους τοῦτο ποιεῖν, ἀλλὰ συμπάσχοντας καὶ λίαν ὀδυνωμένους. Καὶ γὰρ αὐτὸς ἐνδίκως καὶ μάλα δικαίως δικάζων, θρηνεῖν τῷ προφήτῃ τὴν κολαζομένην παρα κελεύεται πόλιν· παραδηλῶν τὴν διάθεσιν, ᾗ κεχρη μένος ἐκόλαζε. Τάδε λέγει Ἀδωναῒ Κύριος τῇ Σόρ· Σὺ εἶπας· Ἐγὼ περιέθηκα ἐμαυτῇ κάλλος μου. (δʹ.) Ἐν καρδίᾳ θαλάσσης τῷ Βεελείμ. Τὸ ἀγνῶμον αὐ τῆς διὰ τούτων ἐλέγχει καὶ ὑπερήφανον· παρὰ γὰρ τοῦ Θεοῦ δεξαμένη τῆς εὐπρεπείας τὰς ἀφορμὰς, ἀχάριστος μὲν περὶ τὸν χορηγὸν τῶν ἀγαθῶν ἐγένετο· τῇ οἰκείᾳ δὲ σοφίᾳ καὶ δυνάμει ἐπέγραψε τὴν προσ γενομένην αὐτῇ τῶν ἀγαθῶν ἀφθονίαν· ἀνετίθει δὲ ταύτην καὶ τῷ Βεελείμ· οὕτω δὲ τὰ εἴδωλα ἡ θεία","english":"CHAPTER 27\n\n1–3. And the word of the Lord came to me, saying: And you, son of man, take up a lamentation over Tyre. And you shall say to Tyre, which dwells at the entrance of the sea, to the marketplace of the peoples from many islands. What is said indicates an excess of God's love for humanity and goodness. And the word also teaches us, bringing some discipline upon those who sin, that we should not do this with any hostility or hatred, but rather sympathizing and grieving greatly. For he himself, judging justly and most righteously, commands the prophet to lament the city that is being punished, thereby indicating the disposition with which he was punishing. Thus says Adonai the Lord to Tyre: You said: I have put beauty upon myself. (4.) In the heart of the sea, to Beelim. By these words he convicts her ingratitude and arrogance; for having received the occasions of her comeliness from God, she became ungrateful toward the provider of good things, and she ascribed the abundance of good things that came to her to her own wisdom and power, and she attributed it also to Beelim. Thus the idols [were] the divine...","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":227,"ref":"p227","source":"προσαγορεύει Γραφή. Διπλῆ τοίνυν ἡ ἀσέβεια· οὐ γὰρ μόνον ἠγνόησε τὸν δοτῆρα τῶν ἀγαθῶν, ἀλλὰ καὶ τοῖς παντελῶς ἀδρανέσι, καὶ οὐδὲ ἑαυτοῖς περι θεῖναι τὸ αἰσθητὸν δυναμένοις κάλλος, ἀναθεῖναι τού των τὴν χορηγίαν τετόλμηκεν. Εἶτα διηγεῖται ὅσων καὶ οἵων ἀπήλαυσε δωρεῶν, καὶ ἐκ πόσων ἐθνῶν αὐτῇ προσεφέροντο τῆς εὐπορίας αἱ ἀφορμαί. εʹ, ʹ. Οἱ υἱοί σου περιέθηκάν σοι κάλλος. Κέδρος ἐκ Σανεὶρ ᾠκοδομήθη σοι, ταινίαι σανίδων κυπαρίσσου ἐκ τοῦ Λιβάνου ἐλήφθη σαν. Τοῦ ποιῆσαι ἱστοὺς ἐλατίνους, ἐκ τῆς Βασανίτιδος ἐποίησαν τὰς κώπας σου. Ὄρη ταῦτά ἐστι διαφόρων ξύλων γεννητικά. Ἀπαριθμεῖται τοίνυν τὰ πάντοθεν αὐτῇ προσφερόμενα, καὶ ὅτι τοὺς μὲν ἱστοὺς ἀπὸ τοῦ Λιβάνου τέμνουσα μετεκόμιζες· τὰς δὲ κώπας ἀπὸ τῆς Βασανίτιδος· τὰς δὲ οἰκοδο μίας ἀπὸ τοῦ Σανείρ. Τούτοις ἐπάγει· \"Τὰ ἱερά σου ἐποίησαν ἐξ ἐλέφαντος, οἴκους ἀλσώδεις ἀπὸ νήσων τῶν Χεττιείμ.\" Ἀντὶ δὲ τοῦ, τὰ ἱερά σου, οἱ ἄλλοι ἑρμηνευταὶ τὸ κέρας σου τεθείκασι, κατὰ τῶν προειρημένων ἀκολουθίαν· τῷ γὰρ ἱστῷ καὶ ταῖς κώπαις, καὶ τὸ κέρας ἀκολουθεῖ. Εἰ δὲ καὶ περὶ τῶν. εἰδώλων ῥηθείη, οὐδὲν ἀπεικός. Ἐλεφάντινα γὰρ, φησὶ, κατεσκεύαζεν εἴδωλα, καὶ \"οἴκους ἀλσώδεις,\" τουτέστι, σανίσι κεκαλυμμένους· οὕτω γὰρ καὶ ὁ Ἀκύλας ἡρμήνευσε. Τὸ δὲ τίμιον τῶν ξύλων παραδηλῶν, καὶ τοὺς τούτων ἐσήμανε τόπους· \"Ἔφερες γὰρ ταῦτα, φησὶν, ἀπὸ νήσων τῶν Χεττιείμ.\" Χεττιεὶμ δὲ τὰς Ἑλληνικὰς ὀνομάζει νήσους. Καὶ γὰρ διὰ τοῦ Ἱερεμίου φησὶν ὁ Θεός·","english":"Scripture calls it. The impiety, then, is twofold: for it not only was ignorant of the Giver of good things, but also dared to ascribe the provision of these things to utterly powerless beings, which cannot even put sensible beauty around themselves. Then it recounts how many and what kind of gifts it enjoyed, and from how many nations the sources of its wealth were offered to it. 5. Your sons put beauty around you. A cedar from Sanir was built for you; planks of cypress from Lebanon were taken for you, to make masts of fir; from Bashanitis they made your oars. These are mountains productive of various woods. It enumerates, then, the things brought to it from every side, and that you cut the masts from Lebanon and carried them, and the oars from Bashanitis, and the buildings from Sanir. To these it adds: \"Your sanctuaries they made of ivory, wooded houses from the islands of the Chettieim.\" Instead of \"your sanctuaries,\" the other translators have set \"your horn,\" following the sequence of what was said before; for to the mast and the oars the horn also follows. But if it be said also concerning the idols, it is nothing unlikely. For it made, it says, ivory idols, and \"wooded houses,\" that is, covered with planks; for thus Aquila also interpreted it. And indicating the preciousness of the woods, it also signified their places: \"For you brought these things, it says, from the islands of the Chettieim.\" And it calls the Greek islands Chettieim. For God also says through Jeremiah:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":228,"ref":"p228","source":"\"Διέλθετε εἰς νήσους Χεττιεὶμ, καὶ ἴδετε, καὶ εἰς Κηδὰρ ἀποστείλατε, καὶ νοήσατε σφόδρα, εἰ γέγονε τοιαῦτα, εἰ ἀλλάξονται ἔθνη θεοὺς αὑτῶν, καὶ αὐτοὶ οὐκ εἰσὶ θεοί.\" Καὶ διὰ μὲν τοῦ Κηδὰρ τὰ πρὸς ἕω ἔθνη δια κείμενα δηλοῖ· διὰ δὲ τοῦ Χεττιεὶμ, τὰ πρὸς δυσμάς. Τὸ δὲ Κίττιον πόλισμά ἐστιν ἐν τῇ Κύπρῳ, καὶ μέ χρι τοῦ παρόντος οὕτως ὀνομαζόμενον, ὃ δασυνόμενον, κατὰ τὸ Ἑβραίων ἰδίωμα, δείκνυσι τοῦ Χεττιεὶμ τὴν συγγένειαν· ἡ δὲ Κύπρος ἐκράτει κατ' ἐκεῖνον τὸν καιρὸν τῶν νήσων. Διὸ τὰς νήσους τὰς Ἑλληνικὰς Χεττιεὶμ ὀνομάζει. Ἐκ τούτων, φησὶ, τῶν νήσων τὰ τίμιά σοι τῶν ξύλων ἐκομίζετο. Τούτοις ἐπιφέρει· ζʹ. Βύσσος μετὰ ποικιλίας ἐξ Αἰγύπτου ἐγένετο στρωμνὴ τοῦ περιθεῖναί σοι δόξαν, καὶ περιβαλεῖν σε· ὑάκινθος καὶ πορφύρα ἐκ τῶν νήσων Ἐλισὰ ἐγένοντο περιβόλαιά σου. Ἡ Αἴγυπτος, φησὶ, προσέφερέν σοι στρωμνὰς ποικίλας καὶ παντοδαπάς· δηλοῖ δὲ τοὺς τάπητας, καὶ τὰ ἄλλα τὰ ἐκεῖθεν κομιζόμενα. Ἡ δὲ Ἑλλὰς περιβόλαιά σοι ἐξέπεμπε παντοδαπὰ, τὰ μὲν ἁλουργὰ, τὰ δὲ ὑακινθίνην περικείμενα χροιάν· Ἐλισὰ γὰρ τὴν Ἑλλάδα καλεῖ. ηʹ. Καὶ οἱ ἄρχοντές σου οἱ κατοικοῦντες Σιδῶνα, καὶ Ἀράδιοι, ἐγένοντο κωπηλάται σου. Τὸ Ἑβραίων καὶ τὸ Σύρων οὐκ ἔχει οἱ ἄρχοντές σου, ἀλλ' οἱ γείτονές σου. Ἵνα δὲ καὶ τῶν Ἑβδομήκοντα τὴν ἑρμηνείαν νοήσωμεν, δεξώμεθα οὕτως· Ὅτι οἱ πάλαι σου ἄρχοντες Σιδώνιοι, νῦν σὺν τοῖς οἰκοῦσι τὴν Ἄραδον τὸν ναυτικόν σου πληροῦσι στό λον, τὰς σὰς ἐρέττοντες ναῦς· οἱ δὲ παρὰ σοὶ ἐπιστή μονες τὸν κυβερνητικὸν λόγον ἀναπληροῦσιν.","english":"Go to the islands of the Kittim and see, and send to Kedar and consider carefully, whether such things have happened, whether nations will exchange their gods, and they are not gods.\" By Kedar he indicates the nations situated toward the east, and by the Kittim those toward the west. The city of Kition is in Cyprus, and to the present day it is so named; when aspirated, according to the idiom of the Hebrews, it shows the kinship of the Kittim. And Cyprus at that time held sway over the islands. Therefore he names the Greek islands Kittim. From these islands, he says, the precious things of your wood were brought to you. To these he adds: 7. Fine linen with embroidery from Egypt became your couch, to give you glory and to clothe you; blue and purple from the islands of Elishah became your coverings. Egypt, he says, offered you couches of every kind and variety—he means the carpets and the other things brought from there. And Greece sent you coverings of every kind, some dyed with purple, others wrapped in the color of blue; for he calls Greece Elishah. 8. And your rulers who dwell in Sidon, and the Aradians, became your rowers. The Hebrew and the Syriac do not have \"your rulers,\" but \"your neighbors.\" But so that we may also understand the interpretation of the Seventy, let us receive it thus: that your former rulers, the Sidonians, now together with those who dwell in Arad, fill up your naval force, rowing your ships; and those among you who are skilled fulfill the office of the helmsman.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":229,"ref":"p229","source":"Οἱ σοφοί σου γὰρ, φησὶ, Σὸρ, οἳ ἦσαν ἐν σοὶ, οὗτοι κυβερνῆταί σου. (θʹ.) Οἱ πρεσβύτεροι Βιβλίων, καὶ οἱ σοφοὶ αὐτῶν, οἳ ἦσαν ἐν σοὶ, οὗ τοι ἐνίσχυον τὴν βουλήν σου. Οὐ τὴν οἰκείαν πόλιν ἐκράτυνον, ἀλλὰ σοὶ τὰς ἀρίστας βουλάς τε καὶ συμβουλὰς προσέφερον. \"Καὶ πάντα τὰ πλοῖα τὰ τῆς θαλάσσης, καὶ οἱ κωπηλάται αὐτῶν, ἦσαν ἐν σοὶ ἀμειβόμενοι τῇ ἐπιμιξίᾳ σου, καὶ ἐγένοντό σοι ἐπὶ δυσμὰς δυσμῶν.\" Πανταχόθεν, φησὶ, συνέῤῥεον ἔμποροι, τὰ μὲν ἀπεμπωλοῦντες, τὰ δὲ ὠνούμενοι· τοῦτο γὰρ σημαίνει τὸ \"ἀμειβόμενοι τῇ ἐπιμιξίᾳ σου·\" καὶ οὐ μόνον οἱ πλησιάζοντές σοι εἰς τοὺς λιμένας κατήγοντο, ἀλλὰ καὶ οἱ αὐτὰς τῶν δυσμῶν τὰς ἐσχατιὰς οἰκοῦντες. Τὸ γὰρ, ἐπὶ δυσμὰς δυ σμῶν, τοῦτο σημαίνει· οὐ γὰρ μόνον, φησὶν, οἱ ἀπὸ δυσμῶν σου οἰκοῦντες, ἀλλὰ καὶ οἱ ἐκείνων δυτι κώτεροι. ιʹ, ιαʹ. Πέρσαι, καὶ Λίβυες, καὶ Λυδοὶ ἦσαν ἐν τῇ δυνάμει σου, ἄνδρες πολεμισταί σου, οἳ πέλτας καὶ περικεφαλαίας ἐκρέμασαν ἐν σοί· οὗ τοι ἔδωκαν τὴν δόξαν σου. Υἱοὶ Ἀραδίων, καὶ ἡ δύναμίς σου,","english":"For your wise men, he says, O Tyre, who were in you, these were your pilots. (9) The elders of Byblos, and their wise men, who were in you, these strengthened your counsel. They did not strengthen their own city, but offered to you the best counsels and advices. \"And all the ships of the sea, and their rowers, were in you, trading in your commerce, and they became for you upon the west of the west.\" From everywhere, he says, merchants were streaming together, some selling, some buying; for this is what \"trading in your commerce\" means; and not only those near you put in at the harbors, but also those who dwell in the very farthest reaches of the west. For \"upon the west of the west\" means this: not only, he says, those who dwell to your west, but also those more western than they. (10, 11) Persians, and Libyans, and Lydians were in your power, your warriors, who hung shields and helmets in you; these gave your glory. The sons of the Arabians, and your power,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":230,"ref":"p230","source":"ἐπὶ τῶν τειχῶν κύκλῳ ἦσαν. Ἀλλὰ καὶ Μῆδοι ἐν τοῖς πύργοις σου ἦσαν φύλακες· τὰς φαρέτρας αὑτῶν ἐκρέμασαν ἐπὶ τῶν ὤμων σου κύκλῳ· οὗτοι ἐτελείωσάν σου τὸ κάλλος. Διηγησάμενος τὰς τῶν ξύλων διαφορὰς, τῆς ἐσθῆτος τὰς ποικιλίας, τοὺς ναύτας καὶ κυβερνήτας, τοὺς τὸ πρακτέον ὑποδεικνύντας συμβούλους, τοὺς πανταχόθεν ἀφικνουμένους ἐμπόρους, ἀπαριθμεῖται καὶ τὸν στρατιωτικὸν κατάλογον, ἐξ ἐθνῶν μὲν διαφόρων καὶ τὰ πολιτικὰ δεδιδαγμένων ὁρμώ μενον, Περσῶν, καὶ Λυδῶν, καὶ Λιβύων, Ἀραδίων τε, καὶ Μήδων. Λέγει δὲ καὶ τῆς πανοπλίας τὰ εἴδη, φαρέτρας, καὶ πέλτας, καὶ περικεφαλαίας. Πέλτη δέ ἐστιν ἡ μικρὰ ἀσπὶς, ἣν οἱ γυμνῆται ἐν τοῖς πολέ μοις ἐπιφέρονται· ταύτῃ δὲ χρῶνται καὶ οἱ τὴν πυῤῥίχην παίζοντες. ιβʹ. Καρχηδόνιοι ἔμποροί σου ἀπὸ πλήθους πάσης δυνάμεώς σου, ἀργύριον, καὶ χρυσίον, καὶ χαλκὸν, καὶ σίδηρον, καὶ κασσίτερον, καὶ μόλιβδον ἔδωκαν τὴν ἀγοράν σου. Τὴν Καρχηδόνα (μητρόπολις δέ ἐστι τῆς πάλαι μὲν Λιβύης, νῦν δὲ Ἀφρικῆς ὀνομαζομένης), καὶ ὁ Σύρος καὶ ὁ Ἑβραῖος Θαρσὶς ὀνομάζει· διὰ δὲ τῆς μητροπόλεως τὴν ἐκ παντὸς τοῦ ἔθνους προσφερομένην τῶν ἐκεῖ μεταλ λευομένων ὑλῶν ἐμπορίαν ἐδήλωσεν. ιγʹ. Ἡ Ἑλλὰς πᾶσα, καὶ τὰ παρατείνοντα αὐτῇ, ἐνεπορεύοντο ἐν σοὶ ἐν ψυχαῖς ἀνθρώπων, καὶ σκεύη χαλκᾶ ἔδωκαν τὴν ἀγοράν σου. Ἀνδράποδα, φησὶ, καὶ σκεύη χαλκᾶ, ἀπὸ τῆς Ἑλλάδος καὶ τῶν πλησιοχώρων ἐκομίζετό σοι. ιδʹ. Ἐξ οἴκου Θογορμᾶ ἵππους, καὶ ἱππεῖς, καὶ ἡμιόνους ἔδωκαν τὴν ἀγοράν σου. Ἵππους δὲ, φησὶ, καὶ τοὺς τούτων ἐπιβάτας, καὶ ἡμιόνους, ἡ Φρυγία σοι ἔπεμπεν·","english":"They were on the walls all around. But also the Medes were in your towers as guards; they hung their quivers on your shoulders all around; these perfected your beauty. Having recounted the differences of the woods, the varied colors of the clothing, the sailors and pilots, the counselors who show what must be done, the merchants who arrive from everywhere, he also enumerates the military roll, coming from different nations and those instructed in civil affairs—Persians, and Lydians, and Libyans, and Aradians, and Medes. He speaks also of the kinds of full armor: quivers, and peltai, and helmets. A pelte is the small shield which the light-armed troops carry in wars; this is used also by those who perform the pyrrhic dance. (12) The Carthaginians were your merchants, from the abundance of all your power; they gave silver, and gold, and bronze, and iron, and tin, and lead for your market. Carthage (it is the metropolis of what was formerly called Libya, but now Africa), both the Syrian and the Hebrew call Tharsis; and through the metropolis he indicated the trade of the materials mined there, brought from the whole nation. (13) All Greece, and the regions extending alongside it, traded in you in human lives, and they gave vessels of bronze for your market. Slaves, he says, and vessels of bronze were brought to you from Greece and the neighboring regions. (14) From the house of Thogorma they gave horses, and horsemen, and mules for your market. Horses, he says, and those who ride them, and mules, Phrygia sent to you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":231,"ref":"p231","source":"οὕτω γὰρ ἑρμηνεύουσι τὸν οἶκον τοῦ Θογορμᾶ ιεʹ. Υἱοὶ Ῥοδίων ἔμποροί σου ἀπὸ νήσων ἐπλήθυναν τὴν ἐμπορίαν σου, κέρατα καὶ ὀδόν τας ἐλεφαντίνους. Τὰ κέρατα ὁ Σύμμαχος ἐβένους ἡρμήνευσεν, ἀφ' ὧν τὰ ἐβένια καλούμενα γίνεται. Ταῦτα, φησὶν, οἱ Ῥόδιοι τὴν θάλατταν διαπλέοντες ἐκόμιζόν σοι, καὶ τὴν τούτων ἀνεπλήρουν σοι χρείαν. Καὶ τοῖς εἰσαγομένοις ἀντεδίδους τοὺς μισθούς σου· (ι ʹ.) Ἀνθρώπους ἐμπορίας σου ἀπὸ πλήθους τοῦ συμμίκτου σου. Ταῦτα δὲ, φησὶν, ἅπαντα ὑποδεχομένη, σὺ ἀντεδίδους τοῖς κομίζουσιν ἀνδράποδα, μετοίκους ἔχουσα πλείστους· τούτους γὰρ συμμίκτους ἐκάλεσε, τοὺς ἐξ ἑτέρων μὲν ἐθνῶν ὁρμωμένους, σὺν αὐτοῖς δὲ οἰκεῖν αἱρουμένους. \"Στακτὴν, καὶ πορφύραν, καὶ ποικίλματα, καὶ βύσσον ἐκ Θαρσὶς, καὶ Ῥααμὼθ, καὶ Χὼθ ἔδωκαν τὴν ἀγοράν σου.\" Εἶχες δὲ πρὸς τοῖς ἤδη εἰρημένοις καὶ ἕτερα ἀπὸ τῆς Καρχηδόνος ἀγαθὰ, οὐ μόνον σε διὰ τῆς ἐσθῆτος καλλωπίζοντα, καὶ ποικίλοις ἐνδύμασί σε περιβάλλοντα, ἀλλὰ καὶ ἡδύσματα πολλήν σοι τὴν εὐοσμίαν προσφέροντα. Στακτὴν μὲν γὰρ, ὀνομάζει τὸ καλούμενον βάλσαμον· Χὼθ δὲ τὸν ὄνυχα· Ῥααμὼθ δὲ τὰ ἄλλα ἀρώματα. ιζʹ. Ἰούδας καὶ Ἰσραὴλ οὗτοι ἔμποροί σου ἐν σίτου πράσει, καὶ μύρων, καὶ κασίας· καὶ πρῶτον μέλι, καὶ ἔλαιον, καὶ ῥητίνην ἔδωκαν εἰς τὸν σύμμικτόν σου. Τοσαύτη γὰρ, φησὶν, ἡ ἐκ τῆς Ἰουδαϊκῆς ἐμπορίας προσφερομένη σοι ἀφθονία, ὅτι οἱ σὺν σοὶ, καὶ οἱ ἐν σοὶ ξένοι καὶ μέτοικοι τῶν εἰσφερομένων ἀπήλαυον ἀγαθῶν, τοῖς μὲν εἰς ἐδω δὴν χρώμενοι, τοῖς δὲ εἰς τὴν ἀπὸ τῆς εὐοσμίας τρυ φήν. ιηʹ.","english":"For thus they interpret the house of Thogorma, 15. The sons of the Rhodians were your merchants; from the islands they increased your trade, with horns and teeth of ivory. Symmachus translated the horns as ebony, from which what are called ebony objects are made. These things, he says, the Rhodians, sailing across the sea, brought to you, and supplied your need of them. And to those who imported them you gave back your wages; (19.) men of your trade from the multitude of your mixed population. All these things, he says, you received and gave back to those who brought them—slaves, since you had very many resident foreigners; for these he called \"mixed,\" those who came from other nations but chose to dwell among them. \"Cassia, and purple, and embroideries, and fine linen from Tharsis, and Rhaamoth, and Choth gave your market.\" Besides the things already mentioned, you also had other goods from Carthage, not only adorning you with clothing and wrapping you in varied garments, but also offering you spices with great fragrance. For \"cassia,\" he means what is called balsam; \"Choth,\" onyx; \"Rhaamoth,\" the other aromatics. 17. Judah and Israel, these were your merchants in the sale of wheat, and myrrh, and cassia; and first honey, and oil, and resin they gave for your mixed population. For so great, he says, was the abundance from the Jewish trade brought to you, that those with you, and the foreigners and resident aliens among you, partook of the goods brought in, using some for food and others for the luxury of fragrance. 18.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":232,"ref":"p232","source":"Δαμασκὸς ἐμπορία σου ἐν πλήθει ἔργων σου, ἐκ πλήθους δυνάμεώς σου πάσης. Τὰ παρὰ σοὶ, φησὶ, γινόμενα ἡ Δαμασκὸς ὠνεῖτο· ἐνεπορεύου τοίνυν καὶ ταύτην, ἀπεμπωλοῦσα τὰ περιττὰ, καὶ τὸ ἐντεῦθεν χρυσίον συλλέγουσα. Οἶνος λιπαρὸς ἐκ Χελβὼν, καὶ ἔριον στιλβὸν ἐκ Μιλήτου. (ιθʹ.) Καὶ οἶνον Δαιδὰν, καὶ Ἰωανὰν, καὶ Μεωζὲλ εἰς τὴν ἀγοράν σου ἔδωκαν. – Ἰωανὰν τὴν Ἰωνίαν καλεῖ· Δαιδὰν δὲ πόλιν τῆς Ἰδουμαίας· ἡ δὲ Χελβὼν κώμη τις ἦν αὐτῆς πλησιόχωρος. Πανταχόθεν σοι, φησὶ, προσεφέρετο τὰ ἀγαθά· οἶνος ἡδὺς καὶ ἀνθοσμίας ἐκ τοῦδε τοῦ ἔθνους, τὸ δὲ κάλλιστον ἔριον ἀπὸ τῆς Μιλήτου· πόλις δὲ καὶ αὕτη πάλαι μὲν τῆς Ἰωνίας, νῦν δὲ τῆς Καρίας· τὸ δὲ Χελβὼν Χαλβάνην ὁ Σύμμαχος ἡρμή νευσε. Ἐξ Ἀσὴλ σίδηρος εἰργασμένος, καὶ τροχοὶ ἐν τῷ συμμίκτῳ σού εἰσι. (κʹ, καʹ.) Δαιδὰν ἔμποροί σου μετὰ κτηνῶν ἐκλεκτῶν εἰς ἅρ ματα. Ἡ Ἀραβία, καὶ πάντες οἱ ἄρχοντες Κηδὰρ, οὗτοι ἔμποροι διὰ χειρῶν σου· καμήλους,\n\nκαὶ κριοὺς, καὶ ἀμνοὺς, ἐν οἷς ἐμπορεύονταί σοι. Οἱ μὲν, φησὶν, ἐκόμιζόν σοι σίδηρον εἰργασμένον, οἱ δὲ ἡμιόνους καὶ ἵππους εἰς ἅρματα, οἱ δὲ καμήλους, καὶ κριοὺς, καὶ ἀμνοὺς, ἵνα τὰ μὲν ἀχθοφορῇ, τὰ δὲ τρέφῃ καὶ ἀμφιεννύῃ. Κηδὰρ δὲ τοῦ Ἰσμαὴλ τοὺς ἀπογόνους καλεῖ· Δαιδὰν δὲ τῆς Ἰδουμαίας πόλιν, ὡς καὶ ἤδη προειρήκαμεν. Οὕτω γὰρ καὶ παρὰ τῷ Ἱερεμίᾳ, καὶ παρ' αὐτῷ τῷ Ἰεζεκιὴλ ἐν τῇ κατὰ τῆς Ἰδουμαίας ὁράσει εὑρήκαμεν τὴν Θαιμὰν τῇ Δαιδὰν συνημένην· Ἀσὴλ δέ τινες τὴν Ἀσίαν ὑπέλαβον, ἀρίστους ἔχουσαν σιδήρου τεχνίτας, καὶ τὰ ἐκ σιδήρου σκεύη εὖ μάλα κατασκευάζουσαν. κβʹ.","english":"Damascus was your merchant in the multitude of your works, because of the multitude of all your power. What was produced among you, he says, Damascus used to buy; you therefore traded with this city too, selling off your surplus and collecting gold from it. Rich wine from Chelbon, and shining wool from Miletus. (19.) And they gave wine of Daidan, and Ioanan, and Meozel to your market. He calls Ioanan Ionia; and Daidan a city of Idumea; and Chelbon was a certain village near it. From every side, he says, good things were brought to you: sweet and fragrant wine from this nation, and the finest wool from Miletus—this too is a city formerly of Ionia, but now of Caria; and Symmachus translated Chelbon as Chalbanes. From Asel comes wrought iron, and wheels are in your mixed trade. (20, 21.) Daidan were your merchants with choice cattle for chariots. Arabia, and all the princes of Kedar, these were your merchants by your hands: camels, and rams, and lambs, in which they trade with you. Some, he says, brought you wrought iron, others mules and horses for chariots, others camels, and rams, and lambs, so that some might carry burdens, and others might provide food and clothing. And he calls Kedar the descendants of Ishmael; and Daidan a city of Idumea, as we have already said. For thus also in Jeremiah, and in Ezekiel himself in the vision against Idumea, we have found Thaiman joined with Daidan; and some have supposed Asel to be Asia, which has the best craftsmen of iron, and fashions iron vessels very well. 22.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":233,"ref":"p233","source":"Οἱ ἔμποροι Σαβᾶ καὶ Ῥεγμᾶ, καὶ αὐτοὶ ἔμποροί σου, μετὰ πρώτων ἡδυσμάτων, καὶ λίθων τιμίων, οἱ καὶ χρυσὸν ἔδωκαν τὴν ἀγοράν σου. Σαβᾶ καὶ Ῥεγμᾶ ἐκ τοῦ Χοὺζ τὸ γένος κατ άγουσι· πρωτότοκος δὲ τοῦ Χὰμ ὁ Χούζ. Αἰθιοπικὰ τοίνυν ταῦτα καὶ Ἰνδικὰ ἔθνη· δηλοῖ δὲ καὶ τὰ ἐκεῖ θεν κομιζόμενα, λίθοι τίμιοι, καὶ χρυσίον, καὶ ἡδύ σματα. κγʹ. Χαῤῥὰν, καὶ Χαλὰν, καὶ Δαιδὰν, οὗτοι ἔμποροί σου. Χαῤῥὰν αἱ Κάῤῥαι, Χαλὰν δὲ ἡ Χαλάνη, οὗ ὁ πύργος ᾠκοδομήθη. Τὸ δὲ Δαιδὰν πολλά κις ἡρμηνεύσαμεν. Σαβᾶ, καὶ Ἀσσοὺρ, καὶ Χαρμὰν ἔμποροί σου· (κδʹ.) Φέροντες ἐμπορίαν ἐν Μαχαλὶμ, καὶ ἐν Γαλιμά· ὑάκινθον, καὶ ποικιλίαν, καὶ θησαυ ροὺς ἐκλεκτοὺς ἐν μαγώζοις συγκειμένους, καταδεδεμένους ἐν σχοινίοις καὶ ἐν κυπαρισσίνοις πλοίοις, ἐν αὐτοῖς ἡ ἐμπορία σου. – Σαβᾶ ἔθνος Ἰνδικὸν ὀνομάζει· εὑρίσκομεν γὰρ καὶ ἐν τῇ τοῦ Σὴμ γενεαλογίᾳ τοῦτο τὸ ὄνομα· Ἀσσοὺρ δὲ τὸν Ἀσσύριον· Χαρμὰν δὲ τὴν λεγομένην Καρ μαήνην. Τὸ δὲ, \"Ἐν Μαχαλὶμ καὶ ἐν Γαλιμὰ, ὑάκινθον, καὶ ποικιλίαν, καὶ θησαυροὺς ἐκλεκτοὺς ἐν μα γώζοις συγκειμένους,\" ὁ Ἀκύλας οὕτως ἡρμήνευσε· \"Ἐγκατασκεύοις εἰλήμμασιν ὑακίνθου καὶ ποικι λίας, καὶ ἐν μαγώζοις συγκειμένοις.\" Τὸ δὲ \"ἐν μα γώζοις\" ἀπὸ τοῦ Ἑβραίου ἐξελληνίζει· σημαίνει δὲ ἐν ἀποκρύφοις σκεύεσιν· οὕτω γὰρ καὶ ὁ Σύρος νοήσας ἡρμήνευσεν· ἐσθὴς δὲ, φησὶ, πολυτελὴς, καὶ ποικίλη διὰ πολυτίμων εἰλημμάτων κεκαλυμμένη, καὶ ἐν σκεύεσιν ἄριστα ἠσκημένοις ἀποκειμένη, καὶ ἐν σχοινίοις καταδεδεμένη ἐκομίζετό σοι. κεʹ. Πλοῖα Καρχηδονίων ἐν τῇ ἐμπορίᾳ σου ἐν τῷ πλήθει τῶν συμμίκτων σου.","english":"The merchants of Saba and Regma, they too were your merchants, with choice spices and precious stones; they also gave gold for your merchandise. Saba and Regma trace their descent from Chuz; for Chuz was the firstborn of Ham. These, then, are Ethiopian and Indian peoples; and the goods brought from there make this clear: precious stones, gold, and spices. 23. Charran, and Chalan, and Daidan, these were your merchants. Charran is Carrhae, and Chalan is Chalane, where the tower was built. But Daidan we have often interpreted. Saba, and Assur, and Charman were your merchants; (24.) bringing merchandise in Machalim and in Galima: hyacinth, and embroidery, and choice treasures stored in magoza, bound with cords and in cypress boats—in these was your trade. He names Saba as an Indian people; for we find this name also in the genealogy of Shem. Assur he means as the Assyrian; and Charman as what is called Carmanene. But the phrase \"In Machalim and in Galima, hyacinth, and embroidery, and choice treasures stored in magoza,\" Aquila interpreted thus: \"In well-wrought packages of hyacinth and embroidery, and stored in magoza.\" And \"in magoza\" he renders into Greek from the Hebrew; it means \"in hidden vessels\"; for thus the Syrian also understood it and translated: costly and embroidered clothing, he says, covered with precious wrappings, and laid up in most excellently finished vessels, and bound with cords, was brought to you. 25. Ships of the Carthaginians in your trade, in the multitude of your mixed goods.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":234,"ref":"p234","source":"Ἐκέχρησο δὲ καὶ τοῖς Καρχηδονίων πλοίοις εἰς ἐμπορίαν, πλῆθος ἄπειρον ἔχουσα οὐ μόνον οἰκεῖον, ἀλλὰ καὶ ἐπείσακτον. Καὶ ἐνεπλήσθης, καὶ ἐβαρύνθης σφόδρα ἐν καρ δίαις θαλασσῶν. (κ ʹ.) Ἐν ὕδατι πολλῷ ἦγόν σε οἱ κωπηλάται σου. Ὁ κόρος, φησὶν, ἐποίησέν σε σκιρτῆσαι, καὶ ἀπολαύουσα τῶν ἀγαθῶν τὸν εὐεργέτην ἠγνόησας. Ταύτην καὶ κατὰ τοῦ Ἰσραὴλ τὴν κατηγορίαν ἐποιήσατο. \"Ἔφαγε γὰρ, φησὶν, Ἰακὼβ, καὶ ἐνεπλήσθη, καὶ ἀπελάκτισεν ὁ ἠγαπη μένος.\" Ἐπειδὴ οὐδεμίαν ὠφέλειαν ἐκ τῆς εὐημερίας ἐκαρπώσω, τοῖς ἐναντίοις σε σωφρονεῖν διδάξω. Τὸ πνεῦμα γὰρ, φησὶ, τοῦ νότου συνέτριψέ σε ἐν καρδίᾳ θαλάσσης.\" Τροπικῶς τὸν Βαβυλώνιον οὕτω προσηγόρευσεν· ἐπειδὴ ὁ νότος μέγιστα ἐγείρειν πέφυκε κύματα, καὶ χαλεπὸν κατὰ τῶν πλεόντων ἐγείρειν τὸν κλύδωνα, τροπικῶς, ὡς ἐπὶ παραλίας πόλεως, νότον καλεῖ τῶν πολεμίων τὴν ἔφοδον. Εἶτα λέγει, ἵνα μὴ τοῖς αὐτοῖς ἐνδιατρίβω μεν, ὅτι· Καὶ σὲ, καὶ τοὺς μετοίκους σου, καὶ τοὺς κωπηλάτας, καὶ τοὺς κυβερνήτας, καὶ τοὺς συμβού λους, καὶ τοὺς ἐμπόρους, καὶ τοὺς τὸν πολεμικὸν πληροῦντας κατάλογον, πανωλεθρία καταλήψεται· τοῦτο γὰρ ἐσήμανεν εἰρηκώς· \"Πεσοῦνται ἐν μέσῳ καρδίας θαλασσῶν.\" Προστίθησι δὲ, ὅτι τῆς πολιορ κίας καὶ τῆς ἁλώσεως γενομένης, οἱ πόῤῥωθεν δι άγοντες κυβερνῆταί σου δέει περιπεσοῦνται πολλῷ, καὶ εἰς φυγὴν τραπήσονται· ταὐτὰ δὲ δράσουσι καὶ οἱ ναῦται σὺν τοῖς πρωρεῦσι, καὶ καταλιπόντες τὰ σκάφη, θρηνοῦντες καὶ ὀλοφυρόμενοι τὴν γῆν κατα λήψονται·","english":"You also made use of the ships of the Carthaginians for trade, having an immense multitude not only of your own people but also of imported goods. And you were filled, and you were greatly weighed down in the hearts of the seas. (20) In many waters your rowers led you. Satiety, he says, made you leap about, and enjoying good things you did not know your benefactor. He made this same accusation also against Israel. \"For Jacob ate, he says, and was filled, and the beloved one kicked.\" Since you reaped no benefit from prosperity, I will teach you to be wise by means of adversities. For the spirit, he says, of the south broke you in the heart of the sea. In a figurative sense he thus addressed the Babylonian; since the south wind is naturally disposed to raise the greatest waves, and to stir up a harsh surge against those who sail, figuratively, as in the case of a coastal city, he calls the onset of the enemies a south wind. Then he says, so that we may not dwell on the same things, that both you, and your resident aliens, and your rowers, and your pilots, and your counselors, and your merchants, and those who fill up the military register, will be overtaken by utter destruction; for this is what he indicated by saying: \"They shall fall in the midst of the heart of the seas.\" He adds that, when the siege and the capture have taken place, your pilots who live far away will fall into great fear, and will turn to flight; and the sailors together with the look-out men will do the same, and leaving their vessels, lamenting and wailing, they will reach the land.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":235,"ref":"p235","source":"καὶ γῇ μὲν τὴν κεφαλὴν καταπάσονται, ἐπ' αὐτοῦ δὲ τοῦ ἐδάφους κατακλιθήσονται, τὴν ἐκεῖ θεν ἐκματτόμενοι κόνιν· γυμνώσουσι δὲ τὰς κεφα λὰς τῆς ἀπὸ τῶν τριχῶν εὐπρεπείας, καὶ σάκκους περιζωσάμενοι, θρηνοῦντες καὶ ὀδυρόμενοι διατελέσουσιν. Εἶτα λέγει καὶ τὸν ὑπ' αὐτῶν γινόμενον θρῆνον. \"Τίς ὥσπερ Τύρος κατασιγηθεῖσα ἐν μέσῳ τῆς\n\nθαλάσσης;\" Ἐν ἡσυχίᾳ, φησὶ, καὶ εἰρήνῃ πάντα τοῦτον διετέλεσας τὸν χρόνον· οὐδενός σοι θόρυβον ἐπεγεῖραι τολμήσαντος. λγʹ. Πόσον τινὰ εὗρες μισθόν σου ἀπὸ τῆς θαλάσσης; Ἱκανὸν τοῦτο διδάξαι πάντας ἀνθρώ πους, μὴ μεγαλοφρονεῖν ἐπὶ τῇ δοκούσῃ εὐημερίᾳ, διὰ τὴν ἀκολουθοῦσαν μεταβολήν· τοῦτο γὰρ καὶ τῇ Τύρῳ φησί· Τί κεκέρδηκας ἐν τοσούτῳ χρόνῳ ἀπὸ τῆς πολλῆς ἐμπορίας σου; καὶ μήν φησι· Καὶ ἀπὸ τοῦ συμμίκτου σου καὶ τῆς ἐπιμιξίας ἐπλούτισας πάντας βασιλεῖς τῆς γῆς. (λδ– λ ʹ.) Νῦν δὲ συνετρίβης ἐν θαλάσσῃ ἐν βάθει ὕδατος· ὁ σύμμικτός σου καὶ πᾶσα ἡ συναγωγή σου ἐν μέσῳ σου ἔπεσον, καὶ πάντες οἱ κωπηλάται σου. Κατοικοῦντες τὰς νήσους στυγνάσουσιν ἐπὶ σὲ, καὶ βασιλεῖς αὐτῶν ἐκστάσει ἐκστήσονται, καὶ δακρύσει τὸ πρόσωπον αὐτῶν. Ἔμποροι ἀπὸ ἐθνῶν συριοῦσιν ἐπὶ σοὶ, ἀπώλεια ἐγένου, καὶ οὐκέτι ἔσῃ εἰς τὸν αἰῶνα. Σκόπησον, φησὶν, ὡς οὐδὲν ὤνησέ σε ὁ περὶ τὴν ἐμπορίαν πόνος, ἡ τῶν ἐθνῶν ἁπάντων ἄφιξις. Δίκην γὰρ σκάφους ὑποβρύχιος γενομένη συνεκαλύφθης τῇ τῶν κακῶν ἀωρίᾳ, οἷόν τινα κύματα δεξαμένη τὰς τῶν πολεμικῶν ταγμάτων νιφάδας.","english":"And they shall sprinkle their head with earth, and they shall lie down on the ground itself, wiping off the dust from there; and they shall bare their heads of the comeliness that comes from hair, and girding themselves with sackcloth, they shall continue lamenting and wailing. Then he also speaks the lamentation made by them: \"Who is like Tyre, silenced in the midst of the sea?\" In quiet, he says, and peace you passed all this time, since no one dared to raise a tumult against you. 33. How great a wage did you find for yourself from the sea? This is sufficient to teach all men not to be proud over apparent prosperity, because of the change that follows; for he says this also to Tyre: What have you gained in so much time from your great commerce? And indeed he says: And from your mixed multitude and your trafficking you enriched all the kings of the earth. (34–35.) But now you are broken in the sea, in the depth of the water; your mixed multitude and all your company have fallen in the midst of you, and all your rowers. Those who dwell in the islands shall be gloomy over you, and their kings shall be utterly astonished, and their face shall weep. Merchants from the nations shall hiss over you; you have become destruction, and you shall be no more forever. Consider, he says, how the toil of your commerce profited you nothing, nor the arrival of all the nations. For having become submerged like a ship, you were covered over by the untimely ruin of evils, receiving as it were waves the snowstorms of the hostile ranks.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":236,"ref":"p236","source":"Οὗ χάριν πάντες νησιῶνται καὶ παράλιοι σὺν τοῖς οἰκείοις σε θρηνοῦσι βασιλεῦσιν, ὁρῶντες τὴν πάλαι περιφανεστάτην πόλιν ἀθρόον ἀφανῆ καὶ φροῦδον γεγενη μένην· θαυμάζοντες δὲ τὴν εἰς ἐρημίαν ἐσχάτην μεταβολήν σου, τῷ συριγμῷ τὴν τῆς διανοίας ἔκπληξιν σημανοῦσι. Τὸ δὲ, \"οὐκέτι ἔση εἰς τὸν αἰῶνα,\" κατὰ τὴν ἤδη γενομένην ὑφ' ἡμῶν ἑρμηνείαν νοήσομεν. Εἰ δὲ καὶ ἑτέραν δεῖ προσθεῖναι τοῖς εἰρημέ νοις, οὐκ ἀποκνήσομεν. Ἠκούσαμεν τοῦ Θεοῦ τῶν ὅλων διὰ Ἱερεμίου τοῦ προφήτου λέγοντος· \"Πέρας λαλήσω ἐπὶ ἔθνος καὶ ἐπὶ βασιλείαν, τοῦ ἐξᾶραι αὐ τοὺς, καὶ καθελεῖν, καὶ ἀπολλύειν· κἂν ἐπιστραφῇ τὸ ἔθνος ἐκεῖνο ἀπὸ τῶν κακῶν αὑτῶν, μετανοήσω περὶ τῶν κακῶν, ὧν ἐλογισάμην τοῦ ποιῆσαι αὐτοῖς· καὶ πέρας λαλήσω ἐπὶ ἔθνος καὶ ἐπὶ βασιλείαν, τοῦ ἀνοικοδομεῖσθαι καὶ τοῦ καταφυτεύεσθαι· κἂν ποιή σωσι τὰ πονηρὰ ἐναντίον μου, τοῦ μὴ ἀκούειν τῆς φωνῆς μου, μετανοήσω περὶ τῶν ἀγαθῶν, ὧν ἐλά λησα τοῦ ποιῆσαι αὐτοῖς.\" Οὐκοῦν καὶ ἀποφαίνεται ὁ Δεσπότης, καὶ λύει τὰς ἀποφάσεις, καὶ ἡ ἀλήθεια οὐ ψεύδεται. Ἀποφαίνεται γὰρ κατὰ τῶν μετανοίᾳ μὴ χρωμένων· ἐπὶ δὲ τῶν τὰ τῆς μετανοίας φάρ μακα δεξαμένων ἡ τῆς τιμωρίας ψῆφος ἀργεῖ. Τοῦτο καὶ ἐπὶ τῶν Νινευϊτῶν ἐγένετο· κατεψηφίσατο γὰρ αὐτῶν πανωλεθρίαν, εἰρηκώς· \"Ἔτι τρεῖς ἡμέραι, καὶ Νινευῒ καταστραφήσεται.\" Ἀλλὰ μετανοήσαντας ἐδέξατο, καὶ τὴν ἀπόφασιν ἔλυσεν. Καὶ ἐνταῦθα τοίνυν τῆς διηνεκοῦς τιμωρίας ἔλυσε τὴν ψῆφον ἡ τῶν ἀπογόνων μεταβολή. ΚΕΦΑΛ. ΚΗʹ. αʹ, βʹ. Καὶ ἐγένετο λόγος Κυρίου πρὸς μὲ, λέγων· Καὶ σὺ, υἱὲ ἀνθρώπου, εἰπὲ τῷ ἄρχοντι Τύρου·","english":"For this reason all the islanders and those along the coast, together with their own kings, lament you, O king, seeing the city that was once most renowned suddenly become invisible and gone; and marveling at your change into utter desolation, they will signify the astonishment of their mind by their hissing. But the phrase \"you shall no longer be forever,\" we will understand according to the interpretation already given by us. And if it is necessary to add another interpretation to what has been said, we will not shrink from it. We have heard the God of all saying through Jeremiah the prophet: \"I will speak a end concerning a nation and concerning a kingdom, to exalt them, and to pull down, and to destroy; and if that nation turns from their evils, I will repent concerning the evils which I devised to do to them; and I will speak a end concerning a nation and concerning a kingdom, to rebuild and to plant; and if they do evil before me, so as not to hear my voice, I will repent concerning the good things which I spoke to do to them.\" Therefore the Master both pronounces and dissolves the pronouncements, and the truth does not lie. For he pronounces against those who do not make use of repentance; but upon those who have received the medicines of repentance, the vote of punishment is idle. This also happened in the case of the Ninevites; for he condemned them to utter destruction, having said: \"Yet three days, and Nineveh shall be overthrown.\" But he received them when they repented, and dissolved the pronouncement. And here, therefore, the change of their descendants dissolved the vote of perpetual punishment. CHAPTER 28:1, 2. And the word of the Lord came to me, saying: And you, son of man, say to the ruler of Tyre:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":237,"ref":"p237","source":"Τάδε λέγει Ἀδωναῒ Κύριος· Ἀνθ' ὧνὑψώθη ἡ καρδία σου, καὶ εἶπας· Θεός εἰμι ἐγὼ, κατοικίαν Θεοῦ κατῴκησα ἐν καρδίᾳ θαλάσ σης· σὺ δὲ εἰ ἄνθρωπος καὶ οὐ Θεὸς, καὶ ἔδωκας τὴν καρδίαν σου ὡς καρδίαν Θεοῦ. Βδελυρὰ μὲν ἅπαντα τὰ τῆς ἁμαρτίας εἴδη, βδελυρωτάτη δὲ πάν των ἡ ὑπερηφανία· \"Πᾶν γὰρ ὑψηλὸν, φησὶ, βδέλυγμα ἔναντι Κυρίου·\" καί· \"Ὑπερηφάνοις Κύριος ἀντιτάσσεται·\" καὶ ὁ θεῖος Ἀπόστολος· \"Μὴ νεόφυτον, φησὶν, ἵνα μὴ τυφωθεὶς εἰς κρῖμα ἐμπέσῃ τοῦ διαβόλου.\" Ταύτην ἔσχε τὴν νόσον καὶ ὁ τῆς Τύρου ἄρχων, ὅ τε ὁρώμενος, ὅ τε ἀόρατος. Καὶ γὰρ ἡμεῖς οἱ εὐσεβεῖς βασιλευόμεθα μὲν κυρίως καὶ ἀληθῶς ὑπὸ τοῦ τῶν ὅλων Θεοῦ· βασιλευόμεθα δὲ καὶ ὑπὸ ἀνθρώπων εὐσεβείᾳ κεκοσμημένων. Καὶ ἡ Τύρος τοίνυν, νῦν μὲν παραπλησίως ἡμῖν, καὶ τὸν Θεὸν ἔχει βασιλέα, καὶ τοὺς ὑπ' αὐτοῦ βασιλεύειν ταχθέντας ἀνθρώπους. Πάλαι δὲ, ἄγνοιαν νοσοῦσα Θεοῦ, καὶ τῇ ἀσεβείᾳ δουλεύουσα, ἄρχοντα εἶχε καὶ βασιλέα τὸν τῆς κακίας καὶ ἀσεβείας εὑρετὴν ὁμοῦ καὶ διδάσκαλον διάβολον· εἶχε δὲ καὶ ὁρώμενον ἄρ χοντα, τὸν ὑπὸ τούτου κακῶς ἐνεργούμενον, καὶ τῇ δυσσεβείᾳ δεδουλωμένον. Πρὸς ἀμφοτέρους τοίνυν ὁ λόγος, ἀλλ' οὔτε τούτῳ, οὔτ' ἐκείνῳ πάντα ἁρμότ τει· ἔνια δὲ ἑκατέροις, τινὰ δὲ θατέρῳ· τὰ δὲ νῦν ἀναγνωσθέντα ἑκατέρῳ. Ὅ τε γὰρ διάβολος εἰς ἐκεί νην τὴν μανίαν ἐξώκειλε, καὶ λυττήσας Θεὸν","english":"Thus says Adonai the Lord: Because your heart was lifted up, and you said, I am God; I have dwelt in the dwelling of God in the midst of the sea; but you are a man and not God, and you have set your heart as the heart of God. All the forms of sin are indeed abominable, but the most abominable of all is pride: \"For every high thing,\" it says, \"is an abomination before the Lord\"; and, \"The Lord resists the proud\"; and the divine Apostle says, \"Not a novice, lest, being puffed up, he fall into the condemnation of the devil.\" This disease was also had by the ruler of Tyre, both the visible one and the invisible one. For we who are pious are ruled truly and really by the God of all; and we are also ruled by men adorned with piety. And Tyre, therefore, now in a manner similar to ours, has both God as king and the men appointed by him to rule. But long ago, sick with ignorance of God and enslaved to impiety, it had as ruler and king the devil, the inventor and teacher alike of evil and impiety; and it also had a visible ruler, who was evilly energized by him and enslaved to ungodliness. To both, therefore, the word is addressed, but not everything fits the one or the other; some things fit both, some one of the two; and the things now read fit each. For the devil also rushed headlong into that madness, and raging, God","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":238,"ref":"p238","source":"ἑαυ τὸν προσηγόρευσε, καὶ τοῦτο προσφέρειν αὐτῷ τὸ σέβας τοὺς ἀνθρώπους ἀνέπεισε· καὶ ὁ ὁρώμενος τῶν Τυρίων ἄρχων, τοῦτον νοσήσας τὸν τῦφον, καὶ εἰς τὴν πολλὴν ἀφορῶν εὐημερίαν, ὑπέλαβεν εἶναι Θεός. Διὸ πρὸς αὐτὸν ὁ Θεός φησι· \"Σὺ δὲ εἶ ἄνθρωπος, καὶ οὐ Θεός.\" Καὶ κατὰ σύγκρισιν· γʹ. Μὴ σοφώτερος εἶ σὺ τοῦ Δανιήλ; σοφοὶ οὐκ ἐπαίδευσάν σε τῇ ἐπιστήμῃ αὑτῶν. Τοσοῦτον, φησὶν, ἀποδέω τοῦ θείᾳ φύσει παρεξετάσαι τὰ σὰ, ὅτι καὶ συνετῶν ἀνθρώπων ἀποδέοντα δείξω. Ὁ μὲν γὰρ Δανιὴλ καὶ τὴν θείαν εἶχε σοφίαν, καὶ τὴν Χαλδαίαν προσέλαβεν ἐπιστήμην· σὺ δὲ καὶ τῆς θείας ἐστέρησαι χάριτος, καὶ παρὰ σοφῶν ἀν θρώπων οὐ προσέλαβες ἐπιστήμην. Εἶτα ἀπὸ τῶν πραγμάτων ὁ ἔλεγχος· δʹ, εʹ. Μὴ ἐν τῇ ἐπιστήμῃ σου, ἢ ἐν τῇ φρονή σει σου, ἐποίησας σεαυτῷ δύναμιν, καὶ περιεποιήσω ἀργύριον καὶ χρυσίον ἐν τοῖς θησαυ ροῖς σου; Ἣ ἐν τῇ πολλῇ σου ἐπιστήμῃ καὶ τῇ ἐμπορίᾳ σου, ἐπλήθυνας δύναμίν σου, καὶ ὑψώθη ἡ καρδία σου ἐν τῇ δυνάμει σου; Δι' αὐ τῶν, φησὶ, μάθε τῶν πραγμάτων, ὡς οὐκ ἐκ τῆς σῆς σοφίας, ἀλλ' ἐκ τῆς ἐμῆς χορηγίας, ταύτην ἔσχες τὴν ἐμπορίαν, καὶ τῶν ἀγαθῶν τὴν ἀφθονίαν. Βουλη θεὶς γὰρ ἐγὼ, παραυτίκα σε τούτων ἁπάντων γυμνώσω, καὶ διδάσκαλόν σοι τῶν πραγμάτων ἐπι στήσω τὴν πεῖραν. Εἰ γὰρ ἐκ τῆς σῆς σοφίας ταύτην ἔσχες τὴν κτῆσιν, τῇ αὐτῇ σοφίᾳ χρησάμενος μὴ ἐγυμνώθης ὧν ἐκτήσω· γυμνούμενος δὲ, καὶ ἔρη μος τούτων ἁπάντων γιγνόμενος, τοὺς μὲν ἀνοήτους ἀπόῤῥιψον λογισμοὺς, καὶ γνῶθι ὡς ἐγώ σοι καὶ δέδωκα ταῦτα, καὶ πάλιν ἔλαβον. Ἐπειδὴ γὰρ λαβὼν οὐκ ἔγνως με, μαθήσῃ με γυμνωθείς. ʹ–ιʹ.","english":"He called himself God, and he persuaded men to offer him that worship; and the visible ruler of the Tyrians, having fallen sick with this delusion, and looking to his great prosperity, supposed himself to be God. Therefore God says to him: \"But you are a man, and not God.\" And by way of comparison: 3. Are you wiser than Daniel? Have the wise not instructed you in their knowledge? So far, he says, am I from comparing your works with the divine nature, that I will show them to fall short even of understanding men. For Daniel had both the divine wisdom and also acquired the Chaldean knowledge; but you are both deprived of the divine grace, and have not acquired knowledge from wise men. Then the refutation comes from the facts themselves: 4, 5. Was it in your knowledge, or in your understanding, that you made yourself power, and procured silver and gold in your treasuries? Or in your great knowledge and your trade, did you multiply your power, and was your heart lifted up in your power? By these things, he says, learn from the facts themselves, that it was not from your own wisdom, but from my provision, that you had this trade and the abundance of goods. For when I willed it, I will immediately strip you of all these things, and I will set experience of the facts as your teacher. For if you had this possession from your own wisdom, then having used that same wisdom you would not have been stripped of what you possessed; but being stripped, and becoming destitute of all these things, cast away your foolish reasonings, and know that I both gave these things to you and again took them away. For since when you received them you did not know me, you will learn me by being stripped. 9–10.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":239,"ref":"p239","source":"Διὰ τοῦτο τάδε λέγει Ἀδωναῒ Κύριος· Ἐπειδὴ ἔδωκας τὴν καρδίαν σου ὡς καρδίαν Θεοῦ· Ἀντὶ τούτου ἰδοὺ ἐπάγω ἐπὶ σὲ ἀλλοτρίους λοιμοὺς ἀπὸ ἐθνῶν, καὶ ἐκκενώσουσι τὰς μαχαίρας αὑτῶν ἐπὶ σὲ, καὶ ἐπὶ τὸ κάλλος τῆς ἐπιστήμης σου, καὶ στρώσουσι τὸ κάλλος σου εἰς ἀπώλειαν. Καὶ καταβιβάσουσί σε, καὶ ἀπο θανῇ θανάτῳ τραυματιῶν ἐν καρδίᾳ θαλάσσης. Μὴ λέγων ἐρεῖς· Θεός εἰμι, ἐνώπιον τῶν ἀναι ρούντων σε; Σὺ δὲ εἶ ἄνθρωπος, καὶ οὐ Θεὸς, ἐν χειρὶ τῶν τιτρωσκόντων σε. Θανάτοις ἀπεριτμήτων ἀποθανῇ ἐν χερσὶ τῶν ἀλλοτρίων, ὅτι ἐγὼ λελάληκα, λέγει Ἀδωναῒ Κύριος. Ὅταν, φησὶ, τῆς βασιλικῆς σε γυμνώσωσιν ἐξουσίας οἱ παρ' ἐμοῦ κατὰ σοῦ πεμπόμενοι δυσμενεῖς, καὶ διὰ σφαγῆς σε παραπέμψωσι τῷ θανάτῳ, μὴ βρενθυόμενος καὶ ἀλαζονευόμενος πάλιν Θεὸν σεαυτὸν ὀνο μάσεις, ὥσπερ αὐτοὺς δεδιττόμενος τῇ θείᾳ προσ ηγορίᾳ; Ἀλλὰ τοῦτο οὐχ οἷον γίνεσθαι· ἡ γὰρ τῶν πραγμάτων μεταβολὴ καὶ τοῦ φρονήματος ἐργάσεται τὴν μεταβολὴν, καὶ μαθήσῃ ὅτι ἄνθρωπος εἶ καὶ οὐ Θεὸς, τιτρωσκόμενος, καὶ ἀναιρούμενος, καὶ παρα πλησίως τοῖς ἀπεριτμήτοις σου ὑπηκόοις σφαττόμενος. Ἰσχυρὰ γάρ μου καὶ ἀναντίῤῥητος ἡ ἀπόφασις· τοῦτο γὰρ ἐσήμανεν· \"Ὅτι ἐγὼ ἐλάλησα, λέγει Ἀδωναῒ Κύριος.\" Ταῦτα ἁρμόττει καὶ τῷ ἀλάστορι δαίμονι τῷ τὴν πονηρίαν ἐνεργήσαντι ἐν τῷ ὁρωμένῳ Τυρίων ἄρχοντι· διὸ καὶ ἀπειλεῖ αὐτῷ ὄλεθρον ἀπὸ ἀλλοτρίων, καὶ λοιμῶν, καὶ ἐθνῶν. Τοιοῦτοι δὲ πάλαι ἦσαν οἱ διὰ τοῦ εὐαγγελικοῦ κηρύγματος τὴν εἰς θεογνωσίαν μεταβολὴν δεξάμενοι.","english":"Therefore thus says Adonai the Lord: Because you have given your heart as the heart of God; therefore behold, I bring upon you alien plagues from the nations, and they shall empty their swords upon you, and upon the beauty of your understanding, and they shall spread your beauty out for destruction. And they shall bring you down, and you shall die the death of the wounded in the heart of the sea. Will you say, \"I am God,\" in the presence of those who slay you? But you are a man, and not God, in the hand of those who wound you. You shall die the deaths of the uncircumcised in the hands of aliens, because I have spoken, says Adonai the Lord. When, he says, those hostile men sent by me against you strip you of royal authority, and send you on to death by slaughter, will you not, again puffing yourself up and boasting, call yourself God, as though terrifying them by the divine appellation? But this shall not come to pass as you think; for the change of circumstances will work a change of mind, and you shall learn that you are a man and not God, being wounded and slain, and slaughtered like your uncircumcised subjects. For my decree is strong and irrevocable; for this is what he signified: \"Because I have spoken, says Adonai the Lord.\" These things are fitting also for the avenging demon who wrought wickedness in the visible ruler of the Tyrians; therefore he threatens him with destruction from aliens, and plagues, and nations. Such were formerly those who through the gospel preaching received the change to the knowledge of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":240,"ref":"p240","source":"Διὸ καὶ ὁ θεῖος Ἀπόστολος λέγει \"Ἦμεν γάρ ποτε καὶ ἡμεῖς ἀνόητοι, ἀπειθεῖς, πλανώμενοι, δουλεύοντες ἐπιθυ μίαις καὶ ἡδοναῖς ποικίλαις, ἐν κακίᾳ καὶ φθόνῳ διάγοντες, στυγητοὶ, μισοῦντες ἀλλήλους.\" Καὶ αὐ τὸς δὲ ὁ Θεὸς διὰ τοῦ μεγάλου Μωσέως· \"Αὐτοὶ, φησὶ, παρεζήλωσάν με ἐπ' οὐ Θεῷ, παρώργισάν με ἐν τοῖς εἰδώλοις αὑτῶν· κἀγὼ παραζηλώσω αὐτοὺς ἐπ' οὐκ ἔθνει, ἐπὶ ἔθνει ἀσυνέτῳ παροργιῶ αὐτούς.\" Διὰ τούτων τοίνυν τῶν πάλαι ἀσυνέτων, καὶ ἀνοή των, καὶ πλανωμένων, καὶ στυγητῶν, καὶ λοιμῶν, καὶ ἀλλοτρίων, καὶ ἐθνικῶν, τὴν τοῦ διαβόλου κατά λυσιν ὁ προφητικὸς προαγορεύει λόγος. Ἔστι δὲ καὶ εὑρεῖν καὶ τὸ τῶν ἀλλοτρίων ὄνομα κείμενον ἐπὶ τῶν πεπιστευκότων εὐσεβῶν· \"Ὑμεῖς γὰρ, φησὶν, οἵ ποτε ὄντες μακρὰν, ἐγγὺς ἐγενήθητε.\" Τούτους λέγει ταῖς ἑαυτῶν μαχαίραις τῆς τοῦ διαβόλου ἐπι στήμης τὸ κάλλος ἀφανίζειν καὶ φροῦδον ποιεῖν, ἀντὶ τοῦ, τὰς σὰς καταλύσουσι μηχανὰς, καὶ τὰς κατὰ τῶν ἀνθρώπων παύσουσιν\n\nἐπιβουλὰς, καὶ τὰ ὑπ' αὐ τῶν σοι γενόμενα ἐκ βάθρων ἀνασπάσουσι τεμένη, καί σε οἷόν τινι θανάτῳ παραδώσουσι τῇ λήθῃ, λαβόντες ἐξουσίαν \"πατεῖν ἐπάνω ὄφεων καὶ σκορ πίων, καὶ ἐπὶ πᾶσάν σου δύναμιν.\" Καὶ δι' αὐτῶν μαθήσῃ τῶν πραγμάτων, ὡς μάτην ἀνέπεισας τοὺς ἀνθρώπους, ὅτι Θεὸς εἶ. Ταῦτα δὲ πείσῃ, ἐπειδὴ ἀπερίτμητον ἔσχες τὸ φρόνημα, καὶ τὸ χαλεπὸν τῆς ἀλαζονείας σου μὴ περιέτεμες πάθος. ιαʹ–ιγʹ. Καὶ ἐγένετο λόγος Κυρίου πρὸς μὲ, λέγων· Υἱὲ ἀνθρώπου, λάβε θρῆνον ἐπὶ τὸν ἄρ χοντα Τύρου. Καὶ εἰπὲ αὐτῷ· Τάδε λέγει Ἀδωναῒ Κύριος· Σὺ εἶ ἀποσφράγισμα ὁμοιώσεως, πλήρης σοφίας, καὶ στέφανος κάλλους.","english":"Therefore also the divine Apostle says, \"For we ourselves were once foolish, disobedient, led astray, enslaved to various desires and pleasures, living in malice and envy, hateful, hating one another.\" And God himself through the great Moses says, \"They provoked me to jealousy with what is not God, they angered me with their idols; and I will provoke them to jealousy with what is not a nation, with a foolish nation I will anger them.\" Through these, then—the formerly foolish, and senseless, and led astray, and hateful, and pestilent, and alien, and gentile—the prophetic word foretells the destruction of the devil. And one can also find the name of \"aliens\" applied to the faithful and pious: \"For you,\" he says, \"who once were far off, have been brought near.\" These, he says, with their own swords destroy and make away with the beauty of the devil's assault—that is to say, they shall tear down your devices, and put an end to your plots against men, and uproot from their foundations the shrines made by them for you, and deliver you over to forgetfulness as to a kind of death, having received authority \"to tread upon serpents and scorpions, and upon all your power.\" And through the events themselves you shall learn that you persuaded men in vain that you are God. And these things you shall suffer, because you had an uncircumcised mind, and did not circumcise the grievous passion of your arrogance. 11–13. And the word of the Lord came to me, saying: Son of man, take up a lamentation over the prince of Tyre. And say to him: Thus says Adonai the Lord: You are the seal of likeness, full of wisdom, and a crown of beauty.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":241,"ref":"p241","source":"Καὶ ἐν τῇ τρυφῇ τοῦ παραδείσου τοῦ Θεοῦ ἐγενήθης πάντα λίθον τίμιον ἐνδέδεσαι, σάρδιον, καὶ τοπάζιον, καὶ σμάραγδον, καὶ ὑάκινθον, καὶ ἄνθρακα, καὶ σάπφειρον, καὶ ἴασπιν, καὶ ἀργύ ριον, καὶ χρυσίον, καὶ λιγύριον, καὶ ἀχάτην, καὶ ἀμέθυστον, καὶ χρυσόλιθον, βηρύλλιον, καὶ ὀνύχιον, καὶ χρυσοῦ ἐνέπλησας τοὺς θησαυρούς σου, καὶ τὰς ἀποθήκας σου ἐν σοὶ, ἀφ' ἧς ἡμέρας ἐκτίσθης. Ταῦτα βιασάμενος ἄν τις λάβοι καὶ εἰς τὸν ὁρώμενον ἄρχοντα Τύρου· κυρίως δὲ καὶ ἀληθῶς ἁρμόττει τῷ ἐν ἐκείνῳ ἐνεργήσαντι ἀλιτηρίῳ δαίμονι· εἰς μὲν οὖν τὸν ἄρχοντα Τύρου, τὸν ὁρώμενον, ταῦτα λαμβάνοντες, οὕτω νοήσομεν· \"Σὺ εἶ ἀποσφράγισμα ὁμοιώσεως.\" Κατ' εἰκόνα γὰρ θείαν ἐπλάσθη ὁ ἄνθρωπος, πλήρης σοφίας· καὶ λογικὸς γὰρ, καὶ λόγῳ τετιμημένος, καὶ στέφανος κάλλους· πάντων γὰρ κρείττων τῶν ἀλόγων, καὶ πεζῶν, καὶ πτηνῶν, ἐνύδρων τε καὶ ἀμφιβίων. \"Καὶ ἐν τῇ τρυφῇ τοῦ παραδείσου τοῦ Θεοῦ ἐγενή θης.\" Ἐκ γὰρ τοῦ προπάτορος κατάγεις τὸ γένος, ὃς εὐθὺς διαπλασθεὶς ἐν τῷ παραδείσῳ τῆς τρυφῆς ἐτέθη, ἐργάζεσθαι αὐτὸν καὶ φυλάττειν. Εἰκότως δὲ καὶ τὴν Ἱερουσαλὴμ, ἱερὰν καὶ θείαν ὀνομαζομένην πόλιν, παράδεισον καλεῖ, καὶ Θεοῦ προφη τείας, καὶ ἀρχιερωσύνης ἔχουσαν φυτὰ, ζωῆς καὶ σωτηρίας παρεκτικά. Φιλία δὲ πάλαι ὑπῆρχε τῷ Τυρίων καὶ τῷ τῶν Ἰσραηλιτῶν βασιλεῖ, καὶ ἦν τις αὐτοῖς καὶ ἐπιμιξία πρὸς ἀλλήλους· καὶ τοῦτο ἐκ τῶν Βασιλειῶν ῥᾴδιον καταμαθεῖν. Τὸ δέ· \"Πάντα λίθον τίμιον ἐνδέδεσαι,\" δῆλόν ἐστι κατὰ τὸ γράμμα νοούμενον, καὶ ἐπὶ βασιλέως λαμβανόμενον.","english":"And you were in the delight of the paradise of God; you were bound with every precious stone: sardius, and topaz, and emerald, and hyacinth, and carbuncle, and sapphire, and jasper, and silver, and gold, and ligurion, and agate, and amethyst, and chrysolite, beryl, and onyx; and you filled your treasuries and your storehouses with gold, from the day you were created. One might take these things by forcing them to apply also to the visible ruler of Tyre; but properly and truly they fit the accursed demon who worked in him. So then, taking these things as referring to the visible ruler of Tyre, we shall understand them thus: \"You are the seal of likeness.\" For man was fashioned according to the divine image, full of wisdom; for he is rational, and honored with reason, and a crown of beauty; for he is better than all irrational creatures, both those that walk and those that fly, those in the water and those that live both on land and in water. \"And you were in the delight of the paradise of God.\" For you derive your race from the forefather, who, as soon as he was formed, was placed in the paradise of delight, to work it and to guard it. And with good reason he also calls Jerusalem, the city named holy and divine, a paradise, since it had the plants of prophecy of God and of the high priesthood, which provide life and salvation. And there was of old a friendship between the king of the Tyrians and the king of the Israelites, and there was also an intermingling between them; and this is easy to learn from the Books of Kings. But the phrase \"You were bound with every precious stone\" is clear when understood according to the letter, and when taken as referring to the king.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":242,"ref":"p242","source":"Μυ ρίοις γάρ σε ἀγαθοῖς κατεκόσμησα, καὶ ὕλας σοι παντοδαπὰς πάντοθεν προσενήνοχα, ἐξ ὧν διαδήματα καὶ στεφάνους, πόρπας τε καὶ ζώνας, καὶ δακτυ λίους κατασκευάσας, καὶ τὰ ταμιεῖα ἐμπλήσας, φρο νῶν τὰ ἐναντία διετέλεσας, ἐπὶ τῇ τούτων περιου σίᾳ τε καὶ εὐπρεπείᾳ. Εἰς δὲ τὸν διάβολον οὐχ οὕτω ταῦτα νοήσομεν, ἀλλὰ τό· \"Σὺ εἶ ἀποσφράγισμα ὁμοιώσεως,\" εἰς τὴν δοθεῖσαν αὐτῷ πάλαι ἀρχὴν καὶ ἐξουσίαν ληψόμεθα. Φησὶ γὰρ ὁ θεῖος Ἀπόστολος· \"Κατὰ τὸν ἄρχοντα τῆς ἐξουσίας τοῦ ἀέρος, τοῦ πνεύματος τοῦ νῦν ἐνεργοῦντος ἐν τοῖς υἱοῖς τῆς ἀπειθείας.\" Ὡς εἶναι δῆλον, ὅτι πάλαι τὴν τοῦδε τοῦ ἀέρος οἰκονομίαν ἐπεπίστευτο, δι' ἀλαζο νείαν δὲ τῆς ἡγεμονίας ἐκπεσὼν, ἐν τοῖς ἀπιστοῦσι τῷ τοῦ κηρύγματος λόγῳ τὴν οἰκείαν ἐνέργειαν ἐπι δείκνυται. \"Πλήρης σοφίας καὶ στέφανος κάλλους, καὶ ἐν τῇ τρυφῇ τοῦ παραδείσου ἐγενήθης.\" Τὴν προτέραν αὐτοῦ ἀρετὴν διὰ τούτων αἰνίττεται. \"Εἶδε γὰρ, φησὶν, ὁ Θεὸς πάντα ὅσα ἐποίησε, καὶ ἰδοὺ καλὰ λίαν.\" Εἷς δὲ καὶ οὗτος τῶν γενομένων ὑπῆρ χεν, οὐδέπω δεξάμενος τὴν ἀπὸ τῆς γνώμης ἐπὶ τὰ χείρω μεταβολήν. Διὰ δὲ τῶν εἰρημένων λίθων, τὴν παντοδαπὴν αὐτοῦ σοφίαν καὶ ἐπιστήμην σημαίνει. Καὶ γὰρ ὁ ἀρχιερεὺς τὸ λόγιον τῆς κρίσεως, ὃ τού τους αὐτοὺς περιέκειτο τοὺς λίθους, ἐπὶ τοῦ στήθους φέρων, εἰς τὰ Ἅγια τῶν ἁγίων εἰσῄει· τὸ δὲ στῆ θος οἷόν τι ταμεῖόν ἐστι τῆς καρδίας, καὶ φυλακτή ριον. Καὶ τὰ ἐπαγόμενα δὲ πάντα, οὐ τῷ ὁρωμένῳ ἄρχοντι τῆς Τύρου, ἀλλὰ τῷ ἀοράτῳ ἁρμόττει. ιδʹ. Κατεσκευάσθης γὰρ, φησὶ, μετὰ τοῦ Χεροὺβ, κεχρισμένος παρὰ Θεοῦ τοῦ κατασκη νοῦντος.","english":"For I adorned you with countless good things, and I brought together for you materials of every kind from every side, from which I fashioned diadems and crowns, brooches and belts, and rings, and filled your treasuries—yet you continued to think the opposite, on account of the abundance and beauty of these things. But we will not understand these things of the devil in this way, but rather the words \"You are the seal of likeness\" we will take as referring to the rule and authority given to him long ago. For the divine Apostle says: \"According to the ruler of the authority of the air, the spirit that now works in the sons of disobedience.\" So that it is clear that long ago he was entrusted with the stewardship of this air, but having fallen from his leadership through arrogance, he displays his own activity among those who do not believe the word of the proclamation. \"Full of wisdom and a crown of beauty, and you were in the delight of paradise.\" By these words he hints at his former virtue. For, he says, \"God saw all things that he had made, and behold, they were very good.\" And this one too was among the things that were made, not yet having received the change from his will toward what is worse. And by the stones mentioned, he signifies his wisdom and knowledge of every kind. For the high priest, carrying on his breast the oracle of judgment, which enclosed these same stones, entered into the Holy of Holies; and the breast is, as it were, a treasury and a guard-house of the heart. And all the things that follow suit not the visible ruler of Tyre, but the invisible one. 14. For you were established, he says, with the Cherub, anointed by God who dwells.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":243,"ref":"p243","source":"Σὺν γὰρ ταῖς ἁγίαις ἐκείναις καὶ σεβα σμίαις δυνάμεσι, καὶ τῆς δημιουργίας, καὶ τῆς χρί σεως ἠξιώθης· χρίσιν δὲ ἐνταῦθα τὸν ἁγιασμὸν κα λεῖ, τὸν ὑπὸ τοῦ θείου Πνεύματος ταῖς ἀσωμάτοις καὶ ἁγίαις δυνάμεσι χορηγούμενον. \"Καὶ ἔθηκά σε ἐν ὄρει ἁγίῳ Θεοῦ· ἐγενήθης ἐν μέσῳ λίθων πυρίνων.\" Ὄρος ἅγιον Θεοῦ\n\nκαλεῖ τὸ ὕψος τῆς γνώσεως, λίθους δὲ πυρίνους τὰς ἁγιωτάτας δυνά μεις· καὶ τὸ τίμιον γὰρ καὶ τὸ φωτοειδὲς ἔχουσιν· οἶδεν δὲ πολλάκις ἡ θεία Γραφὴ καὶ τοὺς εὐσεβεῖς ἀνθρώπους λίθους ἁγίους καλεῖν. \"Λίθοι γὰρ, φησὶν, ἅγιοι κυλίονται ἐπὶ τῆς γῆς.\" Ἀλλ' οὗτοι ἅγιοι μὲν, οὐ πύρινοι δέ. Περὶ δὲ τῶν ἄνω δυνάμεων ἀκούωμεν τοῦ θείου Δαβὶδ λέγοντος· \"Ὁ ποιῶν τοὺς ἀγγέλους αὑτοῦ πνεύματα, καὶ τοὺς λειτουργοὺς αὑ τοῦ πυρὸς φλόγα.\" Τούτων οὐδὲν τῷ ὁρωμένῳ ἄρ χοντι τῶν Τυρίων ἁρμόττει, κἂν μυριάκις τῶν ἐριστικῶν τινες φιλονεικοῦντες εἴποιεν λίθους πυρίνους τοὺς Ἰουδαίους, καὶ τῶν Τυρίων τὴν πρὸς τούτους ἐπιμιξίαν· οὐδὲ γὰρ Ἰουδαῖοι λίθοι πύρινοι. Εἰ δὲ καὶ τοὺς ἐν αὐτοῖς προφήτας λίθους πυρίνους τις ὀνομάσειεν, οὐδὲ οὕτω στήσει τὸ νόημα· οὐδεμίαν γὰρ εἶχον οἱ Τύριοι κοινωνίαν πρὸς τοὺς προφήτας, ἀσεβείᾳ συζῶντες· τὰς δὲ ἐμπορικὰς ἐπιμιξίας πρὸς τοὺς χαμαιζήλους τῶν Ἰουδαίων καὶ ταπεινοὺς ἐποιοῦντο, οὓς οὐκ ἄν τις εὖ φρονῶν τολμήσειε λί θους ὀνομάσαι πυρίνους, παραβαίνοντας τὸν θεῖον νόμον, καὶ παρὰ τὰ τούτῳ δοκοῦντα συμβόλαια πρὸς ἐθνικοὺς ποιουμένους. Ἀλλ' οὐδὲ τό· \"Ἔθηκά σε ἐν ὄρει ἁγίῳ Θεοῦ,\" τούτῳ ἁρμόττον ἔστιν ἰδεῖν.","english":"For along with those holy and venerable powers, you were deemed worthy both of creation and of anointing; and here he calls anointing the sanctification that is bestowed by the divine Spirit upon the incorporeal and holy powers. \"And I placed you on the holy mountain of God; you were in the midst of stones of fire.\" He calls the holy mountain of God the height of knowledge, and stones of fire the most holy powers; for they possess both what is precious and what is light-bearing. And divine Scripture often knows how to call pious men also holy stones. \"For holy stones,\" it says, \"roll upon the earth.\" But these are holy, yet not of fire. And concerning the powers above, let us hear the divine David saying: \"Who makes his angels spirits, and his ministers a flame of fire.\" None of these things fits the visible prince of the Tyrians, even if some of the contentious, striving in rivalry, should say ten thousand times that the stones of fire are the Jews, and the intercourse of the Tyrians with them; for not even are the Jews stones of fire. And if someone should call the prophets among them stones of fire, not even so will the meaning stand; for the Tyrians had no fellowship with the prophets, living as they did in impiety; but they carried on their commercial dealings with the lowly and humble among the Jews, whom no one of sound mind would dare to call stones of fire—men who transgressed the divine law, and contrary to what seemed good to it made compacts with the Gentiles. But neither is the phrase \"I placed you on the holy mountain of God\" to be seen as fitting this one.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":244,"ref":"p244","source":"Οὐδὲ γὰρ ἐν τοῖς Ἱεροσολύμοις διῆγεν, ἵνα καὶ δῶμεν περὶ τοῦ Σιὼν ὄρους ταῦτα λέγεσθαι· καὶ τὰ ἐπαγόμενα δὲ σαφῶς τοῦτο δείκνυσιν. ιεʹ. Ἐπορεύθης γὰρ, φησὶν, ἄμωμος ἐν ταῖς ἡμέραις σου· ἀφ' ἧς ἡμέρας ἐκτίσθης σὺ, ἕως οὗ εὑρέθη τὰ ἀδικήματα ἐν σοί. Τοιοῦτος γὰρ ἦν πρὸ τῆς ἐκπτώσεως ὁ διάβολος. Περὶ δὲ τῶν ἀνθρώπων ἠκούομεν· \"Οὐδεὶς καθαρὸς ἀπὸ ῥύπου, οὐδ' ἂν μιᾶς ἡμέρας γένηται ὁ βίος αὐτοῦ ἐπὶ τῆς γῆς.\" Οὗτος δὲ ἀσώματος ὢν ἄμωμος ἦν τὴν ἀρχήν· ἐπειδὴ δὲ τῇ ἐπὶ τὸ χεῖρον ἐχρήσατο ῥοπῇ, εἰς τὴν ἐκ δια μέτρου ἐναντίαν ὁδὸν ἐπορεύθη. ι ʹ. Ἀπὸ γὰρ πλήθους τῆς περιδρομῆς σου ἔπλησας τὰ ταμιεῖά σου ἀνομίας, καὶ ἥμαρτες, καὶ ἐτραυματίσθης. Μὴ ἀρκεσθεὶς γὰρ τῇ δοθείσῃ σοι καὶ σοφίᾳ, καὶ ἐξουσίᾳ, μειζόνων δὲ ἐρασθεὶς, ἀνομίας μὲν πλήρης ἐγένου, τῆς δὲ ἁμαρτίας ἐδέξω τὰ τραύματα. Ταῦτα ὁ προφήτης Ἡσαΐας περὶ αὐ τοῦ φησι· \"Πῶς ἐξέπεσεν ἐκ τοῦ οὐρανοῦ ὁ ἑωσφόρος ὁ πρωῒ ἀνατέλλων; συνετρίβη εἰς τὴν γῆν ὁ ἀποστέλλων πρὸς πάντα τὰ ἔθνη;\" Ἅπαντας γὰρ ἔχων ὑπηκόους διὰ τοῦ σωτηρίου σταυροῦ τῆς τυραννίδος ἐξέπεσεν. Εἶτα τὴν προτέραν αὐτοῦ διηγεῖται μανίαν, καὶ τὴν ὑπερβάλλουσαν ἀλαζονείαν· \"Σὺ δὲ εἶπας ἐν τῇ διανοίᾳ σου· Εἰς τὸν οὐρανὸν ἀναβήσομαι, ἐπάνω τῶν ἄστρων τοῦ οὐρανοῦ θήσω τὸν θρόνον μου, καθιῶ ἐν ὄρει ὑψηλῷ ἐπὶ τὰ ὄρη τὰ ὑψηλὰ τὰ πρὸς βοῤῥᾶν, ἀναβήσομαι ἐπάνω τῶν νεφελῶν, ἔσομαι ὅμοιος τῷ Ὑψίστῳ.\" Ὄρη δὲ τὰ πρὸς βοῤῥᾶν καλεῖ τὰς τῆς κακίας ἀφορμάς. Ἀπὸ βοῤῥᾶ γὰρ, κατὰ τὸν προφήτην, ἐκκαυθήσεται τὰ κακὰ ἐπὶ πάντας τοὺς κατοικοῦντας τὴν γῆν.","english":"For he was not living in Jerusalem, so that we might say these things are spoken concerning Mount Zion; and what follows clearly shows this. 15. For you walked, he says, blameless in your days, from the day you were created, until iniquity was found in you. For such was the devil before his fall. But concerning men we have heard: \"No one is pure from defilement, not even if his life on earth be a single day.\" But this one, being incorporeal, was blameless in the beginning; but since he used his inclination toward the worse, he journeyed on the road diametrically opposite. 16. For from the abundance of your trafficking you filled your treasuries with lawlessness, and you sinned, and you were wounded. For not being satisfied with the wisdom and authority given to you, but lusting after greater things, you became full of lawlessness, and you received the wounds of sin. The prophet Isaiah says these things concerning him: \"How has the morning star, which rises early, fallen from heaven? He who sent to all the nations has been crushed to the earth!\" For having all as subjects, through the saving cross he fell from his tyranny. Then he recounts his former madness, and his exceeding arrogance: \"But you said in your mind: I will ascend into heaven, above the stars of heaven I will place my throne, I will sit on a high mountain upon the high mountains toward the north, I will ascend above the clouds, I will be like the Most High.\" And he calls the mountains toward the north the starting points of evil. For from the north, according to the prophet, evils shall be kindled against all who dwell on the earth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":245,"ref":"p245","source":"Οὕτως αὐτοῦ γυμνώσας τὸν τῦφον προαγορεύει καὶ τὴν κατάλυσιν· \"Νῦν δὲ εἰς ᾅδην καταβήσῃ εἰς τὰ θεμέλια τῆς γῆς.\" Τοῦτο καὶ ὁ θεῖος Ἰεζεκιὴλ ὑπὸ τοῦ Θεοῦ λέγειν διδάσκεται. \"Ἀπὸ ὄρους γὰρ, φησὶ, τοῦ Θεοῦ κατήγαγέ σε τὸ Χεροὺβ τὸ συσκιάζον ἐκ μέσου λίθων πυρίνων.\" Τότε μὲν οὖν αὐτὸν τὸ Χεροὺβ, τὴν θείαν δόξαν ἀξιούμενον φέρειν, τῶν ἁγίων ἐχώρισε δυνάμεων, αἳ δὴ καὶ προσαγορεύονται πύρινοι· νῦν δὲ οἱ τῆς θείας ἐπιβάσεως ἄξιοι διὰ τὴν τῆς ψυχῆς καθαρότητα, ὧν ἐν ταῖς καρδίαις αἱ τοῦ Θεοῦ ἀναβάσεις, κατὰ τὸν θεῖον προφήτην, ἐξουσίαν ἔλαβον τοῖς ποσὶν αὐτὸν συμπατεῖν. ιζʹ. Ὑψώθη ἡ καρδία σου, ἐπὶ τῷ κάλλει σου. Μέγα, φησὶν, ἐφρόνησας τὰ παρ' ἐμοῦ σοι χορηγηθέντα θεασάμενος ἀγαθά. \"Διεφθάρη ἡ ἐπιστήμη σου μετὰ τοῦ κάλλους σου.\" Πάντων, φησὶν, ἐγυμνώθης, τὴν δοθεῖσάν σοι τάξιν καταλιπών. \"Διὰ τὸ πλῆθος τῶν ἁμαρτιῶν σου ἐπὶ τὴν γῆν ἔῤῥιψά σε· ἐναντίον βασιλέων δέδωκά σε παραδειγματισθῆναι.\" Πολλῇ πονηρίᾳ, φησὶ, χρησάμενος, τῆς ἄνω μὲν ἐξέπεσας τάξεως, κάτω δὲ ἀπεῤῥίφης, εἰς τὸ γελᾶσθαι παρὰ τῶν τὴν δοθεῖσαν αὐτοῖς φυλαττόντων τάξιν, καὶ καλῶς βασιλεύειν τῶν ἐν αὐτοῖς ἐπισταμένων παθῶν. ιηʹ. Διὰ τὸ πλῆθος τῶν ἁμαρτιῶν σου, καὶ ἀδικιῶν τῆς ἐμπορίας σου, ἐβεβήλωσας τὸν ἁγιασμόν σου. Εἰπάτωσαν οἱ","english":"Having thus stripped bare his vanity, he foretells also his destruction: \"But now you shall go down to Hades, to the foundations of the earth.\" This the divine Ezekiel also is taught by God to say. \"For from the mountain of God,\" he says, \"the Cherub that overshadows brought you down from the midst of the stones of fire.\" At that time, then, the Cherub, when he was deemed worthy to bear the divine glory, separated him from the holy powers, which are indeed also called fiery; but now those who are worthy of the divine ascent through the purity of the soul, in whose hearts are the ascents of God, according to the divine prophet, have received authority to tread him underfoot with their feet. 17. Your heart was lifted up because of your beauty. Great things, he says, did you think, beholding the good things supplied to you by me. \"Your knowledge was corrupted with your beauty.\" You were stripped, he says, of all things, having abandoned the rank given to you. \"Because of the multitude of your sins I cast you down to the earth; I gave you to be made an example before kings.\" Having practiced great wickedness, he says, you fell from the rank above, and were cast down below, to be laughed at by those who keep the rank given to them, and who know well how to rule the passions within them. 18. Because of the multitude of your sins, and the injustices of your trading, you profaned your sanctification. Let them say, those who","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":246,"ref":"p246","source":"ἀντιλέγοντες, ποῖον ἁγιασμὸν εἶχεν ὁ δυσσεβὴς τῆς Τύρου βασιλεύς· ἀλλ' οὐκ ἂν ἔχοιεν δεῖξαι. Οὗτος δὲ, περὶ οὗ νῦν ὁ λόγος, ἡνίκα εἷς τῶν ἁγίων ἀρχαγγέλων ὑπῆρχεν, ἐν μετουσίᾳ ἦν ἁγιωσύνης ἁπάσης· ἀλλ' αὐτὸς τὸν ἁγιασμὸν ἐβεβήλωσε κακῇ χρησάμενος ἐμπορίᾳ, καὶ τοῦ πλείονος ἐπιθυμήσας καὶ τῶν δοθέντων ἐξέπεσε. Τοῦτο δὲ καὶ τὸν ἄνθρωπον παθεῖν παρεσκεύασε. Κατ' εἰκόνα γὰρ Θεοῦ κἀκεῖνος γεγενημένος, τοῖς κωτίλοις αὐτοῦ λόγοις ὑπαχθεὶς καὶ ἐπιθυμήσας γε νέσθαι Θεὸς, καὶ τὸ εἶναι εἰκὼν Θεοῦ προσαπώλεσε. \"Καὶ ἐξάξω πῦρ ἐκ μέσου σου.\" Τοῦτο ἀμφοτέ ροις ἁρμόττει, καὶ τῷ ἐνεργήσαντι τὴν κακίαν, καὶ τῷ ἐνεργηθέντι Τυρίων βασιλεῖ· ἀμφότεροι γὰρ τῆς ἐπενεχθείσης αὐτοῖς τιμωρίας παρέσχον τὰς ἀφορμάς. Τοιοῦτόν ἐστι τὸ διὰ τοῦ προφήτου Ἡσαΐου πρὸς Ἰουδαίους εἰρημένον· \"Ἰδοὺ πάντες ὑμεῖς πῦρ καίετε, καὶ κατισχύετε φλόγα· πορεύεσθε τῷ φωτὶ τοῦ πυρὸς ὑμῶν, καὶ τῇ φλογὶ ᾗ ἐξεκαύσατε.\" Καὶ ἐν ταῦθα τοίνυν λέγει· \"Ἐξάξω πῦρ ἐκ μέσου σου. Τοῦτο καταφάγεταί σε.\" Τουτέστι, ταῖς σαῖς παρανομίαις ὕλαις χρήσομαι εἰς τὰς κατὰ σοῦ τιμωρίας. \"Καὶ δώσω σε εἰς σποδὸν ἐπὶ τῆς γῆς σου, ἐναντίον πάντων τῶν ὁρώντων σε.\" Καὶ τοῦτο ἀμφοτέροις ἁρμόττει. Καὶ γὰρ ὁ ἄνθρωπος ἐν τῇ ἑαυτοῦ γῇ πεσὼν κόνις ἐγένετο, καὶ ὁ διάβολος, ἄρχειν δοκῶν τῆς οἰκουμένης, ὑπὸ τοῦ Θεοῦ καὶ Σωτῆρος ὑμῶν καταλυθεὶς, σποδοῦ δίκην ὑπὸ τῶν εὐσεβῶν πατεῖται. ιθʹ. Καὶ πάντες οἱ ἐπιστάμενοί σε ἐν τοῖς ἔθνε σι στυγνάσουσιν ἐπὶ σοί.","english":"Those who object, what sanctification did the impious king of Tyre have? But they would not be able to show it. This one, however, about whom the discourse now is, when he was one of the holy archangels, was in participation of all holiness; but he himself profaned the sanctification by making a wicked use of his commerce, and desiring more, he also fell away from what had been given. This he also prepared man to suffer. For he too, having been made in the image of God, was led astray by his own glib words and desired to become God, and he lost besides his being the image of God. \"And I will bring forth fire from the midst of you.\" This fits both, both the one who wrought the evil and the king of the Tyrians in whom it was wrought; for both provided the occasions for the punishment brought upon them. Such is what was said through the prophet Isaiah to the Jews: \"Behold, all of you kindle fire, and you prevail with a flame; walk in the light of your fire, and in the flame which you have kindled.\" And here, then, he says: \"I will bring forth fire from the midst of you. This shall devour you.\" That is, I will use your transgressions as fuel for the punishments against you. \"And I will give you over to ashes upon your land, in the sight of all who see you.\" And this fits both. For the man, having fallen in his own land, became dust, and the devil, seeming to rule the inhabited world, having been brought down by God and our Savior, is trodden underfoot by the pious like ashes. 19. And all who know you among the nations shall be gloomy over you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":247,"ref":"p247","source":"Οἱ γὰρ ἔτι προσμέ νοντες τῇ σῇ δουλείᾳ, ὁρῶντες τῶν εἰδώλων τὴν παῦ λαν, καὶ τὰ τούτων τεμένη παντελῶς καταλελυμένα, ἐν κατηφείᾳ διάγουσιν ἀθυμοῦντες, καὶ διηνεκῶς ἀδημονοῦντες. \"Ἀπώλεια ἐγένου, καὶ οὐχ ὑπάρξεις ἔτι εἰς τὸν αἰῶνα.\" Τὴν παντελῆ αὐτοῦ κατάλυσιν διὰ τούτων ἐδήλωσεν. Οὕτω πληρώσας τῆς Τύρου τὸν θρῆνον, ἐπὶ τὴν Σιδῶνα μεταβαίνει, καὶ αὐτὴν ὅμορον οὖσαν, καὶ συντόμως καὶ τὰ ταύτῃ συμβησόμενα προλέγει. κʹ–κγʹ. Καὶ ἐγένετο λόγος Κυρίου πρός με, λέγων· Υἱὲ ἀνθρώπου, στήρισον τὸ πρόσωπόν σου ἐπὶ Σιδῶνα, καὶ προφήτευσον ἐπ' αὐτήν. Καὶ εἰπέ· Τάδε λέγει Ἀδωναῒ Κύριος· Ἰδοὺἐγὼ ἐπὶ σὲ, Σιδὼν, καὶ ἐνδοξασθήσομαι ἐν σοὶ, καὶ γνώσῃ ὅτι ἐγώ εἰμι Κύριος, ἐν τῷ ποιῆσαί με ἐν σοὶ κρίματα, καὶ ἁγιασθήσομαι ἐν σοί. Καὶ ἐξαποστελῶ ἐπὶ σὲ θάνατον, καὶ αἷμα ἐν ταῖς πλατείαις σου, καὶ πεσοῦνται τετραυματισμένοι ἐν μέσῳ σου ἐν μαχαίραις ἐν σοὶ, καὶ περικύκλῳ σου, καὶ γνώσονται ὅτι ἐγὼ Κύριος. Ἐπειδὴ, φησὶν, ἐν εὐημερίᾳ οὖσα ἠγνόησάς με, ὦ Σιδὼν, πολλοῖς σε καὶ παντοδαποῖς περιβαλῶ κα κοῖς, καὶ λιμῷ, καὶ πολεμίων σφαγαῖς, ἵνα διὰ τῶν συμφορῶν καταμάθῃς τὴν ἐμὴν δεσποτείαν. Λέγει δὲ καὶ τὰς αἰτίας τῆς ἀπωλείας. κδʹ. Καὶ οὐκ ἔσονται ἔτι τῷ οἴκῳ τοῦ Ἰσραὴλ σκόλοψ πικρίας, καὶ ἄκανθα ὀδύνης, ἀπὸ πάν των τῶν περικύκλῳ αὐτῶν, τῶν ἀτιμασάντων αὐτοὺς, καὶ γνώσονται ὅτι ἐγώ εἰμι Ἀδωναῒ Κύριος. Ταῦτα, φησὶ, καὶ τῇ Τύρῳ, καὶ τοῖς ἀλλοφύ λοις, καὶ πᾶσι τοῖς ἐκ γειτόνων οἰκοῦσιν ἐπάξω, ἵνα μήτε ἀρχέτυπον ἀσεβείας ὑμᾶς ἔχῃ ὁ ἐμὸς λαὸς, μήτε πολεμίους συνεχῶς αὐτοῖς ἐπιόντας, καὶ διηνε κῶς ἀνιῶντας.","english":"For those who still persist in your service, seeing the cessation of the idols and their temples utterly destroyed, live in dejection, disheartened, and continually distressed. \"You have become a destruction, and you shall exist no more forever.\" By these words he made clear his complete destruction. Having thus completed the lamentation over Tyre, he moves on to Sidon, which is likewise neighboring, and briefly foretells what will befall it as well. 20–23. And the word of the Lord came to me, saying: Son of man, set your face against Sidon, and prophesy against it. And say: Thus says the Lord Adonai: Behold, I am against you, Sidon, and I will be glorified in you, and you shall know that I am the Lord, when I execute judgments in you, and I will be sanctified in you. And I will send death upon you, and blood in your streets, and they shall fall wounded in your midst by swords in you and round about you, and they shall know that I am the Lord. Since, he says, being in prosperity you did not know me, O Sidon, I will surround you with many and manifold evils, and with famine, and with slaughters of enemies, so that through calamities you may learn my dominion. He also states the causes of the destruction. 24. And there shall no longer be for the house of Israel a pricking thorn of bitterness, and a thorn of grief, from all those round about them who dishonored them, and they shall know that I am the Lord Adonai. These things, he says, I will bring upon Tyre, and upon the foreigners, and upon all those dwelling nearby, so that my people may have neither a pattern of impiety, nor enemies continually attacking them and ceaselessly afflicting them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":248,"ref":"p248","source":"Οὕτω τὰ λυπηρὰ προθεσπίσας, προ θεσπίζει τῷ Ἰσραὴλ τὰ χρηστὰ, ἐπιτείνων ἐκείνοις τὰ λυπηρά· δυσμενῶς γὰρ διακείμενοι ἀφορμὴν ὀδύνης ἐποιοῦντο τοῦ Ἰσραὴλ τὴν εὐπραξίαν. κεʹ–κ ʹ. Τάδε λέγει Ἀδωναῒ Κύριος· Καὶ συν άξω τὸν οἶκον Ἰσραὴλ ἐκ τῶν ἐθνῶν, οὗ διεσκορπίσθησαν ἐκεῖ, καὶ ἁγιασθήσομαι ἐν αὐ τοῖς ἐνώπιον τῶν λαῶν καὶ τῶν ἐθνῶν, καὶ κατοικήσουσιν ἐπὶ τῆς γῆς αὑτῶν, ἧς ἔδωκα τῷ δούλῳ μου Ἰακώβ. Καὶ κατοικήσουσιν ἐν αὐτῇ ἐπ' ἐλπίδι, καὶ οἰκοδομήσουσιν οἰκίας, καὶ φυτεύσουσιν ἀμπελῶνας, καὶ κατοικήσουσιν ἐπ' ἐλ πίδι, ὅταν ποιήσω κρίματα ἐν πᾶσι τοῖς ἀτιμάσασιν αὐτοὺς ἐν τοῖς κύκλῳ αὐτῶν, καὶ γνώ σονται, ὅτι ἐγώ εἰμι Κύριος ὁ Θεὸς αὐτῶν, καὶ ὁ Θεὸς τῶν πατέρων αὐτῶν. Οὐχ ὁμοίως ἅπαντας τοὺς ἁμαρτάνοντας ὁ τῶν ὅλων παιδεύει Θεὸς, ἀλλὰ τοὺς μὲν οἰκειουμένους αὐτῷ ἰατρικῶς, δικαστικῶς δὲ τοὺς ἄλλους. Διὸ καὶ ὁ προφήτης προσευχόμενος ἔλεγε· \"Παίδευσον ἡμᾶς Κύριε, πλὴν ἐν κρίσει, καὶ μὴ ἐν θυμῷ.\"","english":"Having thus foretold the sorrowful things, he foretells good things to Israel, intensifying those sorrowful things for them; for being hostilely disposed, they made Israel's prosperity an occasion of pain. 25–20. Thus says Adonai the Lord: And I will gather the house of Israel from the nations where they were scattered, and I will be sanctified among them before the peoples and the nations, and they shall dwell upon their own land, which I gave to my servant Jacob. And they shall dwell in it in hope, and shall build houses, and shall plant vineyards, and shall dwell in hope, when I execute judgments among all those who dishonored them in their surroundings, and they shall know that I am the Lord their God, and the God of their fathers. God, the ruler of all things, does not discipline all who sin in the same way, but those who are his own he treats as a physician, and the others as a judge. Therefore the prophet also, praying, said: \"Discipline us, O Lord, but in judgment, and not in wrath.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":249,"ref":"p249","source":"Ταυτὸ δὴ τοῦτο καὶ ὁ μακάριος ᾔτει Δαβίδ· \"Κύριε, μὴ τῷ θυμῷ σου ἐλέγξῃς με, μηδὲ τῇ ὀργῇ σου παιδεύσῃς με.\" Ταύτην τὴν διαφορὰν καὶ ἐν τοῖς ἔναγχος ἡρμηνευμένοις ἔστιν ἰδεῖν. Τοῖς μὲν γὰρ ἄλλοις τέως οὐδὲν χρηστὸν ἐπηγγείλατο· τῷ δὲ Ἰσραὴλ ἀνάκλησιν, καὶ οἰκείωσιν, καὶ οἰκιῶν οἰκοδομὴν, καὶ γηπονίαν, καὶ φυτουργίαν, καὶ ἀγαθῶν ἐλπίδα, καὶ τὸ πάντων κεφάλαιον τῶν ἀγαθῶν, τὴν θείαν ἐπίγνωσιν. Τούτων γὰρ, φησὶ, γενομένων, \"γνώσονται ὅτι καὶ αὐτῶν εἰμι Κύριος, καὶ Θεὸς τῶν πατέρων αὐτῶν.\" Ταύτην καὶ ἡμᾶς γένοιτο διηνεκῶς ἔχειν τὴν γνῶσιν, ἵν' ἐξ ὅλης αὐτὸν καρ δίας, καὶ ἐξ ὅλης ψυχῆς, καὶ ἐξ ὅλης δυνάμεως, καὶ ἐξ ὅλης ἰσχύος ἀγαπήσωμεν, μὴ μερίζοντες τὸ φίλ τρον, ἀλλ' ὅλον ἀνατιθέντες ἐκεῖ, ἵν' αὐτὸν ἀναπνέω μεν, καὶ ἄσβεστον τὴν περὶ αὐτοῦ περιφέρωμεν μνήμην, καὶ καθήμενοι, καὶ διανιστάμενοι, καὶ κοι ταζόμενοι, καὶ πορευόμενοι ἐν ὁδῷ· οὕτω γὰρ καὶ τῆς παρ' αὐτοῦ προμηθείας διηνεκῶς ἀπολαυσόμεθα, καὶ τῶν ἐπηγγελμένων τευξόμεθα ἀγαθῶν, ἐν Χρι στῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, μεθ' οὗ τῷ Πατρὶ ἡ δόξα, σὺν τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. ΤΟΜΟΣ ΙΒʹ.","english":"The same thing, indeed, the blessed David also asked: \"O Lord, do not rebuke me in your anger, nor discipline me in your wrath.\" This same distinction can also be seen in the things recently interpreted. For to the others, for a time, he promised nothing good; but to Israel, restoration, and reconciliation, and the building of houses, and the tilling of the soil, and the planting of trees, and the hope of good things, and the sum of all good things, the divine knowledge. For when these things have come to pass, he says, \"they shall know that I am the Lord even of them, and the God of their fathers.\" May it be granted to us also to have this knowledge continually, so that we may love him with our whole heart, and with our whole soul, and with our whole strength, and with our whole might, not dividing our affection, but dedicating it wholly there, so that we may breathe him in, and carry about an unquenchable remembrance of him, both sitting and rising up, and lying down, and walking on the way; for thus we shall also continually enjoy his providence, and obtain the good things promised, in Christ Jesus our Lord, with whom to the Father be the glory, together with the Holy Spirit, now and always, and unto the ages of ages. Amen. Volume 12.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":250,"ref":"p250","source":"ΚΕΦΑΛΑΙΟΝ ΚΘʹ.\n\nαʹ, βʹ. Ἐν τῷ ἔτει τῷ δεκάτῳ, ἐν τῷ δωδε κάτῳ μηνὶ, μιᾷ τοῦ μηνὸς, ἐγένετο λόγος Κυρίου πρός με, λέγων· Υἱὲ ἀνθρώπου, στήρισον τὸ πρόσωπόν σου ἐπὶ βασιλέα Αἰγύπτου, καὶ προφήτευσον ἐπ' αὐτὸν, καὶ ἐπ' Αἴγυπτον ὅλην λάλησον. Πέρας ἐπιθεὶς ταῖς περὶ Τύρου προῤ ῥήσεσιν, ἐπὶ τὴν Αἴγυπτον μεταφέρει τὸν λόγον. γʹ. Καὶ εἰπέ· Τάδε λέγει Ἀδωναῒ Κύριος· Ἰδοὺ ἐγὼ ἐπὶ σὲ, Φαραὼ βασιλεῦ Αἰγύπτου, τὸν δράκοντα τὸν καθήμενον ἐν μέσῳ τῶν ποτα μῶν, καὶ λέγοντα· Ἐμοί εἰσιν οἱ ποταμοὶ, καὶ ἐγὼ ἐποίησα αὐτούς. Τινὲς τῶν ἑρμηνευτῶν ἑνικῶς εἶπον τὸν ποταμὸν, οἱ δὲ Ἑβδομήκοντα πληθυντικῶς· ἀληθῆ δὲ ἀμφότερα· εἷς μὲν γὰρ ὁ Νεῖλος, αἱ δὲ τούτου διώρυγες πλεῖσται, ποταμὸς δὲ ἑκάστη διώρυξ ὑπὸ τῶν ἐγχωρίων καλεῖται. Ἐλέγ χει τοίνυν τοῦ Φαραὼ τὴν ἀλαζονείαν, καὶ δείκνυ σιν αὐτὸν μεγαλαυχούμενον ἐπὶ τοῖς ποταμοῖς, ὡς ὑπ' αὐτοῦ γεγενημένοις. Δράκοντα δὲ αὐτὸν καλεῖ, διὰ τὸ τυραννικὸν καὶ ἀντίθεον. Οὕτω γὰρ καὶ τὸν διάβολον ἡ θεία προσαγορεύει Γραφή· \"Τῇ ἡμέρᾳ γὰρ, φησὶν, ἐκείνῃ ἐπάξει ὁ Θεὸς τὴν μάχαιραν τὴν ἁγίαν, καὶ τὴν μεγάλην, καὶ τὴν ἰσχυρὰν, ἐπὶ τὸν δράκοντα ὄφιν,\" καὶ τὰ ἑξῆς. δʹ– ʹ. Καὶ ἐγὼ δώσω χαλινὸν εἰς τὰς σιαγόνας σου, καὶ προσκολλήσω τοὺς ἰχθύας τοῦ ποταμοῦ πρὸς τὰς πτέρυγάς σου, καὶ ἀνάξω σε ἐκ μέσου τοῦ ποταμοῦ σου, καὶ πάντας τοὺς ἰχθύας τοῦ ποταμοῦ σου, καὶ ταῖς λεπίσι σου προσκολληθήσονται. Καὶ ἀποῤῥίψω εἰς τὴν ἔρη μόν σε καὶ πάντας τοὺς ἰχθύας τοῦ ποταμοῦ, καὶ καταβαλῶ σε ἐν τάχει, καὶ πάντας τοὺς ἰχθύας τοῦ ποταμοῦ σου·","english":"CHAPTER 29\n\n1, 2. In the tenth year, in the twelfth month, on the first day of the month, the word of the Lord came to me, saying: Son of man, set your face against the king of Egypt, and prophesy against him, and speak against all Egypt. Having brought the prophecies concerning Tyre to an end, he transfers his discourse to Egypt. 3. And say: Thus says Adonai the Lord: Behold, I am against you, Pharaoh king of Egypt, the dragon that sits in the midst of the rivers, and says: The rivers are mine, and I made them. Some of the interpreters spoke of the river in the singular, but the Seventy in the plural; and both are true: for the Nile is one, but its channels are very many, and each channel is called a river by the inhabitants. He reproves, then, the arrogance of Pharaoh, and shows him boasting greatly over the rivers, as though they had been made by him. And he calls him a dragon, because of his tyrannical and god-opposing nature. For thus the divine Scripture also addresses the devil: \"For on that day, it says, God will bring the holy, and great, and strong sword against the dragon, the serpent,\" and the rest. 4–5. And I will put a bridle in your jaws, and I will stick the fish of your river to your wings, and I will bring you up out of the midst of your river, and all the fish of your river, and they shall stick to your scales. And I will cast you into the desert, and all the fish of your river, and I will cast you down quickly, and all the fish of your river.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":251,"ref":"p251","source":"ἐπὶ πρόσωπον τοῦ πεδίου πεσῇ, καὶ οὐ μὴ συναχθῇς, καὶ οὐ μὴ περισταλῇς· τοῖς θηρίοις τῆς γῆς, καὶ τοῖς πετεινοῖς τοῦ οὐ ρανοῦ δέδωκά σε εἰς κατάβρωμα. Καὶ γνώσονται πάντες οἱ κατοικοῦντες Αἴγυπτον, ὅτι ἐγώ εἰμι Κύριος. Φοβερὰ τὰ ἠπειλημένα καὶ φρίκης μεστά· οὐ γὰρ μόνον αὐτὸν, ἀλλὰ καὶ τοὺς ὑπηκόους ἠπεί λησε παραδοῦναι σφαγῇ· ἰχθύας γὰρ προσκολλωμέ νους τοὺς ὑπηκόους προσηγόρευκε. Καὶ ὥσπερ ἐπὶ τῆς Τύρου τὰς τῆς ἀλληγορίας ἀφορμὰς ἀπὸ τῆς θαλάττης ἔλαβε (παραλία γὰρ ἡ πόλις), οὕτως ἐνταῦθα ἀπὸ ποταμοῦ κέχρηται τῇ τροπῇ. Λεπίδας δὲ αὐτοῦ καὶ πτέρυγας τὴν ἡγεμονίαν καὶ τὴν ἐξουσίαν ἐκάλεσε, αἷς οἱ ἀρχόμενοι τῆς τοῦ βασι λέως ἀναγκαίως ἐκοινώνησαν τιμωρίας. Ἱκανῶς δὲ διὰ τοῦ χαλινοῦ ᾐνίξατο τὰ πρὸ τοῦ χαλινοῦ σκιρ τήματα. Ἠπείλησε δὲ τοὺς μὲν εἰς ἔρημον χώραν ἐκπέμψειν δορυαλώτους, τοὺς δὲ σφαγῇ παραδώσειν, καὶ τοῖς θηρίοις καταλείψειν βοράν. Ἐπάγει δὲ καὶ τὴν αἰτίαν· Ἀνθ' ὧν ἐγενήθης ῥάβδος καλαμίνη τῷ οἴκῳ Ἰσραήλ. (ζʹ.) Ὅτε ἐπελάβοντό σου τῇ χειρὶ αὑτῶν, καὶ ἐθλάσθης, καὶ ὅτε","english":"You shall fall upon the face of the field, and you shall not be gathered, and you shall not be wrapped up; I have given you as food to the beasts of the earth and to the birds of heaven. And all who dwell in Egypt shall know that I am the Lord. The threats are fearful and full of horror; for he threatened to deliver not only him but also his subjects to slaughter; for he called the subjects fish that cling together. And just as in the case of Tyre he took the starting points of the allegory from the sea (for the city is by the sea), so here he has used the figure from a river. And he called his scales and wings the rule and the authority, in which those who were ruled necessarily shared the punishment of the king. And through the bridle he hinted sufficiently at the prancings that came before the bridle. And he threatened to send some as captives into a desert land, and to deliver others to slaughter, and to leave them as food for the beasts. And he adds the cause: Because you became a staff of reed to the house of Israel. (7.) When they took hold of you with their hands, and you were crushed, and when","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":252,"ref":"p252","source":"ἐπεκρότησεν ἐπ' αὐτοὺς πᾶσα χεὶρ, καὶ ὅτε ἐπανεπαύσαντο ἐπὶ σὲ, συνετρίβης, καὶ συνέκλασας αὐτῶν πᾶσαν ὀσφύν. Τῇ μὲν οὖν Τύρῳ καὶ τοῖς ἀλλοφύ λοις, περὶ ὧν ἄνω προειρήκαμεν, ἠπείλησεν ἐπάξειν τὰς συμφορὰς, ὡς ἡσθεῖσιν ἐπὶ τοῖς συμβεβηκόσι τῷ Ἰσραήλ· τῇ δὲ Αἰγύπτῳ οὐ τοῦτο μέμφεται, ἀλλὰ πᾶν τοὐναντίον, ὅτι τῇ παρ' αὐτῆς βοηθείᾳ θαῤῥῆσαι τὸν λαὸν παρασκευάσασα, τῆς μὲν θείας αὐτὸν προνοίας ἀπεγύμνωσεν, οὐδὲν δὲ τοῦτον διὰ τῆς οἰκείας ὤνησεν ἐπικουρίας. Τοῦτο γὰρ διὰ τῆς καλαμίνης παρεδήλωσε ῥάβδου, συντριβείσης δι' ἀσθένειαν, καὶ συνθλασθείσης. Οὕτω καὶ ὁ Σενναχηρεὶμ παρὰ τῷ Ἡσαΐᾳ τὴν Αἰγυπτίων βοήθειαν προσηγόρευσε· \"Πέποιθε γὰρ, φησὶν, ἐπὶ τὴν ῥάβδον τὴν καλαμίνην, τὴν τεθλασμένην, ἐπ' Αἴγυπτον· ὡς ἐὰν ἐπιστηριχθῇ ἀνὴρ ἐπ' αὐτὴν, εἰσελεύσεται εἰς τὴν χεῖρα αὐτοῦ· οὕτως ἐστὶ βασιλεὺς Αἰγύπτου, καὶ πάντες οἱ πεποιθότες ἐπ' αὐτῷ.\" Τοῦτο καὶ ἐνταῦθα ἔφη· \"Ἐπελάβοντό σου τῇ χειρὶ αὑτῶν, ἐθλάσθης, καὶ ἐπεκρότησεν ἐπ' αὐτοὺς πᾶσα ἡ χείρ.\" Καταγέλαστοι, φησὶ, καὶ ἐπίχαρτοι τοῖς πολεμίοις ἐγένοντο, σοῦ δίκην καλαμίνης ῥάβδου συνθλασθείσης καὶ ἡττηθείσης. ηʹ, θʹ. Διὰ τοῦτο τάδε λέγει Ἀδωναῒ Κύριος· Ἰδοὺ ἐγὼ ἐπάγω ἐπὶ σὲ ῥομφαίαν, καὶ ἀπολῶ ἀνθρώπους ἀπὸ σοῦ, καὶ κτήνη. Καὶ ἔσται ἡ Αἴγυπτος εἰς ἀπώλειαν καὶ ἐρήμωσιν, καὶ γνώ σονται, ὅτι ἐγώ εἰμι Κύριος. Ἐπειδὴ δὲ μέγα φρονῶν, καὶ τοῖς ἄλλοις ὑπισχνοῦ βοηθεῖν, μαθήσῃ τῇ πείρᾳ, ὡς οὐδὲ τῆς οἰκείας γῆς ὑπερμαχῆσαι δυνήσῃ, ἐμοῦ σοι τὴν τιμωρίαν ἐπάγοντος· ἐπιγνώ σεται δὲ ὁ ἐμὸς λαὸς τὴν ἐμὴν δυναστείαν.","english":"Every hand clapped against them, and when they rested upon you, you were broken, and you shattered all their loins. To Tyre, then, and to the foreigners, concerning whom we have spoken above, he threatened to bring disasters, because they rejoiced at what had befallen Israel; but to Egypt he does not reproach this, but quite the opposite—that having caused the people to take courage in the help that came from her, she stripped him of divine providence, and profited him nothing by her own assistance. For this he indicated through the rod of reed, broken through weakness and shattered. Thus also Sennacherib in Isaiah named the help of the Egyptians: \"For he has trusted,\" he says, \"in the rod of reed, the broken one, upon Egypt; as when a man leans upon it, it will enter into his hand; so is the king of Egypt, and all who have trusted in him.\" This he also said here: \"They took hold of you with their hand, you were broken, and every hand clapped against them.\" They became, he says, ridiculous and a cause of rejoicing to their enemies, shattered and defeated in the manner of a rod of reed. 8, 9. Therefore thus says Adonai the Lord: Behold, I bring a sword upon you, and I will destroy men from you, and cattle. And Egypt shall become a destruction and a desolation, and they shall know that I am the Lord. But since, being proud and promising help to others, you shall learn by experience that you will not be able even to defend your own land, when I bring punishment upon you; and my people shall recognize my dominion.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":253,"ref":"p253","source":"Εἶτα πάλιν τῶν τῆς ἀλαζονείας αὐτῶν ἀναμνήσας ῥη μάτων, \"Ἔλεγες γὰρ, φησὶν, ὅτι Ἐμοί εἰσιν οἱ ποταμοὶ, καὶ ἐγὼ ἐποίησα αὐτούς·\" ἐρημίαν ἀπειλεῖ τῇ Αἰγύπτῳ, οὐ πάσῃ, ἀλλ' ἢ ἀπὸ Μαγδωλοῦ καὶ Συήνης, ἕως τῶν ὁρίων Αἰθιόπων, καὶ οὐδὲ ταύταις ταῖς πόλεσι διηνεκῆ τὴν ἐρημίαν, ἀλλὰ χρόνον τινά. ιʹ–ιβʹ. Διὰ τοῦτο ἰδοὺ ἐγὼ ἐπὶ σέ, καὶ ἐπὶ πάν τας τοὺς ποταμούς σου, καὶ δώσω γῆν Αἰγύπτου εἰς ἔρημον, καὶ ῥομφαίαν, καὶ ἀπώλειαν, ἀπὸ Μαγδωλοῦ καὶ Συήνης, καὶ ἕως ὁρίων Αἰθιό πων. Οὐ μὴ διέλθῃ αὐτὴν, φησὶ, ποὺς ἀν θρώπου, καὶ ποὺς κτήνους οὐ μὴ διέλθῃ ἐπ' αὐτὴν, καὶ οὐ κατοικηθήσονται τεσσαράκοντα ἔτη. Καὶ δώσω τὴν γῆν αὐτῆς, εἰς ἀπώλειαν ἐν μέσῳ γῆς ἠρημωμένης, καὶ αἱ πόλεις αὐτῆς ἐν μέσῳ πόλεων ἠρημωμένων ἔσονται ἀφανεῖς τεσσαράκοντα ἔτεσι· καὶ διασπερῶ Αἴγυπτον ἐν τοῖς ἔθνεσι, καὶ λικμήσω αὐτοὺς ἐν ταῖς χώ ραις. Ἄῤῥητος ἡ τοῦ Θεοῦ φιλανθρωπία, μέτρῳ μέν τινι καὶ σταθμῷ τὰς τιμωρίας ἐπάγουσα, πάλιν δὲ τὰ πληττόμενα θεραπεύουσα· αὐτοῦ γάρ ἐστιν ἡ φωνή· \"Ἐγὼ ἀποκτενῶ καὶ ζῇν ποιήσω, πατάξω, κἀγὼ ἰάσομαι.\" Κἀνταῦθα τοίνυν ἀπειλεῖ τοῖς Αἰ γυπτίοις αἰχμαλωσίαν, καὶ διασπορὰν, καὶ ἐρημίαν, ἀλλ' ὀλίγῳ χρόνῳ περιορίζει τὴν ἐρημίαν. Τεσσαράκοντα, φησὶν, ἔτη ἄβατος ἔσται, καὶ οὐ πᾶσα ἡ Αἴγυπτος, ἀλλ' ἀπὸ Μαγδωλοῦ καὶ Συήνης, ἕως τῶν ὁρίων Αἰθιόπων, καὶ εὐθὺς ὑπισχνεῖται τὴν ἀνά κλησιν. ιγʹ, ιδʹ. Μετὰ τεσσαράκοντα γὰρ, φησὶν, ἔτη συνάξω τοὺς Αἰγυπτίους ἀπὸ τῶν ἐθνῶν, οὗ διεσκορπίσθησαν ἐκεῖ. Καὶ ἀποστρέψω τὴν αἰχμαλωσίαν τῶν Αἰγυπτίων, καὶ κατοικιῶ αὐτοὺς ἐν γῇ Παθούρης, ἐν τῇ γῇ ὅθεν ἐλήφθησαν.","english":"Then again, reminding them of their arrogant words, he says, \"For you said, 'The rivers are mine, and I made them.'\" He threatens Egypt with desolation—not all of it, but from Magdol and Syene as far as the borders of the Ethiopians, and not even for those cities a perpetual desolation, but for a certain time. 10–12. Therefore behold, I am against you, and against all your rivers, and I will give the land of Egypt to desolation, and sword, and destruction, from Magdol and Syene, and as far as the borders of the Ethiopians. No foot of man, he says, shall pass through it, and no foot of beast shall pass through it, and they shall not be inhabited for forty years. And I will give its land to destruction in the midst of a desolated land, and its cities shall be in the midst of desolated cities, invisible for forty years; and I will scatter Egypt among the nations, and I will winnow them in the countries. Ineffable is the philanthropy of God, bringing punishments with a certain measure and weight, and again healing those who are struck; for his is the voice: \"I will kill and make alive; I will strike, and I will heal.\" Here, then, he threatens the Egyptians with captivity, and dispersion, and desolation, but he limits the desolation to a short time. For forty years, he says, it shall be untrodden, and not all Egypt, but from Magdol and Syene as far as the borders of the Ethiopians, and he immediately promises the return. 13–14. For after forty years, he says, I will gather the Egyptians from the nations where they were scattered. And I will turn back the captivity of the Egyptians, and I will settle them in the land of Pathoures, in the land from which they were taken.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":254,"ref":"p254","source":"Οὕτως ὑποσχόμενος τὴν τῆς αἰχμαλωσίας ἀπαλλαγὴν, προλέγει καὶ τὴν ἐσομένην τῆς βασιλείας ἐκείνης σμικρότητα. ιεʹ. Καὶ ἔσται γὰρ, φησὶν, ἀρχὴ ταπεινὴ ἐκεῖ, παρὰ πάσας τὰς ἀρχὰς, καὶ ἔσται ταπεινοτάτη, τοῦ μὴ ὑψωθῆναι ἔτι ἐπὶ τὰ ἔθνη, καὶ ὀλιγο στοὺς αὐτοὺς ποιήσω, τοῦ μὴ εἶναι αὐτοὺς πλείονας ἐν τοῖς ἔθνεσι. Μαρτυρεῖ τῇ προφητείᾳ τὰ πράγματα τὴν ἀλήθειαν. Καταλυθεῖσα γὰρ ὑπὸ τοῦ Ναβουχοδονόσορ τῶν Αἰγυπτίων ἡ βασιλεία ἀν ήνθησε πάλιν ἐπὶ Κύρου τοῦ Πέρσου, ἀλλὰ τὴν προτέραν οὐκ ἀπέλαβε δυναστείαν. Οὐ πολλοῦ γὰρ χρόνου διελθόντος, Καμβύσης ὁ Κύρου ταύτην πάλιν καταλύσας, ὑπήκοον ἐποιήσατο, καὶ δασμὸν φέρειν ἠνάγκασεν· ὕστερον δὲ καὶ Μακεδόνας ἐδέξατο βασιλέας, παντελῶς τῶν Αἰγυπτίων παυσαμένων βασιλέων. ι ʹ. Καὶ οὐκ ἔσονται ἔτι τῷ οἴκῳ Ἰσραὴλ εἰς ἐλπίδα ἀναμιμνήσκουσαν ἀνομίαν ἐν τῷ\n\nἀκο λουθῆσαι ὀπίσω αὐτῶν, καὶ γνώσονται, ὅτι ἐγώ εἰμι Κύριος. Οὕτω γὰρ, φησὶ, τῶν Αἰγυπτίων ἐλαττώσω τὴν βασιλείαν, ὡς μηκέτι τὸν ἐμὸν λαὸν τῇ ἐκείνων βοηθείᾳ θαῤῥεῖν, καὶ ἀσεβείας ἀφορμὰς παρ' ἐκείνων λαμβάνειν, ἀλλὰ τὴν ἐμὴν προμήθειαν ἐπιζητεῖν· μαθήσονται γάρ μου τὴν δεσπο τείαν. ιζʹ, ιηʹ. Καὶ ἐγένετο ἐν τῷ ἑβδόμῳ καὶ εἰκοστῷ ἔτει, ἐν μιᾷ τοῦ μηνὸς τοῦ πρώτου, ἐγένετο λόγος Κυρίου πρός με, λέγων· Υἱὲ ἀνθρώπου, Να βουχοδονόσορ ὁ βασιλεὺς Βαβυλῶνος κατεδουλώσατο τὴν δύναμιν αὑτοῦ δουλείᾳ μεγάλῃ ἐπὶ Τύρῳ. Πᾶσα κεφαλὴ φαλάκρωμα, καὶ πᾶς ὦμος μαδῶν, καὶ μισθὸς οὐκ ἐγένετο αὐτῷ, καὶ τῇ δυνάμει αὐτοῦ ἐπὶ Τύρῳ, καὶ τῇ δου λείᾳ ᾗ ἐδούλευσεν ἐπ' αὐτῇ.","english":"Having thus promised release from captivity, he also foretells the future smallness of that kingdom. 15. For he says, \"And there shall be a lowly rule there, compared with all the rules, and it shall be the lowliest, so as not to be exalted any more over the nations, and I will make them few in number, so that they may not be more numerous among the nations.\" The facts bear witness to the truth of the prophecy. For the kingdom of the Egyptians, having been destroyed by Nebuchadnezzar, flourished again under Cyrus the Persian, but did not recover its former dominion. For after no long time, Cambyses, the son of Cyrus, having destroyed it again, made it subject and compelled it to pay tribute; and later it also received Macedonian kings, the Egyptians having ceased entirely to have kings. 16. \"And they shall no longer be for the house of Israel a hope that brings iniquity to remembrance, in that they went after them, and they shall know that I am the Lord.\" For in this way, he says, I will diminish the kingdom of the Egyptians, so that my people may no longer trust in their help and take from them occasions of impiety, but may seek my providence; for they shall learn my lordship. 17, 18. And it came to pass in the twenty-seventh year, on the first day of the first month, that the word of the Lord came to me, saying: Son of man, Nebuchadnezzar king of Babylon made his army serve a great servitude against Tyre. Every head was made bald, and every shoulder was rubbed bare, and there was no wages for him, nor for his army, for Tyre, nor for the servitude which he served against it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":255,"ref":"p255","source":"Ἐκεῖνα τῷ δε κάτῳ ἔτει τῆς Ἰεχονίου αἰχμαλωσίας προείρηκεν, ἢ τῷ δωδεκάτῳ· οὕτω γὰρ καὶ ὁ Ἑβραῖος λέγει, καὶ ὁ Σύρος· ταῦτα δὲ τῷ ἑβδόμῳ καὶ εἰκοστῷ μετὰ τὴν ἅλωσιν τῆς Τύρου καὶ τὴν μακρὰν πολιορκίαν, δι' ἣν καὶ πᾶσαν κεφαλὴν λέγει φαλακρὰν γενέ σθαι, καὶ πάντα ὦμον μαδῶντα. Ἡ γὰρ ὑπαίθριος διαγωγὴ τοιαῦτα ποιεῖν εἴωθε, τοῦ φλογμοῦ πολλά κις ἀποδέροντος τῶν τοῦ σώματος μελῶν τὰ γυμνὰ τούτῳ προκείμενα. Ὑπισχνεῖται δὲ τῷ Ναβουχοδονόσορ τὸν μισθὸν δώσειν τὴν Αἴγυπτον, ὑπὲρ τῶν πόνων τῶν περὶ τὴν πολιορκίαν τῆς Τύρου γεγενημέ νων· οὐκ ἐπειδὴ γνώμῃ τῷ θείῳ διακονῶν βουλή ματι τοῦτο εἰργάσατο (οἰκείᾳ γὰρ ὁρμῇ κεχρημένος πᾶσι τούτοις τοῖς ἔθνεσιν ἐπεστράτευσεν), ἀλλὰ διὰ τούτων παραδηλοῖ, ὡς οὐδὲν αὐτοῦ μὴ βουλομένου γενήσεται. \"Δύο γὰρ, φησὶ, στρουθία ἀσσαρίου πωλεῖται, καὶ ἓν ἐξ αὐτῶν οὐ πεσεῖται παρεκτὸς τοῦ Πατρὸς ὑμῶν τοῦ ἐν οὐρανοῖς.\" Οὐδὲν γὰρ αὐτὸν λέληθε τῶν γιγνομένων· ἀλλὰ τὰ μὲν αὐτὸς πρυτανεύει, τὰ δὲ γίνεσθαι συγχωρεῖ, νῦν μὲν τῷ αὐτεξουσίῳ τῶν ἀνθρώπων παραχωρῶν, νῦν δὲ τοὺς ἀξίους δι' ἑτέρων κολάζεσθαι συγχωρῶν. Δεῖξαι τοίνυν βουλόμενος, ὡς αὐτοῦ συγχωρήσαντος ταύτην ἔλαβεν ὁ Ναβουχοδονόσορ τὴν δύναμιν, ὑπισχνεῖται καὶ μισθὸν αὐτῷ δώσειν ὑπὲρ τῆς Τυρίων πολιορκίας τῶν Αἰγυπτίων τὴν δούλωσιν. ιθʹ, κʹ. Τάδε, λέγει Ἀδωναῒ Κύριος· Ἰδοὺ ἐγὼ δίδωμι τῷ Ναβουχοδονόσορ βασιλεῖ Βαβυλῶνος τὴν γῆν Αἰγύπτου, καὶ λήψεται τὸ πλῆθος αὐ τῆς, καὶ σκυλεύσει τὰ σκῦλα αὐτῆς, καὶ προνομεύσει τὴν προνομὴν αὐτῆς, καὶ ἔσται ὁ μισθὸς τῇ δυνάμει αὐτοῦ.","english":"He had foretold those things in the fourth year of Jeconiah's captivity, or the twelfth; for thus both the Hebrew and the Syrian say. But these things in the twenty-seventh year after the capture of Tyre and the long siege, on account of which he says that every head became bald and every shoulder shaved. For dwelling in the open air is accustomed to produce such things, the scorching heat often stripping the bare parts of the body's limbs exposed to it. And he promises to give Nabuchodonosor Egypt as his wages, for the labors that had occurred around the siege of Tyre; not because he did this by design, serving the divine counsel (for using his own impulse he campaigned against all these nations), but through these things he indicates that nothing will happen without his will. \"For,\" he says, \"are not two sparrows sold for an assarion, and one of them will not fall apart from your Father in the heavens?\" For nothing that happens escapes him; but some things he directs himself, and others he permits to happen, now yielding to the free will of men, now permitting the worthy to be punished through others. Wishing, then, to show that it was by his permission that Nabuchodonosor received this power, he promises also to give him wages for the siege of the Tyrians—the enslavement of the Egyptians. 19, 20. Thus says Adonai the Lord: Behold, I give to Nabuchodonosor king of Babylon the land of Egypt, and he shall take its multitude, and he shall despoil its spoils, and he shall plunder its plunder, and it shall be wages for his army.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":256,"ref":"p256","source":"Ἀντὶ τῆς λειτουργίας αὐτοῦ, ἧς ἐδούλευσεν ἐπὶ Τύρου, δέδωκα αὐτῷ τὴν γῆν Αἰγύπτου, ἀνθ' ὧν ὅσα εἰργάσατο. Πάλιν τὰ αὐτὰ εἴρηκε, τῇ ἀναλήψει καὶ δευτερώσει τὴν πρόῤῥησιν βεβαιῶν· Τάδε λέγει Ἀδωναῒ Κύριος· (καʹ.) Ἐν τῇ ἡμέρᾳ ἐκείνῃ ἀνατελεῖ κέρας παντὶ τῷ οἴκῳ Ἰσραὴλ, καὶ σοὶ δώσω στόμα ἠνεῳγμένον ἐν μέσῳ αὐτῶν, καὶ γνώσονται ὅτι ἐγὼ Κύριος. Κέρας ἡ θεία Γραφὴ ποτὲ μὲν καλεῖ τὴν εὐσέβειαν, ποτὲ δὲ τὴν δύναμιν, ποτὲ δὲ τὴν βασιλείαν· τὸ δὲ Ἀνατελεῖ κέρας ἐκ τῆς μεταφορᾶς τῶν μόσχων τέθεικεν, οἳ ἀσθενεῖς μὲν εἰσὶν πρὸ τῆς τῶν κεράτων ἐκφύσεως, μετὰ δὲ τὴν τούτων αὔξησιν πολλὴν προσλαμβάνουσι δύναμιν. Τῆς τοίνυν Αἰγύπτου, φησὶ, καταλυομένης, ὁ ἐμὸς ἀνθήσει λαὸς, καὶ εὐσέβειαν κτήσεται, τὴν πονηρίαν οὐκ ἔχων διδάσκαλον· ὑφέξουσι δὲ καὶ τοῖς προφητικοῖς λόγοις τὴν ἀκοὴν, τὴν ἐμὴν δεσποτείαν μεμαθηκότες. Τοῦτο γὰρ ἐδήλωσεν εἰρηκώς· \"Καὶ σοὶ δώσω στόμα ἠνεῳγμένον ἐν μέσῳ αὐτῶν·\" διὰ γὰρ τοῦ Ἰεζεκιὴλ πάντα τὸν προφητικὸν ἐσήμανε χορόν.","english":"Instead of his service, with which he served against Tyre, I have given him the land of Egypt, in return for all that he did. Again he has said the same things, confirming the prediction by repetition and a second declaration: Thus says Adonai the Lord: (21.) In that day a horn shall spring up for the whole house of Israel, and to you I will give an opened mouth in their midst, and they shall know that I am the Lord. Scripture sometimes calls piety a horn, sometimes power, sometimes kingship; and he has used \"a horn shall spring up\" from the metaphor of calves, which are weak before the growth of their horns, but after their increase receive much strength. When Egypt, then, he says, is destroyed, my people shall flourish and shall acquire piety, having no teacher of wickedness; and they shall also submit their hearing to the prophetic words, having learned my dominion. For this is what he indicated by saying, \"And to you I will give an opened mouth in their midst\"; for through Ezekiel he signified the whole prophetic choir.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":257,"ref":"p257","source":"ΚΕΦΑΛΑΙΟΝ Μʹ.\n\nαʹ–γʹ. Καὶ ἐγένετο λόγος Κυρίου πρός με, λέγων· Υἱὲ ἀνθρώπου, προφήτευσον καὶ εἰπέ· Τάδε λέγει Ἀδωναῒ Κύριος· Ὀλολύξατε, ὢ ὢ ἡἡμέρα. Ὅτι ἐγγὺς ἡ ἡμέρα Κυρίου, καὶ ἐγγίζει ἡ ἡμέρα νεφέλης, καὶ καιρὸς ἐθνῶν ἔσται. Διὰ πάντων τῶν εἰρημένων δεδίττεται, θρηνεῖν καὶ ὀδύρεσθαι παρακελευόμενος. Ἡμέραν καλεῖ τὸν τῆς τιμωρίας καιρόν· νεφέλην δὲ τὸ ἀπὸ τῆς συμφορᾶς ταῖς ψυχαῖς γενόμενον σκότος· καιρὸν δὲ ἐθνῶν ἐκάλεσε τὴν τοῖς ἔθνεσιν ἐπιφερομένην\n\nτιμωρίαν. Οὐ γὰρ μόνον, φησὶν, ὁ ἐμὸς λαὸς τούτοις περιπε σεῖται τοῖς κακοῖς, ἀλλὰ καὶ τὰ ἔθνη δώσει δίκας τῆς ἀσεβείας. δʹ, εʹ. Καὶ ἥξει μάχαιρα ἐπ' Αἰγυπτίους, καὶ ἔσται ταραχὴ ἐν τῇ Αἰθιοπίᾳ, καὶ πεσοῦνται οἱ τετραυματισμένοι ἐν Αἰγύπτῳ, καὶ ληφθήσεται τὸ πλῆθος αὐτῶν, καὶ συμπεσεῖται τὰ θεμέ λια αὐτῆς. Καὶ καταληφθήσονται Πέρσαι, καὶ Κρῆτες, καὶ Λίβυες, καὶ Αἰθίοπες, καὶ Λυδοὶ, καὶ πᾶσα ἡ Ἀραβία, καὶ πάντες οἱ ἐπίμικτοι, καὶ ἐκ τῶν υἱῶν τῆς διαθήκης μου ἐν αὐτῇ μα χαίρᾳ πεσοῦνται μετ' αὐτῆς. Τὰ τῇ Αἰγύπτῳ, φησὶ, συμβησόμενα θόρυβον καὶ τῇ Αἰθιοπίᾳ παρ έξει· ὅμορος γὰρ οὖσα ἀγωνιάσει μὴ ταὐτὰ πάθῃ. Εἶτα διηγεῖται τοὺς Αἰγυπτίων ἐπικούρους σὺν Αἰ γυπτίοις ἀναιρουμένους, Κρῆτας, καὶ Λίβυας, καὶ Αἰθίοπας, καὶ Λυδοὺς, καὶ Ἄραβας. Καὶ Ἑλληνικαὶ δὲ ἱστορίαι διδάσκουσι τὴν Λυδῶν καὶ Αἰγυπτίων συμμαχίαν. Πέρσας δὲ οὐ τοὺς ἀπὸ τῆς Περσίδος εἰς βοήθειαν αὐτοῖς ἐληλυθότας λέγει· πῶς γὰρ οἷόν τε ἦν, Ἀσσυρίων καὶ Χαλδαίων πολεμούντων αὐτοῖς, Πέρσας ἔχειν συμμάχους;","english":"CHAPTER 40\n\n1–3. And the word of the Lord came to me, saying: Son of man, prophesy and say: Thus says Adonai the Lord: Wail, alas, alas the day. For the day of the Lord is near, and the day of a cloud draws near, and it shall be a time of the nations. Through all that has been said he strikes terror, urging them to lament and mourn. He calls the time of punishment a day; and a cloud, the darkness that comes upon souls from the calamity; and he called the time of the nations the punishment brought upon the nations. For not only, he says, shall my people fall into these evils, but the nations also shall pay the penalty for their impiety. 4–5. And a sword shall come upon the Egyptians, and there shall be turmoil in Ethiopia, and the wounded shall fall in Egypt, and their multitude shall be taken, and its foundations shall collapse. And the Persians shall be seized, and the Cretans, and the Libyans, and the Ethiopians, and the Lydians, and all Arabia, and all the mixed peoples, and some of the sons of my covenant among them shall fall by the sword with it. What befalls Egypt, he says, will bring confusion also to Ethiopia; for being a neighbor, it will be in anguish lest it suffer the same things. Then he recounts the allies of the Egyptians being slain together with the Egyptians—Cretans, and Libyans, and Ethiopians, and Lydians, and Arabians. And Greek histories also teach the alliance of the Lydians and Egyptians. But by Persians he does not mean those who came from Persis to bring them aid; for how could it be possible, when the Assyrians and Chaldeans were warring against them, for them to have Persians as allies?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":258,"ref":"p258","source":"ἀλλὰ τοὺς πάλαι ποτὲ ἐκεῖθεν ἀποικισθέντας, καὶ μετοίκους ἐν Αἰ γύπτῳ γεγενημένους. Φασὶ δὲ καὶ τὴν Αἰγυπτιακὴν Βαβυλῶνα τούτου χάριν ὁμώνυμον τῇ Περσικῇ γε νέσθαι, ὡς Περσῶν αὐτὴν ᾠκηκότων. Υἱοὺς δὲ τῆς διαθήκης αὐτοὺς καλεῖ τοὺς Ἰουδαίους, οἳ μετὰ τὴν τῆς Ἱερουσαλὴμ πολιορκίαν κατῆλθον εἰς Αἴγυπτον, τὸν προφήτην Ἱερεμίαν λαβόντες. Καὶ τούτοις δὲ ὁμοίως ἀπειλεῖ τιμωρίαν, ἐπειδὴ παρὰ τὸν αὐτοῦ σκο πὸν τὴν Ἰουδαίαν καταλιπόντες ἀφίκοντο εἰς τὴν Αἴγυπτον. Ταῦτα δὲ καὶ διὰ Ἱερεμίου τοῦ προφή του εἴρηται· \"Γνώσονται γὰρ, φησὶ, πάντες οἱ κατάλοιποι τοῦ Ἰούδα, οἱ παροικοῦντες ἐν γῇ Αἰγύπτου, λόγος τίνος ἐμμενεῖ, ὁ ἐμὸς, ἢ ὁ αὐτῶν· καὶ τοῦτο ὑμῖν τὸ σημεῖον, φησὶ Κύριος· Ἰδοὺ ἐγὼ δίδωμι τὸν Φαραὼ Οὐαφρῆ βασιλέα Αἰγύπτου ἔκδοτον εἰς χεῖρας ζητούντων ψυχὴν αὐτοῦ, καθὼς ἔδωκα τὸν Σεδεκίαν βασιλέα Ἰούδα εἰς χεῖρας Ναβουχοδονόσορ βασιλέως Βαβυλῶνος ἐχθροῦ αὐτοῦ, καὶ ζη τοῦντος ψυχὴν αὐτοῦ.\" Συμφωνεῖ τοίνυν ἀλλήλοις τὰ ὑπὸ τῶν θείων προφητῶν προηγορευμένα· ἑνὸς γὰρ Πνεύματος ῥήματα. Οὕτω πάλιν προει ρηκὼς μετὰ τοῦ διορισμοῦ τῆς Αἰγύπτου τὴν ἐρημίαν, καὶ πῦρ τὸν Ἀσσύριον προσαγορεύσας βα σιλέα, ἐπάγει· θʹ. Ἐν τῇ ἡμέρᾳ ἐκείνῃ ἐξελεύσονται ἄγγελοι ἀπὸ προσώπου μου ἐν Σεὶμ, σπεύδοντες ἀφα νίσαι τὴν Αἰθιοπίαν τὴν ἐλπίδα· καὶ ἔσται τα ραχὴ αὐτοῖς ἐν τῇ ἡμέρᾳ Αἰγύπτου, ὅτι ἰδοὺ ἥκει. –Ἐλπίδα τὴν Αἰθιοπίαν ἐκάλεσε, διὰ τὸ τοὺς Αἰγυπτίους τῇ ἐκείνων βοηθείᾳ θαῤῥεῖν· τὸ δὲ Σεὶμ τῇ Ἑλλάδι φωνῇ ἐν ἰσχύϊ δηλοῖ.","english":"But those who were once long ago deported from there, and had become resident aliens in Egypt. And they say that the Egyptian Babylon was for this reason given the same name as the Persian one, since Persians had settled it. He calls the Jews themselves sons of the covenant—those who, after the siege of Jerusalem, went down into Egypt, taking the prophet Jeremiah with them. And to these likewise he threatens punishment, because against his purpose they abandoned Judea and arrived in Egypt. These things were also spoken through Jeremiah the prophet: \"For all the remnant of Judah, who dwell in the land of Egypt, shall know,\" he says, \"whose word shall stand, mine or theirs; and this shall be your sign, says the Lord: Behold, I give Pharaoh Hophra king of Egypt as a deliverable into the hands of those seeking his life, just as I gave Zedekiah king of Judah into the hands of Nebuchadnezzar king of Babylon, his enemy, and one seeking his life.\" The things foretold by the divine prophets agree with one another, then; for they are the words of one Spirit. Thus again, having previously foretold the desolation of Egypt with its definition, and having called the Assyrian king fire, he adds: 9. In that day messengers shall go forth from my presence in Seim, hastening to destroy Ethiopia, the hope; and there shall be confusion for them in the day of Egypt, because behold, it has come. —He called Ethiopia \"hope,\" because the Egyptians trusted in their help; and Seim in the Greek tongue means \"in strength.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":259,"ref":"p259","source":"Ταῦτα δὲ, φησὶ, τῶν Αἰγυπτίων ὑπομενόντων, ταραχθήσονται Αἰθίοπες οἱ τούτων ἐπίκουροι, οὐ μόνον διὰ τὰ τού τοις ἐπελθόντα κακὰ, ἀλλὰ καὶ διὰ τὰς σφᾶς αὐ τοὺς καταληψομένας συμφορὰς δι' ἀγγέλων τινῶν ὑπ' ἐμοῦ πεμπομένων, καὶ ἐπειγομένων πληρῶσαι τὰ προσταχθέντα. ιʹ–ιβʹ. Τάδε λέγει Ἀδωναῒ Κύριος· Καὶ ἀπολῶ τὸ πλῆθος τῶν Αἰγυπτίων διὰ χειρὸς Ναβουχοδονόσορ βασιλέως Βαβυλῶνος. Αὐτοῦ, καὶ τοῦ λαοῦ αὐτοῦ μετ' αὐτοῦ· λοιμοὶ ἀπὸ ἐθνῶν ἀπεσταλμένοι ἀπολέσαι τὴν γῆν· καὶ ἐκκενώσουσι πάντας τὰς μαχαίρας αὑτῶν ἐπ' Αἰγύπτου, καὶ πλησθήσεται ἡ γῆ τραυματιῶν. Καὶ δώσω τοὺς ποταμοὺς αὐτῶν ἐρήμους, καὶ ἀποδώσομαι τὴν γῆν εἰς χεῖρας πονηρῶν, καὶ ἀπολῶ τὴν γῆν καὶ τὸ πλήρωμα αὐτῆς, ἐν χερσὶν ἀλλοτρίων· ἐγὼ Κύριος λελάληκα. Τοῖς τῶν ἐθνῶν, φησὶν, ἁπάντων ὠμοτέροις Βαβυλωνίοις παραδώσω τὴν Αἴγυπτον, ὥστε πᾶσαν αὐτῶν τὴν γῆν πληρωθῆναι σφαγῶν, καὶ τοὺς ποταμοὺς ἐρήμους γενέσθαι τῶν παροικούντων· τὸ δὲ, \"Ἀποδώσομαι τὴν γῆν εἰς χεῖρας πονηρῶν,\" ἀντὶ τοῦ παραδώσω τέθεικεν. Ἁρμόττει δὲ καὶ τοῦτο τοῖς προειρημένοις· μισθὸν γὰρ ἔφη δώσειν τῷ Ναβουχοδονόσορ, τῆς Αἰγύπτου τὴν δούλωσιν, ὑπὲρ τῶν γεγενημένων αὐτῷ πόνων ἐν τῇ πολιορκίᾳ τῆς Τύρου. Εἶτα προλέγει, ὅτι βδελύγματα αὐτῶν, τουτέστι, τὰ εἴδωλα τὰ βδελυγμίας μεστὰ, ὑπὸ τῶν πολεμίων καταλυθήσεται. ιγʹ. Καὶ λήξουσιν οἱ τῆς Μέμφεως ἡγεμόνες. Τηνικαῦτα τῆς Αἰγύπτου τὰς ἡνίας πεπιστευμέ","english":"But these things, he says, while the Egyptians endure, the Ethiopians their allies will be thrown into confusion, not only because of the evils that have befallen them, but also because of the calamities that will overtake them, through certain angels sent by me and hastening to fulfill what has been commanded. 10–12. Thus says Adonai the Lord: And I will destroy the multitude of the Egyptians by the hand of Nebuchadnezzar king of Babylon, his own and his people with him; plagues sent from the nations to destroy the land; and they shall empty all their swords against Egypt, and the land shall be filled with the wounded. And I will make their rivers desolate, and I will give the land into the hands of wicked men, and I will destroy the land and its fullness, into the hands of strangers; I the Lord have spoken. To the Babylonians, he says, the cruellest of all the nations, I will hand over Egypt, so that their whole land may be filled with slaughters, and their rivers become desolate of their inhabitants. And the phrase, \"I will give the land into the hands of wicked men,\" he has set down in place of \"I will hand over.\" And this too fits with what has been said before; for he said that he would give Nebuchadnezzar as wages the enslavement of Egypt, in return for the labors that came to him in the siege of Tyre. Then he foretells that their abominations, that is, the idols full of abomination, will be overthrown by the enemies. 13. And the princes of Memphis shall cease. At that time, those entrusted with the reins of Egypt","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":260,"ref":"p260","source":"νοι. Καὶ φόβος ἅπασιν ἐπιπεσεῖται τοῖς Αἰγυπτίοις, τῆς Τάνεως μὲν ἐμπιπραμένης, Διοσπόλεως δὲ πανωλεθρίαν ὑπομενούσης· τῆς δὲ δυνατωτάτης Σαϊτῶν πόλεως χαλεπωτάταις περιπεσούσης συμφοραῖς· καὶ ἁπαξαπλῶς πυρὸς δίκην τῶν πολεμίων ἅπασαν κατανεμομένων τὴν Αἴγυπτον, ὡς καὶ τὴν ἐνδοτάτω κειμένην Συήνην τὸν ἐκ τούτων ὑποδέξασθαι θόρυβον. Καὶ τὴν ἐξαπιναίως δὲ γενομένην ἔφοδον ἱκα νῶς παρεδήλωσεν, εἰρηκώς· \"Ἔσονται ἐν Μέμφει πόλεμοι αὐθημερινοί\"· ἅμα γὰρ τῇ ἀγγελίᾳ καὶ ἡ διαμάχη γενήσεται. Τὸ δὲ, \"Ἐν Διοσπόλει ἔσται ἔκ ρηγμα, καὶ διαχυθήσεται ὕδατα,\" τῶν τειχῶν ᾐνίξατο τὴν κατάλυσιν, καὶ τῶν πολεμίων τὴν εἴσοδον, δίκην ὑδάτων εἰσρεόντων, καὶ διαχεομένων εἰς ἁπάσας αὐ τῆς τὰς ἀγυιάς τε καὶ οἰκίας. Τούτοις προστέθεικεν· ιζʹ. Ὅτι καὶ οἱ νεανίσκοι Ἡλιουπόλεως καὶ Βουβάστου ἐν μαχαίρᾳ πεσοῦνται. Δῆλον δὲ ὅτι καὶ ἐπὶ τούτοις μέγα ἐφρόνουν, ὡς ἀριστεῦσι καὶ δυνατοῖς· ἀλλὰ καὶ \"Αἱ γυναῖκες, φησὶν, ἐν αἰχμαλω σίᾳ πορεύσονται.\" Εἶτα προστίθησιν· ιηʹ. Ὅτι καὶ τῇ Τάφναις συσκοτάσει ἡ ἡμέρα. Σημαίνων τὸ ἐκ τῶν συμφορῶν ἐπιγινόμενον σκότος. Ταυτὸ δὲ τοῦτο πάλιν ἐσήμανεν, εἰρηκώς· \"Καὶ αὐτὴν νεφέλη καλύψει.\" Οἱ γὰρ κακοῖς περι πίπτοντες οὐχ ὁμοίως ὁρῶσι τὸ φῶς, ἀλλὰ σκότου παντὸς ζοφωδεστέραν ὑπολαμβάνουσι τὴν ἡμέραν. Εἶτα τῶν γιγνομένων ἐδήλωσε τὸν σκοπόν. ιθʹ. Καὶ ποιήσω κρίματα ἐν Αἰγύπτῳ, καὶ γνώ σονται οἱ Αἰγύπτιοι ὅτι ἐγώ εἰμι Κύριος. Ταῦτα γὰρ, φησὶν, ἅπαντα γενέσθαι συγχωρήσω, ἵνα καὶ οἱ Αἰγύπτιοι μάθωσι μὴ ἐφ' ἑαυτοῖς μέγα φρονεῖν, ἀλλὰ τὴν ἐμὴν δεσποτείαν γνωρίζειν. κʹ.","english":"...nor. And fear will fall upon all the Egyptians, when Tanis is set on fire, and Diospolis undergoes utter destruction; and when the most powerful city of the Saïtes falls into the most grievous calamities; and, to put it simply, when the enemies, like fire, divide up all Egypt, so that even Syene, which lies in the innermost region, receives the tumult from them. And he has sufficiently indicated the sudden onset, having said: \"There shall be wars in Memphis on the same day\"; for at the same time as the report, the battle will also take place. And the phrase, \"In Diospolis there shall be a breach, and waters shall be poured out,\" hints at the destruction of the walls and the entrance of the enemies, flowing in like waters and spreading into all its streets and houses. To these things he has added: 17. That the young men of Heliopolis and Bubastus shall fall by the sword. And it is clear that even in these they took great pride, as being the bravest and most powerful; but also \"The women,\" he says, \"shall go into captivity.\" Then he adds: 18. That even in Taphnis the day shall grow dark. Signifying the darkness that comes from calamities. And he has signified this same thing again, having said: \"And a cloud shall cover it.\" For those who fall into evils do not see the light in the same way, but regard the day as more gloomy than all darkness. Then he has made clear the purpose of these events. 19. And I will execute judgments in Egypt, and the Egyptians shall know that I am the Lord. For all these things, he says, I will permit to happen, so that even the Egyptians may learn not to be proud on their own account, but to acknowledge my dominion. 20.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":261,"ref":"p261","source":"Καὶ ἐγένετο ἐν τῷ ἑνδεκάτῳ ἔτει, ἐν τῷ πρώτῳ μηνὶ, ἑβδόμῃ τοῦ μηνὸς, ἐγένετο λόγος Κυρίου πρός με, λέγων. Τοῦτο τὸ εἶδος καὶ παρὰ Ἱερεμίᾳ τῷ προφήτῃ εὑρίσκεται· καὶ γὰρ ἐκεῖνος σποράδην τίθησι τοὺς χρόνους, καὶ τιθεὶς πρότερα τὰ ἐπὶ Σεδεκίου γεγενημένα, ὃς ἔσχατος ἐβασίλευσε, πάλιν τὰ κατὰ τὸν Ἰωακεὶμ διηγεῖται, ὃς πρὸ ἐκείνου τὴν βασιλείαν ἐπρυτάνευσεν. Αἴτιον δὲ τούτου τὸ μὴ ἱστορίαν αὐτοὺς ἁπλῶς συγγράφειν, ἀλλὰ προφητείας κατὰ χρόνους τινὰς γεγενημένας. Ἀναγ καίως δὲ καὶ μάλα εἰκότως τούτου νῦν ἐμνημόνευσε τοῦ χρόνου. Ἐπειδὴ γὰρ τοσοῦτον νέφος συμφορῶν ἠπείλησε τῇ Αἰγύπτῳ ἐν τῷ ἑβδόμῳ καὶ εἰκο στῷ ἔτει. διδάσκει ἡμᾶς τῆς τιμωρίας τὸ δί καιον. Ἐν γὰρ τῷ ἑνδεκάτῳ, φησὶν, ἔτει εἶπε Κύριος πρός με· (καʹ.) Υἱὲ ἀνθρώπου, τοὺς βραχίονας Φαραὼ βασιλέως Αἰγύπτου συνέτριψα, καὶ ἰδοὺ οὐ κατεδέθη τοῦ δοῦναι αὐτῷ ἴασιν, τοῦ ἐπιθεῖναι αὐτῷ μάλαγμα, τοῦ δεθῆναι, καὶ κατισχύσαι, καὶ ἐπιλαβέσθαι μαχαίρας. Με τρίαν, φησὶν, ἐπήγαγον αὐτῷ τιμωρίαν, καὶ οὐκ ἠθέλησε τοῖς τῆς μετανοίας χρήσασθαι φαρμάκοις ἵνα πάλιν τῆς προτέρας ἐπιλάβηται δυναστείας. κβʹ–κδʹ. Διὰ τοῦτο τάδε λέγει Ἀδωναῖ Κύριος· Ἰδοὺ ἐγὼ ἐπὶ Φαραὼ βασιλέα Αἰγύπτου, καὶ συντρίψω τοὺς βραχίονας αὐτοῦ τοὺς ἰσχυροὺς, καὶ τεταμένους, καὶ τοὺς συντετριμμένους, καὶ καταβαλῶ τὴν μάχαιραν αὐτοῦ ἀπὸ τῆς χειρὸς αὐτοῦ. Καὶ διασπερῶ Αἴγυπτον εἰς τὰ ἔθνη, καὶ λικμήσω αὐτοὺς εἰς τὰς χώρας. Καὶ κατισχύσω τοὺς βραχίονας βασιλέως Βαβυλῶνος.","english":"And it came to pass in the eleventh year, in the first month, on the seventh day of the month, that the word of the Lord came to me, saying. This same form is also found in Jeremiah the prophet; for he too sets down the times in scattered fashion, and having first set forth the things that happened under Zedekiah, who reigned last, he again recounts the events concerning Jehoiakim, who held the kingship before him. The reason for this is that they do not simply write history, but prophecies that came to pass at certain times. And necessarily and very fittingly he has now made mention of this time. For since he had threatened Egypt with so great a cloud of calamities in the twenty-seventh year, he teaches us the justice of the punishment. For in the eleventh year, he says, the Lord said to me: (21.) Son of man, I have broken the arms of Pharaoh king of Egypt, and behold, they were not bound up to give him healing, to apply a poultice to him, to bind him up, and to strengthen him, and to take hold of a sword. Thrice, he says, I brought punishment upon him, and he did not wish to use the medicines of repentance so as again to take hold of his former dominion. 22–24. Therefore thus says Adonai the Lord: Behold, I am against Pharaoh king of Egypt, and I will crush his arms, both the strong and the outstretched, and the already crushed, and I will cast down his sword from his hand. And I will scatter Egypt among the nations, and I will winnow them into the countries. And I will strengthen the arms of the king of Babylon.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":262,"ref":"p262","source":"Ἐπειδὴ γὰρ οὐκ ἐβουλήθη ταῖς μετρίαις σωφρονισθῆναι παιδείαις, μεγίσταις αὐτὸν ὑποβαλῶ τιμωρίαις, καὶ πάσης αὐ τὸν τῆς ἰσχύος γυμνώσω, ὡς μηδὲ τοῖς πολεμικοῖς δυνηθῆναι χρήσασθαι ὀργάνοις, πάσης δὲ ἰσχύος καὶ δυνάμεως ἐμπλήσω τὸν Βαβυλώνιον· διὰ γὰρ τῶν βραχιόνων, καὶ ἐπὶ τοῦ Αἰγυπτίου, καὶ ἐπὶ τοῦ Βαβυλωνίου τὴν δύναμιν παρεδήλωσεν· ἐπειδὴ γὰρ διὰ τῶν βραχιόνων, καὶ τὰ πολεμικὰ πέφυκεν ἐνερ γεῖσθαι, \"Καὶ δώσω, φησὶ, τὴν ῥομφαίαν μου εἰς τὴν χεῖρα αὐτοῦ· καὶ ἐπάξει αὐτὴν ἐπ' Αἴγυπτον, καὶ προνομεύσει τὴν προνομὴν αὐτῆς, καὶ σκυλεύσει τὰ σκῦλα αὐτῆς.\" Ἐγὼ, φησὶν, ἐγχειρίσω αὐτῷ τὴν τιμωρητικὴν ἐνέργειαν, ὥστε τὰ προειρημένα πάντα τῇ Αἰγύπτῳ ποιῆσαι· ταῦτα δὲ πάλιν προστέθεικε, τῇ δευτερώσει τὰ πρότερα βεβαιῶν. Διὸ ὡς σαφῆ καὶ ἐκ τῶν προερμηνευθέντων δῆλα γεγενημένα, κατέλιπον ἀνερμήνευτα.\n\nΚΕΦΑΛΑΙΟΝ ΛΑʹ.\n\nα, βʹ. Καὶ ἐγένετο ἐν τῷ δεκάτῳ ἔτει, ἐν τῷ τρίτῳ μηνὶ, μιᾷ τοῦ μηνὸς, ἐγένετο λόγος Κυρίου πρός με, λέγων· Υἱὲ ἀνθρώπου, εἰπὲ πρὸς Φαραὼ βασιλέα Αἰγύπτου, καὶ πρὸς τὸ πλῆθος αὐτοῦ· Τίνι ὡμοίωσας σεαυτὸν ἐν τῷ ὕψει σου; Ἐπειδὴ τῇ μακροθυμίᾳ εἰς δέον οὐκ ἠθέλησε χρήσασθαι, ἀλλὰ τὸν τῦφον καὶ τὴν ἀλαζονείαν ἔχων ἐπέμενε, κατ' ἐρώτησιν αὐτῷ προσφέρει τοὺς λόγους. Εἰπὲ, φησὶν, ὦ τῆς Αἰγύπτου βασιλεῦ, τίσι σαυτὸν ἀπει κάζεις; καὶ τίνι νομίζεις ἐοικέναι τῶν βασιλέων, ὅτι τοσούτῳ φρονήματι κέχρησαι; Εἶτα ἐπάγει· γʹ. Ἰδοὺ Ἀσσοὺρ κυπάρισσος ἐν τῷ Λιβάνῳ, καὶ καλὸς ταῖς παραφυάσι, καὶ ὑψηλὸς τῷ μεγέθει, καὶ πυκνὸς τῇ σκέπῃ, καὶ εἰς μέσον νεφελῶν ἐγένετο ἡ ἀρχὴ αὐτοῦ.","english":"For since he was unwilling to be disciplined by moderate corrections, I will subject him to the greatest punishments, and I will strip him of all his strength, so that he cannot even use the instruments of war; but I will fill the Babylonian with all strength and power. For through the arms, both in the case of the Egyptian and in the case of the Babylonian, he indicated power; since it is through the arms that the works of war naturally operate, \"And I will give,\" he says, \"my sword into his hand; and he shall bring it against Egypt, and shall plunder her plunder, and shall despoil her spoils.\" I, he says, will deliver to him the punitive action, so as to do all the things previously spoken against Egypt. And these things he has added again, confirming the former by repetition. Therefore, as being clear and made evident from what has been previously interpreted, I have left them uninterpreted.\n\nCHAPTER 31.\n\n1, 2. And it came to pass in the tenth year, in the third month, on the first day of the month, that the word of the Lord came to me, saying: Son of man, speak to Pharaoh king of Egypt, and to his multitude: To whom have you likened yourself in your height? Since he was unwilling to make proper use of long-suffering, but persisted in vanity and arrogance, he brings these words to him in the form of a question. Speak, he says, O king of Egypt: to what do you compare yourself? And to whom among kings do you think you are like, that you have used such great pride? Then he adds: 3. Behold, Assyria is a cypress in Lebanon, beautiful in its branches, and tall in stature, and dense in its shade, and his rule came to be in the midst of the clouds.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":263,"ref":"p263","source":"Τῷ τροπικῷ πάλιν κέχρηται χαρακτῆρι, καί φησι τῶν Ἀσσυρίων τὸν βασιλέα τῇ ἐν τῷ Λιβάνῳ φυομένῃ κυπαρίσσῳ ἐοικέναι, κατά τε τὸ μέγεθος τοῦ ὕψους, καὶ τὸ πυκνὸν καὶ ἀμφιλαφὲς τῶν ὑπηκόων, καὶ τὸ εὐπρεπὲς τῶν ὑπάρχων καὶ στρατηγῶν· παραφυάδας γὰρ τούτους ἐκάλεσε. Τὸ δὲ, \"Εἰς μέσον νεφελῶν ἐγένετο ἡ ἀρχὴ αὐτοῦ,\" οὐ μόνον ὑπερβολικῶς κατὰ τὸ τῶν ἀνθρώπων ἰδίωμα τέθεικεν (εἰώθασι γὰρ πολλοὶ λέ γειν, ὅτι Ὁ δεῖνα ἕως τῶν νεφελῶν ὑψώθη), ἀλλὰ καὶ τῶν λογισμῶν αὐτοῦ τὴν ἀλαζονείαν ἐξέφηνεν· αὐτοῦ γάρ ἐστι φωνή· \"Ἀναβήσομαι ἐπάνω τῶν νεφελῶν, ἐπάνω τῶν ἄστρων τοῦ οὐρανοῦ θήσω τὸν θρόνον μου·\" καὶ τοῦτο πανταχόθεν ἔστιν ἐκ τῆς θείας διδαχθῆναι Γραφῆς. Ὁ μὲν γὰρ Σενναχηρεὶμ ἐβόα, ὅτι \"Οὐ μὴ ῥύσεται Κύριος τὴν Ἱερουσαλὴμ ἐκ χειρός μου·\" ὁ δὲ Ναβουχοδονόσορ, εἰκόνα ποιήσας χρυσῆν, ταύτην ἅπαν τας τοὺς ὑπηκόους, καὶ ἄρχοντας καὶ ἀρχομένους, προσέταξε προσκυνεῖν. Κἀνταῦθα τοίνυν τὴν ὑπερήφανον αὐτοῦ γνώμην δι' αἰνιγμάτων ἐδήλωσε. Τού τοις ἐπάγει· δʹ. Ὕδωρ ἐξέθρεψεν αὐτὸν, ἡ ἄβυσσος ὕψω σεν αὐτὸν, τοὺς ποταμοὺς αὑτῆς ἤγαγε κύ κλῳ τῶν φυτῶν αὐτοῦ, καὶ τὰ συστήματα αὑ τῆς ἐξαπέστειλεν εἰς πάντα τὰ ξύλα τοῦ πεδίου. Ὕδωρ δὲ καὶ ἄβυσσον τὰ ἄπειρα ἔθνη τὰ ὑπ' αὐτοῦ δουλωθέντα προσηγόρευσεν, ἃ τὸν δασμὸν καὶ τὸν φόρον, καθάπερ τινὰ ἀρδείαν τῇ στρατείᾳ προσφέροντα, οἷόν τινα φυτὰ ἐξέθρεψε, καὶ παρ εσκεύασε τὰ ταύτης συστήματα, τουτέστι, τὰ στρατιωτικὰ συντάγματα, ἀποσταλῆναι εἰς πάντα ξύλα τοῦ πεδίου, ἀντὶ τοῦ, τοὺς μηδέπω χειρωθέντας, μηδὲ δουλωθέντας, ὡς καὶ τούτους ὑπηκόους γενέ σθαι. εʹ.","english":"Again he has used the figurative character, and says that the king of the Assyrians is like the cypress that grows in Lebanon, both in the greatness of its height, and in the dense and far-spreading multitude of his subjects, and in the comeliness of his governors and generals; for these he called offshoots. And the phrase, \"His rule came into the midst of the clouds,\" he has set down not only hyperbolically according to the idiom of men (for many are accustomed to say, \"So-and-so was exalted as far as the clouds\"), but he has also revealed the arrogance of his thoughts; for it is his voice: \"I will ascend above the clouds, above the stars of heaven I will set my throne;\" and this can be learned from the divine Scripture from every side. For Sennacherib cried out, \"The Lord will not deliver Jerusalem out of my hand;\" and Nebuchadnezzar, having made a golden image, commanded all his subjects, both rulers and ruled, to worship it. Here, therefore, he has also made known his haughty mind through riddles. To these things he adds: 4. Water nourished him, the abyss exalted him, it led its rivers round about his plants, and it sent forth its gatherings into all the trees of the plain. And by water and abyss he has named the countless nations enslaved by him, which, bringing tribute and tax to his army as it were a watering, nourished them like plants, and prepared its gatherings, that is, the military companies, to be sent forth into all the trees of the plain, instead of, those not yet subdued nor enslaved, so that these also might become subject. 5.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":264,"ref":"p264","source":"Ἕνεκεν τούτου ὑψώθη τὸ μέγεθος αὐτοῦ παρὰ πάντα τὰ ξύλα τοῦ πεδίου, καὶ ἐκεῖθεν ἐπλατύνθησαν οἱ κλάδοι αὐτοῦ, καὶ ὑψώθησαν αἱ παραφυάδες αὐτοῦ ἀφ' ὕδατος πολλοῦ ἐν τῷ ἐκτεῖναι αὐτόν. Τοῦτο, φησὶν, αἴτιον αὐτῷ καὶ τῆς ἀλαζονείας, καὶ τῆς ὑπερηφανίας ἐγένετο· παρὰ γὰρ μυρίων ἐθνῶν τὴν ἀρδείαν δεχόμενος, σὺν ταῖς παραφυάσιν ηὐξήθη. ʹ. Ἐν ταῖς παραφυάσιν αὐτοῦ, φησὶν, ἐνόσσευσε πάντα τὰ πετεινὰ τοῦ οὐρανοῦ. Διὰ τού του τοὺς λογικωτέρους τῶν ἀνθρώπων, καὶ οἱονεὶ πτηνοὺς παρεδήλωσε. \"Καὶ ὑποκάτω τῶν κλάδων αὐτοῦ ἐγέννα πάντα τὰ θηρία τοῦ πεδίου.\" Τὰ βάρβαρα δὲ τῶν ἐθνῶν διὰ τούτων ἐσήμανε θηριώδη ὄντα, καὶ τὴν ψυχὴν χαμαίζηλα· τοῦτο δὲ καὶ αὐτὸς ἡρμήνευσεν, εἰρηκώς· \"Ἐν τῇ σκιᾷ αὐ τοῦ κατῴκησε πλῆθος ἐθνῶν.\" Καὶ ὅπερ ἄνω διῃρη μένως εἶπε καὶ τροπικῶς, τοῦτο ἐνταῦθα κοινῶς καὶ σαφῶς προστέθεικε. Σκιὰν δὲ αὐτοῦ, καὶ παρα φυάδας, καὶ κλάδους, οὐ μόνον ὑπάρχους καὶ στρατηγοὺς, ἀλλὰ καὶ τοὺς τῶν ἐθνῶν ἡγεμονεύοντας σατράπας ἐκάλεσεν, οἷς διετέλουν δουλεύοντες οἱ ὑπήκοοι. Ταῦτα καὶ αὐτὸς ὁ Ναβουχοδονόσορ ὄναρ εἶδε, καὶ ὁ μακάριος ἡρμήνευσε Δανιὴλ τὸ τοῦ δένδρου ἐνύπνιον. ζʹ. Καὶ ἐγένετο, φησὶ, κάλλος ἐν τῷ ὕψει αὐτοῦ διὰ τὸ πλῆθος τῶν κλάδων αὐτοῦ, Διδάσκει δὲ ἡμᾶς τὸ τοῦ πλήθους καὶ ὁ μακάριος Δανιὴλ, ἑκατὸν εἴκοσι σατράπας εἰρηκὼς ἐσχηκέναι τὸν Δα ρεῖον, τὴν τοῦ Βαλτάσαρ διαδεξάμενον βασιλείαν. Εἶτα καὶ τοῦ πλήθους τὴν αἰτίαν διδάσκει· \"Ὅτι ἐγενήθησαν αἱ ῥίζαι αὐτοῦ ὕδωρ πολύ.\" Παντα χοῦ γὰρ, φησὶν,","english":"For this reason his size was exalted above all the trees of the plain, and from there his branches were widened, and his shoots were lifted up by much water when he stretched out. This, he says, became the cause for him both of his boastfulness and of his arrogance; for receiving irrigation from countless nations, he grew together with his shoots. 5. In his shoots, he says, all the birds of heaven nested. By this he indicated the more rational among men, and as it were the winged. \"And under his branches all the beasts of the field gave birth.\" By these he signified the barbarous among the nations, being beast-like and low-minded in soul; and he himself also interpreted this, having said: \"In his shadow dwelt a multitude of nations.\" And what he said above in a divided and figurative manner, this he has added here in a common and clear manner. And his shadow, and shoots, and branches, he called not only governors and generals, but also the satraps who ruled over the nations, to whom their subjects continually remained in servitude. These things Nabuchodonosor himself also saw in a dream, and the blessed Daniel interpreted the dream of the tree. 7. And there was, he says, beauty in his height because of the multitude of his branches. And the blessed Daniel also teaches us the matter of the multitude, having said that Dareios, who succeeded to the kingdom of Baltasar, had a hundred and twenty satraps. Then he also teaches the cause of the multitude: \"Because his roots became much water.\" For everywhere, he says,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":265,"ref":"p265","source":"ἐκτείνας τὰς ῥίζας, καὶ πολλὴν ἀρ δείαν δεξάμενος, τοὺς κλάδους τούτους ἐξέθρεψε. Καὶ ἐπιμένων τῇ τροπῇ, ηʹ. Κυπαρίσσῳ, φησὶν, οὐχ ὑπερῆραν αὐτὸν ἐν τῷ παραδείσῳ τοῦ Θεοῦ. Οὐδεὶς γὰρ, φησὶ, τῶν κατὰ τὴν οἰκουμένην τηνικαῦτα βασιλευόντων περιφανέστερος ἐκείνου ἐγένετο· παράδεισον γὰρ ἐν ταῦθα τὴν οἰκουμένην ἐκάλεσε· τροπικῶς γὰρ τέως ἅπαντα λέγει. \"Καὶ πίτυες, φησὶν, οὐχ ὅμοιαι τοῖς κλάδοις αὐτοῦ, καὶ ἐλάται οὐκ ἐγένοντο ὅμοιαι ταῖς παραφυάσιν αὐτοῦ.\" Οὐ μόνον δὲ αὐτὸς, φησὶ, περιφανέστερος τῶν ἄλλων ἐγένετο βασιλέων, ἀλλὰ καὶ οἱ τούτου κλάδοι καὶ παραφυάδες, πολλῷ τῷ μέτρῳ νενικήκασι, καὶ τῷ ὕψει, καὶ τῇ πυκνότητι, τοὺς τῶν ἄλλων ἐθνῶν βασιλέας. Πίτυς δὲ καὶ ἐλάτας τροπικῶς ἐκάλεσε τοὺς ἐλαττόνων ἐθνῶν βασιλέας, οἷς τοὺς σατράπας ἐπέστησεν, οἳ ὑπακούειν τούτους ἠνάγκαζον. Λέγει τοίνυν, ὅτι τῶν μὲν μεγί στων βασιλέων μείζων ἐγένετο· τῶν δὲ ἐλαττόνων οὐκ αὐτὸς μόνον, ἀλλὰ καὶ οἱ τούτου ἄρχοντες δυνατώτεροι γεγένηνται καὶ περιφανέστεροι. Εἶτα συν τόμως· Πᾶν ξύλον ἐν τῷ παραδείσῳ τοῦ Θεοῦ οὐχ ὡμοιώθη αὐτῷ ἐν τῷ κάλλει αὐτοῦ, (θʹ.) διὰ τὸ πλῆθος τῶν κλάδων αὐτοῦ. –Κάλλος δὲ τὸ ὁρώ μενον λέγει, τὸ περὶ τὸ σῶμα, ἁλουργίδα, στεφάνους, θρόνους λιθοκολλήτους, δορυφόρους, ἀσπιδοφόρους, καὶ τὰ ἄλλα ὅσα λαμπρύνειν οἶδε κατὰ τὸ ὁρώμενον τοὺς βασιλέας· λέγει τοίνυν, ὅτι οὐδεὶς ἐξισώθη αὐτῷ τῶν τηνικάδε τῆς γῆς βεβασιλευκότων· προστίθησι δὲ ὅτι καὶ ζηλωτὸς ἐγένετο πᾶσιν ἐκείνοις.","english":"Having stretched out his roots and received abundant watering, he nourished these branches. And continuing with the figurative language, he says in the eighth place: \"The cypress,\" he says, \"did not surpass him in the paradise of God.\" For no one, he says, of those reigning over the inhabited world at that time became more conspicuous than he; for here he called the inhabited world a paradise, since for the present he speaks all things figuratively. \"And the pines,\" he says, \"were not like his branches, and the firs were not made like his shoots.\" For not only did he himself, he says, become more conspicuous than the other kings, but also his branches and shoots surpassed by a great measure, both in height and in density, the kings of the other nations. And by \"pines\" and \"firs\" he figuratively called the kings of lesser nations, over whom he set satraps, who compelled them to obey. He says, then, that he became greater than the greatest kings; and than the lesser ones, not only he himself, but also his rulers became more powerful and more conspicuous. Then concisely: \"Every tree in the paradise of God was not likened to him in his beauty,\" (ninth,) \"because of the multitude of his branches.\" And by \"beauty\" he means the visible, that which pertains to the body—purple robes, crowns, thrones studded with gems, spear-bearers, shield-bearers, and all the other things that are able to make kings splendid in visible appearance. He says, then, that no one of those who reigned over the earth at that time was made equal to him; and he adds that he also became an object of emulation to all those.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":266,"ref":"p266","source":"\"Ἐζή λωσε γὰρ αὐτὸν, φησὶ, πάντα τὰ ξύλα τῆς τρυ φῆς τοῦ παραδείσου τοῦ Θεοῦ.\" Εἶτα τὸν τῆς ψυχῆς αὐτοῦ τῦφον παραγυμνοῖ· ιʹ, ιαʹ. Διὰ τοῦτο τάδε λέγει Ἀδωναῒ Κύριος· Ἀνθ' ὧν ἐγένετο μέγας τῷ μεγέθει, καὶ ἔδωκε τὴν ἀρχὴν αὐτοῦ εἰς μέσον τῶν νεφε λῶν, καὶ ἐπήρθη ἡ καρδία αὐτοῦ ἐν τῷ ὕψει αὐτοῦ, καὶ εἶδον ἐν τῷ ὑψωθῆναι αὐτόν. Καὶ παρέδωκα αὐτὸν εἰς χεῖρας ἄρχοντος ἐθνῶν, καὶ ἐποίησε τὴν ἀπώλειαν αὐτοῦ κατὰ τὴν ἀσέβειαν αὐτοῦ. Ἐπειδὴ γὰρ, φησὶν, οὐκ ἠρκέσθη τῇ κατὰ τῶν ἀνθρώπων ἡγεμονίᾳ, ἀλλὰ καὶ κατ' ἐμοῦ τῇ ἀλαζονείᾳ ἐχρήσατο, \"παρέδωκα αὐτὸν, φησὶν, εἰς χεῖρας ἄρχοντος ἐθνῶν.\" Λέγει δὲ τὸν Κῦρον· οὗτος γὰρ μητρόθεν μὲν Μῆδος, πατρόθεν δὲ Πέρσης ὑπάρχων, καὶ ἐκ δύο ἐθνῶν ὁρμώμενος, τὴν τῶν Ἀσσυρίων καὶ Βαβυλωνίων κατέλυσε βασιλείαν. \"Καὶ ἐποίησε, φησὶν, τὴν ἀπώλειαν αὐτοῦ κατὰ τὴν ἀσέ βειαν αὐτοῦ·\" Ἄξια γὰρ, φησὶν, ὑπέμεινεν ὧν ἠνόμησε. Κατὰ μὲν οὖν τὴν ἱστορίαν, ταῦτα τῷ Να βουχοδονόσορ συνέβη, τοσαύτην ὠμότητα καὶ ἀλαζο νείαν σὺν ἀσεβείᾳ νενοσηκότι.","english":"For,\" he says, \"all the trees of the delight of the paradise of God envied him.\" Then he lays bare the vanity of his soul: 10, 11. Therefore thus says Adonai the Lord: Because he became great in size, and set his rule in the midst of the clouds, and his heart was lifted up in his height, and I saw when he was exalted. And I delivered him into the hands of the ruler of the nations, and he wrought his destruction according to his impiety. For since, he says, he was not satisfied with dominion over men, but also used arrogance against me, \"I delivered him,\" he says, \"into the hands of the ruler of the nations.\" He means Cyrus; for he, being a Mede on his mother's side and a Persian on his father's side, and coming from two nations, overthrew the kingdom of the Assyrians and Babylonians. \"And he wrought,\" he says, \"his destruction according to his impiety;\" for, he says, he suffered what was worthy of the lawless deeds he committed. According to the history, then, these things happened to Nebuchadnezzar, who was sick with such cruelty and arrogance together with impiety.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":267,"ref":"p267","source":"Εἰ δέ τις ἀκριβῶς συνιδεῖν ἐθελήσειεν, εὑρήσει καὶ τὸν κοινὸν τῶν ἀν θρώπων ἀλάστορα, τὸν τοῦ Θεοῦ δυσμενῆ καὶ πολέ μιον διάβολον διὰ τούτων παραδηλούμενον, ὃς καλῶς καὶ ἀγαθῶς δημιουργηθεὶς, καὶ ταῖς μὲν ἀρχικαῖς δυνάμεσιν ἐξισούμενος, τῶν δὲ ὑποδεεστέρων ὑπάρ χων περιφανέστερος (παράδεισον γὰρ τρυφῆς, καὶ τὰ ἐν τούτῳ ξύλα, κατὰ τοὺς τῆς ἀλληγορίας νόμους, τὰς ἀσωμάτους φύσεις ἐκάλεσε), κατὰ τοῦ πεποιηκότος καὶ τοσαύτην εὐπρέπειαν ὁμοῦ καὶ δύνα μιν δεδωκότος ἐλύττησε, καὶ τυραννίδα μελετήσας, καὶ Θεὸς ἔσεσθαι ὀνειροπολήσας ἐξέπεσε. Τοῦτο δὲ καὶ ὁ μακάριος αἰνίττεται Παῦλος, \"Μὴ νεόφυτον, λέγων, ἵνα μὴ τυφωθεὶς εἰς κρῖμα ἐμπέσῃ τοῦ διαβό λου.\" Οὐκ εἰδὼς γὰρ εἰς δέον χρήσασθαι τῇ τιμῇ παραπλήσια πείσεται τῷ διαβόλῳ, ὃς ἀφορμὴν ἀλα ζονείας καὶ τύφου τὴν δοθεῖσαν αὐτῷ τιμὴν ἐποιήσατο. Τοῦτον λέγει \"παραδοθήσεσθαι ἄρχοντι ἐθνῶν.\" Τίς δὲ οὗτος ὁ ἄρχων τῶν ἐθνῶν, ἢ ὁ μονογενὴς τοῦ Θεοῦ Λόγος ὁ Δεσπότης Χριστὸς, πρὸς ὃν ὁ προφήτης φησί· \"Τίς οὐ φοβηθήσεταί σε, βασιλεῦ τῶν ἐθνῶν;\" Καὶ ὁ μακάριος Ἰακώβ· Οὐκ ἐκλείψει ἄρχων ἐξ Ἰούδα, καὶ ἡγούμενος ἐκ τῶν μηρῶν αὐτοῦ, ἕως ἂν ἔλθῃ ᾧ ἀπόκειται, καὶ αὐτὸς προσδοκία ἐθνῶν.\" Ταῦτα καὶ Ἡσαΐας βοᾷ· \"Ἔσται γὰρ, φησὶν, ἡ ῥίζατοῦ Ἰεσσαὶ, καὶ ὁ ἀνιστάμενος ἄρχων ἐθνῶν, ἐπ' αὐτῷ ἔθνη ἐλπιοῦσι.\" Καὶ ὁ Πατὴρ πρὸς αὐτόν· \"Δέδωκά σε εἰς διαθήκην γένους, εἰς φῶς ἐθνῶν, τοῦ εἶναί σε εἰς σωτηρίαν ἕως ἐσχάτου τῆς γῆς.\" Καὶ ὁ αὐτὸς δὲ προφήτης πάλιν πρὸς αὐτόν· \"Ἐκοπίασεν Αἴγυπτος,","english":"But if anyone wishes to understand precisely, he will find that the common avenger of men, the hostile and warlike devil of God, is also indicated by these words—he who, created good and noble, equal to the principal powers and more illustrious than those beneath him (for he called the paradise of delight and the trees in it, according to the laws of allegory, the incorporeal natures), raged against his Maker who had given him both such beauty and such power, and, meditating tyranny and dreaming that he would be God, fell away. The blessed Paul also hints at this, saying, \"Not a novice, lest being puffed up he fall into the condemnation of the devil.\" For not knowing how to use honor as he ought, he will suffer the same as the devil, who made the honor given to him an occasion of arrogance and pride. He says that this one \"will be delivered to the ruler of the nations.\" And who is this ruler of the nations but the only-begotten Word of God, the Lord Christ, to whom the prophet says: \"Who will not fear you, king of the nations?\" And the blessed Jacob: \"A ruler shall not fail from Judah, nor a leader from his thighs, until he comes to whom it is reserved, and he is the expectation of the nations.\" Isaiah also cries out these things: \"For there shall be,\" he says, \"the root of Jesse, and the one who rises to rule the nations; in him shall the nations hope.\" And the Father to him: \"I have given you as a covenant of a people, as a light of the nations, that you may be for salvation to the ends of the earth.\" And the same prophet again to him: \"Egypt has labored,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":268,"ref":"p268","source":"καὶ ἐμπορία Αἰθιόπων καὶ οἱ Σα βαῒν ἄνδρες ὑψηλοὶ ἐπὶ σὲ ἀναβήσονται, καὶ σοὶ ἔσονται δοῦλοι· ὀπίσω σου ἀκολουθήσουσι δεδεμένοι χειροπέδαις, καὶ ἐν σοὶ προσεύξονται, ὅτι ἐν σοὶ ὁ Θεός ἐστι, καὶ οὐκ ἔστι Θεὸς πλὴν σοῦ,\" καὶ τὰ ἑξῆς. Καὶ αὐτὸς δὲ διὰ τοῦ μακαρίου λέγει Δαβίδ· \"Λαὸς ὃν οὐκ ἔγνων ἐδούλευσέ μοι.\" Καὶ μυρίας δὲ ἑτέρας ἔστιν εὑρεῖν μαρτυρίας ταὐτὸ τοῦτο διδασκούσας. Τούτῳ τοίνυν παραδεδόσθαι λέγει τὸν κοινὸν ἀλάστορα καὶ πολέμιον, καὶ ὑπὸ τούτου γενέσθαι τὴν ἀπώλειαν αὐτοῦ κατὰ τὴν ἀσέβειαν αὐτοῦ. Τούτοις ἐπάγει· Καὶ ἐξέβαλον αὐτὸν ἐγώ. (ιβʹ.) Καὶ ἐξωλόθρευσαν αὐτὸν ἀλλότριοι λοιμοὶ ἀπὸ ἐθνῶν, καὶ κατέβαλον αὐτὸν ἐπὶ τῶν ὀρέων. Τοῦ γὰρ Κυρίου νενικηκότος αὐτὸν, καὶ τῆς δυναστείας καὶ τῆς τυραννίδος ἔξω πεποιηκότος, οἱ πάλαι λοιμοὶ, καὶ τοῦ Θεοῦ ἀλλότριοι οἱ ἐκ τῶν ἐθνῶν, τῷ θείῳ κηρύγ ματι πεπιστευκότες, παντελῶς αὐτὸν ἐξωλόθρευσαν, καὶ πρόῤῥιζον αὐτοῦ τὴν τυραννίδα ἀνέσπασαν, καὶ κατέβαλον αὐτὸν ἐπὶ τῶν ὀρέων, ἔνθα πρότερον εἶχε τὰ τεμένη καὶ τοὺς βωμοὺς, τὰς τῆς φιλοσοφίας ἱδρυσάμενοι στήλας. \"Καὶ ἐν πάσαις ταῖς φάραγξιν ἔπεσον οἱ κλάδοι αὐτοῦ, καὶ συνετρίβη τὰ στελέχη αὐτοῦ ἐν παντὶ πεδίῳ τῆς γῆς.\" Κλάδους δὲ αὐ τοῦ καὶ στελέχη τὰ παντοδαπὰ εἰδωλεῖα προσηγόρευ σεν, ἐξ αὐτοῦ δεξάμενα τὰς τῆς ἱδρύσεως ἀφορμὰς, ἃ καὶ ἀπὸ τῶν ὀρέων καὶ ἀπὸ τῶν πεδίων φροῦδα παντελῶς διὰ τῶν πάλαι μὲν λοιμῶν, μετὰ δὲ ταῦτα πιστῶν ἐθνῶν, ἀπεφάνθη.","english":"And the trade of the Ethiopians and the Sabeans, lofty men, shall come up against you, and they shall be servants to you; they shall follow after you bound with handcuffs, and they shall pray in you, because God is in you, and there is no God besides you, and so on. And he himself says through the blessed David: \"A people whom I did not know served me.\" And one can find countless other testimonies teaching this same thing. To this one, then, he says the common avenger and enemy was handed over, and by this one his destruction came about according to his impiety. To these things he adds: And I cast him out. (12) And alien plagues from the nations utterly destroyed him, and they cast him down upon the mountains. For when the Lord had conquered him and had put him outside of dominion and tyranny, the plagues of old, and those alien to God from the nations, having believed the divine proclamation, utterly destroyed him and tore up his tyranny by the root, and cast him down upon the mountains, where previously he had his sanctuaries and altars, setting up the pillars of philosophy. \"And in all the valleys his branches fell, and his stems were shattered in every plain of the earth.\" By his branches and stems he called the manifold idols, which received from him the occasions of their establishment, and these, from the mountains and from the plains, were shown to be utterly gone through the plagues of old and afterward through the faithful nations.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":269,"ref":"p269","source":"\"Καὶ κατέβησαν ἀπὸ τῆς σκέπης αὐτοῦ πάντες οἱ λαοὶ τῆς γῆς, καὶ ἠδάφισαν αὐτόν.\" Γνόντες γὰρ αὐτοῦ τὴν ἐξαπάτην, οὐ μόνον ἔφυγον αὐτοῦ τὴν δεσποτείαν, ἀλλὰ καὶ μέχρις αὐτοῦ τοῦ ἐδάφους κατήνεγκαν, τὴν Δεσποτικὴν ἐντολὴν πληροῦντες τὴν λέγουσαν· \"Ἰδοὺ δέδωκα ὑμῖν ἐξουσίαν πατεῖν ἐπάνω ὄφεων καὶ σκορπίων, καὶ ἐπὶ πᾶσαν τὴν δύναμιν τοῦ ἐχθροῦ.\" ιγʹ. Ἐπὶ τῇ πτώσει αὐτοῦ ἀνεπαύσαντο πάντα τὰ πετεινὰ τοῦ οὐρανοῦ, καὶ ἐπὶ τὰ στελέχη αὐτοῦ ἐγένετο πάντα τὰ θηρία τοῦ ἀγροῦ. Εἴ τις γὰρ, φησὶ, πτηνὸς, καὶ εἰς οὐρανὸν ἔχων τῆς διανοίας τὸ ὄμμα, εὐφραίνεται θεωρῶν αὐ τοῦ τὴν κατάλυσιν, καὶ τῆς ἀσεβείας τὴν γύμνωσιν. Καὶ οἱ πρότερον δὲ θηριώδεις κατὰ τῶν τούτου κλά δων ὁρμήσουσι, καὶ τὰ τῶν εἰδώλων οἰκείαις χερσὶν ἀνασπάσουσι τεμένη· ταῦτα γὰρ στελέχη ὠνόμασεν. ιδʹ. Ὅπως ἂν μὴ ὑψωθῶσι τῷ μεγέθει αὑτῶν πάντα τὰ ξύλα τὰ ἐν τῷ ὕδατι, καὶ οὐ μὴ δῶσι τὴν ἀρχὴν αὑτῶν ἐν μέσῳ τῶν νεφελῶν, καὶ μὴ ἱστῶνται ἐν τῷ ὕψει αὑτῶν πρὸς αὐτὸν οἱ πίνοντες ὕδωρ. Ὁ τούτου, φησὶν, ὄλεθρος, καὶ ἡ τῆς δυναστείας αὐτοῦ κατάλυσις, ὄνησις ἔσται τοῖς ἄλλοις, καὶ ἀφορμὴ ἀσφαλείας· ὁρῶντες γὰρ τὰ τούτῳ συμβάντα, οὐκ ἀνέξονται ὑπὲρ τὴν ἀξίαν φρονήματι χρήσασθαι· οὐδὲ πειραθήσονται ἁρπάσαι ἀρχὴν τὴν μηδαμόθεν προσήκουσαν· ἐφόδιον εἰς τυ ραννίδα λαμβάνοντες, καθάπερ τινὰ ἀρδείαν, τὴν παρ' ἐμοῦ χορηγηθεῖσαν αὐτοῖς τιμήν. \"Ὅτι πάντες ἐδόθησαν εἰς θάνατον.\" Οὐ γὰρ μόνον αὐτὸς ὁ διάβολος, ἀλλὰ καὶ οἱ τῆς τυραννίδος αὐτῷ κοινωνή σαντες δαίμονες, τὴν πανωλεθρίαν ὑπέμειναν. Ἀλλὰ καιρὸς πάλιν ἐπὶ τὴν ἱστορίαν ἐπανελθεῖν·","english":"And all the peoples of the earth went down from his shelter, and they brought him down to the ground. For when they recognized his deceit, they not only fled from his dominion, but they brought him down even to the ground itself, fulfilling the Lord's commandment which says: \"Behold, I have given you authority to tread upon serpents and scorpions, and upon all the power of the enemy.\" 13. At his fall all the birds of heaven rested, and upon his branches all the beasts of the field came to be. For if any bird, says he, having the eye of the mind toward heaven, rejoices to behold his destruction and the stripping bare of his impiety. And those who were formerly beast-like shall rush against his branches, and with their own hands shall tear down the precincts of the idols; for these he called branches. 14. So that all the trees that are by the water may not be exalted in their greatness, and may not give their rule in the midst of the clouds, and those who drink water may not stand in their height against him. His destruction, says he, and the overthrow of his dominion, shall be a benefit to others, and an occasion of safety; for seeing what has befallen him, they will not endure to employ a disposition beyond their worth; nor will they attempt to seize a rule that is in no way fitting, taking as provision for tyranny, as it were some irrigation, the honor supplied to them by me. \"Because all were given over to death.\" For not only the devil himself, but also the demons who shared his tyranny, underwent utter destruction. But it is time again to return to the history.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":270,"ref":"p270","source":"ἱκανὰ γὰρ καὶ τὰ εἰρημένα διδάξαι, ὡς οὐ μόνον περὶ τοῦ Ναβουχοδονόσορ ἐῤῥέθη τὰ εἰρημένα, ἀλλὰ καὶ περὶ αὐτοῦ τοῦ ἐν ἐκείνῳ ἐνεργήσαντος, καὶ τὴν οἰκείαν αὐτὸν ἀλαζονείαν διδάξαντος. Λέγει τοίνυν ὅτι αὐτὸς ὁ Ναβουχοδονόσορ, καὶ οἱ σὺν αὐτῷ θανάτῳ παραδοθήσονται, ταὐτὰ τοῖς ἄλλοις ἀνθρώποις πεισόμενοι. \"Εἰς γῆν βάθους, φησὶν, ἐν μέσῳ υἱῶν ἀν θρώπων ἐπαγομένων εἰς βόθρον.\" Τούτοις ἐπάγει· ιεʹ. Τάδε λέγει Ἀδωναῒ Κύριος· Ἐν ᾖ ἡμέρᾳ κατήχθη εἰς ᾅδου, ἐθρήνησεν αὐτὸν ἡ ἄβυσσος, ἐκάλυψε καὶ ἐπέστησε τοὺς ποταμοὺς αὐτῆς, ἐκώλυσε πλῆθος ὕδατος. –Ἄβυσσον δὲ ἐκάλεσε τὰ ὑπήκοα ἔθνη, συστρατεύοντα μὲν αὐτῷ, θρηνοῦντα δὲ οὐ τὴν ἐκείνου σφαγὴν, ἀλλὰ τὴν οἰκείαν ἧττάν τε καὶ ἀναίρεσιν. Ὅτι γὰρ οὐκ ἐκεῖ νον ἐθρήνουν, ἀποχρώντως ἐδήλωσεν εἰρηκώς· Ἐκώλυσε πλῆθος ὕδατος·\" τουτέστιν, Οὐκέτι σοι πέμπειν τοὺς φόρους ἀνέξεται. \"Ἐσκότασεν ἐπ' αὐτὸν ὁ Λίβανος, πάντα τὰ ξύλα τοῦ πεδίου ἐπ' αὐτὸν\n\nἐξελύθη.\" Λίβανον δὲ οὐ τὸ ὄρος καλεῖ, ἀλλὰ τὴν τῆς βασιλείας πυκνότητα, καὶ ξύλα τοῦ πεδίου, τοὺς ὑπ' αὐτὸν ἄρχοντας, τοὺς τῶν ὑπάρ χων ἐλάττους, καὶ οἷον ἐν πεδίῳ τινὶ πεφυτευμένους. Λέγει δὲ τοὺς σατράπας, τοὺς τοῖς ὑπάρχοις καὶ στρατηγοῖς ὑποκειμένους· τοὺς δὲ ἐν τῷ Λιβάνῳ πεφυτευμένους, τοὺς μείζους ἄρχοντας. Ὥσπερ τοίνυν οὐ Λίβανον τὸν Λίβανον, οὐδὲ πεδίον τὸ πεδίον, οὐδὲ ξύλα τὰ ξύλα νοοῦμεν ἐνταῦθα, οὕτως οὐδὲ παράδεισον τρυφῆς τὸν κληθέντα Θεοῦ παράδεισον, ἀλλ' ἐπὶ μὲν τοῦ Ναβουχοδονόσορ, τὰς τῆς οἰκουμέ νης βασιλείας, ἐπὶ δὲ τοῦ διαβόλου, τὰς νοητὰς καὶ ἀσωμάτους δυνάμεις. ι ʹ.","english":"For what has been said is sufficient to teach that these words were spoken not only about Nebuchadnezzar, but also about the one who worked in him and taught him his own arrogance. He says, then, that Nebuchadnezzar himself, and those with him, will be handed over to death, to suffer the same things as other men. \"Into the land of depth,\" he says, \"in the midst of the sons of men, when they are brought down into the pit.\" To these things he adds: 15. Thus says Adonai the Lord: In the day when he was brought down to Hades, the abyss mourned for him, it covered him and set its rivers over him, it restrained the multitude of water. — He called the abyss the subject nations, which campaigned with him, mourning not his slaughter, but their own defeat and destruction. For that they were not mourning for him, he sufficiently indicated by saying: \"It restrained the multitude of water\" — that is, It will no longer endure to send you the tribute. \"Lebanon is darkened over him, all the trees of the plain are loosened over him.\" He does not call the mountain Lebanon, but the density of the kingdom, and the trees of the plain, those rulers under him, the lesser of the governors, and as it were planted in a certain plain. He means the satraps, those subject to the governors and generals; and those planted in Lebanon, the greater rulers. Just as, therefore, we do not understand Lebanon here as Lebanon, nor the plain as the plain, nor the trees as the trees, so neither do we understand the paradise of delight as the paradise called of God, but in the case of Nebuchadnezzar, the kingdoms of the inhabited world, and in the case of the devil, the intelligible and incorporeal powers. 10.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":271,"ref":"p271","source":"Ἀπὸ τῆς φωνῆς τῆς πτώσεως αὐτοῦ, φησὶν, ἐσείσθη τὰ ἔθνη, ὅτε κατεβίβαζον αὐτὸν εἰς ᾅδου μετὰ τῶν καταβαινόντων εἰς λάκκον. Ἐπ' ἀμφοτέρων δὲ τοῦτο γεγένηται. Καὶ γὰρ τοῦ Βαβυλωνίων βασιλέως ἀναιρεθέντος, ἡ φήμη πάντοσε περιδραμοῦσα τὰ ὑπήκοα διετάραξεν ἔθνη· καὶ τοῦ διαβόλου καταλυθέντος ἐσείσθη τὰ ἔθνη, καὶ μετέστη ἐκ τῆς προτέρας ἐξαπάτης, εἰς τὴν τῶν σωτηρίων δογμάτων ἀλήθειαν. Καὶ γὰρ ὁ μακά ριος Παῦλος σεισμὸν τὴν μετάστασιν προσαγο ρεύει. Καὶ παρεκάλουν αὐτὸν, φησὶν, ἐν γῇ κατω τάτῃ πάντα τὰ ξύλα τῆς τρυφῆς, καὶ τὰ ἐκλε κτὰ, καὶ τὰ κάλλιστα τοῦ Λιβάνου, πάντα τὰ πίνοντα ὕδωρ. (ιζʹ.) Καὶ γὰρ καὶ αὐτὰ κατηνέχθη μετ' αὐτοῦ εἰς ᾅδου, σὺν τοῖς τραυματίαις ἀπὸ μαχαίρας. Κατωτάτην δὲ γῆν, καὶ λάκ κον, καὶ βόθρον, ἐπὶ μὲν τοῦ Ναβουχοδονόσορ τὸν θάνατον προσαγορεύει· ἐπὶ δὲ τοῦ διαβόλου, τὴν εἰς ἔσχατον ταπείνωσιν. Λέγει τοίνυν, ὅτι τούτων κἀ κείνων κοινωνήσουσιν οἱ παραδυναστεύοντες τῆς ἀπωλείας· βασιλείας γὰρ καταλυομένης, ἀνάγκη καὶ τὰς ὑπὸ ταύτῃ τελούσας ἡγεμονίας δέξασθαι τὴν μετα βολήν· τὸ δὲ, \"Παρακαλέσουσιν αὐτὸν,\" ἀπὸ τῶν παρ' ἡμῖν συμβαινόντων εἴρηται· πέφυκε γάρ πως ἡ κοινωνία τῶν συμφορῶν προσφέρειν τινὰ τοῖς ἀθυμοῦσι παραψυχήν.","english":"From the sound of his fall, he says, the nations were shaken, when they were bringing him down to Hades with those who go down into the pit. And this has happened in both cases. For when the king of the Babylonians was slain, the report, running everywhere, threw the subject nations into confusion; and when the devil was destroyed, the nations were shaken and were transferred from their former deception to the truth of the saving doctrines. For indeed the blessed Paul calls the transfer a shaking. And they comforted him, he says, in the nether land, all the trees of delight, and the chosen ones, and the fairest of Lebanon, all that drink water. (17.) For these too were brought down with him to Hades, with the slain by the sword. But the nether land, and the pit, and the dungeon, in the case of Nebuchadnezzar he calls death; in the case of the devil, the utmost humiliation. He says, then, that those who exercise power alongside them in destruction will share in these things and those; for when a kingdom is dissolved, the principalities that are subject to it must necessarily receive the change. And the phrase \"They will comfort him\" has been said from what happens among us; for somehow the fellowship of misfortunes naturally offers some consolation to the despondent.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":272,"ref":"p272","source":"Οὐ μόνον δὲ, φησὶν, οἱ ὑπ' αὐτοῦ, οἱ χειροτονηθέντες ἄρχοντες καταλυθήσονται, ἀλλὰ καὶ \"Τὸ σπέρμα αὐτοῦ, οἱ κατοικοῦντες ὑπὸ τὴν σκέπην αὐτοῦ, ἐν μέσῳ τῆς ζωῆς αὑτῶν ἀπώλοντο.\" Ὁ γὰρ Βαλτάσαρ, σπέρμα ὢν καὶ υἱὸς τοῦ Ναβουχοδονόσορ, οὐκ εἰάθη διὰ τὴν πολλὴν ἀσέ βειαν εἰς γῆρας ἐλάσαι, ἀλλὰ μεσοῦντος ἤδη τοῦ τοῖς ἀνθρώποις ὡρισμένου χρόνου παρεδόθη σφαγῇ. Ἐπὶ δὲ τοῦ διαβόλου, σπέρμα προσήκει νοεῖν τὴν ὑπ' αὐτοῦ κατασπαρεῖσαν τῆς ἀσεβείας διδασκαλίαν· ὅτι καὶ αὐτὴ ἄρδην ἀφανισθήσεται, καὶ οἱ ταύτης ὑπερμαχεῖν φιλονεικοῦντες. Εἶτα πρὸς αὐτὸν τρέπει τὸν λόγον. ιηʹ. Τίνι ὡμοιώθης ἐν δυνάμει, καὶ ἐν δόξῃ, καὶ ἐν μεγέθει, ἐν τοῖς ξύλοις τῆς τρυφῆς; Κατάβηθι, καὶ καταβιβάσθητι μετὰ ξύλων τῆς τρυφῆς εἰς γῆς βάθος. Ἐπειδὴ γὰρ, φησὶν, οὐκ ἐβουλήθης ὁμοιωθῆναι τοῖς ἅμα σοι φυτευθεῖσι ξύ λοις, ἀλλὰ τῷ φυτουργῷ, μετὰ τούτων τῶν ξύλων, τῶν ταὐτά σοι πεφρονηκότων, προστάττω σε ἀποῤ ῥιφῆναι, καὶ εἰς τὸ τῆς γῆς ἀποῤῥιφῆναι βάθος. Καὶ τοῦτο τοίνυν ἀμφοτέροις ἁρμόττει. Τού τοις ἐπάγει· \"Ἐν μέσῳ ἀπεριτμήτων κοιμη θήσῃ μετὰ τραυματιῶν μαχαίρας.\" Τὸ δὲ ἀπεριτμήτων, οὐ περὶ τοῦ σώματος, ἀλλὰ περὶ τῆς καρδίας λέγει· οἶδε γὰρ οὐ μόνον ἡ Καινὴ, ἀλλὰ καὶ ἡ Παλαιὰ Γραφὴ, περιτομὴν καρδίας· καὶ τοῦτο διὰ τοῦ προφήτου φησὶν ὁ Θεός· \"Ὅτι πάντα τὰ ἔθνη ἀπερίτμητα σαρκὶ, ὁ δὲ οἶκος Ἰσραὴλ ἀπερίτμητοι καρδίᾳ αὑτῶν.\" Ἐπειδὴ τοίνυν τὴν ἀλαζονείαν περιτεμεῖν οὐκ ἠθέλησας, ἀλλ' ἐναπέμεινέ σοι τὸ τῆς ἀλαζονείας περίττωμα, ταὐτὰ πείσῃ τοῖς ταῦτα δεδρακόσιν. Εἶτα συμπληροῖ τὸ νόημα·","english":"Not only, he says, will those under him, the rulers appointed by him, be destroyed, but also \"his seed, those who dwell under his shelter, perished in the midst of their life.\" For Belshazzar, being seed and son of Nebuchadnezzar, was not permitted, because of his great impiety, to reach old age, but when the time appointed for men was already at its midpoint, he was handed over to slaughter. But in the case of the devil, \"seed\" should be understood as the teaching of impiety sown by him, since both it and those who strive to fight in its defense will be utterly destroyed. Then he turns his discourse to him. 18. To whom were you likened in power, and in glory, and in greatness, among the trees of delight? Come down, and be brought down with the trees of delight to the depth of the earth. For since, he says, you did not wish to be likened to the trees planted together with you, but to the planter, with these trees, those who have thought the same things as you, I command you to be cast down, and to be cast down to the depth of the earth. And this, then, fits both. To these he adds: \"In the midst of the uncircumcised you shall sleep with those wounded by the sword.\" By \"uncircumcised\" he speaks not of the body but of the heart; for not only the New but also the Old Scripture knows a circumcision of the heart; and God says this through the prophet: \"For all the nations are uncircumcised in the flesh, but the house of Israel is uncircumcised in their heart.\" Since, therefore, you were unwilling to circumcise your arrogance, but the excess of arrogance remained in you, you will suffer the same things as those who have done these things. Then he completes the thought.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":273,"ref":"p273","source":"\"Οὕτω Φαραὼ, καὶ πᾶν τὸ πλῆθος τῆς ἰσχύος αὐτοῦ, λέγει Ἀδωναῒ Κύριος.\" Εἰρηκὼς γὰρ ἄνω· \"Τίνι ὡμοίωσας σεαυτὸν ἐν τῷ ὕψει σου;\" καὶ διηγησάμενος τὰ κατὰ τὸν Ἀσσύριον, εἶτ' οὖν Βαβυλώνιον, ἐπήγαγε τό· \"Οὕτω Φαραὼ καὶ πᾶν τὸ πλῆθος τῆς ἰσχύος αὐ τοῦ.\" Εἰ γὰρ ἐκεῖνος, φησὶν, ὁ πολλῷ σου μείζων καὶ περιφανέστερος ταῦτα πείσεται, ἀνάμεινον καὶ σὺ τὴν αὐτὴν τιμωρίαν, τὴν αὐτὴν ἔχων ἀσέβειαν.\n\nΚΕΦΑΛΑΙΟΝ ΛΒʹ.\n\nαʹ, βʹ. Καὶ ἐγένετο ἐν τῷ δωδεκάτῳ ἔτει, ἐν τῷ δωδεκάτῳ μηνὶ, μιᾷ τοῦ μηνὸς, ἐγένετο λόγος Κυρίου πρός με, λέγων· Υἱὲ ἀνθρώπου, λάβε θρῆνον ἐπὶ τὸν βασιλέα Αἰγύπτου, καὶ ἐρεῖς αὐτῷ· Λέοντι ἐθνῶν ὡμοιώθης σὺ, καὶ ὡς δρά κων ὁ ἐν τῇ θαλάσσῃ, καὶ ἐκεράτιζες αὐτοῖς ποταμοῖς σου, καὶ ἐτάρασσες ὕδωρ τοῖς ποσί σου, καὶ κατεπάτεις τοὺς ποταμούς σου. Καὶ τούτου πάλιν τὴν ἀλαζονείαν κατηγορεῖ καὶ τύφον, καὶ λέγει αὐτὸν ἐζηλωκέναι τοῦ ἐν τῇ θαλάσσῃ δρά κοντος τὴν ὑπερηφανίαν. Ἐδιδάχθημεν δὲ τοῦτον εἶναι τὸν διάβολον, τὸν πάλαι ποτὲ τῶν ἐθνῶν πικρῷ καὶ ἁλμυρῷ ἐνδιαιτηθέντα φρονήματι. Φησὶ δὲ καὶ ὁ Ἡσαΐας ἐπάξειν τὸν Θεὸν τὴν μάχαιραν τὴν ἁγίαν ἐπὶ τὸν δράκοντα τὸν ἐν τῇ θαλάσσῃ· λέγει δὲ αὐτὸν ἐπιχειρῆσαι καὶ λέοντι ὁμοιωθῆναι· λέοντα δὲ τῶν ἐθνῶν βασιλεύοντα τὸν Κύριον μεμαθήκαμεν· \"Ἀνα κλιθεὶς γὰρ, φησὶν, ἀνεπαύσατο, ὡς λέων καὶ ὡς σκύμνος, τίς ἐγερεῖ αὐτόν; Λέγει τοίνυν·","english":"Thus Pharaoh, and all the multitude of his strength, says the Lord Adonai.\" For having said above, \"To whom have you likened yourself in your height?\" and having recounted the things concerning the Assyrian, that is, the Babylonian, he added: \"Thus Pharaoh and all the multitude of his strength.\" For if that one, he says, who is much greater and more illustrious than you, will suffer these things, wait also yourself for the same punishment, having the same impiety.\n\nCHAPTER 32.\n\n1, 2. And it came to pass in the twelfth year, in the twelfth month, on the first day of the month, the word of the Lord came to me, saying: Son of man, take up a lamentation over the king of Egypt, and you shall say to him: You have been likened to a lion of the nations, and as a dragon that is in the sea, and you were butting with your rivers, and you were troubling the water with your feet, and you were trampling your rivers. And again he accuses his arrogance and pride, and says that he has emulated the haughtiness of the dragon in the sea. And we have been taught that this is the devil, who once long ago dwelt among the nations in a bitter and salty disposition. And Isaiah also says that God will bring the holy sword against the dragon that is in the sea; and he says that he attempted to be likened also to a lion; and we have learned that the Lord is the lion reigning over the nations: \"For having lain down, he says, he rested, as a lion and as a cub, who will rouse him?\" He says, then:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":274,"ref":"p274","source":"Ὅτι ἐπει ράθης ὁμοιωθῆναι τῷ τῶν ἐθνῶν λέοντι, παραπλησίως τῷ δράκοντι τῷ ἐν τῇ θαλάσσῃ, καὶ ἀλαζονικὸν κατὰ τοῦ Θεοῦ τῶν ὅλων ἀνεδέξω φρόνημα, θαῤῥῶν τῷ ποταμῷ καὶ ταῖς τούτου διώρυξιν, ὡς μὴ δεόμε νος μὴ νέφων, μηδὲ ὑετοῦ, μηδὲ τῆς ἄνωθεν προ νοίας καὶ κηδεμονίας, ἀλλὰ τοῖς ποσὶ χρώμενος, καὶ ταράσσων τὸ ὕδωρ, καὶ ὀχετηγῶν εἰς ἀρδείαν· τούτου χάριν, φησί· γʹ. Περιβαλῶ ἐπὶ σὲ δίκτυά μου ἐν ἐκκλησίᾳ λαῶν πολλῶν, καὶ ἀνάξω σε ἐν τῷ ἀγκίστρῳ μου. Ἁρμοδίως καὶ μάλα προσφόρως τῷ ποταμῷ ἀγκίστρου καὶ δικτύων ἐμνημόνευσεν· ἡρμήνευσε δὲ καὶ ταῦτα εἰρηκώς· \"Ἐν ἐκκλησίᾳ λαῶν πολλῶν.\" Οἷον γάρ τινι δικτύῳ, τῇ στρατείᾳ τῶν πολεμίων, καὶ καθάπερ τινὶ ἀγκίστρῳ, τῷ ἐμῷ βουλήματι ἀγρεύσω σε καὶ θηρεύσω σε, δίκην ἰχθύος. δʹ– ʹ. Καὶ ἐκτενῶ σε, φησὶν, ἐπὶ τὴν γῆν, καὶ πεδία πλησθήσεταί σου, καὶ ἐπικαθιῶ ἐπὶ σὲ πάντα τὰ πετεινὰ τοῦ οὐρανοῦ, καὶ ἐμπλήσω ἐκ μέσου σου πάντα τὰ θηρία τῆς γῆς. Καὶ δώσω τὰς σάρκας σου ἐπὶ τὰ ὄρη, καὶ ἐμπλήσω ἀπὸ τοῦ αἵματός σου τὰ πεδία. Καὶ ποτισθήσεται ἡ γῆ ἀπὸ τῶν προχωρημάτων σου ἐπὶ τῶν ὀρέων, καὶ φάραγγας ἐμπλήσω ἀπὸ σοῦ. Ὅταν, φησὶν, ὑπὸ τῶν πολεμίων ἀγρευθῇς καὶ ἀναιρεθῇς, ἄταφος μενεῖς, καὶ ἐμπλήσεις τὰς τῶν θηρίων καὶ τὰς τῶν ὀρνέων γαστέρας· οἱ δὲ τοῦ αἵματος ὀχετοὶ, καὶ τῆς σηπεδόνος οἱ ἰχῶρες, τούτους γὰρ ἐκάλεσε προχωρήματα, καὶ τὰ πεδία, καὶ τὰ ὄρη πληρώσει. ζʹ, ηʹ. Καὶ κατακαλύψω τὸν οὐρανὸν ἐν τῷ σβεσθῆναί σε, καὶ συσκοτάσω τὰ ἄστρα αὐτοῦ· ἥλιον ἐν νεφέλῃ καλύψω, καὶ σελήνη οὐ μὴ φανῇ τὸ φῶς αὑτῆς.","english":"Because you were rash enough to liken yourself to the lion of the nations, in like manner to the dragon in the sea, and you took up a boastful mind against the God of all things, trusting in the river and its channels, as though you had no need of clouds, nor rain, nor the providence and care from above, but using your feet, and troubling the water, and channeling it for irrigation; for this reason, he says: 3. I will cast my nets upon you in the assembly of many peoples, and I will bring you up with my hook. Fittingly and very appropriately to the river he mentioned hook and nets; and he explained these things too by saying, \"In the assembly of many peoples.\" For as if by some net, by the army of the enemies, and as if by some hook, by my will I will catch you and hunt you, like a fish. 4–5. And I will stretch you out, he says, upon the earth, and the plains shall be filled with you, and all the birds of heaven shall settle upon you, and I will fill all the beasts of the earth from your midst. And I will give your flesh upon the mountains, and I will fill the plains from your blood. And the earth shall be watered from your outflows upon the mountains, and I will fill the valleys from you. When, he says, you are caught by the enemies and slain, you will remain unburied, and you will fill the bellies of the beasts and of the birds; and the streams of blood, and the ichors of putrefaction—for these he called outflows—will fill both the plains and the mountains. 7–8. And I will cover the heaven when you are extinguished, and I will darken its stars; I will cover the sun with a cloud, and the moon shall not appear with her light.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":275,"ref":"p275","source":"Πάντας τοὺς φωστῆρας τοῦ οὐρανοῦ συσκοτάσω ἐπὶ σοὶ, καὶ δώσω σκό τος ἐπὶ τὴν γῆν σου, λέγει Ἀδωναῒ Κύριος. Οὐ φύσει ταῦτα λέγει γεγενῆσθαι, ἀλλὰ τῇ τῶν ἀνιωμένων διαθέσει· οἱ γὰρ ἐν συμφοραῖς ὄντες νυκτὸς ἀφεγγεστέραν τὴν ἡμέραν ὑπολαμβάνουσι· καὶ τοῦτο διδάσκων ἔφη· \"Καὶ δώσω σκότος ἐπὶ τὴν γῆν σου·\" οὐκ ἐπὶ πᾶσαν τὴν γῆν. Εἰ δέ τις λέγει, καὶ σκότος τῷ ὄντι ἐν τῇ Αἰγύπτῳ γεγενῆσθαι κατὰ τὸν πολέμου καιρὸν, τοῦ Θεοῦ δεικνύντος, ὡς αὐτὸς τοῖς Βαβυλωνίοις εἰς τιμωρίαν τῶν Αἰγυπτίων ἐχρήσατο, τῆς εὐσεβοῦς διανοίας οὐχ ἁμαρτήσεται. θʹ, ιʹ. Καὶ παροργιῶ καρδίαν λαῶν πολλῶν, ἡνίκα ἂν ἀνάγω αἰχμαλωσίαν σου εἰς τὰ ἔθνη, εἰς γῆν ἣν οὐκ ἔγνως. Καὶ στυγνάσει ἐπὶ σὲ ἔθνη πολλὰ, καὶ οἱ βασιλεῖς αὐτῶν ἐκστάσει ἐκ στήσονται, ἐν τῷ ἐκσπάσαι με ῥομφαίαν μου κατὰ πρόσωπον αὐτῶν, προσδεχόμενοι τὴν πτῶσιν αὑτῶν ἀφ' ἡμέρας πτώσεώς σου. Τῆς αἰχμαλωσίας σου, φησὶ, γινομένης, οἱ μὲν τῆς προ τέρας σου μεμνημένοι θρασύτητος ἀνηλεεῖς περὶ σὲ φανήσονται· οἱ δὲ θρηνήσουσι, καὶ ἀνιαθήσονται, ἐκ τῶν συμβεβηκότων σοὶ τὰ καταληψόμενα αὐτοὺς κακὰ τεκμαιρόμενοι. Εἶτα διδάσκει, ὡς ἥξει μὲν τῶν Βαβυλωνίων ἡ στρατεία ἔχουσα προμάχους ἀριστέας τινάς· τούτους γὰρ ἐκάλεσε γίγαντας. Καὶ ἅτε δὴ τῶν ἐθνῶν ἁπάντων ὄντες ὠμότεροι, δίκας σε, φησὶν, ὦ Αἴγυπτε, τῆς ὑπερηφανίας εἰσ πράξονται· ταύτην γὰρ ἐκάλεσεν ὕβριν· ὑβριστὴς γὰρ ὁ ἀλαζών. Λέγει δὲ, ὅτι τὴν μὲν","english":"I will darken all the luminaries of heaven over you, and I will give darkness upon your land, says Adonai the Lord. He does not say that these things have come about by nature, but by the disposition of those who are grieved; for those who are in calamities suppose the day to be more lightless than night. And teaching this, he said: \"And I will give darkness upon your land\"—not upon all the land. But if someone says that darkness truly came about in Egypt at the time of the war, God showing that he himself used the Babylonians for the punishment of the Egyptians, he will not err from the pious understanding. 9, 10. And I will provoke the heart of many peoples, whenever I lead away your captivity among the nations, into a land which you did not know. And many nations shall be appalled at you, and their kings shall stand in amazement, when I draw my sword before their face, awaiting their own fall from the day of your fall. When your captivity comes to pass, he says, those who remember your former recklessness will appear merciless toward you; but others will lament and be grieved, inferring from the evils that have befallen you the evils that will overtake them. Then he teaches that the expedition of the Babylonians will come having certain champions as foremost fighters; for these he called giants. And since they are more savage than all the nations, he says, O Egypt, they will exact punishment for your arrogance; for this he called hubris; for the boaster is a man of hubris. And he says that the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":276,"ref":"p276","source":"ἰσχὺν αὐτῶν καταλύσουσι, καὶ αὐτοὺς μὲν αἰχμαλώτους ἀπάξουσι, τὰ δὲ κτήνη ληΐσονται, καὶ ἐπὶ χρόνῳ πολλῷ ἀθόλωτον τοῦ ποταμοῦ τὸ ῥεῖθρον μενεῖ, μήτε κτήνους αὐτὸ, μήτε ἀνθρώπου ταράττοντος, διὰ τὴν συμβᾶσαν ἐκ τῆς αἰχμαλωσίας ἐρημίαν· καὶ ὅτι παυσάμενοι τοῦ τῇδε κἀκεῖσε μετοχετεύεσθαι αἱ διώρυγες, ὡς ἔλαιον, φησὶ, πορεύσονται, τουτέστιν ἡσύχως καὶ ἡμέρως, οὐδενὸς ἐμποδὼν γινομένου. Ταῦτα δὲ, φησὶν, ἔσται ἐρημίας αὐτὴν καταλαβούσης, καὶ τῶν οἰκητόρων αὐτῆς ἀπαχθέντων δορυαλώτων. \"Καὶ γνώσονται, φησὶν, ὅτι ἐγώ εἰμι Κύριος.\" Τῇ γὰρ πείρᾳ τῶν κακῶν καὶ τὴν οἰκείαν εὐτέλειαν διδα χθήσονται, καὶ τὴν ἐμὴν ἐπιγνώσονται δεσποτείαν. Εἶτα λέγει, ὅτι καὶ ι ʹ. Αἱ θυγατέρες τῶν ἐθνῶν [λέγει δὲ τὰς πόλεις καὶ τὰς κώμας] θρηνήσουσιν αὐτὸν, ἐπ' Αἴ γυπτον καὶ ἐπὶ πᾶσαν τὴν ἰσχὺν αὐτῆς, θρηνήσουσιν αὐτὸν, λέγει Ἀδωναῒ Κύριος. Οὐ μόνον, φησὶ, τὸ τῶν Αἰγυπτίων ἔθνος, ἀλλὰ καὶ τὸν τούτων θρηνήσουσι βασιλέα αἱ τῶν ἄλλων ἐθνῶν πόλεις, τὴν προτέραν εὐπραξίαν λογιζόμεναι, καὶ τὴν ἐξαπιναίως γενομένην ὁρῶσαι μεταβολήν. ιζʹ, ιηʹ. Καὶ ἐγένετο ἐν τῷ δωδεκάτῳ ἔτει, ἐν τῷ πρώτῳ μηνὶ, πεντεκαιδεκάτῃ τοῦ μηνὸς, ἐγένετο λόγος Κυρίου πρός με, λέγων· Υἱὲ ἀν θρώπου, θρήνησον ἐπὶ τὴν ἰσχὺν Αἰγύπτου, καὶ κλίνων πάρελκε αὐτόν. Τῷ λόγῳ, φησὶ, τῆς προφητείας ἀπὸ τῆς στάσεως αὐτὸν παρακλίνων, καὶ ἀπὸ τῶν βασιλείων θρόνων παράσυρον αὐτὸν, καὶ καταβίβασον.","english":"They will destroy their strength, and they will lead them away as captives, and they will plunder their cattle, and for a long time the stream of the river will remain undisturbed, with neither cattle nor man troubling it, because of the desolation that has come about from the captivity; and because, when the channels have ceased to be diverted this way and that, they will go, he says, like oil, that is, quietly and gently, with nothing standing in the way. And these things, he says, will be, when desolation has overtaken it and its inhabitants have been led away captive. \"And they will know, he says, that I am the Lord.\" For by the experience of evils they will be taught their own worthlessness, and they will recognize my dominion. Then he says that also the daughters of the nations [he means the cities and the villages] will lament for him, over Egypt and over all its strength, they will lament for him, says Adonai the Lord. Not only, he says, will the nation of the Egyptians, but the cities of the other nations will also lament for their king, reckoning up his former prosperity and seeing the change that has suddenly come about. And it came to pass in the twelfth year, in the first month, on the fifteenth day of the month, the word of the Lord came to me, saying: Son of man, lament over the strength of Egypt, and, bowing him down, drag him along. By the word, he says, of the prophecy, bending him aside from his station and dragging him away from his royal thrones, bring him down.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":277,"ref":"p277","source":"\"Καὶ καταβιβάσουσι τὰς θυγα τέρας αὐτῆς, τὰ ἔθνη, νεκρὰς εἰς τὸ βάθος τῆς γῆς, πρὸς τοὺς καταβαίνοντας εἰς βόθρον.\" Θυγα τέρας πάλιν τὰς πόλεις καὶ τὰς κώμας καλεῖ, ἃς λέγει θανάτῳ παραδοθήσεσθαι· βόθρον γὰρ τὸν θάνατον ὠνόμασεν, ἀπὸ τοῦ τάφου τεθεικὼς τὴν προσηγορίαν. ιθʹ. Ἐξ ὑδάτων εὐπρεπῶν κατάβηθι, καὶ κοιμήθητι μετὰ ἀπεριτμήτων. Ἡ πάλαι, φησὶ, τοῖς ποταμίοις ὕδασιν ἐντρυφήσασα, καὶ ἐκ τῶν ἐκείνοις φυομένων καρπῶν εὐπρέπειαν δεξαμένη, μὴ περιτεμοῦσα δὲ τὴν τῆς καρδίας ἀσέβειαν, τοῖς παραπλησίοις σοι κοινώνησον τῆς σφαγῆς. Εἶτα πάλιν τὰ αὐτὰ εἰρηκὼς ἐπήγαγεν· καʹ. Καὶ ἐροῦσί σοι οἱ γίγαντες οἱ ἐν βάθει βόθρου· Γίνου· τίνος γὰρ κρείττων εἶ; Κατά βηθι, κοιμήθητι μετὰ ἀπεριτμήτων ἐν μέσῳ τραυματιῶν μαχαίρας. Ταῦτα καὶ ὁ μακάριος Ἡσαΐας περὶ τοῦ Βαβυλωνίου φησί· \"Καὶ ἐροῦσί σοι οἱ ἄρχοντες οἱ ἀπ' αἰῶνος· Καὶ σὺ ἑάλως, ὥσπερ καὶ ἡμεῖς· ἐν ἡμῖν δὲ κατελογίσθης· κατέβη εἰς ᾄδου ἡ δόξα σου, καὶ ἡ πολλὴ εὐφροσύνη σου· ὑποκάτω σου στρώσουσι σῆψιν, καὶ τὸ κατακάλυμμά σου σκώληξ.\" Καὶ ἐνταῦθα δέ φησιν· Ἐροῦσί σοι οἱ ἐν δυνάμει περιφανεῖς γεγενημένοι, καὶ πάλαι τεθνεῶτες· τούτους γὰρ ἐκάλεσε γίγαν τας· Γίνου, τουτέστιν, ὁμοίως ἡμῖν νεκρός· τίνος γὰρ κρείττων εἶ, ὅτι πειρᾶσαι εἶναι ἀθάνατος; Κατάβηθι τοίνυν, καὶ δέξαι τοῦ βίου τὸ τέλος, καὶ τοῖς ὅμοιά σοι τετολμηκόσιν ὁμοίαν δέξαι τὴν σφα γήν· εἶτα λέγει τοὺς ἐπισήμους ἐν δυνάμει γεγε νημένους. κβʹ, κγʹ. Ἐκεῖ Ἀσσοὺρ, καὶ πᾶσα ἡ συναγωγὴ αὐτοῦ, πάντες τραυματίαι ἐκεῖ ἐδόθησαν.","english":"And they will bring down her daughters, the nations, dead into the depth of the earth, to those who go down into the pit. Again he calls cities and villages her daughters, which he says will be handed over to death; for he named death a pit, having taken the designation from the grave. 19. From pleasant waters come down, and sleep with the uncircumcised. She who of old, he says, reveled in the river waters, and received beauty from the fruits that grow from them, but did not circumcise the impiety of her heart—share in the slaughter with those like you. Then again, having said the same things, he added: 21. And the giants who are in the depth of the pit will say to you: Become—for whom are you better? Come down, sleep with the uncircumcised in the midst of those wounded by the sword. The blessed Isaiah also says these things about the Babylonian: And the rulers who are from of old will say to you: And you too have been taken, just as we also were; and you were counted among us; your glory has gone down to Hades, and your great gladness; beneath you they will spread rottenness, and your covering a worm. And here too he says: Those who have become illustrious in power will say to you, and those who died long ago; for these he called giants: Become, that is, dead like us; for whom are you better, that you try to be immortal? Come down, therefore, and receive the end of life, and receive a slaughter like that of those who have dared the same things as you; then he speaks of those who have become notable in power. 22, 23. There is Asshur, and all his gathering; all are wounded, there they were given.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":278,"ref":"p278","source":"Καὶ ἡ ταφὴ αὐτῶν ἐν βάθει βόθρου, καὶ ἐγενήθη ἡ συναγωγὴ αὐτοῦ περικύκλῳ τοῦ μνήματος αὐτοῦ. Τίς, φησὶν, ἐγένετο πολυθρύλλητος, ὡς τῶν Ἀσσυρίων ὁ βασιλεύς; Ἀλλ' ὅμως, φησὶ, καὶ οὗτος ἐδέξατο τοῦ βίου τὸ τέλος, καὶ πᾶσα αὐτοῦ ἡ στρατεία τῆς τελευτῆς αὐτοῦ κεκοινώνηκε. \"Πάντες οἱ τραυματίαι πεπτωκότες μαχαίρᾳ, οἳ ἔδωκαν τὰς ταφὰς αὑτῶν ἐν μηροῖς λάκκου.\" Τὸ εἶδος τῶν τάφων οὕτως ὠνόμασε· προμήκεις γὰρ οἱ τάφοι, καὶ μηροῖς ἐοικότες. \"Καὶ ἐγενήθη ἐκκλησία περικύκλῳ τῆς ταφῆς αὐτοῦ, πάντες οἱ τραυματίαι πίπτοντες μαχαίρᾳ.\" Τῷ βασιλεῖ γὰρ αὐτῶν καὶ αὐτοὶ ὁμοίως ἐδέξαντο τὴν σφαγὴν, καὶ παρὰ τὸ ἐκείνου σῆμα σφαγῇ παρεδόθησαν. Καὶ ταῦτα, φησὶν, ἔπαθον ἄνδρες, \"Ἰδόντες τὸν φόβον αὑτῶν ἐπὶ γῆς ζωῆς.\" Ἀλλ' ὅμως ἐκεῖνοι πάντες ἐκδειματοῦντες καὶ δεδιτ τόμενοι λήψονται, φησὶ, τὸν καταισχυμμὸν αὑτῶν σὺν τοῖς καταγομένοις εἰς βόθρον· γυμνωθέντες γὰρ ἐκείνης τῆς δόξης μετ' αἰσχύνης καταλύσουσι τὸν βίον, τοῖς ὑπ' αὐτῶν σφαγεῖσιν ὁμοίως δεχό μενοι τὴν σφαγήν. Εἶτα λέγει κατὰ τὸ ἔθνος τὰ μνήματα. κδʹ. Ἐκεῖ Αἰλὰμ καὶ πᾶσα ἡ δύναμις","english":"And their burial is in the depth of the pit, and his assembly has been gathered around his grave. Who, he says, became much-famed, as the king of the Assyrians? But nevertheless, he says, even this one received the end of his life, and all his army has shared in his death. \"All the wounded who have fallen by the sword, who gave their burials in the thighs of the pit.\" He has named the form of the tombs in this way; for the tombs are elongated, and resemble thighs. \"And an assembly has been gathered around his burial, all the wounded falling by the sword.\" For together with their king they too likewise received the slaughter, and beside his tomb they were handed over to slaughter. And these things, he says, men suffered, \"who saw their fear upon the land of life.\" But nevertheless all those who terrify and intimidate will receive, he says, their shame together with those who go down into the pit; for stripped of that glory, they will end their life with shame, receiving slaughter like those slain by them. Then he speaks of the tombs according to the nation. 24. There is Elam and all its power","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":279,"ref":"p279","source":"αὐτοῦ περικύκλῳ τοῦ μνήματος αὐτοῦ, καὶ πᾶν τὸ πλῆθος αὐτοῦ, καὶ πάντες οἱ τραυματίαι οἱ πεπτωκότες μαχαίρᾳ, καὶ οἱ καταβεβηκότες ἀπερίτμητοι εἰς γῆς βάθος. Ἔθος ἦν ἐν τοῖς πολέμοις κατὰ τὰ ἔθνη τὰ μνήματα γίγνεσθαι· τοὺς γὰρ οἰκείους συνάγοντες οἱ ὁμόφυλοι μιᾷ παρεδίδοσαν ταφῇ· τοῦτο τοίνυν καὶ ἐνταῦθα δεδήλωκε τὸ Αἰλὰμ ἔθνος πεποιηκέναι· Ἀσσυρίοις δὲ τοῦτο πελάζει. Διδάσκει δὲ ὅτι καὶ ἀπερίτμητοι τὸν θάνα τον ἐδέξαντο, οὐδαμῶς τῆς ἀσεβείας ἀπαλλαγέντες. Εἶτα πάλιν εἰρηκὼς, ὅτι οἱ πάλαι πᾶσι φοβεροὶ τὴν οἰκείαν ἐδέξαντο βάσανον, καὶ παραπλησίως τοῖς ἄλλοις ἀπέθανον, ἐπήγαγεν· κεʹ. Ἑκάστῳ περικύκλῳ ἡ ταφὴ αὐτοῦ, πάντων ἀπεριτμήτων τραυματιῶν μαχαίρᾳ. Λέγει δὲ τὰ ἄλλα ἔθνη τὰ ταύτην δεξάμενα τὴν σφαγήν. κ ʹ. Ἐκεῖ ἐδόθησαν Μοσὸχ καὶ Θοβέλ. Θοβὲλ δὲ καλοῦνται οἱ Ἴβηρες, Μοσὸχ δὲ Καππαδόκαι. Πάλιν δὲ ταὐτὰ εἰρηκὼς, ἃ καὶ περὶ τῶν Αἰλαμιτῶν εἴρηκεν, ἐπήγαγε· κζʹ. Καὶ ἔθηκαν τὰς μαχαίρας αὑτῶν ὑπὸ τὰς κεφαλὰς αὑτῶν. Περιττὰ γὰρ τὰ ὅπλα, τῶν τούτοις κεχρημένων, ἀνῃρημένων. Λέγει δὲ καὶ τῆς σφαγῆς τὴν αἰτίαν· \"Καὶ ἐγενήθησαν αἱ ἀνομίαι αὐτῶν ἐπὶ τῶν ὀστῶν αὐτῶν.\" Δίκας, φησὶ, τῆς ἀσεβείας ἐξέτισαν. Εἶτα καὶ τῆς ἀσεβείας τὸ εἶδος παραδηλοῖ· \"Ὅτι ἐξεφόβησαν γίγαντες ἐν τῇ ζωῇ αὑτῶν, καὶ φόβος δυναστευόντων ἐγένοντο ἐν τῇ γῆ τῶν ζώντων.\" Τοσαύτῃ γὰρ, φησὶν, ἐχρήσαντο ὠμότητι καὶ θρασύτητι, ὡς πᾶσιν ἐπιθεῖναι φόβον, οὐ μόνον τοῖς εὐτελέσιν, ἀλλὰ καὶ τοῖς ἐπὶ ἰσχύϊ καὶ δυνα στείᾳ μεγαλοφρονοῦσι. Διὸ, φησὶ, τοῖς ἀναιρεθεῖσιν ὑπὸ σοῦ καὶ τὴν σφαγὴν ἐδέξω παραπλησίαν.","english":"around his grave, and all his multitude, and all the wounded who have fallen by the sword, and those who have gone down uncircumcised into the depth of the earth. It was a custom among the nations in wars for graves to be made; for their kinsmen, gathering their own people together, delivered them to one burial. This, then, he has shown here that the nation of Elam did; and this is near to the Assyrians. And he teaches that they also received death uncircumcised, in no way having been freed from their impiety. Then again, having said that those who were formerly feared by all received their own torment, and died similarly to the others, he added: 25. Each one's burial is around him, of all uncircumcised wounded by the sword. And he speaks of the other nations that received this slaughter. 20. There were given Mosoch and Thobel. And the Iberians are called Thobel, and the Cappadocians Mosoch. And again, having said the same things that he also said about the Elamites, he added: 27. And they placed their swords under their heads. For the weapons are superfluous, since those who used them have been slain. And he also states the cause of the slaughter: \"And their lawless deeds came upon their bones.\" They paid the penalty, he says, for their impiety. Then he also indicates the form of their impiety: \"Because giants terrified in their life, and they became a fear of the powerful in the land of the living.\" For with so much, he says, did they employ cruelty and boldness, as to impose fear on all, not only on the lowly, but also on those who pride themselves on strength and power. Therefore, he says, you also received a slaughter similar to those slain by you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":280,"ref":"p280","source":"Ταῦτα δ' ὑπέμειναν καὶ τὰ ἄλλα ἔθνη. κθʹ. Ἐκεῖ γὰρ Ἐδὼμ, καὶ βασιλεῖς αὐτῆς, καὶ πάντες οἱ ἄρχοντες αὐτῆς, οἱ δόντες τὴν ἰσχὺν αὑτῶν εἰς τραύματα μαχαίρας. Τουτέστιν, οἱ τῇ ἰσχύϊ εἰς μιαιφονίαν χρησάμενοι. Καὶ τούτους δὲ δείξας ὁμοίως ἀναιρεθέντας, ὁμοίως ἐπήγαγε· λʹ. Ἐκεῖ οἱ ἄρχοντες τοῦ βοῤῥᾶ πάντες αὐτοὶ, πάντες οἱ στρατηγοὶ τοῦ Ἀσσοὺρ, οἵτινες κατήχθησαν μετὰ τραυματιῶν σὺν τῷ φόβῳ αὑτῶν. \"Ἐξελεύσεται γὰρ τὸ πνεῦμα αὐτοῦ, καὶ ἐπιστρέψει εἰς τὸν χοῦν αὑτοῦ, ὥς φησιν ὁ θεῖος Δαβίδ· ἐν ἐκείνῃ τῇ ἡμέρᾳ ἀπολοῦνται πάντες οἱ διαλογισμοὶ αὐτοῦ.\" Τοῦτο καὶ ἐνταῦθα ὁ Θεὸς ἔφη· \"Οἵτινες κατήχθησαν μετὰ τραυματιῶν σὺν τῷ φόβῳ αὐτῶν·\" τῷ γὰρ θανάτῳ καὶ ὁ τῆς δυναστείας συγ κατελύθη φόβος. \"Ἡττηθέντες, φησὶν, ἀπὸ τῆς ἰσχύος αὐτῶν,\" τουτέστι, γυμνοὶ καὶ ἔρημοι τῆς ἰσχύος ἐγένοντο. \"Αἰσχυνόμενοι ἐκοιμήθησαν ἀπερίτμητοι.\" Οὐδὲν γὰρ οὕτως αἰσχύνης ἀναπίμπλησιν, ὡς πονηροῦ συνειδότος κατηγορία. Ἀπε ριτμὴτους δὲ πάλιν ἐκάλεσε τοὺς τῆς ἁμαρτίας μὴ περιτέμνοντας τὰ περιττώματα. Εἶτα εἰρηκὼς, ὅτι ἔλαβον τὴν βάσανον αὑτῶν μετὰ τῶν καταβαινόντων εἰς βόθρον, τουτέστι τὴν τιμωρίαν, ἐπήγαγεν· λαʹ, λβʹ. Ἐκείνους ὄψεται βασιλεὺς Φαραὼ, καὶ παρακληθήσεται ἐπὶ πᾶσαν τὴν ἰσχὺν αὐ τῶν, τραυματίαι μαχαίρας Φαραὼ, καὶ πᾶσα ἡ δύναμις αὐτοῦ, λέγει Ἀδωναῒ Κύριος· Ὅτι ἔδωκε τὸν φόβον αὑτοῦ ἐπὶ γῆς ζωῆς, καὶ κοιμη θήσεται ἐν μέσῳ ἀπεριτμήτων τραυματιῶν μαχαίρας Φαραὼ, καὶ πᾶν τὸ πλῆθος αὐτοῦ, λέγει Ἀδωναῒ Κύριος.","english":"These things they also endured, as did the other nations. 29. For there is Edom, and her kings, and all her rulers, who gave their strength to wounds of the sword. That is, those who used their strength for bloodshed. And having shown these too slain in like manner, he added likewise: 30. There are all the rulers of the north, all of them, all the generals of Asshur, who were brought down with the wounded along with their fear. \"For his spirit shall go forth, and return to his dust, as the divine David says: in that day all his thoughts shall perish.\" This God also said here: \"Who were brought down with the wounded along with their fear;\" for with death the fear of dominion was also dissolved. \"Being defeated,\" he says, \"from their strength,\" that is, they became stripped and destitute of strength. \"Being ashamed they slept uncircumcised.\" For nothing so fills one with shame as the accusation of an evil conscience. And again he called uncircumcised those who do not circumcise the excesses of sin. Then, having said that they received their torment with those who go down into the pit, that is, their punishment, he added: 31, 32. Pharaoh king shall see them, and shall be comforted over all their strength, wounded by the sword of Pharaoh, and all his power, says Adonai Lord; Because he gave his fear upon the land of the living, and he shall sleep in the midst of the uncircumcised, wounded by the sword of Pharaoh, and all his multitude, says Adonai Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":281,"ref":"p281","source":"Εἰς ἐκείνους γὰρ, φησὶν, ἀφ ορῶν ὁ Φαραὼ μείζους γεγενημένους, καὶ λίαν δυνατωτέρους, παραψυχήν τινα λήψεται, καὶ σὺν αὐτῷ οἱ ὑπήκοοι· δώσει δὲ ὅμως τῆς ἀσεβείας δίκας, ὅτι πολὺν τοῖς ὑπηκόοις ἐπιτεθεικὼς φόβον, αὐτὸς τὸν ἐμὸν οὐκ ἐδέξατο νόμον, ἀλλ' εἴασε τὴν ψυχὴν ἀπερίτμητον. Οὗ χάριν μετὰ τῶν τοιούτων καὶ αὐ τὸς, καὶ οἱ τὰ αὐτὰ αὐτῷ πεφρονηκότες, τῶν ὁμοίως αὐτῷ βεβιωκότων δέξονται τὴν σφαγήν. Ταῦτα τοίνυν μεμαθηκότες, καὶ διὰ τῶν θείων ἐγνωκότες λογίων, οἵας τίνουσι δίκας οἱ τὴν ψυχὴν ἔχοντες ἀπερίτμητον, δεξώμεθα, παρακαλῶ, τοῦ παναγίου Πνεύματος τὴν ἀχειροποίητον περιτομὴν, περὶ ἧς ὁ μακάριος λέγει Παῦλος· \"Καὶ περιτομὴ καρδίας ἐν πνεύματι, οὐ γράμματι, οὗ ὁ ἔπαινος οὐκ ἐξ ἀνθρώπων, ἀλλ' ἐκ τοῦ Θεοῦ.\" Περιτομὴν δὲ καρδίας ἐδιδάχθημεν εἶναι τὴν τῆς ἁμαρτίας ἀφαίρεσιν, καὶ τῶν τῆς διανοίας κακῶν κινημάτων τὴν ἐκτομήν. Καὶ\n\nτοῦτο διδάσκων ὁ Δεσπότης ἔλεγεν· \"Εἰ ὁ ὀφθαλμός σου ὁ δεξιὸς σκανδαλίζει σε, ἔκκοψον, καὶ βάλε ἀπὸ σοῦ.\" Καὶ περὶ χειρὸς δὲ καὶ ποδὸς τὸ αὐτὸ εἴρηκε καὶ προστέθεικε· \"Συμφέρει σοι, ἵνα ἀπό ληται ἓν τῶν μελῶν σου, καὶ μὴ ὅλον τὸ σῶμά σου βληθῇ εἰς γέενναν.\" Μέλη δὲ ἐνταῦθα τὰς τῶν με λῶν ἐκάλεσεν ἐνεργείας, ἃς προσήκει περιτέμνειν, καὶ ἐκκόπτειν, καὶ τὸ λογικὸν ἀποκαθαίρειν, καὶ ὅλον τοῖς θείοις νόμοις ἀφιεροῦν τε καὶ καθοσιοῦν. Οὕτω γὰρ τῆς μὲν τοῦ ἐναντίου κοινωνίας ἀλλότριοι γενησόμεθα, τὸν δὲ ἡμέτερον καὶ Δεσπότην καὶ εὐερ γέτην ἔνοικον ληψόμεθα, ᾧ πρέπει δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. ΤΟΜΟΣ ΙΓʹ.","english":"For, he says, when Pharaoh sees that those men have become greater and far more powerful, he will receive some consolation, and with him his subjects; yet he will nonetheless pay the penalty for his impiety, because, having laid great fear upon his subjects, he himself did not receive my law, but left his soul uncircumcised. For this reason, together with such men, both he himself and those who have thought the same things as he will receive slaughter along with those who have lived in like manner to him. Having therefore learned these things, and having come to know through the divine oracles what sort of penalties those who have an uncircumcised soul pay, let us receive, I beseech you, the circumcision made without hands of the all-holy Spirit, concerning which the blessed Paul says: \"And circumcision is of the heart, in the spirit, not in the letter, whose praise is not from men, but from God.\" And we have been taught that the circumcision of the heart is the removal of sin and the excision of the evil motions of the mind. And teaching this, the Master said: \"If your right eye causes you to stumble, cut it out and cast it from you.\" And concerning the hand and the foot he has said the same and added: \"It is profitable for you that one of your members perish, and not your whole body be cast into Gehenna.\" And here he called the activities of the members \"members,\" which it is fitting to circumcise and cut off, and to purify the rational part, and to dedicate and consecrate the whole to the divine laws. For thus we shall become strangers to fellowship with the adversary, and we shall receive our own Master and Benefactor as a dweller within us, to whom be glory unto the ages of ages. Amen. Volume 13.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":282,"ref":"p282","source":"ΚΕΦΑΛΑΙΟΝ ΛΓʹ.\n\nαʹ, βʹ. Καὶ ἐγένετο λόγος Κυρίου πρός με, λέγων· Υἱὲ ἀνθρώπου, λάλησον τοῖς υἱοῖς τοῦ λαοῦ σου. Εὐμενὴς ὢν ὁ Θεὸς, ἑαυτοῦ λαὸν καλεῖ τὸν λαόν· διὰ δὲ τὰς παρανομίας ἀποστρεφόμενος, οὐκ έτι τῷ οἰκειώσεως ὀνόματι κέχρηται· τοῦτο καὶ ἐπὶ τοῦ μεγάλου Μωσέως ἔστι γεγενημένον ἰδεῖν. Πρὸ μὲν γὰρ τῆς παρανομίας ἔφη τῷ Φαραώ· \"Ἐξαπόστειλον τὸν λαόν μου, ἵνα μοι λατρεύσῃ·\" μετὰ δὲ τὴν τοῦ μόσχου λατρείαν, λέγει τῷ Μωσεῖ· \"Σπεῦσον, κατάβηθι τὸ τάχος ἐντεῦθεν, ἠνόμησεν ὁ λαός σου.\" Οὕτω τοίνυν κἀνταῦθα οὐχ ἑαυτοῦ, ἀλλὰ τοῦ προφήτου λαὸν καλεῖ τὸν λαόν. Καὶ ἐρεῖς πρὸς αὐτούς· Γῆ, ἐφ' ἣν ἂν ἐγὼ ἐπάγω ῥομφαίαν, καὶ λάβῃ ὁ λαὸς τῆς γῆς ἄνθρωπον ἕνα ἐξ αὐτῶν, καὶ δώσῃ αὐτὸν ἑαυτοῖς εἰς σκοπόν· (γʹ–εʹ.) καὶ ἴδῃ ῥομφαίαν ἐρχομένην ἐπὶ τὴν γῆν, καὶ σαλπίσῃ τῇ σάλπιγγι, καὶ σημάνῃ τῷ λαῷ· καὶ ἀκούσῃ ὁ ἀκούσας τῆς σάλπιγγος, καὶ μὴ φυλάξηται, καὶ ἐπέλθῃ ἡ ῥομφαία, καὶ καταλάβῃ αὐτὸν, τὸ αἷμα αὐτοῦ ἐπὶ τῆς κεφαλῆς αὐτοῦ ἔσται. Ὅτι τῆς φωνῆς τῆς σάλπιγγος ἀκούσας οὐκ ἐφυλάξατο, τὸ αἷ μα αὐτοῦ ἐπ' αὐτὸν ἔσται. Ῥομφαίαν λέγει τὸν πόλεμον, σκοπὸν δὲ τὸν κατάσκοπον· διδάσκει δὲ ἡμᾶς ὁ λόγος, ὅτι εἰρήνην μὲν τοῖς ἀνθρώποις αὐτὸς παρέχει δι' ἀγαθότητα, πόλεμον δὲ συγχωρεῖ γενέσθαι διὰ τὰς τῶν ἀνθρώπων παρανομίας ἐφελκομένων τὰ λυπηρά.","english":"CHAPTER 33\n\n1, 2. And the word of the Lord came to me, saying: Son of man, speak to the sons of your people. God, being gracious, calls the people his own people; but turning away from them because of their transgressions, he no longer uses the name of kinship. This can also be seen to have happened in the case of the great Moses. For before the transgression he said to Pharaoh: \"Send out my people, so that they may serve me\"; but after the worship of the calf, he says to Moses: \"Hurry, go down quickly from here, for your people has acted lawlessly.\" So then, in the same way here too, he calls the people not his own, but the prophet's. And you shall say to them: O land, upon which I bring a sword, and the people of the land take one man from among them, and set him for themselves as a watchman; (3–5.) and he sees the sword coming upon the land, and sounds the trumpet, and signals to the people; and the one who hears the sound of the trumpet hears it, and does not keep watch, and the sword comes and overtakes him, his blood shall be upon his own head. Because he heard the sound of the trumpet and did not keep watch, his blood shall be upon him. He calls war a sword, and the watchman a lookout; and the word teaches us that he himself provides peace to men through his goodness, but permits war to come about because of men's transgressions, which draw upon themselves grievous things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":283,"ref":"p283","source":"Ἐὰν τοίνυν, φησὶ, πολέμου κατά τινος πόλεως γενομένου κατάσκοπον ἐπὶ γη λόφου τινὸς καταστήσωσιν οἱ πολεμούμενοι, εἶτα ἐκεῖνος θεασάμενος ἐπιοῦσαν τὴν στρατείαν σημάνῃ τῇ σάλπιγγι, καὶ μὴ καταφρονήσῃ, μηδὲ ἀμελήσῃ τῶν εἰς τοῦτο αὐτὸν προβαλλομένων, αὐτὸς μὲν, φησὶν, ἀθῶος ἔσται τὸ ἐγκεχειρισμένον ἔργον πεπληρωκὼς, ὁ δὲ μὴ βουληθεὶς φυλάξασθαι καὶ τῆς οἰκείας φροντίσαι σωτηρίας, πρόξενος ἑαυτῷ σφαγῆς καὶ αἰχμαλωσίας γενήσεται. Διό φησι· \"Τὸ αἷμα αὐτοῦ ἐπ' αὐτὸν ἔσται·\" ἑαυτῷ, φησὶ, τὰς αἰτίας τῆς σφαγῆς ἀνατιθέτω. \"Οὗτος δὲ, ὅτι ἐφυλάξατο, τὴν ψυχὴν ἑαυτοῦ ἐξείλετο.\" Ἐὰν δὲ, φησὶ, φυλά ξηται, αἴτιος ἑαυτῷ σωτηρίας γενήσεται. ʹ. Καὶ ὁ σκοπὸς ἐὰν ἴδῃ τὴν ῥομφαίαν ἐρχο μένην, καὶ μὴ σαλπίσῃ τῇ σάλπιγγι, καὶ μὴ σημάνῃ τῷ λαῷ, καὶ ὁ λαὸς μὴ φυλάξηται, καὶ ἐπελθοῦσα ἡ ῥομφαία λάβῃ ἐξ αὐτῶν ψυχὴν, αὐτὴ μὲν διὰ τὴν αὐτῆς ἀνομίαν ἐλήφθη, τὸ δὲ αἷμα αὐτῆς ἐκ τῆς χειρὸς τοῦ σκοποῦ ἐκζητήσω. Ἐὰν δὲ, φησὶν, ἀμελήσας ὁ χειροτονη θεὶς κατάσκοπος μὴ σημάνῃ τῷ λαῷ τῶν πολεμίων τὴν ἔφοδον, οἱ μὲν ἀναλισκόμενοι δίκας ὧν ἐπλημμέλησαν τίσουσι, τῆς δὲ γεγενημένης ὑπὸ τοῦ σκοποῦ προδοσίας αὐτὸς ὑφέξει τὰς εὐθύνας· ταῦτα δὲ ἔφη σπουδαιότερον τὸν προφήτην περὶ τὴν τοῦ λόγου δια κονίαν ποιῇ. Διὸ ἐπάγει· ζʹ. Καὶ σὺ, υἱὲ ἀνθρώπου, σκοπὸν δέδωκά σε τῷ οἴκῳ Ἰσραὴλ, καὶ ἀκούσῃ ἐκ τοῦ στόματός μου λόγον, καὶ προφυλάξῃς αὐτὸν παρ' ἐμοῦ. Ὅπερ ἐν τοῖς πολεμίοις, φησὶν, εἴωθε ποιεῖν ὁ κατά σκοπος, τοῦτό σε δρᾷν, ὦ προφῆτα, προσήκει, καὶ τὰ παρ' ἐμοῦ λεγόμενα μετὰ πάσης προθυμίας διαπορθμεύειν. ηʹ.","english":"If, then, he says, when war is made against some city, those who are besieged station a lookout on some hill, and then he, having seen the army advancing, signals with the trumpet, and does not disregard it nor neglect the things for which he was appointed—he himself, he says, will be innocent, having fulfilled the task entrusted to him; but the one who was unwilling to guard himself and to care for his own safety will become the cause of slaughter and captivity for himself. Therefore he says: \"His blood shall be upon him\": let him, he says, attribute to himself the causes of the slaughter. \"But this one, because he guarded himself, delivered his own soul.\" But if, he says, he guards himself, he will become the cause of safety for himself. 9. And the watchman, if he sees the sword coming and does not sound the trumpet and does not signal the people, and the people do not guard themselves, and the sword coming upon them takes a soul from among them—that one indeed was taken because of his own lawlessness, but his blood I will require from the hand of the watchman. But if, he says, the appointed watchman, having been negligent, does not signal the people of the enemies' attack, those who are destroyed will pay the penalty for the things they transgressed, but he himself will bear the reckoning for the betrayal that occurred through the watchman. He said these things so that the prophet might be more zealous in the ministry of the word. Therefore he adds: 7. And you, son of man, I have given you as a watchman to the house of Israel, and you shall hear a word from my mouth, and you shall guard it from me. What, he says, the watchman is accustomed to do among enemies, this, O prophet, it is fitting for you to do, and to transmit with all eagerness the things spoken by me. 8.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":284,"ref":"p284","source":"Ἐν τῷ εἰπεῖν με τῷ ἁμαρτωλῷ· Ἁμαρτωλὲ, θανάτῳ ἀποθανῇ, καὶ μὴ διαστείλῃ τῷ ἁμαρτωλῷ τοῦ φυλάξασθαι τὸν ἀσεβῆ, τοῦ ἀπο στρέψαι αὐτὸν ἀπὸ τῆς\n\nὁδοῦ αὑτοῦ τοῦ ζῆσαι αὐτὸν, αὐτὸς ὁ ἄνομος τῇ ἀνομίᾳ αὑτοῦ ἀπο θανεῖται· τὸ αἷμα αὐτοῦ ἐκ χειρός σου ἐκζη τήσω. Ἐὰν, φησὶ, καταψηφίσωμαί τινος θάνατον, καὶ μὴ γνωρίσῃς αὐτῷ τὴν ἐξενεχθεῖσαν κατ' αὐτοῦ ψῆφον, ἵνα διὰ μετανοίας λύσῃ τὴν ψῆφον, ἐκεῖνος μὲν ἄξιον εὑρήσει τοῦ βίου τὸ πέρας, σὲ δὲ τῆς ἀπω λείας τῆς ἐκείνου πράξομαι τὰς εὐθύνας· ἐὰν δὲ, φησὶ, σὺ μὲν τὰ παρ' ἐμοῦ πάντα δῆλα ποιήσῃς τῷ παρανόμως βιοῦντι, καταφρονήσῃ δὲ ἐκεῖνος τῶν σῶν λόγων, καὶ τῇ οἰκείᾳ ἐπιμείνῃ κακίᾳ, ἐκεῖνος μὲν τὴν δικαίαν ὑφέξει τιμωρίαν, σὺ δὲ σεαυτὸν ἀπαλλάξεις τῶν εὐθυνῶν. ιʹ. Καὶ σὺ, υἱὲ ἀνθρώπου, εἰπὲ τῷ οἴκῳ Ἰσραήλ· Οὕτως ἐλαλήσατε λέγοντες· Αἱ πλάναι ἡμῶν καὶ αἱ ἀνομίαι ἡμῶν ἐν ἡμῖν εἰσι, καὶ ἐν αὐταῖς ἡμεῖς τηκόμεθα, καὶ πῶς ζησόμεθα; Ἐμοῦ, φησὶ, πάντα ὑπὲρ τῆς τοῦ Ἰσραὴλ σωτηρίας πραγματευομένου, καὶ ἀπαγορεῦσαι αὐτοὺς μὴ βου λομένου, ἀπαγορευτικοῖς αὐτοὶ κέχρηνται λόγοις, καὶ ἀδύνατον εἶναι νομίζουσι τὴν διὰ μετανοίας σωτη ρίαν, βαρύτατον ἁμαρτημάτων περικεῖσθαι φορτίον λέγοντες, καὶ ἔτι καὶ τήμερον καὶ τῇ πλάνῃ καὶ τῇ παρα νομίᾳ κεχρῆσθαι· καὶ ἡγοῦνται ἀδύνατον εἶναι, τοὺς οὕτω διακειμένους διὰ μετανοίας τῆς σωτηρίας τυχεῖν. ιαʹ. Εἰπὲ τοίνυν αὐτοῖς· Ζῶ ἐγὼ, λέγει Ἀδωναῒ Κύριος, ὅτι οὐ βούλομαι τὸν θάνατον τοῦ ἁμαρτωλοῦ, ὡς τὸ ἀποστρέψαι αὐτὸν ἀπὸ τῆς ὁδοῦ αὐτοῦ, καὶ ζῇν αὐτόν. Τίς ἂν ἀξίως θαυμάσηται τοῦ Δεσπότου τὴν ἀγαθότητα;","english":"When I say to the sinner, \"Sinner, you shall surely die,\" and you do not declare to the sinner to guard himself from the wicked man, to turn him from his way so that he may live, that lawless man shall die in his lawlessness; his blood I will require at your hand. If, he says, I condemn someone to death, and you do not make known to him the sentence passed against him, so that through repentance he may annul the sentence, that man will indeed find the end of his life to be deserved, but I will exact from you the reckoning for his destruction. But if, he says, you make all things from me clear to the one living lawlessly, and that man despises your words and persists in his own wickedness, he will indeed undergo just punishment, but you will free yourself from the reckoning. 10. And you, son of man, say to the house of Israel: Thus you have spoken, saying, \"Our wanderings and our lawless deeds are within us, and in them we are consumed, and how shall we live?\" While I, he says, am managing all things for the salvation of Israel, and do not wish to forbid them, they have used words of refusal, and they think that salvation through repentance is impossible, saying that they bear the heaviest burden of sins, and that even today they continue in their wandering and lawlessness; and they consider it impossible that those so disposed should obtain salvation through repentance. 11. Say to them therefore: As I live, says Adonai the Lord, I do not desire the death of the sinner, but rather that he turn from his way and live. Who could worthily marvel at the goodness of the Master?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":285,"ref":"p285","source":"ἀγνωμονούμενος γὰρ, καὶ λίαν ἀχαριστούμενος, κή δεται τῶν ἀχαρίστων, καὶ πᾶσαν αὐτῶν ποιεῖται πρόνοιαν, ἰδεῖν αὐτῶν βουλόμενος τὴν μεταβολήν. Διὸ ἐπάγει πατρικὴν καὶ φιλοστοργίας πεπληρωμένην παραίνεσιν· \"Ἐπιστροφῇ ἐπιστρέψατε ἀπὸ τῆς ὁδοῦ ὑμῶν τῆς πονηρᾶς, καὶ ἱνατί ἀποθνήσκετε, οἶκος Ἰσραήλ;\" Ὁ δὲ διπλασιασμὸς τῆς Ἑβραίωνγλώττης ἰδίωμα, δηλοῖ δὲ τῆς ἐπιστροφῆς τὸ γνήσιον. ιβʹ. Καὶ σὺ, υἱὲ ἀνθρώπου, εἰπὲ πρὸς τοὺς υἱοὺς τοῦ λαοῦ σου· Δικαιοσύνη δικαίου οὐ μὴ ἐξέληται αὐτὸν ἐν ᾗ ἂν ἡμέρᾳ πλανηθῇ, καὶ ἀνο μία ἀνόμου οὐ μὴ ἀποκτείνῃ αὐτὸν ἐν ᾗ ἡμέρᾳ ἀποστρέψῃ ἀπὸ τῆς ἀνομίας αὑτοῦ. Πεῖσαι βου λόμενος, ὡς δέχεται τοῦ ἁμαρτωλοῦ τὴν μετάνοιαν, ἀπὸ τοῦ ἐναντίου τοῦτο δείκνυσιν. Ὥσπερ γὰρ, φησὶν, εἴ τις τῶν ἐν ἀρετῇ βεβιωκότων ταύτην μὲν καταλείποι τὴν ὁδὸν, τὴν δὲ τῆς κακίας προέλοιτο, ἀνάγκη αὐτὸν εὑρεῖν ἄξιον τῆς ὁδοῦ τὸ τέλος· οὕτως εἴ τις παρανομίᾳ συντραφεὶς εἰς τὴν τῆς ἀρετῆς ὁδὸν ἐπανελθεῖν ἐθελήσειεν, ἀπαλλαγήσεται πάντως τῆς τοῖς παρανόμοις τιμωρίας ἀφωρισμένης. ιγʹ–ιεʹ. Ἐν τῷ εἰπεῖν με τῷ δικαίῳ, ὅτι ζωῇ ζήσει, καὶ οὗτος πέποιθεν ἐπὶ τῇ δικαιοσύνῃ αὑτοῦ, καὶ ποιήσει ἀνομίαν, πᾶσαι αἱ δικαιοσύναι αὐτοῦ οὐ μὴ μνησθῶσιν, ἐν τῇ ἀδικίᾳ αὑτοῦ ᾗ ἐποίησεν, ἐν αὐτῇ ἀποθανεῖται. Καὶ ἐν τῷ εἰπεῖν με τῷ ἀσεβεῖ· Θανάτῳ θανατωθήσῃ, καὶ ἀποστρέψει ἀπὸ τῆς ἀνομίας αὑτοῦ, καὶ ποιήσει κρῖμα καὶ δικαιοσύνην· καὶ ἐνεχυρασμὸν ὀφείλοντος ἀποδῷ, καὶ ἅρπαγμα ἀποτίσει, ὁ ἄνομος ἐν τοῖς προστάγμασι τῆς ζωῆς διαπεπόρευται τοῦ μὴ ποιῆσαι ἄδικον, ζωῇ ζήσεται, καὶ οὐ μὴ ἀποθάνῃ.","english":"For though he is treated with ingratitude and is greatly unthanked, he still cares for the ungrateful and makes every provision for them, desiring to see their change. Therefore he adds a fatherly exhortation filled with affection: \"In turning, turn back from your evil way, and why do you die, house of Israel?\" The doubling is an idiom of the Hebrew tongue, and it signifies the genuineness of the conversion. 12. And you, son of man, say to the sons of your people: The righteousness of the righteous shall not deliver him in the day when he goes astray, and the lawlessness of the lawless shall not kill him in the day when he turns back from his lawlessness. Wishing to persuade them that he accepts the sinner's repentance, he demonstrates this from the opposite. For just as, he says, if one of those who have lived in virtue should abandon this path and choose instead the path of wickedness, he must necessarily find an end worthy of his path; so too, if one brought up in lawlessness should wish to return to the path of virtue, he will be wholly released from the punishment appointed for the lawless. 13–15. When I say to the righteous that he shall surely live, and he trusts in his own righteousness and commits lawlessness, all his righteous deeds shall not be remembered; in the injustice which he has done, in it he shall die. And when I say to the ungodly, \"You shall surely be put to death,\" and he turns back from his lawlessness and does judgment and righteousness, and restores a pledge he owes, and repays what he has seized, the lawless man has walked in the commandments of life so as not to do injustice, he shall surely live, and shall not die.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":286,"ref":"p286","source":"Οὔτε, φησὶ, τὸν δί καιον ὀνήσει ἡ παρ' ἐμοῦ γινομένη τῶν ἀγαθῶν ὑπόσχεσις, εἰ μὴ ἐπιμείνῃ ἐν τῇ τῶν ἀγαθῶν ἐργα σίᾳ, ἀλλὰ δώσει δίκας τῶν βεβιωμένων ἀξίας· οὔτε τὸν ἁμαρτωλὸν ἡ τῆς τιμωρίας ἀπόφασις καταβλάψει τοῖς τῆς μετανοίας φαρμάκοις βουλόμενον χρήσα σθαι, καὶ πάσης μὲν ἀδικίας ἀπαλλαττόμενον, φιλ ανθρωπίᾳ δὲ πρὸς τὸν πέλας χρώμενον, καὶ ἁπαξαπλῶς τὰ παρ' ἐμοῦ διηγορευμένα φυλάττειν προαι ρούμενον· λύσει γὰρ τῇ μεταβολῇ τὴν ἀπόφασιν, καὶ ζωῆς ἀπολαύσεται. Καὶ τὸ πάντων ἐρασμιώτατον ι ʹ. Πᾶσαι, φησὶν, αἱ ἁμαρτίαι αὐτοῦ, ἃς ἥμαρτεν, οὐ μνημονευθήσονται αὐτῷ, ὅτι κρῖμα καὶ δικαιοσύνην ἐποίησεν, ἐν αὐτοῖς ζή σεται. Οὕτω τὴν οἰκείαν ἀγαθότητα δείξας, τοῦ λαοῦ διελέγχει τὸ ἄγνωμον. ιζʹ Καὶ λέγουσιν οἱ υἱοὶ τοῦ λαοῦ σου· Οὐκ εὐθεῖα ἡ ὁδὸς Κυρίου, καὶ αὕτη ἡ ὁδὸς αὐτῶν οὐκ εὐθεῖα. Τοσαύτης, φησὶ, παρ' ἐμοῦ προκειμένης ἀγαθότητος καὶ φιλανθρωπίας, διαβάλ λειν τὰς ἐμὰς τολμῶσιν οἰκονομίας, ὡς οὐκ ὀρθάς. Καὶ μὴν ἔδει συνιδεῖν","english":"He says: Neither will the promise of good things made by me benefit the righteous man, if he does not persevere in the working of good things, but he will pay penalties worthy of the life he has lived; nor will the sentence of punishment harm the sinner who wishes to use the medicines of repentance, and to be released from all unrighteousness, and to exercise love toward his neighbor, and, simply put, to choose to keep what has been declared by me; for by his change he will loose the sentence, and he will enjoy life. And what is most desirable of all: “All his sins, which he has sinned, shall not be remembered against him, because he has done judgment and righteousness, he shall live in them.” Having thus shown his own goodness, he convicts the people of their ingratitude. “And the sons of your people say, ‘The way of the Lord is not straight,’ and this way of theirs is not straight.” He says: Though such goodness and love for mankind is set before them by me, they dare to slander my dispensations as not upright. And yet they ought to have understood","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":287,"ref":"p287","source":"αὐτοὺς ἀπὸ τῶν πραγμάτων, ὅτι τὰ μὲν ἐμὰ ἅπαντα καὶ ὀρθὰ καὶ δίκαια, τὰ δὲ σφῶν αὐτῶν διεστραμμένα. Εἶτα τὸ αὐτὸ σαφέστερον κατ' ἐρώτησιν λέγει· ιηʹ. Ἀκούσατε δὲ, οἶκος Ἰσραήλ· μὴ ἡ ὁδός μου οὐκ εὐθεῖα; οὐχὶ αἱ ὁδοὶ ὑμῶν οὐκ εὐθεῖαι; Εἶτα ἐπαναλαμβάνει τὰ εἰρημένα, καί φη σιν, ὅτι ὁ δίκαιος τὴν κακίαν προαιρούμενος κολα σθήσεται, καὶ ὁ ἁμαρτωλὸς εἰς τὴν δικαιοσύνην ἐπανιὼν σωτηρίας τεύξεται· ὑμῖν δὲ, φησὶ, τοῦτο οὐ κατεφάνη δίκαιον. Διὸ ἐπήγαγεν· κʹ. Καὶ τοῦτό ἐστιν ὃ εἴπατε· Οὐκ εὐθεῖα ἡ ὁδὸς Κυρίου. Ἔπειτα ἀποφαντικῶς· \"Ἕκαστον κατὰ τὰς ὁδοὺς ὑμῶν κρινῶ ὑμᾶς, οἶκος Ἰσραήλ.\" Ἱκανὸν δὲ τοῦτο πεῖσαι καὶ τοὺς λίαν ἀδαμαντίνους τὴν τῆς κακίας ἀγαπῆσαι μεταβολήν. καʹ, κβʹ. Καὶ ἐγένετο ἐν τῷ δωδεκάτῳ ἔτει, ἐν τῷ δεκάτῳ μηνὶ, πέμπτῃ τοῦ μηνὸς τῆς αἰχμαλωσίας ἡμῶν, ἦλθεν ὁ ἀνασωθεὶς πρός με ἀπὸ Ἱερουσαλὴμ λέγων· Ἑάλω ἡ πόλις. Καὶ χεὶρ Κυρίου ἐγένετο ἐπ' ἐμὲ ἑσπέρας πρὶν ἢ ἐλθεῖν τὸν ἀνασωθέντα, καὶ ἤνοιξέ μου τὸ στόμα, ἕως ἦλθε πρός με τοπρωῒ, καὶ ἀνοιχθὲν τὸ στόμα μου οὐ συνεσχέθη ἔτι. Ὁ Σύρος, \"Τῷ ἑνδεκάτῳ ἔτει καὶ τῷ δωδεκάτῳ μηνὶ,\" καὶ μᾶλλον ἀκολούθως· τῷ γὰρ ἑνδεκάτῳ ἔτει ἥλω ἡ πόλις. Λέγει δὲ, ὅτι κατὰ τὸν εἰρημένον χρόνον ἧκέ τις ἀπαγγέλλων τῆς Ἱερουσαλὴμ τὴν ἅλωσιν, προλαβὼν δὲ ὁ Δεσπότης ἀφ' ἑσπέρας τὸν τῆς προφητείας ἐνέθηκε λόγον· ἕωθεν δὲ ἐκείνου φανέντος, καὶ τὴν ἀγγελίαν κομί σαντος, οὐκέτι με σιγῇ κατέχειν τοὺς προφητικοὺς εἴασε λόγους, ἀλλ' ἀπαύστως τούτους προσφέρειν ἐκέλευσέ τε καὶ παρεσκεύασε·","english":"them from the facts, that all my ways are both right and just, but their own are perverted. Then he says the same thing more clearly in the form of a question: 18. But hear, O house of Israel: is my way not straight? are your ways not crooked? Then he repeats what has been said, and says that the righteous man who chooses wickedness will be punished, and the sinner who returns to righteousness will obtain salvation; but to you, he says, this did not appear just. Therefore he added: 20. And this is what you have said: The way of the Lord is not straight. Then declaratively: \"I will judge each of you according to your ways, O house of Israel.\" And this is sufficient to persuade even those whose love of wickedness is exceedingly adamantine to change. 21, 22. And it came to pass in the twelfth year, in the tenth month, on the fifth day of the month of our captivity, that the one who had escaped came to me from Jerusalem, saying: The city has been taken. And the hand of the Lord came upon me in the evening before the escaped man came, and he opened my mouth, until he came to me in the morning, and my mouth, having been opened, was no longer restrained. The Syrian says, \"In the eleventh year and in the twelfth month,\" and this is more consistent; for in the eleventh year the city was taken. He says that at the time mentioned someone came announcing the capture of Jerusalem, but the Master, having anticipated it from evening, instilled the word of prophecy; and at dawn, when that man appeared and brought the report, he no longer allowed me to hold the prophetic words in silence, but commanded and prepared me to bring them forth unceasingly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":288,"ref":"p288","source":"πάντων γὰρ μάλιστα τῆς σιγῆς καὶ τῆς λαλιᾶς καιρὸν ὁ Δεσπότης ἐπί σταται. κγʹ, κδʹ. Καὶ ἐγένετο λόγος Κυρίου πρός με, λέγων· Υἱὲ ἀνθρώπου, οἱ κατοικοῦντες τὰς ἠρημωμένας ταύτας ἐπὶ τῆς γῆς τοῦ Ἰσραὴλ, λέ γοντες λέγουσιν· Εἷς ἦν Ἀβραὰμ, καὶ κατέσχε τὴν γῆν, καὶ ἡμεῖς πλείους ἐσμὲν, ἡμῖν δέδοται ἡ γῆ εἰς κατάσχεσιν. Ἀναλγησίας νοσοῦσιν ὑπερ βολήν· μετὰ γὰρ τὰς τοσαύτας καὶ τηλικαύτας τιμω ρίας, ἔτι θρασύνονται, καὶ τὴν ἐρημίαν τῆς Ἰουδαίας ὁρῶντες τολμῶσι λέγειν· Εἰ μόνος ὢν Ἀβραὰμ τήνδε κατέσχε τὴν γῆν, πολλῷ μᾶλλον ἡμεῖς πλείους ὄντες ταύτης ἐσόμεθα κύριοι. Ἔδει δὲ συνιδεῖν καὶ τοῦ Ἀβραὰμ τὴν ἀρετὴν καὶ τὴν οἰκείαν κακίαν, καὶ μὴ πλήθει θαῤῥεῖν, ἀλλὰ δικαιοσύνην ἐπιζητεῖν. Ὅθεν καὶ ὁ Δεσπότης τοῦτον αὐτοῖς προσφέρει τὸν ἔλεγχον· κεʹ, κ ʹ. Διὰ τοῦτο εἰπὲ αὐτοῖς· Τάδε λέγει Ἀδωναῒ Κύριος· Ἐπειδὴ τοῦ αἵματος ἐσθίετε, καὶ τοὺς ὀφθαλμοὺς ὑμῶν αἴρετε εἰς τὰ εἴδωλα ὑμῶν, καὶ αἷμα ἐκχέετε, καὶ τὴν γῆν κληρονομήσετε; Ἔστητε ἐπὶ τῆς ῥομφαίας ὑμῶν, ἐποιή σατε βδελύγματα, καὶ ἕκαστος τὴν γυναῖκα τοῦ πλησίον αὑτοῦ ἐμιάνατε, καὶ τὴν γῆν κατα κληρονομήσετε; Τοῖς οἰκείοις, φησὶ, θαῤῥοῦντες ἔργοις ἐλπίζετε τῆς πατρῴας κρατήσειν γῆς· καὶ μὴν παράνομος ὑμῶν ὁ βίος, τὰ γὰρ ἀπηγορευμένα τῷ νόμῳ δρᾶτε· αἷμα μὲν γὰρ ἐσθίετε, ὃ καὶ τῷ Νῶε νομοθετῶν ἀπηγόρευσα, καὶ διὰ Μωσέως ἐκ χεῖσθαι ἐπὶ τὴν γῆν προσέταξα· τὴν δὲ τῶν εἰδώλων θεραπείαν περὶ πολλοῦ ποιεῖσθε, μιαιφονίαις τε καὶ μοιχείαις κεχρημένοι διατελεῖτε. Τοιαῦτα τοίνυν τολ μῶντες μὴ ἐλπίζετε κληρονομῆσαι τὴν γῆν. κζʹ, κηʹ.","english":"For the Master knows above all the right time for silence and for speech. 23, 24. And the word of the Lord came to me, saying: Son of man, those who dwell in these desolate places in the land of Israel say, saying: Abraham was one, and he possessed the land, and we are many; the land has been given to us for a possession. They are sick with insensibility beyond measure; for after such great and so many punishments, they are still bold, and seeing the desolation of Judea they dare to say: If Abraham, being alone, possessed this land, much more shall we, being many, be lords of it. But they ought to have considered both the virtue of Abraham and their own wickedness, and not to trust in numbers, but to seek righteousness. Therefore the Master also brings this reproof against them: 25, 26. Therefore say to them: Thus says Adonai the Lord: Because you eat blood, and lift up your eyes to your idols, and shed blood, shall you inherit the land? You stand upon your swords, you have committed abominations, and each of you has defiled his neighbor's wife, and shall you inherit the land? Trusting, he says, in your own works, you hope to gain possession of the land of your fathers; and yet your life is lawless, for you do the things forbidden by the law. For you eat blood, which I forbade when I gave law to Noah, and through Moses I commanded it to be poured out upon the ground; and you make much of the worship of idols, and you continue to practice murders and adulteries. Daring such things, then, do not hope to inherit the land. 27, 28.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":289,"ref":"p289","source":"Τάδε λέγει Ἀδωναῒ Κύριος· Ζῶ ἐγὼ, εἰ μὴ οἱ ἐν ταῖς ἠρημωμέναις πεσοῦνται μα χαίρᾳ, καὶ οἱ ἐπὶ προσώπου τοῦ πεδίου τοῖς θηρίοις τοῦ ἀγροῦ δοθήσονται εἰς κατάβρωμα, καὶ τοὺς ἐν ταῖς τετειχισμέναις, καὶ τοὺς ἐν τοῖς σπηλαίοις θανάτῳ ἀποκτενῶ. Καὶ δώσω τὴν γῆν εἰς ἔρημον. Τῶν εἰρημένων ἡ σφαγὶς τὸ, Ζῶ ἐγώ· λέγει ὅτι καὶ οἱ τὰς τετειχισμένας πόλεις οἰκοῦντες, καὶ οἱ τὰ σπήλαια, καὶ οἱ τοὺς ἐρήμους τόπους, τὰς προειρημένας τίσουσι τιμωρίας. Καὶ τὴν αἰτίαν δει κνὺς ἐπάγει· Καὶ ἀπολεῖται ἡ ὕβρις τῆς ἰσχύος αὐτῆς, καὶ ἐρημωθήσεται τὰ ὄρη τοῦ Ἰσραὴλ παρὰ τὸ μὴ εἶναι διαπορευόμενον. (κθʹ) Καὶ γνώσονται ὅτι ἐγὼ Κύριος· καὶ ποιήσω τὴν γῆν αὐτῶν ἔρη μον, καὶ ἐρημωθήσεται διὰ πάντα τὰ βδελύγματα αὐτῶν ἃ ἐποίησαν. Διὰ πάντων κἀκεῖνοι καὶ ἡμεῖς ἐδιδάχθημεν, παρανομίᾳ συζῶντες, μηδὲ πολλαῖς καὶ ἀριθμοῦ κρείττοσι μυριάσι θαῤῥεῖν· μόνοις δὲ τοῖς τῆς μετανοίας φαρμάκοις, ἃ προλαβὼν ἔδειξεν ὁ\n\nΔεσπότης. λʹ, λαʹ. Καὶ σὺ, υἱὲ ἀνθρώπου, οἱ υἱοὶ τοῦ λαοῦ σου λαλήσουσι περὶ σοῦ παρὰ τοὺς τοίχους, καὶ ἐν τοῖς πυλῶσι τῶν οἰκιῶν, καὶ λαλήσουσιν ἕκαστος τῷ πλησίον αὑτοῦ, καὶ ἕκαστος τῷ ἀδελφῷ αὑτοῦ, λέγοντες· Συνέλθωμεν, καὶ ἀκού σωμεν τί τὸ ῥῆμα τὸ ἐκπορευόμενον παρὰ Κυρίου. Καὶ ἔρχονται πρὸς σὲ, ὡς ἐκπορεύεται λαὸς, καὶ κάθηται ἐνώπιόν σου ὁ λαός μου, καὶ ἀκούουσι τὰ ῥήματά σου, καὶ οὐ μὴ ποιήσουσιν αὐτά. Τὰ μὲν οὖν προειρημένα πάντα περὶ τῶν ἐν τῇ Ἰουδαίᾳ ἐῤῥέθη·","english":"Thus says Adonai the Lord: As I live, if those in the desolated places shall not fall by the sword, and those on the face of the plain shall be given to the beasts of the field for food, and those within the walled cities and those in the caves I will kill with death. And I will give the land over to desolation. The oath \"As I live\" is the seal of what has been said; he says that both those who dwell in the walled cities and those in the caves and those in the desolate places shall pay the punishments previously mentioned. And showing the cause he adds: And the insolence of her strength shall perish, and the mountains of Israel shall be made desolate because there is no one passing through. (29) And they shall know that I am the Lord; and I will make their land desolate, and it shall be made desolate because of all their abominations which they have done. Through all these things both they and we have been taught, living in lawlessness, not to trust even in many and countless myriads, but only in the medicines of repentance, which the Master showed beforehand. 30, 31. And you, son of man, the sons of your people will speak about you by the walls and in the gateways of the houses, and each will speak to his neighbor and each to his brother, saying: Let us come together and hear what is the word that proceeds from the Lord. And they come to you as a people comes, and my people sit before you, and they hear your words, but they will not do them. Now all the things previously said were spoken concerning those in Judea.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":290,"ref":"p290","source":"ταῦτα δὲ περὶ τῶν αἰχμαλώτων ἤδη γεγενημένων, καὶ τὴν Βαβυλῶνα οἰκούντων, οἳ ἀκούειν μὲν ἐβούλοντο τῶν προφητικῶν λο γίων, πείθεσθαι δὲ τοῖς λεγομένοις οὐκ ἔτι, ἀλλ' ἐν τοῖς ἑαυτῶν συλλόγοις ἀλλήλοις παρακελευόμενοι πρὸς τὸν προφήτην δραμεῖν, καὶ μαθεῖν τὰ ὑπὸ τοῦ Θεοῦ διηγορευμένα, ἀντιλέγοντες διετέλουν· διό φησι \"Καὶ οὐ μὴ ποιήσουσιν αὐτά. Ὅτι ψεῦδος ἐν τῷ στόματι αὐτῶν.\" Οὐ συνομολογεῖ, φησὶν, ἡ καρδία τῇ γλώττῃ. \"Ὀπίσω γὰρ τῶν μιασμάτων ἡ καρδία αὐτῶν πορεύεται.\" Τέρψεως γὰρ μόνης, ἀλλ' οὐκ ὠφελείας, τὸν λόγον ἀκούουσιν. Ὅθεν ἁρμοδίως ἐπήγαγε· λβʹ. Καὶ γίνῃ αὐτοῖς ὡς φωνὴ ψαλτηρίου ἡδυφώνου εὐαρμόστου. Καθάπερ, φησὶν, οἱ ὀργάνου τινὸς εὐαρμόνιον ἠχὴν ἀποτελοῦντος ἀκούοντες τέρψιν ἐκεῖθεν καρποῦνται, οὐ μὴν καὶ τῶν κρου μάτων τὴν μάθησιν· οὕτω καὶ οἱ λόγοι σου, ὦ προφῆτα, τὴν ἀκοὴν αὐτῶν μόνην τέρπουσι, τὴν δὲ ψυχὴν οὐ καταθέλγουσι πονηρίᾳ συζῶσαν. Τοῦτο γὰρ ἐπ ήγαγεν· \"Καὶ ἀκούσονταί σου τοὺς λόγους, καὶ οὐ μὴ ποιήσουσιν αὐτοὺς, διότι ψεῦδος ἐν τῷ στό ματι αὐτῶν.\" Ἀλλὰ νῦν, φησὶ, μὴ πιστεύοντες, ὅταν ἴδωσι τὴν ἔκβασιν, διὰ τῆς πείρας πιστεύσουσιν. λγʹ. Ἡνίκα γὰρ, φησὶν, ἔλθωσιν, ἐροῦσιν· Ἰδοὺ ἥκει, καὶ γνώσονται ὅτι προφήτης ἦν ἐν μέσῳ αὑτῶν. Οἷς γὰρ νῦν ἀπιστοῦσι, διὰ τῶν πραγμάτων πιστεύσουσι, καὶ τηνικαῦτα τὴν προφη τικὴν μαθήσονται δύναμιν. Ἐντεῦθεν ἐπὶ τοὺς ποιμένας μεταφέρει τὸν λόγον· καλεῖ δὲ ποιμένας οὐ μόνον τοὺς βασιλέας, ἀλλὰ καὶ τοὺς ἱερέας· κατηγορεῖ δὲ αὐτῶν ἀναίδειαν, καὶ ῥᾳθυμίαν, καὶ τὴν τῶν προβάτων προδοσίαν. ΚΕΦΑΛΑΙΟΝ ΛΔʹ.","english":"But these things concern those who had already been taken captive and were dwelling in Babylon, who wished to hear the prophetic utterances but were no longer willing to obey what was said; rather, in their own gatherings they kept urging one another to run to the prophet and learn what had been declared by God, yet they continued to contradict. Therefore he says, \"And they shall not do them. For falsehood is in their mouth.\" The heart, he says, does not agree with the tongue. \"For their heart goes after their defilements.\" For they hear the word for pleasure only, not for profit. Hence he aptly added: 32. \"And you shall be to them as the sound of a sweet-voiced, well-tuned psaltery.\" Just as, he says, those who hear an instrument producing a harmonious sound reap pleasure from it, but not the learning of its strokes, so too your words, O prophet, delight only their hearing, but do not charm the soul that lives with wickedness. For this he added: \"And they shall hear your words, and they shall not do them, because falsehood is in their mouth.\" But now, he says, not believing, when they see the outcome, they will believe through experience. 33. For when, he says, they come, they shall say: \"Behold, he has come,\" and they shall know that a prophet was in their midst. For the things they now disbelieve, they will believe through the events themselves, and at that time they shall learn the prophetic power. From here he transfers the word to the shepherds; and he calls shepherds not only kings but also priests; and he accuses them of shamelessness, negligence, and the betrayal of the sheep. Chapter 34.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":291,"ref":"p291","source":"βʹ. Υἱὲ γὰρ, φησὶν, ἀνθρώπου, προφήτευσον ἐπὶ τοὺς ποιμένας τοῦ Ἰσραήλ· προφήτευσον, καὶ εἰπὲ τοῖς ποιμέσι· Τάδε λέγει Ἀδωναῒ Κύριος· Ὦ οἱ ποιμένες Ἰσραὴλ, μὴ βόσκουσιν οἱ ποιμένες ἑαυτούς; Οὐχὶ τὰ πρόβατα βόσκουσιν οἱ ποιμένες; Εἴπατε, φησὶν, ὑμεῖς, τί τοῦ ποιμέ νος ἴδιον, τὸ ἑαυτὸν νέμειν, ἢ τὰ πρόβατα βόσκειν; γʹ. Ἰδοὺ τὸ γάλα κατεσθίετε, καὶ τὰ ἔρια περιεβάλλεσθε, καὶ τὸ παχὺ ἐσφάζετε, καὶ τὰ πρόβατά μου οὐκ ἐβόσκετε. Τροπικῶς ἅπαντα λέγει. Ὑμεῖς μὲν γὰρ, οἱ ἱερεῖς, τὰς ἀπαρχὰς, καὶ τὰς δεκάτας, καὶ τὰ τῶν θυσιῶν ἀφαιρέματα ἐκαρ ποῦσθε· ὑμεῖς δὲ, οἱ βασιλεῖς, τὸν δασμὸν λαμβά νοντες καὶ τὸν φόρον, οὐκ ἠρκεῖσθε τούτοις, ἀλλὰ καὶ τοὺς εὐπόρους κατασφάζοντες τὸν τούτων ἐκαρ ποῦσθε πλοῦτον· οὔτε δὲ οἱ ἱερεῖς ὑμῶν, οὔτε ὑμεῖς τῆς τῶν προβάτων ἐπεμελεῖσθε θεραπείας. Εἶτα κατὰ μέρος αὐτῶν τὴν ἀτοπίαν διηγεῖται. δʹ. Τὸ ἠσθενηκὸς οὐκ ἐνισχύσατε, καὶ τὸ ἀῤῥωστοῦν οὐκ ἰάσασθε, καὶ τὸ συντετριμ μένον οὐ κατεδήσατε, καὶ τὸ κακῶς ἔχον οὐκ ἐσωματοποιήσατε, καὶ τὸ πλανώμενον οὐκ ἐπεστρέψατε, καὶ τὸ ἀπολωλὸς οὐκ ἐπεζητήσατε (καὶ τὸ πάντων χαλεπώτατον), τὸ ἰσχυ ρὸν κατειργάσασθε μόχθῳ, καὶ ἐν κράτει ἐπαιδεύσατε αὐτὰ, καὶ ἐν παιγνίῳ. Οὐ γὰρ μόνον τοῖς ἀσθενοῦσι τὴν προσήκουσαν οὐ προσενηνέγ κατε θεραπείαν, ἀλλὰ καὶ τοῖς ὑγιαίνουσι πόνους πολλοὺς ἐπεθήκατε. Καὶ τοῦτο διὰ τῶν ἱστοριῶν ῥᾴδιον κατιδεῖν.","english":"2. For he says, Son of man, prophesy against the shepherds of Israel; prophesy, and say to the shepherds: Thus says Adonai the Lord: O shepherds of Israel, do the shepherds not feed themselves? Do the shepherds not feed the sheep? Tell me, he says, what is proper to a shepherd—to pasture himself, or to feed the sheep? 3. Behold, you eat the milk, and you clothe yourselves with the wool, and you slaughter the fat, and my sheep you do not feed. He says all these things figuratively. For you, the priests, used to devour the firstfruits, the tithes, and the portions taken from the sacrifices; and you, the kings, receiving the tribute and the tax, were not content with these things, but even slaughtered the wealthy and devoured their riches; and neither did your priests nor did you take care for the tending of the sheep. Then he recounts their absurdity in detail. 4. You did not strengthen the weak, and you did not heal the sick, and you did not bind up the broken, and you did not restore the sickly, and you did not turn back the wandering, and you did not seek the lost (and this is the most grievous of all), and the strong you oppressed with toil, and you disciplined them with might, and with mockery. For not only did you not bring the proper care to the sick, but upon the healthy you laid many labors. And this is easy to see from the histories.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":292,"ref":"p292","source":"Τοὺς μὲν γὰρ τὰ εἴδωλα προσκυ νοῦντας καὶ παρανομίᾳ συζῶντας, ἰατρεύειν καὶ πρὸς τὸν Θεὸν ἐπιστρέφειν οὐκ ἠθέλησαν οἱ κακοὶ ποιμένες, τοὺς δὲ θείους προφήτας τὴν ἰσχὺν τῆς ἀρετῆς κεκτημένους αἰκιζόμενοι καὶ καθείργοντες, καὶ μυρίοις ἀλγεινοῖς ὑποβάλλοντες διετέλεσαν καὶ ταῦτα ποιοῦντες ἐπετώθαζον\n\nαὐτοῖς, κωμῳδοῦντες τὰ παρ' αὐτῶν λεγόμενα. Διό φησι· \"Καὶ ἐν κράτει ἐπαιδεύσατε αὐτὰ, καὶ ἐν παιγνίῳ·\" δεικνὺς, ὅτι κατὰ ταὐτὸν τοῖς μὲν ἁγίοις τὰ λυπηρὰ προσέφερον, αὐτοὶ δὲ παιδιὰν ἡγοῦντο, καὶ παίγνια τὰ γινόμενα. εʹ. Διὰ τούτους, φησὶ, τοὺς κακοὺς ποιμένας διέσπειρα τὰ πρόβατά μου, καὶ ἐγένετο εἰς κατάβρωμα πᾶσι τοῖς θηρίοις τοῦ ἀγροῦ. Τροπικῶς πάλιν ἐκάλεσε τὰ θηρία, ἐπειδὴ κατὰ ταὐτὸν τὸν λόγον καὶ τὰ πρόβατα προσηγόρευσε. Καλεῖ δὲ θηρία νοητὰ μὲν τοὺς δαίμονας, τῶν ψυχῶν τοὺς ἀλάστορας, αἰσθητὰ δὲ τοὺς πανταχόθεν ἐπελθόντας αὐτοῖς πολεμίους. ʹ. Καὶ διεσπάρη καὶ ἐπλανήθη τὰ πρόβατά μου ἐν παντὶ ὄρει, καὶ ἐπὶ παντὶ βουνῷ ὑψηλῷ, καὶ ἐπὶ προσώπου πάσης τῆς γῆς διεσπάρη τὰ πρόβατά μου, καὶ οὐκ ἦν ὁ ἐκζητῶν, οὐδὲ ἐπι στρέφων. –Ὄρη καὶ βουνοὺς καὶ τὰ ἄλλα ὅσα εἴρηκε, τὴν ἐν αὐτοῖς γενομένην τῶν εἰδώλων λα τρείαν ἐκάλεσεν· ἐν ὄρεσι γὰρ καὶ γηλόφοις, καὶ ἐν παντὶ τόπῳ τὰ τῶν εἰδώλων ἱδρύσαντο τεμένη, οὔτε βασιλέων, οὔτε μὴν ἱερέων τὴν ἀσέβειαν κωλυόντων. Οὗ χάριν ἔφη· \"Καὶ οὐκ ἦν ὁ ἐκζητῶν, οὐδὲ ὁ ἀπο στρέφων.\" Οὕτω τὴν κατηγορίαν ποιησάμενος, ἀπειλεῖ τοῖς ποιμέσι τὴν τιμωρίαν, καί φησιν·","english":"For the evil shepherds were unwilling to heal those who worshipped idols and lived in lawlessness and to turn them back to God, but they kept torturing and imprisoning the divine prophets, who possessed the strength of virtue, and subjecting them to countless pains, and while doing this they mocked them, making comedy of what was said by them. Therefore he says: \"And you ruled them with strength, and with mockery,\" showing that at one and the same time they brought sorrows upon the saints, while they themselves considered it sport, and what was happening a jest. 5. Because of these evil shepherds, he says, I scattered my sheep, and they became food for all the beasts of the field. Again he called the beasts figuratively, since he applied the same term to the sheep as well. He calls demons the noetic beasts, the avengers of souls, and the enemies who came against them from every side the perceptible beasts. 6. And my sheep were scattered and wandered on every mountain, and on every high hill, and on the face of all the earth my sheep were scattered, and there was no one seeking them out, nor turning them back. — Mountains and hills and all the other things he mentioned, he called the worship of idols that took place among them; for on mountains and hills and in every place they set up the precincts of idols, with neither kings nor indeed priests hindering the impiety. For this reason he said: \"And there was no one seeking out, nor one turning back.\" Having thus made the accusation, he threatens the shepherds with punishment, and says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":293,"ref":"p293","source":"Ἐπεὶ διὰ ῥᾳστώνην τε καὶ ἀμέλειαν θηριάλωτα τὰ πρόβατά μου γέγονε, καὶ οὐδεμιᾶς παρ' ὑμῶν ἐπιμελείας ἢ προνοίας ἀπήλαυσε· μόνης γὰρ τῆς οἰκείας τρυφῆς, καὶ σωματικῆς ἐφροντίσατε θεραπείας· θʹ, ιʹ. Τούτου χάριν, ὦ ποιμένες, ἀκούσατε λόγον Κυρίου. Τάδε λέγει Ἀδωναῒ Κύριος· Ἰδοὺ ἐγὼ ἐπὶ τοὺς ποιμένας, καὶ ἐκζητήσω τὰ πρόβατά μου ἐκ τῶν χειρῶν αὐτῶν, καὶ καταπαύσω αὐ τοὺς τοῦ ποιμαίνειν τὰ πρόβατά μου, καὶ οὐ μὴ ποιμανοῦσιν αὐτὰ ἔτι οἱ ποιμένες· καὶ ἐξελοῦμαι τὰ πρόβατά μου ἐκ τοῦ στόματος αὐτῶν, καὶ οὐκέτι ἔσται αὐτοῖς εἰς κατάβρωμα. Διὰ τούτων προεδήλωσε τῶν λόγων, καὶ τῆς βασιλείας τῆς τῶν Ἰουδαίων, καὶ τῆς ἀρχιερωσύνης τὴν παῦ λαν. Ἐλευθερώσω γὰρ, φησὶ, τὰ πρόβατά μου τῆς κακῆς τούτων ἐπιστασίας, οἳ προνοίας μὲν οὐδεμιᾶς ἠξίωσαν αὐτὰ πώποτε, μόνον δὲ κατεσθίοντες αὐτὰ διετέλουν. Εἶτα διὰ τοῦ Κυρίου καὶ Σωτῆρος ἡμῶν ὑπισχνεῖται σωτηρίαν. ιαʹ, ιβʹ. Διότι τάδε λέγει Ἀδωναῒ Κύριος· Ἰδοὺ ἐγὼ ἐκζητήσω τὰ πρόβατά μου, καὶ ἐπισκέψομαι αὐτά. Ὥσπερ ἐπισκέπτεται ὁ ποιμὴν τὸ ποίμνιον αὑτοῦ ἐν ἡμέρᾳ ὅταν ᾗ γνόφος καὶ νεφέλη ἐν μέσῳ προβάτων αὐτοῦ διακεχωρισμένων· οὕτως ἐκζητήσω τὰ πρόβατά μου, καὶ ῥύ σομαι αὐτὰ ἐκ παντὸς τόπου, οὗ διεσπάρη σαν ἐκεῖ ἐν ἡμέρᾳ νεφέλης καὶ γνόφου. – Νεφέλην δὲ καὶ γνόφον ἐνταῦθα τὸν τῆς ἀγνοίας ἐκάλεσε ζόφον, ὃς κατὰ τῆς οἰκουμένης ἐκέχυτο πρὸ τῆς τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν ἐνανθρωπήσεως.","english":"Because through ease and neglect my sheep have become a prey to wild beasts, and they have enjoyed no care or forethought from you; for you cared only for your own luxury and bodily comfort. 9, 10. For this reason, O shepherds, hear the word of the Lord. Thus says Adonai the Lord: Behold, I am against the shepherds, and I will require my sheep from their hands, and I will make them cease from shepherding my sheep, and the shepherds shall no longer shepherd them; and I will deliver my sheep from their mouth, and they shall no longer be food for them. By these words he foretold both the cessation of the kingdom of the Jews and that of the high priesthood. For I will set free, he says, my sheep from their evil oversight, who never deemed them worthy of any care, but only kept devouring them. Then through the Lord and our Savior he promises salvation. 11, 12. Therefore thus says Adonai the Lord: Behold, I will require my sheep and I will visit them. As a shepherd visits his flock on the day when there is gloom and cloud in the midst of his sheep that have been separated, so will I require my sheep and rescue them from every place where they were scattered on the day of cloud and gloom. – Here he called cloud and gloom the darkness of ignorance, which had been poured out over the world before the incarnation of our God and Savior.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":294,"ref":"p294","source":"Λέγει τοίνυν, ὅτι Δίκην ποιμένος ἐπιμελοῦς πλείονα μάλιστα πρόνοιαν ποιουμένου τῶν οἰκείων προβάτων, ὅταν ἐπικειμένην ὁμίχλην θεάσηται, ἥτις ἄδειαν καὶ λύκοις παρέχει, καὶ κλέπταις, φροντιῶ κἀγὼ τῶν ἐμαυτοῦ προβάτων, καὶ συνάξω αὐτὰ διασκορπι σθέντα, καὶ τὰ κεχωρισμένα μίαν ποίμνην ποιήσω· τοιαύτη δέ ἐστιν ἡ ἐξ Ἰουδαίων καὶ ἐξ ἐθνῶν συναχθεῖσα Ἐκκλησία. Εἶτα διπλῆν ποιεῖται τὴν προ φητείαν. Τὸ μὲν γὰρ φαινόμενον αὐτοῖς μόνοις Ἰουδαίοις ἁρμόττει· τὸ δὲ μυστικόν τε καὶ κεκρυμ μένον, πᾶσιν ἀνθρώποις, ἄλλως τε καὶ τύπος τῶν ἡμετέρων τὰ εἰς Ἰουδαίους γεγενημένα· συμβαίνει γὰρ τῇ ἐκείνων ἀνακλήσει, καὶ τῇ τῆς αἰχμαλωσίας ἀπαλλαγῇ, καὶ ἡ ἡμετέρα ἀπὸ τοῦ διαβόλου πρὸς Θεὸν ἐπάνοδος, καὶ τῆς τυραννικῆς ἐκείνης δουλείας ἡ ἐλευθερία. ιγʹ, ιδʹ. Καὶ ἐξάξω αὐτοὺς ἐκ τῶν ἐθνῶν, καὶ συνάξω αὐτοὺς ἀπὸ τῶν χωρῶν, καὶ εἰσάξω αὐτοὺς εἰς τὴν γῆν αὐτῶν, καὶ ποιμανῶ αὐτοὺς ἐπὶ τῶν ὀρέων Ἰσραὴλ, καὶ ἐν ταῖς φάραγξι, καὶ ἐν πάσῃ κατοικίᾳ τῆς γῆς. Ἐν νομῇ ἀγαθῇ βοσκήσω αὐτούς. Καὶ μὴν ἀγαθὸς ὁ νόμος, καὶ ἡ ἐντολὴ κατὰ τὸν Ἀπόστολον ἁγία, καὶ δι καία, καὶ ἀγαθὴ, ἀλλ' ἑτέραν αὐτοῖς ὑπισχνεῖται νομήν· τὴν γὰρ νομικὴν εἶχον. Τίς δὲ αὕτη ἡ ὑπὲρ τὴν νομικὴν ἀγαθὴ νομή; ἦ δῆλον ὡς τὴν τῶν θείων Εὐαγγελίων διδασκαλίαν αἰνίττεται, ἐν ᾗ νεμόμενα τοῦ Θεοῦ τὰ πρόβατα τρέφεται καὶ πιαίνεται, καὶ τῆς σωτηρίας ἀπολαύει; Καὶ τοῦτο σαφέστερον δηλῶν· \"Ἐν τῷ","english":"He says, then, that like a diligent shepherd who takes especially greater forethought for his own sheep, whenever he sees a fog lying upon them, which gives freedom of access both to wolves and to thieves, I too will take thought for my own sheep, and I will gather them when they have been scattered, and I will make those that have been separated into one flock; and such is the Church gathered from Jews and from Gentiles. Then he makes the prophecy twofold. For what is apparent fits the Jews alone; but what is mystical and hidden fits all men, and especially the things that happened to the Jews are a type of our own affairs; for with their recall and their release from captivity there coincide also our return from the devil to God, and our freedom from that tyrannical slavery. 13, 14. And I will bring them out from the nations, and I will gather them from the countries, and I will bring them into their own land, and I will shepherd them on the mountains of Israel, and in the valleys, and in every dwelling place of the land. In a good pasture I will feed them. And indeed the law is good, and the commandment, according to the Apostle, is holy and just and good, but he promises them another pasture; for they had the pasture of the law. And what is this good pasture that is beyond the pasture of the law? Is it not clear that he hints at the teaching of the divine Gospels, in which the sheep of God, as they pasture, are fed and fattened and enjoy salvation? And declaring this more clearly: \"In the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":295,"ref":"p295","source":"ὄρει, φησὶ, τῷ ὑψηλῷ τοῦ Ἰσραὴλ ἔσται εὐπρέπεια αὐτῶν.\" Καὶ μὴν ἐμνημόνευσεν ὀρέων πολλῶν, καὶ φαράγγων, καὶ διαφερόντως ὄρους τινὸς ὑψηλοῦ μνημονεύει, ἐν ᾧ προλέγει τῶν βοσκομένων τὴν ἐσομένην εὐπρέπειαν. Τούτου τοῦ ὄρους καὶ ὁ μακάριος Δαβὶδ μέμνη ται, λέγων· \"Ὄρος τοῦ Θεοῦ ὄρος πῖον, ὄρος τετυρωμένον, ὄρος πῖον.\" Εἶτα τοῖς Ἰσραηλιτικοῖς ὄρεσι τούτῳ τῷ ὄρει διαφθονουμένοις φησίν· \"Ἱνατί ὑπολαμβάνετε ὄρη τετυρωμένα; Τὸ ὄρος, ὃ εὐδόκησεν ὁ Θεὸς κατοικεῖν ἐν αὐτῷ· καὶ γὰρ ὁ Κύριος κατασκηνώσει εἰς τέλος.\" Μάτην, φησὶ, ζηλοτυπεῖτε τοῦτο τὸ ὄρος, ἐπειδὴ ἐν αὐτῷ κατα σκηνοῦν ὁ Θεὸς εὐδόκησεν· εἰς τέλος γὰρ τοῦτο ποιήσει. Οὕτω δὲ νοεῖν ἡμᾶς ἐδίδαξαν οἱ ἄλλοι ἑρμηνευταί· ὁ μὲν Ἀκύλας εἰρηκώς· Ἱνατί ἐρίζετε ὄρη τετυρωμένα; ὁ δὲ Θεοδοτίων· Ἱνατί δικάζεσθε περὶ τούτου τοῦ ὄρους; καὶ Ἡσαΐας βοᾷ, καὶ Μιχαίας ὡσαύτως· \"Ἔσται ἐν ταῖς ἐσχάταις ἡμέραις ἐμφανὲς τὸ ὄρος Κυρίου, καὶ ὁ οἶκος Κυρίου ἐπ' ἄκρων τῶν ὀρέων, καὶ ἥξουσιν ἐπ' αὐτὸν πάντα τὰ ἔθνη,\" καὶ τὰ ἑξῆς· καὶ ὁ Κύριος ἐν τοῖς ἱεροῖς Εὐαγγελίοις· \"Οὐ δύναται, φησὶ, πόλις κρυβῆναι ἐπάνω ὄρους κειμένη.\" Τὸ ὑψηλὸν τοίνυν καὶ περιφανὲς τῆς εὐαγγελικῆς διδασκαλίας ὄρος κἀνταῦθα ὠνόμασεν, ἐν ᾧ γενήσεσθαι τὴν τῶν προ βάτων εὐπρέπειαν ἐπηγγείλατο. Εἶτα ἐπάγει· \"Καὶ ἔσονται αἱ μάνδραι αὐτῶν ἐκεῖ.\" Καὶ τοῦτο δὲ ἀντικρὺς ἡμῖν, ἀλλ' οὐκ Ἰουδαίοις ἁρμόττει· ἐκεῖνοι μὲν γὰρ μίαν ἔσχον μάνδραν, τὸν ἐν Ἱεροσολύμοις ναόν· ἡμεῖς δὲ ἀριθμῶν κρείττους κατὰ πᾶσαν τὴν οἰκουμένην ἐκκλησίας.","english":"On the high mountain of Israel,\" he says, \"shall be their beauty.\" And indeed he mentioned many mountains and ravines, and he makes special mention of a certain high mountain, in which he foretells the beauty that the pastured flock will have. The blessed David also remembers this mountain, saying: \"The mountain of God is a fertile mountain, a curdled mountain, a fertile mountain.\" Then, to the mountains of Israel that envy this mountain, he says: \"Why do you suppose, you curdled mountains? The mountain which God has chosen to dwell in; for the Lord will tabernacle in it forever.\" In vain, he says, you are jealous of this mountain, since God has chosen to tabernacle in it; for he will do this forever. The other interpreters have taught us to understand it this way: Aquila, having said, \"Why do you strive, you curdled mountains?\" and Theodotion, \"Why do you contend about this mountain?\" And Isaiah cries out, and Micah likewise: \"In the last days the mountain of the Lord shall be manifest, and the house of the Lord upon the tops of the mountains, and all the nations shall come to it,\" and the rest; and the Lord in the holy Gospels: \"A city,\" he says, \"set upon a mountain cannot be hidden.\" Therefore the high and conspicuous mountain of the gospel teaching he has also named here, in which he promised that the beauty of the sheep would come to be. Then he adds: \"And their folds shall be there.\" And this too fits us plainly, but not the Jews; for they had one fold, the temple in Jerusalem; but we have churches beyond number throughout the whole inhabited world.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":296,"ref":"p296","source":"Καὶ κοιμηθήσονται, καὶ ἀναπαύσονται ἐκεῖ καὶ ἐν τρυφῇ ἀγαθῇ καὶ ἐν νομῇ πίονι βοσκη θήσονται ἐπὶ τῶν ὀρέων Ἰσραήλ. (ιεʹ.) Καὶ ἐγὼ ποιμανῶ τὰ πρόβατά μου. –Τρυφὴν ἀγαθὴν καὶ πίονα τὰ θεῖα λόγια προσαγορεύει· \"Κατα τρύφησον γὰρ, φησὶ, τοῦ Κυρίου, καὶ δῴη σοι τὰ αἰτήματα τῆς καρδίας σου· ὄρη δὲ Ἰσραὴλ τὰς προφητικὰς βίβλους, ἐφ' ὧν πάλιν νεμόμεθα, ἐπί βασίν τινα δι' ἐκείνων εἰς τὸ μέγιστον ἔχοντες ὄρος· διὰ γὰρ τῶν προφητικῶν θεσπισμάτων ἐπὶ τὴν εὐαγ γελικὴν ποδηγούμεθα διδασκαλίαν ὑπ' ἐκείνων μαρτυρουμένην· ἔχομεν δὲ ποιμένα αὐτὸν τὸν Δεσπότην καὶ Κύριον βοῶντα· \"Ἐγώ εἰμι ὁ ποιμὴν ὁ καλός.\" Τοῦτο καὶ ἐνταῦθα προαγορεύων ἔφη· \"Καὶ ἐγὼ ποιμανῶ τὰ πρόβατά μου. Καὶ ἐγὼ ἀναπαύσω αὐτὰ, καὶ γνώσονται, ὅτι ἐγώ εἰμι Κύριος.\" Ὑπ' αὐτοῦ γὰρ ποιμαινόμενοι, καὶ τῆς αὐτοῦ διδασκαλίας οἷον ἐπί τινος χλόης διαναπαυόμενοι, ἐπιγιγνώσκο μεν αὐτοῦ τὴν δεσποτείαν. ι ʹ. Τάδε λέγει Ἀδωναῖ Κύριος· Τὸ ἀπολωλὸς ἐκζητήσω, καὶ τὸ πλανώμενον ἐπιστρέψω· ὡς Παῦλον, καὶ τοὺς κατ' ἐκεῖνον· \"Καὶ τὸ συντε τριμμένον καταδήσω·\" ὡς τὸν τελώνην, καὶ τὴν πόρνην, καὶ τὸν λῃστὴν, καὶ τοὺς κατ' ἐκείνους· \"Καὶ τὸ ἠσθενηκὸς ἐνισχύσω·\" ὡς τὸν Πέτρον ἀρνησάμενον· \"Καὶ τὸ πῖον καὶ ἰσχυρὸν φυλά ξω·\" ὡς τοὺς ἁγίους ἀποστόλους, καὶ τοὺς τὸν ὅμοιον ἐκείνοις ἑλομένους βίον· \"Καὶ ποιμανῶ αὐτὰ μετὰ κρίσεως·\" χορηγῶν τὰ ἀγαθὰ, καὶ παιδεύων ἡνίκα δεῖ.","english":"And they shall sleep and rest there, and in good luxury and in rich pasture they shall be fed on the mountains of Israel. (15.) And I will shepherd my sheep. — He calls the divine oracles good luxury and rich pasture; for he says, \"Delight in the Lord, and he will give you the requests of your heart\"; and the mountains of Israel are the prophetic books, on which we are again pastured, having through them a kind of step toward the greatest mountain; for through the prophetic oracles we are led by them to the gospel teaching, which is attested by them; and we have as shepherd the Master and Lord himself, who cries out, \"I am the good shepherd.\" This he also foretold here, saying, \"And I will shepherd my sheep. And I will give them rest, and they shall know that I am the Lord.\" For being shepherded by him, and resting as on some grass of his teaching, we recognize his lordship. 10. Thus says Adonai the Lord: I will seek the lost, and I will turn back the wandering — as Paul and those like him; \"and I will bind up the broken\" — as the tax collector, and the harlot, and the robber, and those like them; \"and I will strengthen the weak\" — as Peter when he denied; \"and the fat and the strong I will guard\" — as the holy apostles, and those who have chosen a life like theirs; \"and I will shepherd them with judgment,\" providing good things, and disciplining when it is necessary.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":297,"ref":"p297","source":"Οὕτως συμπεράνας τόν τε κατὰ τῶν κακῶν ποιμένων λόγον, καὶ τῆς παρ' αὐτοῦ γενησομένης ἐπιμελείας τὴν πρόῤῥησιν, ἐπὶ τὰ πρό βατα μεταφέρει τὸν λόγον, διδάσκων, ὡς ἡ τῶν ποι μένων ἀτοπία τοῖς προβάτοις ἀπολογίαν οὐ δίδωσι· λογικὰ γὰρ τὰ πρόβατα, καὶ διάκρισιν ἔχοντα, καὶ τά τε κακὰ φυγεῖν, καὶ προελέσθαι τὰ ἀγαθὰ δυνά μενα. Διό φησι· ιζʹ. Καὶ ὑμεῖς πρόβατά μου, τάδε λέγει Ἀδωναῒ Κύριος. Ἰδοὺ ἐγὼ κρινῶ ἀναμέσον προβά του καὶ προβάτου, κριῶν καὶ τράγων. Ὥσπερ γὰρ, φησὶ, ποιμέσι καὶ προβάτοις δικάζω, οὕτω καὶ τῶν προβάτων ἔσομαι κριτὴς, καὶ τοὺς ἀδικοῦν τας κολάσω. ιηʹ, ιθʹ. Καὶ οὐχ ἱκανὸν ὑμῖν, ὅτι τὴν καλὴν νο μὴν ἐνέμεσθε, καὶ τὰ κατάλοιπα τῆς νομῆς ὑμῶν κατεπατεῖτε τοῖς ποσὶν ὑμῶν, καὶ τὸ καθεστηκὸς ὕδωρ ἐπίνετε, καὶ τὸ κατάλοιπον ἐν τοῖς ποσὶν ὑμῶν ἐταράσσετε; Καὶ τὰ πρόβατά μου καὶ τὰ καταπατήματα τῶν ποδῶν ὑμῶν ἐνέμοντο, καὶ τὸ τεταραγμένον ὕδωρ ὑπὸ τῶν πο δῶν ὑμῶν ἔπινον; Πρὸς τοὺς εὐπόρους ὁ λόγος εἰς ἀσωτίαν κατακεχρημένους τῷ πλούτῳ, καὶ μὴ μόνον τὴν χρείαν ἐξ αὐτοῦ καρπουμένους,","english":"Having thus concluded both his discourse against the evil shepherds and the prediction of the care that would come from him, he transfers his discourse to the sheep, teaching that the wickedness of the shepherds gives no defense to the sheep; for the sheep are rational, and have discernment, and are able both to flee from evil things and to choose good things. Therefore he says: (17.) And you are my sheep, thus says Adonai the Lord. Behold, I will judge between sheep and sheep, and between rams and goats. For, he says, just as I judge shepherds and sheep, so also I will be a judge of the sheep, and I will punish those who do wrong. (18, 19.) And is it not enough for you that you grazed on the good pasture, and trampled with your feet what was left of your pasture, and drank the settled water, and troubled with your feet what was left? And my sheep grazed on what your feet had trampled, and drank the water troubled by your feet? The discourse is directed against the wealthy who have squandered their wealth in prodigality, and do not reap from it only their need,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":298,"ref":"p298","source":"ἀλλὰ καὶ τὰ πέρα τῆς χρείας· καὶ τοῦτο ἴδοι τις ἂν καὶ ἐπὶ τοῦ παρόντος ὑπ' ἐνίων γιγνόμενον. Μαρτυρεῖ δὲ καὶ ἡ τοῦ Λαζάρου παραβολὴ, δείξασα τὸν πλούσιον ἐκεῖνον μηδὲ τῶν ἐκπιπτόντων ἀπὸ τῆς τραπέζης ψι χίων μεταδεδωκότα τῷ πένητι. Τὸ δὲ \"Κατεπατεῖτε τὰ κατάλοιπα τοῖς ποσὶ,\" τροπικῶς ὡς ἐπὶ προβά των ἐῤῥέθη, ἐσθιόντων τὴν πόαν, καὶ τὴν λοιπὴν πα τούντων, καὶ πρῶτον τὸ ὕδωρ πινόντων, εἶτα τοῖς ποσὶν αὑτῶν καταθολούντων. κʹ. Διὰ τοῦτο τάδε λέγει Ἀδωναῒ Κύριος· Ἰδοὺ ἐγὼ πρὸς ὑμᾶς, καὶ κρινῶ ἀναμέσον προβάτου ἰσχυροῦ καὶ ἀναμέσον προβάτου ἀσθενοῦς. Εἶτα λέγει τῶν ἰσχυρῶν τὴν θρασύτητα. καʹ. Ἐπειδὴ ταῖς πλευραῖς ὑμῶν, καὶ τοῖς ὤμοις ὑμῶν διωθεῖσθε, καὶ τοῖς κέρασιν ὑμῶν ἐκερατίζετε, πάντα δὲ τὰ ἐκλείποντα ἐξεθλίβετε, ἕως οὗ ἐξώσατε αὐτὰ ἔξω, καὶ διεσπάρη τὰ πρόβατά μου παντὶ παραπορευομένῳ. Καὶ σώσω τὰ πρόβατά μου, καὶ οὐκέτι ἔσται εἰς προνομήν. Πάντα ὡς ἐπὶ προβάτων εἴρηκεν, ὤμους, καὶ κέρατα, καὶ πλευράς· διὰ πάντων δὲ τῶν ἐν δυνάμει τὴν ἄδικον δυναστείαν διήλεγξεν· ὑπισχνεῖται δὲ ὅμως ἀσφάλειαν τοῖς προβάτοις. \"Καὶ κρινῶ ἀναμέσον προβάτου καὶ προβάτου, καὶ ἀνα μέσον κριοῦ πρὸς κριόν.\" Δικάσω, φησὶ, καὶ οὐ περιόψομαι ἀδικουμένους, ἀλλὰ δίκας τοὺς ἀδικοῦντας πράξομαι. Εἶτα τῆς κοινῆς πάντων σωτηρίας ἡ ὑπόσχεσις. κγʹ. Καὶ ἀναστήσω ἐπ' αὐτοὺς ποιμένα ἕνα, ὃς ποιμανεῖ αὐτοὺς, τὸν δοῦλόν μου Δαβὶδ, αὐτὸς ποιμανεῖ αὐτοὺς, καὶ αὐτὸς ἀναπαύ σει αὐτοὺς, καὶ ἔσται αὐτῶν ποιμήν. Ἄνω εἰρη κὼς, \"Ἐγὼ ποιμανῶ,\" ἐνταῦθα τὸν Δαβὶδ αὐτῶν ἔσεσθαι ποιμένα λέγει, ὃν καὶ δοῦλον προσαγορεύει·","english":"But also things beyond need; and one might see this happening even in the present by some. And the parable of Lazarus also testifies, having shown that rich man not even giving of the crumbs falling from his table to the poor man. But the phrase \"You were trampling the remnants with your feet\" was spoken figuratively as of sheep, eating the grass and treading the rest, and first drinking the water, then fouling it with their feet. 20. Therefore thus says Adonai the Lord: Behold, I am against you, and I will judge between a strong sheep and between a weak sheep. Then he speaks of the boldness of the strong. 21. Because with your sides and with your shoulders you were pushing, and with your horns you were butting, and all that was failing you were crushing, until you drove them outside, and my sheep were scattered to everyone passing by. And I will save my sheep, and they shall no longer be for plunder. He has spoken all things as of sheep: shoulders, and horns, and sides; but through all the things in their power he convicted the unjust domination; nevertheless he promises safety to the sheep. \"And I will judge between sheep and sheep, and between a ram and a ram.\" I will judge, he says, and I will not overlook those who are wronged, but I will exact justice from those who do wrong. Then the promise of the common salvation of all. 23. And I will raise up over them one shepherd, who will shepherd them, my servant David; he will shepherd them, and he will give them rest, and he will be their shepherd. Having said above, \"I will shepherd,\" here he says that David will be their shepherd, whom he also addresses as servant.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":299,"ref":"p299","source":"τίς δὲ οὗτός ἐστιν; Ἢ δῆλον, ὡς ὁ Δεσπότης Χρι στὸς, ἐκ σπέρματος Δαβὶδ κατὰ σάρκα γενόμενος; Διὸ καὶ δοῦλος, ὡς ἄνθρωπος· καὶ τοῦτο δὲ κατὰ τὴν φύσιν, οὐ κατὰ τὴν ἀξίαν· εἰ γὰρ οἱ εἰς αὐτὸν πεπι στευκότες οὐ δοῦλοι, ἀλλ' υἱοὶ, πολλῷ μᾶλλον αὐτὸς, δι' ὃν οἱ δοῦλοι τῆς ἐλευθερίας ἀπήλαυσαν, οὐ δοῦλος, ἀλλ' υἱός. Οὕτω καὶ ὁ μακάριος λέγει Παῦλος· \"Ὃς ἐν μορφῇ Θεοῦ ὑπάρχων, οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα Θεῷ, ἀλλ' ἑαυτὸν ἐκένωσε μορφὴν δούλου λαβών.\" Καὶ Ἡσαΐας δὲ ἐκ προσώπου αὐτοῦ βοᾷ λέγων· \"Οὕτω λέγει Κύριος, ὁ πλάσας με ἐκ κοι λίας, δοῦλον ἑαυτῷ συναγαγεῖν τὸν Ἰακώβ· καὶ Ἰσραὴλ συναχθήσεται πρὸς αὐτόν· Ἰδοὺ δέδωκά σε εἰς διαθήκην γένους, εἰς φῶς ἐθνῶν, τοῦ εἶναί σε εἰς σωτηρίαν ἕως ἐσχάτου τῆς γῆς.\" Καὶ τό· \"Ἰακὼβ δὲ ὁ παῖς μου, ἀντιλήψομαι αὐτοῦ.\" Παρὰ τῷ Ἑβραίῳ, \"Ὁ δοῦλός μου\" κεῖται. Ταύτην δὲ τὴν μαρτυρίαν καὶ ὁ θεῖος εὐαγγελιστὴς εἰς τὸν Κύριον ἡμῶν ἔλαβε Ἰησοῦν. Δοῦλος τοίνυν κέκληται, ὡς ἄνθρωπος, καὶ τοῦτο δὲ, ὡς ἔφην, οὐ κατὰ τὴν ἀξίαν, ἀλλὰ κατὰ τὴν φύσιν· δούλου γὰρ ἔλαβε μορφήν. Περὶ δὲ τοῦ ἕνα εἶναι τὸν τῶν προβάτων ποιμένα καὶ ὁ Κύριος ἐν τοῖς Εὐαγγελίοις ἔφη· \"Καὶ ἄλλα πρόβατα ἔχω, ἃ οὐκ ἔστιν ἐκ τῆς αὐλῆς ταύτης, κἀκεῖνά με δεῖ ἀγαγεῖν, καὶ τῆς φωνῆς μου ἀκού σουσι, καὶ γενήσεται μία ποίμνη, εἷς ποιμήν.\" Εἶτα ἐπάγει· κδʹ. Καὶ ἐγὼ Κύριος ἔσομαι αὐτοῖς εἰς Θεὸν, καὶ ὁ δοῦλός μου Δαβὶδ ἄρχων ἐν μέσῳ αὐ τῶν. Καὶ τὸ ἀψευδὲς τῶν εἰρημένων τοῖς ἐπαγομένοις δείκνυσιν. \"Ἐγὼ Κύριος ἐλάλησα.\" Ἀρκεῖ γὰρ εἰς βεβαίωσιν τῶν λόγων ἡ τοῦ εἰρηκότος ἀξία. κεʹ.","english":"Who is this? Is it not clear that it is the Master Christ, who was born of the seed of David according to the flesh? Therefore he is also called a servant, as a man; and this according to nature, not according to worth. For if those who have believed in him are not servants but sons, much more is he himself, through whom the servants have enjoyed freedom, not a servant but a son. Thus also the blessed Paul says: \"Who, being in the form of God, did not consider it robbery to be equal with God, but emptied himself, taking the form of a servant.\" And Isaiah also cries out in his person, saying: \"Thus says the Lord, who formed me from the womb to gather Jacob to himself as a servant; and Israel shall be gathered to him. Behold, I have given you as a covenant of a people, as a light of the nations, that you may be for salvation to the end of the earth.\" And also: \"But Jacob is my servant, I will help him.\" In the Hebrew, \"my servant\" is written. And the divine evangelist also applied this testimony to our Lord Jesus. He is called a servant, therefore, as a man, and this, as I said, not according to worth but according to nature; for he took the form of a servant. And concerning there being one shepherd of the sheep, the Lord also said in the Gospels: \"And I have other sheep, which are not of this fold; those also I must bring, and they will hear my voice, and there shall be one flock, one shepherd.\" Then he adds: 24. And I the Lord will be to them for God, and my servant David a ruler in their midst. And the infallibility of what has been said he shows by what is added: \"I the Lord have spoken.\" For the worth of the speaker is sufficient for the confirmation of the words. 25.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":300,"ref":"p300","source":"Καὶ διαθήσομαι τῷ Δαβὶδ διαθήκην εἰρήνης. Τούτου ὁ Παῦλος ἑρμηνευτής· βοᾷ γὰρ περὶ τοῦ Χριστοῦ· \"Αὐτός ἐστιν ἡ εἰρήνη ἡμῶν, ὁ ποιήσας τὰ ἀμφότερα ἓν, καὶ τὸ μεσότοιχον τοῦ φραγμοῦ λύσας.\" Τοῦτο δὲ καὶ ἄνω ἔφη· \"Καὶ ἀναστήσω ἐπ' αὐτοὺς ποιμένα ἕνα,\" Εἷς γὰρ καὶ τοὺς ἐξ ἐθνῶν καὶ τοὺς ἐξ Ἰουδαίων πεπιστευκότας ποιμαί νει. \"Καὶ ἀφανιῶ θηρία πονηρὰ ἀπὸ τῆς γῆς.\" Καὶ τῶν πονηρῶν δαιμόνων τὰ στίφη, καὶ τοὺς θηριωδίαν νοσοῦντας ἀνθρώπους, τοὺς μὲν μετα βαλλομένους, καὶ λογικοὺς γινομένους, καὶ τοῦ εἶναι θηρία παντελῶς ἀπαλλαττομένους, τοὺς δὲ τῷ θανάτῳ παυομένους. \"Καὶ κατοικήσουσιν ἐν τῇ ἐρήμῳ πεποιθότες, καὶ ὑπνώσουσιν ἐν τοῖς δρυ μοῖς.\" Ἀμφότερα ἄκαρπα· λέγει δὲ, ὅτι καὶ τὴν ἔρημον τῶν ἐθνῶν καθέξουσί τε καὶ γεωργήσουσι, καὶ ἐν τῷ δρυμῷ τῶν Ἰουδαίων ἀνάπαυσιν ἕξουσι, καὶ θεραπείαν. Καὶ\n\nἄνω δὲ τὴν ἀκαρπίαν τῆς Ἱερουσαλὴμ δεῖξαι θελήσας· \"Προφήτευσον γὰρ, υἱὲ ἀν θρώπου, ἐπὶ τὸν δρυμὸν τὸν Ναγέβ·\" δηλοῖ δὲ τὸν νότον, ὡς προειρήκαμεν. κ ʹ. Καὶ δώσω περικύκλῳ τοῦ ὄρους μου εὐλογίαν, καὶ καταβιβάσω τὸν ὑετὸν ὑμῖν ἐν καιρῷ αὑτοῦ, ὑετοὶ εὐλογίας ἔσονται. Τοι αῦτα γὰρ τὰ τῶν θείων ἀποστόλων διδάγματα, ἀρ δείαν εὐλογίας μεστὴν προσφέροντα ταῖς τῶν πι στευόντων ψυχαῖς. Ὅτι πολλάκις ἡ θεία Γραφὴ ὑετὸν τὴν διδασκαλίαν καλεῖ, μάρτυς ὁ προφήτης Ἡσαΐας ἐκ προσώπου τοῦ Θεοῦ τῷ παλαιῷ ἀπειλῶν ἀμπελῶνι, ὅτι \"Οὐ μὴ τμηθῇ, οὐδὲ μὴ σκαφῇ· καὶ ταῖς νεφέλαις ἐντελοῦμαι τοῦ μὴ βρέξαι ἐπ' αὐτὸν ὑετόν.\" κζʹ. Καὶ τὰ ξύλα τὰ ἐν τῷ ἀγρῷ δώσει τὸν καρπὸν αὑτῶν, καὶ ἡ γῆ δώσει τὴν ἰσχὺν αὑτῆς.","english":"And I will make a covenant of peace with David. Paul is the interpreter of this; for he cries out concerning Christ: \"He himself is our peace, who has made both one, and has broken down the middle wall of partition.\" And he said this also above: \"And I will raise up over them one shepherd.\" For he shepherds both those who have believed from the Gentiles and those from the Jews. \"And I will destroy evil beasts from the land.\" Both the swarms of evil demons and men afflicted with a beast-like nature—some being changed and becoming rational, and being wholly freed from being beasts, while others are brought to an end by death. \"And they shall dwell in the wilderness trusting, and shall sleep in the woods.\" Both are unfruitful; but he says that they shall both occupy and cultivate the wilderness of the Gentiles, and in the wood of the Jews they shall have rest and care. And above, wishing to show the unfruitfulness of Jerusalem: \"Prophesy, son of man, against the wood of the Negev\"—he means the south, as we have said before. 20. And I will give blessing round about my mountain, and I will bring down the rain upon you in its season; they shall be rains of blessing. For such are the teachings of the divine apostles, offering abundance full of blessing to the souls of those who believe. That the divine Scripture often calls teaching rain, the prophet Isaiah is a witness, speaking in the person of God and threatening the old vineyard, that \"It shall not be pruned, nor dug; and I will command the clouds not to rain upon it.\" 27. And the trees in the field shall give their fruit, and the earth shall give its strength.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":301,"ref":"p301","source":"Οἵ τε γὰρ γήϊνοι τὴν ψυχὴν, τουτέστιν οἱ ἐκ τῶν ἐθνῶν ὁρμώμενοι, καὶ οἱ δίκην ἀγρίων ξύλων ἄκαρποι Ἰουδαῖοι, τῇ πίστει προσιόντες, καὶ τῆς τοιαύτης ἀρδείας ἀπολαύοντες, δώσουσί μοι τὸν τῆς εὐσεβείας καρπόν. \"Καὶ κατοικήσουσιν ἐπὶ τῆς γῆς αὑτῶν ἐπ' ἐλπίδι εἰρήνης.\" Καὶ οὐκ εἶπεν ἐν εἰρήνῃ, ἀλλ' ἐν ἐλπίδι εἰρήνης· τούτοις γὰρ εἰς αὐτὸν πεπιστευκόσιν ὁ Κύριος ἔφη· \"Ἐν τῷ κόσμῳ θλῖψιν ἔχετε, ἀλλὰ θαρσεῖτε, ἐγὼ νενίκηκα τὸν κόσμον.\" Καὶ ὁ θεῖος δὲ Ἀπόστολός φησιν· \"Τῇ γὰρ ἐλπίδι ἐσώθημεν· ἐλπὶς δὲ βλεπομένη οὐκ ἔστιν ἐλπίς· ὃ γὰρ βλέπει τις, τί καὶ ἐλπίζει; Εἰ δὲ ὃ οὐ βλέπομεν ἐλπίζομεν, δι' ὑπομονῆς ἀπεκδεχόμεθα.\" Καὶ πάλιν· \"Οὐ μόνον δὲ, ἀλλὰ καὶ ἡμεῖς αὐτοὶ τὴν ἀπαρχὴν τοῦ πνεύματος ἔχοντες, ἐν ἑαυτοῖς στενάζομεν, υἱοθεσίαν ἀπεκδεχόμενοι, τὴν ἀπολύτρωσιν τοῦ σώμα τος ἡμῶν.\" Εἶτα τὸ πάντων κερδαλεώτατον· Καὶ γνώσονται ὅτι ἐγώ εἰμι Κύριος, ἐν τῷ συντρίψαι με τοὺς κλοιοὺς τοῦ ζυγοῦ αὐτῶν, καὶ ἐξελοῦμαι αὐτοὺς ἐκ χειρὸς τῶν καταδουλωσαμένων αὐτούς. (κηʹ.) Καὶ οὐκ ἔσονται ἔτι εἰς προνομὴν τοῖς ἔθνεσι· καὶ τὰ θηρία τῆς γῆς οὐκ ἔτι οὐ μὴ φάγῃ αὐτούς. Καὶ ἤδη ἔφην, ὅτι διπλῆ ἡ προφητεία· τὸ μὲν γὰρ αὐτοῖς Ἰουδαίοις, τὸ δὲ πᾶσιν ἀνθρώποις ἁρμόττει· καὶ γὰρ Ἰουδαίους ἀπὸ τῆς Βαβυλωνίων ἠλευθέρωσεν αἰχμαλωσίας, καὶ πάντας ἡμᾶς τῆς τοῦ διαβόλου τυραννίδος ἀπήλλαξε. Κλοιοὺς δὲ ζυγοῦ τὴν τῆς δουλείας ἀνάγκην ἐκάλεσεν· ἔθνη δὲ καὶ θηρία, ἐπὶ μὲν Ἰουδαίων τοὺς θηριώδεις πολεμίους, ἐφ' ἡμῶν δὲ τὰ διάφορα τῶν δαιμόνων τάγματα, οἳ δίκην θηρίων ἀγρίων ἐπιᾶσι τοῖς ἀνθρώποις.","english":"For those who are earthly in soul, that is, those who come from the Gentiles, and the Jews who are unfruitful like wild trees, by coming to the faith and enjoying such watering, will give me the fruit of piety. \"And they shall dwell upon their own land in hope of peace.\" And he did not say \"in peace,\" but \"in hope of peace\"; for to those who have believed in him the Lord said: \"In the world you have tribulation, but be of good cheer, I have overcome the world.\" And the divine Apostle also says: \"For in hope we were saved; but hope that is seen is not hope; for what a man sees, why does he also hope for? But if we hope for what we do not see, we wait for it with patience.\" And again: \"And not only this, but we ourselves also, having the firstfruits of the Spirit, groan within ourselves, awaiting adoption, the redemption of our body.\" Then the most profitable thing of all: And they shall know that I am the Lord, when I have broken the bars of their yoke, and I will deliver them out of the hand of those who enslaved them. (28) And they shall no longer be a prey to the nations; and the beasts of the earth shall no longer devour them. And I have already said that the prophecy is twofold: for one part fits the Jews themselves, and the other all men; for he freed the Jews from the captivity of the Babylonians, and delivered us all from the tyranny of the devil. And he called the bars of the yoke the necessity of slavery; and \"nations\" and \"beasts,\" in the case of the Jews, the beast-like enemies, but in our case the various orders of demons, which rush upon men like wild beasts.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":302,"ref":"p302","source":"Εἶτα καὶ τὸ ἄμαχον δείκνυσιν ὅπλον, τὴν εἰς αὐτὸν ἐλπίδα φημί. \"Καὶ κατοικήσουσιν ἐπ' ἐλπίδι, καὶ οὐκ ἔσται ὁ ἐκφοβῶν αὐτούς.\" Ἀγαθὸν γὰρ ἐλπίζειν ἐπὶ Κύριον, ἢ ἐλπίζειν ἐπ' ἄνθρωπον· ὁ γὰρ ταύτην ἔχων τὴν ἐλπίδα βοᾷ· \"Πάντα τὰ ἔθνη ἐκύκλωσάν με, καὶ τῷ ὀνόματι Κυρίου ἠμυνάμην αὐτούς. κθʹ. Καὶ ἀναστήσω αὐτοῖς φυτὸν εἰρήνης εἰς ὄνομα. Τοῦτο καὶ ὁ προφήτης Ἡσαΐας λέγει· \"Ἐξελεύσεται ῥάβδος ἐκ τῆς ῥίζης Ἰεσσαὶ, καὶ ἄνθος ἐκ τῆς ῥίζης ἀναβήσεται, καὶ ἐπαναπαύσεται ἐπ' αὐ τὸν Πνεῦμα τοῦ Θεοῦ,\" καὶ τὰ ἑξῆς. Καὶ πάλιν· \"Ἔσται ἡ ῥίζα τοῦ Ἰεσσαὶ, καὶ ὁ ἀνιστάμενος ἄρχειν ἐθνῶν· ἐπ' αὐτῷ ἔθνη ἐλπιοῦσι, καὶ ἔσται ἡ ἀνάπαυσις αὐτοῦ τιμή.\" Τοῦτο ἑρμηνεύων ὁ Κύριος ἔφη· \"Ἐγώ εἰμι ἄμπελος ἡ ἀληθινὴ, ὑμεῖς τὰ κλήματα.\" Καὶ ἐν τοῖς Ἄσμασι τῶν ᾀσμάτων εὑρί σκομεν τὴν νύμφην λέγουσαν· \"Ὡς μῆλον ἐν τοῖς ξύλοις τοῦ δρυμοῦ, οὕτως ὁ ἀδελφιδοῦς μου ἀναμέ σον τῶν υἱῶν.\" Καὶ ἐνταῦθα τοίνυν φησίν· \"Ἀνα στήσω αὐτοῖς φυτὸν εἰρήνης εἰς ὄνομα·\" τουτέστιν ὀνομαστότατον, ἔνδοξον, πολυθρύλλητον. Ἴσως δὲ καὶ ἕτερον ὁ λόγος αἰνίττεται, ὅτι ἐκ τοῦ φυτοῦ τὸ ὄνομα λήψονται· ἀπὸ γὰρ Χριστοῦ Χριστιανοὶ πάντες οἱ εὐσεβεῖς· \"Καὶ οὐκέτι ἔσονται ὀλίγοι ἐν ἀριθμῷ ἐν τῇ γῇ.\" Τουτέστιν οἱ εὐσεβεῖς· ὀλίγοι γὰρ λίαν ἦσαν πρὸ τῆς Χριστοῦ παρουσίας. \"Καὶ οὐκ ἔτι ἔσονται λιμῷ ἀπολλύμενοι ἐπὶ τῆς γῆς.\" Πάσης, φησὶ, πνευματικῆς ἀπολαύσονται τροφῆς· λιμὸν γὰρ ἐνταῦθα τοῦ λόγου τὴν στέρησιν ὀνομάζει, ὃν διὰ τῶν προφητῶν ἠπείλησεν ὁ Θεός·","english":"Then he also shows the invincible weapon, I mean hope in him. \"And they shall dwell in hope, and there shall be none to terrify them.\" For it is good to hope in the Lord, or to hope in man; for he who has this hope cries out: \"All the nations surrounded me, and in the name of the Lord I repelled them.\" 29. And I will raise up for them a plant of peace for a name. The prophet Isaiah also says this: \"A rod shall come forth from the root of Jesse, and a flower shall rise up from the root, and the Spirit of God shall rest upon him,\" and the rest. And again: \"The root of Jesse shall be, and he who rises to rule the nations; in him the nations shall hope, and his rest shall be honor.\" Interpreting this, the Lord said: \"I am the true vine, you are the branches.\" And in the Song of Songs we find the bride saying: \"As an apple among the trees of the wood, so is my beloved among the sons.\" And here, then, he says: \"I will raise up for them a plant of peace for a name\": that is, most renowned, glorious, much spoken of. Perhaps the word also hints at something else, that from the plant they will receive the name; for from Christ all the pious are called Christians. \"And they shall no longer be few in number in the land.\" That is, the pious; for they were very few before the coming of Christ. \"And they shall no longer perish by famine in the land.\" They shall, he says, enjoy all spiritual food; for here he calls famine the deprivation of the word, which God threatened through the prophets.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":303,"ref":"p303","source":"\"Ἐπάξω γὰρ, φησὶν, οὐ λιμὸν ἄρτου, οὐδὲ δίψαν ὕδατος, ἀλλὰ λιμὸν τοῦ ἀκοῦσαι λόγον Κυρίου.\" –\"Καὶ οὐ μὴ ἐνέγκωσιν ἔτι ὀνειδισμὸν ἐθνῶν.\" Καὶ τοῦτο δὲ πάλιν καὶ ἡμῖν καὶ Ἰουδαίοις ἁρμόττει· ἡμεῖς τε γὰρ εἰς πλῆθος αὐξηθέντες, καὶ τὴν\n\nοἰκουμένην ἐμπλήσαντες, οὐκ ἔτι ὑπὸ τῶν ἐν τῇ ἀσεβείᾳ διαμεινάντων ὀνειδιζόμεθα, ἀλλὰ μᾶλλον διαφθονούμεθα, καὶ ζηλοτυπού μεθα· καὶ Ἰουδαῖοι μετὰ τὴν Βαβυλῶνος ἐπάνοδον, τῆς αἰχμαλωσίας ἀπαλλαγέντες, τὸ οἰκεῖον ἀνεκτήσαντο φρόνημα. λʹ. Καὶ γνώσονται, ὅτι ἐγώ εἰμι Κύριος ὁ Θεὸς αὐτῶν, καὶ αὐτοὶ λαός μου, οἶκος Ἰσραὴλ, λέγει Ἀδωναῒ Κύριος. Ἀναγκαῖον μνημονεῦσαι τῶν τοῦ Ἀποστόλου ῥημάτων, ὅτι \"Οὐ πάντες οἱ ἐξ Ἱερουσαλὴμ, οὗτοι Ἰσραὴλ, οὐδ' ὅτι εἰσὶ σπέρμα Ἀβραὰμ, πάντες τέκνα.\" Προσθεῖναι δὲ τούτοις προσήκει τοῦ θεσπεσίου Ἰωάννου τοῦ Βαπτιστοῦ τὰ πρὸς τοὺς Φαρισαίους εἰρημένα, ὅτι \"Δύναται ὁ Θεὸς ἐκ τῶν λίθων τούτων ἐγεῖραι τέκνα τῷ Ἀβραάμ.\" Ἐξ ὧν δῆλον, ὅτι πάντες οἱ πιστεύσαντες, καὶ τὸν τῶν ὅλων Θεὸν διὰ τῆς πίστεως ὁρῶντες, ὡς ἰδεῖν δυνατὸν, Ἰσραὴλ χρηματίζουσι· τοῦτο γὰρ ἑρμηνεύει τὸ ὄνομα· καὶ ἐπ' ἐκείνων δὲ τοῦτο συνέβη μετὰ τὴν ἐπάνοδον, καὶ ἡμῖν κυριώτερον καὶ ἀληθέστερον ἁρμόττει ἡ προφητεία, ὅσῳ οὐ τύπος τὰ ἡμέτερα, ἀλλὰ ἀλήθεια. λαʹ. Καὶ ὑμεῖς πρόβατά μου, φησὶ, καὶ πρό βατα νομῆς μου. Καὶ δεικνὺς, ὅτι οὐ μόνον πρὸς τὸν Ἰσραὴλ ὁ λόγος, ἀλλὰ πρὸς πᾶσαν τῶν ἀνθρώπων φύσιν, ἀναγκαίως προστέθεικεν·","english":"For I will bring, he says, not a famine of bread, nor a thirst for water, but a famine of hearing the word of the Lord.\" — \"And they shall no longer bear the reproach of the nations.\" And this again fits both us and the Jews; for we, having increased into a multitude and filled the whole inhabited world, are no longer reproached by those who remain in impiety, but rather are envied and made objects of jealousy; and the Jews, after the return from Babylon, having been freed from captivity, recovered their own spirit. 30. And they shall know that I am the Lord their God, and they are my people, the house of Israel, says Adonai the Lord. It is necessary to recall the words of the Apostle, that \"not all who are of Jerusalem, these are Israel, nor because they are the seed of Abraham, are they all children.\" And it is fitting to add to these the words spoken by the divine John the Baptist to the Pharisees, that \"God is able from these stones to raise up children to Abraham.\" From which it is clear that all who have believed, and who see the God of all things through faith, as far as it is possible to see, are called Israel; for this is what the name means; and this also happened to them after the return, and the prophecy fits us more properly and truly, insofar as our things are not a type but the truth. 31. And you are my sheep, he says, and the sheep of my pasture. And showing that the word is not only to Israel, but to the whole nature of mankind, he has necessarily added:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":304,"ref":"p304","source":"\"Ἄνθρωποί ἐστε, καὶ ἐγὼ Κύριος ὁ Θεὸς ὑμῶν, λέγει Ἀδωναῒ Κύριος.\" Ὑμεῖς μὲν γὰρ τῆς θηριωδίας ἀπαλλαγέντες, τὸ προσῆκον τῶν ἀνθρώπων τῇ φύσει κτή σασθε φρόνημα· ἐγὼ δὲ ὑμῶν ἔσομαι Θεὸς καὶ Κύριος, πᾶσαν ὑμῶν πρόνοιαν καὶ κηδεμονίαν ποιού μενος. Ἡ μὲν οὖν προφητεία ταύτην ἔχει τὴν διά νοιαν. Ἐγὼ δὲ τὸ μὲν Ἰουδαίους συνήθως ἀνοηταίνειν οὐδὲν ἡγοῦμαι καινὸν, θαυμάζω δὲ τῶν ἡμετέρων ἐνίους τολμῶντας ἅπαντα εἰς τὸν Ζοροβάβελ λαμβάνειν, καὶ μὴ συνιέντας, ὅτι τῶν εἰρη μένων τὰ πλεῖστα ἀντικρύς ἐστιν ἐναντία τῶν ὑπ' ἐκείνου γεγενημένων· τὸ γάρ· \"Διαθήσομαι τῷ Δαβὶδ διαθήκην εἰρήνης, καὶ ἀφανιῶ θηρία πονηρὰ ἀπὸ τῆς γῆς, καὶ κατοικήσουσιν ἐν τῇ ἐρήμῳ πεποι θότες, καὶ ὑπνώσουσιν ἐν τοῖς δρυμοῖς.\" Καί· \"Κατοικήσουσιν ἐπ' ἐλπίδι, καὶ οὐκ ἔσται ὁ ἐκ φοβῶν αὐτοὺς, καὶ ἀναστήσω αὐτοῖς φυτὸν εἰρήνης εἰς ὄνομα, καὶ οὐκ ἔτι ἔσονται ἀπολλύμενοι ἐν λιμῷ ἐπὶ τῆς γῆς, καὶ οὐ μὴ ἐνέγκωσιν οὐκ ἔτι ὀνειδισμὸν ἐθνῶν·\" παντελῶς ἐναντία τῇ περὶ ἐκείνου ἱστορίᾳ ὄντα τυγχάνει. Ἐκεῖνος γὰρ ἐκ τῆς Βαβυλῶνος ἐπανελθὼν, καὶ ἀνοικοδομεῖν ἀρξάμενος τὸν θεῖον νεὼν, ὑπὸ τῶν πλησιοχώρων ἐθνῶν διεκωλύθη τέλος ἐπιθεῖναι τῷ ἔργῳ. Διὸ ἓξ καὶ τεσσαρά κοντα διαδραμόντων ἐτῶν, καὶ κατὰ τὴν παλαιὰν ἱστορίαν, καὶ κατὰ τὴν τῶν Εὐαγγελίων μαρτυρίαν, μόνος ὁ νεὼς ἐνεουργήθη· μετὰ δὲ ἄλλα δύο καὶ ὀγδοήκοντα ἔτη τοὺς περιβόλους ἡ πόλις ἀπέλαβε, Νεεμίου τούτους ἀναστήσαντος ἐν τῷ δευτέρῳ καὶ τριακοστῷ τῆς Ἀρταξέρξου βασιλείας.","english":"You are men, and I am the Lord your God, says Adonai the Lord.\" For you, having been freed from brutishness, have acquired the mindset befitting human nature; and I will be your God and Lord, exercising all providence and care for you. The prophecy, then, has this meaning. I consider it nothing new that the Jews are customarily foolish, but I marvel that some of our own people dare to take everything as referring to Zerubbabel, and do not understand that most of what has been said is directly contrary to what was done by him. For the words: \"I will make a covenant of peace with David, and I will destroy evil beasts from the land, and they shall dwell in the wilderness in confidence, and they shall sleep in the thickets.\" And: \"They shall dwell in hope, and there shall be none to make them afraid, and I will raise up for them a plant of peace for a name, and they shall no longer be destroyed by famine in the land, and they shall no longer bear the reproach of the nations\" — these are entirely contrary to the history concerning him. For he, having returned from Babylon and begun to rebuild the divine temple, was prevented by the neighboring nations from putting the finishing touch to the work. Therefore, when forty-six years had passed — both according to the ancient history and according to the testimony of the Gospels — the temple alone was completed; and after another eighty-two years the city recovered its surrounding walls, when Nehemiah restored them in the thirty-second year of the reign of Artaxerxes.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":305,"ref":"p305","source":"Διδάσκει δὲ ἡμᾶς ἡ τοῦ Ἔσδρα συγγραφὴ, ὅτι τοσοῦτο δέος τοῖς οἰκοδομοῦσιν ἐπέκειτο, ὡς ἀναγκάζεσθαι σιδη ροφοροῦντας οἰκοδομεῖν, καὶ κατὰ ταυτὸν τούς τε λίθους προσφέρειν, καὶ κατὰ τῶν πολεμίων ἀφιέναι τὰ βέλη. Πῶς τοίνυν ἁρμόττει τοῖς τοιούτοις τὸ, \"Οὐκ ἔσται ὁ ἐκφοβῶν αὐτοὺς,\" ἢ τὸ, \"Ἀναστήσω αὐτοῖς φυτὸν εἰρήνης,\" ἢ τὸ, \"Οὐκ ἔσονται ὀλίγοι ἐν ἀριθμῶ;\" Διδάσκει δὲ ἡμᾶς πάλιν ὁ Ἔσδρας, ὅτι πόνῳ πολλῷ χρησάμενος ὁ Νεεμίας μόγις τοὺς ἱερέας ἀνέπεισε τὴν ἐν τοῖς χωρίοις καταλιπεῖν δίαιταν καὶ τὴν πόλιν οἰκῆσαι· καὶ τὰ ἄλλα δὲ ὁμοίως ῥᾴδιον τοῖς φιλομαθέσι παραθεῖναι τῇ ἱστο ρίᾳ, καὶ τὴν διαφωνίαν καταμαθεῖν. Οὐκοῦν ἔνια μὲν ἐκείνοις ἁρμόττει, τὰ δὲ πλεῖστα τῇ τῆς οἰκου μένης σωτηρίᾳ. Καταλιπόντες τοίνυν Ἰουδαίους ληρεῖν, οἳ εἰς τὴν ψυχὴν μετέθεσαν τῶν τοῦ σώ ματος ὀφθαλμῶν τῆς οἰκείας μητρὸς, τῆς Λείας, φημὶ, τὴν ἀσθένειαν, καὶ βλέπειν οὐκ ἐθέλουσι τὴν ἀλήθειαν, τοὺς ὁμοπίστους παρακαλοῦμεν, πάντα μὲν δοκιμάζειν, τὸ δὲ καλὸν κατέχειν, κατὰ τὸν θεῖον Ἀπόστολον, καὶ ὅπερ ἐπὶ τῶν σιτίων ποιεῖν εἰώθα μεν, τοῦ ἀηδοῦς τὸ ἡδὺ προτιμῶντες, καὶ μέντοι καὶ τοῦ ἡδέος τὸ ἥδιον προαιρούμενοι, τοῦτο καὶ ἐπὶ τῶν θείων λογίων ποιεῖν· νοῦς μὲν γὰρ, ᾗ φησιν ὁ Ἰὼβ, ῥήματα διακρίνει, λάρυγξ δὲ σῖτα γεύεται, καὶ ἐν πολλῷ χρόνῳ","english":"The writing of Ezra teaches us that such fear fell upon those who were building, that they were compelled to build while bearing iron weapons, and at the same time both to bring stones and to shoot arrows against the enemies. How, then, do such words fit them as \"There shall be none to frighten them,\" or \"I will raise up for them a plant of peace,\" or \"They shall not be few in number\"? Again, Ezra teaches us that Nehemiah, having expended much labor, with difficulty persuaded the priests to leave their dwelling in the fields and to inhabit the city; and it is likewise easy for those who love learning to compare the other matters with the history and to perceive the discrepancy. Therefore some things fit those men, but the most fit the salvation of the inhabited world. Leaving the Jews, then, to babble—they who have transferred to the soul the weakness of the eyes of the body from their own mother, Leah, I mean, and are unwilling to see the truth—we exhort those of the same faith to test all things and hold fast to what is good, according to the divine Apostle, and to do what we are accustomed to do with foods, preferring the pleasant to the unpleasant, and indeed choosing the more pleasant over the pleasant—this also to do with the divine oracles; for the mind, as Job says, discerns words, and the throat tastes foods, and in much time","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":306,"ref":"p306","source":"σοφία εὑρίσκεται, ἐν δὲ μακρῷ καὶ πολλῷ βίῳ ἐπιστήμη· ἀκριβὴς γὰρ ἡ πεῖρα διδάσκαλος, συνεργὸν λαβοῦσα τὴν ἄνωθεν ἀποκάλυψιν· ἧς ἀπολαύοντες, καὶ ὑπὸ τῆς αἴγλης αὐτῆς φωτιζόμενοι, οὔποτε τῆς ἀληθείας διαμάρτοιμεν, ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, μεθ' οὗ τῷ Πατρὶ ἡ δόξα, σὺν τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.\n\nΤΟΜΟΣ ΙΔʹ.\n\nΚΕΦΑΛΑΙΟΝ ΛΕʹ.\n\nαʹ–δʹ. Καὶ ἐγένετο λόγος Κυρίου πρός με λέγων· Υἱὲ ἀνθρώπου, ἐπίστρεψον τὸ πρόσωπόν σου ἐπ' ὄρους Σηεὶρ, καὶ προφήτευσον ἐπ' αὐτὸ, καὶ εἰπὲ αὐτῷ· Τάδε λέγει Ἀδωναῒ Κύριος· Ἰδοὺ ἐγὼ ἐπὶ σὲ, ὄρος Σηεὶρ, καὶ ἐκτενῶ τὴν χεῖρά μου ἐπὶ σὲ, καὶ δώσω σε ἔρημον, καὶ ἐρημωθήσῃ. Καὶ ἐν ταῖς πόλεσί σου ἐρημίαν ποιήσω, καὶ σὺ εἰς ἔρημον ἔσῃ, καὶ γνώσῃ ὅτι ἐγώ εἰμι Κύριος. Τὸ Σηεὶρ ὄρος τῆς Ἰδουμαίας ἐστὶν, ὡς καὶ ἤδη προειρήκαμεν· οἱ δὲ Ἰδουμαῖοι ἀπὸ τοῦ Ἡσαῦ τὸ γένος κατάγοντες, ἀπεχθῶς λίαν καὶ δυσμενῶς περὶ τοὺς Ἰουδαίους διέκειντο, οὗ χάριν καὶ ταῖς ἐπενεχθείσαις αὐτοῖς ἐφήσθησαν συμφοραῖς· τούτοις ἀπειλεῖ τῶν ὅλων ὁ Θεὸς ἐρη μίαν ἐσχάτην. Τὸ δὲ, \"Ἐκτενῶ τὴν χεῖρά μου ἐπὶ σὲ,\" ἐκ μεταφορᾶς τῶν ταῖς χερσὶ παιόντων τέθεικε, τῆς ὀργῆς δεικνὺς τὸ σφοδρόν. Ἴσμεν δὲ ὅμως ἀπαθῆ τὴν θείαν φύσιν, καὶ τοὺς τοιούτους λόγους τῇ τῶν ἀκουόντων δυνάμει μετρουμένους. Οὕτως ἀπειλήσας τὴν τιμωρίαν, ἐπάγει καὶ τὴν αἰτίαν· εʹ. Ἀντὶ τοῦ γενέσθαι ἐν σοὶ ἔχθραν αἰώνιον, καὶ ἐνεκάθισας τῷ οἴκῳ Ἰσραὴλ ἐν δόλῳ, ἐν χειρὶ ἐχθρῶν, μαχαίρᾳ ἐν καιρῷ θλίψεως αὐτῶν, καὶ ἐν καιρῷ ἀδικίας ἐπ' ἐσχάτῳ.","english":"Wisdom is found, and in a long and full life, knowledge; for experience is an exact teacher, having taken as its co-worker the revelation from above; enjoying which, and being illuminated by its brightness, we would never miss the truth, in Christ Jesus our Lord, with whom be glory to the Father, together with the Holy Spirit, now and always, and unto the ages of ages. Amen.\n\nTOME 14.\n\nCHAPTER 35.\n\n1–4. And the word of the Lord came to me, saying: Son of man, set your face against Mount Seir, and prophesy against it, and say to it: Thus says Adonai the Lord: Behold, I am against you, Mount Seir, and I will stretch out my hand against you, and I will make you a desert, and you shall be made desolate. And in your cities I will make a desolation, and you shall be a desert, and you shall know that I am the Lord. Mount Seir is of Idumea, as we have already said before; and the Idumeans, tracing their race from Esau, were very hatefully and hostilely disposed toward the Jews, on which account they also rejoiced at the calamities brought upon them; against these God threatens a final desolation of all things. And the phrase, \"I will stretch out my hand against you,\" he has set down as a metaphor from those who strike with their hands, showing the vehemence of his anger. Yet we know that the divine nature is impassible, and that such words are measured by the capacity of the hearers. Having thus threatened the punishment, he adds also the cause: 5. Instead of there being in you an eternal enmity, and you sat in wait against the house of Israel with deceit, in the hand of enemies, with the sword in the time of their affliction, and in the time of injustice at the last.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":307,"ref":"p307","source":"Ἐγ καλεῖ τοὺς Ἰδουμαίους μνησικακίαν, καὶ ἐπιβουλὰς κρύβδην κατὰ τοῦ Ἰσραὴλ γεγενημένας. Ταῦτα γὰρ παρεδήλωσεν, εἰρηκώς· \"Ἐνεκάθισας τῷ οἴκῳ Ἰσραὴλ ἐν δόλῳ ἐν χειρὶ ἐχθρῶν, μαχαίρᾳ ἐν καιρῷ θλίψεως αὐτῶν, τουτέστι, τῶν πολεμίων αὐτοῖς ἐπελθόντων, λόχοις καὶ ἐνέδραις τὰς ὁδοὺς αὐτοῖς ἐπετείχιζες, οὐδὲ φυγεῖν αὐτοῖς ἐπιτρέπων. Οὕτω γὰρ καὶ οἱ ἄλλοι ἑρμηνευταὶ ἡρμήνευσαν· \"Καὶ συνέκλεισας, φησὶ, τοὺς υἱοὺς Ἰσραὴλ ἐπὶ χεῖρα ῥομφαίας, ἐν καιρῷ θλίψεως αὐτῶν, ἐν καιρῷ ἀνο μίας ἔμπροσθέν μου.\" Τῆς γὰρ ἀνομίας, ἢ κατὰ τοὺς Ἑβδομήκοντα, ἀδικίας τῆς εἰς ἐμὲ γενομένης, τίνοντες, φησὶ, δίκας οἱ τοῦ οἴκου Ἰσραὴλ, ἐπίτασιν ἔσχον τῶν συμφορῶν, τοὺς σοὺς δόλους, καὶ τὰς μετὰ τῶν πολεμίων ἐπιβουλάς. Διδάσκει τοίνυν ἡμᾶς ὁ προφητικὸς λόγος, μηδὲ τοῖς ἁμαρτιῶν ἕνεκεν κολαζομένοις ἐπεμβαίνειν, ἀλλὰ κλαίειν μετὰ κλαιόντων, κατὰ τὴν ἀποστολικὴν νουθεσίαν. ʹ. Διὰ τοῦτο, Ζῶ ἐγὼ, λέγει Ἀδωναῒ Κύριος· ἦ μὴν εἰς αἷμα ἥμαρτες, καὶ αἷμα διώξεταί σε· αἷμα γάρ σου ἐμίσησας, τὸ αἷμά σου διώξει σε. –Αἷμα δὲ ἐνταῦθα οὐ τὸν πόλεμον, ἀλλὰ τὴν συγγένειαν ὀνομάζει. Ἐπειδὴ γὰρ, φησὶ, τῷ γένει σου πεπολέμηκας, εἰκότως ὑπὸ τούτου πολεμηθήσῃ, καὶ τοὺς συγγενεῖς, οὓς ἐμίσησας, ἐπαναστήσω σοι πολεμίους. Συγγενεῖς δὲ Ἰδουμαίων οἱ Ἰουδαῖοι· ἐκ δύο γὰρ ἀδελφῶν τὸ γένος κατάγουσιν· οἱ μὲν ἐξ Ἐδὼμ, τοῦ καὶ Ἡσαῦ· οἱ δὲ ἐξ Ἰακὼβ, τοῦ καὶἸσραήλ. ζʹ. Καὶ δώσω τὸ ὄρος Σηεὶρ εἰς ἔρημον, καὶ ἠρημωμένον. Εἶτα λέγει καὶ τῆς ἐρημίας τὸν τρόπον.","english":"He calls the Idumeans to account for their grudge-bearing and the plots they secretly formed against Israel. For he indicated these things when he said: \"You stood against the house of Israel with deceit, in the hand of enemies, with the sword in the time of their affliction\"—that is, when their enemies came upon them, you fortified the roads against them with ambushes and snares, not even allowing them to flee. For thus the other interpreters also explained it: \"And you shut up,\" he says, \"the sons of Israel into the hand of the sword, in the time of their affliction, in the time of lawlessness before me.\" For, he says, the house of Israel, paying the penalty for the lawlessness—or, according to the Seventy, the injustice—committed against me, experienced an intensification of their calamities through your deceits and your plots together with the enemies. The prophetic word, then, teaches us not to trample upon even those who are punished for their sins, but to weep with those who weep, according to the apostolic admonition. \"Therefore, as I live, says Adonai the Lord: surely you sinned unto blood, and blood shall pursue you; for you hated your own blood, your blood shall pursue you.\" But here he calls \"blood,\" not war, but kinship. For since, he says, you made war against your own race, you will reasonably be warred against by it, and the kinsmen whom you hated I will raise up against you as enemies. Now the Jews are kinsmen of the Idumeans; for they trace their race from two brothers: the one from Edom, also called Esau, and the other from Jacob, also called Israel. \"And I will make Mount Seir a desert, and desolate.\" Then he also tells the manner of the desolation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":308,"ref":"p308","source":"\"Καὶ ἀπολῶ ἀπ' αὐτοῦ ἄνθρωπον καὶ κτήνη, καὶ παραπορευόμενον καὶ ἀναστρέφοντα.\" Ταῦτα δὲ δηλοῖ ἐρημίας ὑπερβολὴν, ὅτι οὐ μόνον οἰκητόρων αὐτὸ γυμνώσει, ἀλλὰ καὶ ὁδιτῶν παριόντων· προλέγει δὲ καὶ τίνι τρόπῳ δαπανήσει τοὺς ἐνοι κοῦντας. ηʹ, θʹ. Καὶ ἐμπλήσω τῶν τραυματιῶν σου τοὺς βουνούς σου, καὶ τὰς φάραγγάς σου, καὶ ἐν πᾶσι τοῖς πεδίοις σου· τετραυματισμένοι γὰρ μαχαίρᾳ πεσοῦνται ἐν σοί. Καὶ ἔρημον αἰώνιον θήσομαί σε, καὶ αἱ πόλεις σου οὐ μὴ κατοικη θῶσιν ἔτι, καὶ γνώσῃ, ὅτι ἐγώ εἰμι Κύριος. Πάλιν τὸ \"ἔρημον αἰώνιον,\" καὶ \"οὐ μὴ κατοικη θῶσιν ἔτι,\" κατὰ τὸ γραφικὸν ἰδίωμα τέθεικεν. Ἀπὸ τῶν ἤδη τοίνυν\n\nἑρμηνευθέντων ἡμῖν ἐν τῇ ἐρήμῳ τῆς Τύρου καὶ ταῦτα νοήσομεν. Οὕτω τὴν τιμωρίαν ἀπειλήσας, πάλιν τὴν πονηρίαν γυμνοῖ. ιʹ. Διὰ τὸ εἰπεῖν σε· Τὰ δύο ἔθνη, καὶ αἱ δύο χῶραι ἐμαὶ ἔσονται, καὶ κληρονομήσω αὐτὰς, καὶ Κύριος ἐκεῖ ἐστιν. Ἢ κατὰ τοὺς ἄλλους ἑρμηνευτὰς, \"Καὶ Κύριος ἐκεῖ εἶ.\" Τοῦτο δὲ οὐ μόνον τὴν ἀπληστίαν καὶ τὴν πλεονεξίαν ἐλέγχει, ἀλλὰ καὶ τὴν τῆς ἀσεβείας δείκνυσιν ὑπερβολὴν, καὶ τοῖς τοῦ Σενναχηρεὶμ ἀλαζονικοῖς ἔοικε λόγοις· καὶ γὰρ ἐκεῖνος ἔλεγεν, ὅτι \"Οὐ μὴ ῥύσεται Κύριος τὴν Ἱερουσαλὴμ ἐκ χειρός μου.\" Καὶ οἱ Ἰδουμαῖοι ὡσαύτως ἔλεγον θρασυνόμενοι, ὅτι, \"Κἂν ᾖ Κύριος ἐν τῇ Ἱερουσαλὴμ, ἡμεῖς τὰς δύο καθέξομεν χώρας.\" Καὶ μὴν ὁ τῶν ὅλων Θεὸς ἐξ Αἰγύπτου τὸν Ἰσραὴλ ἐξαγαγὼν, οὐκ εἴασεν αὐτὸν πολεμῆσαι τοῖς Ἰδουμαίοις· \"Οὐ πολεμήσεις γὰρ, ἔφη πρὸς αὐτοὺς, ὅτι ἀδελφοί σού εἰσιν.\" Διὸ καὶ τῆς ὁδοῦ κωλυ θέντες τὸ ὄρος ἐκύκλωσαν, καὶ τὴν ἔρημον, ὡς προσετάχθησαν·","english":"And I will destroy man and beast from it, and those who pass through and those who return.” These words indicate an extreme desolation, that he will strip it not only of inhabitants but also of travelers passing by; and he foretells also in what manner he will consume those who dwell in it. 8, 9. “And I will fill your mountains with your slain, and your valleys, and in all your plains; for those slain by the sword shall fall in you. And I will make you an eternal desolation, and your cities shall no longer be inhabited, and you shall know that I am the Lord.” Again, “an eternal desolation,” and “they shall no longer be inhabited,” he has set down according to the scriptural idiom. From what has already, then, been interpreted by us in the desolation of Tyre, we shall understand these things as well. Having thus threatened punishment, he again lays bare their wickedness. 10. Because you said: “The two nations, and the two lands shall be mine, and I will inherit them, and the Lord is there.” Or, according to the other interpreters, “And the Lord was there.” This not only convicts their greed and covetousness, but also shows the excess of their impiety, and resembles the arrogant words of Sennacherib; for he too said, “The Lord shall not deliver Jerusalem out of my hand.” And the Idumeans likewise said in their insolence, “Even if the Lord is in Jerusalem, we shall possess the two lands.” And yet the God of all, who brought Israel out of Egypt, did not allow him to make war on the Idumeans: “You shall not make war on them,” he said to them, “for they are your brothers.” Therefore also, being hindered from the road, they went around the mountain and the desert, as they were commanded.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":309,"ref":"p309","source":"καὶ περὶ τῆς γῆς δὲ ἐκείνης ἁπάσης ἔφη τῷ Ἰσραὴλ ὁ Θεός· \"Οὐ δώσω σοι αὐτήν· τοῖς γὰρ υἱοῖς Ἡσαῦ δέδωκα αὐτὴν ἐν κλήρῳ.\" Ἀλλ' ὅμως οὐκ ἀρκεσθέντες Ἰδουμαῖοι τοῖς θεοσδότοις ἀγαθοῖς, ἤλπισαν καὶ τὴν Ἰουδαίων κληρονομῆσαι γῆν· ὅθεν εἰκότως ὁ τῶν ὅλων Θεὸς καὶ ἀπειλεῖ τὰς τιμωρίας, καὶ ὅρκῳ βεβαιοῖ τὴν ἀπόφασιν. ιαʹ. Διὰ τοῦτο γὰρ, φησὶ, Ζῶ ἐγὼ, λέγει Ἀδωναῒ Κύριος, καὶ ποιήσω σοι κατὰ τὴν ἔχθραν σου, καὶ κατὰ τὸν ζῆλόν σου, ὃν ἐποίησας, ἐκ τοῦ μεμισηκέναι σε ἐν αὐτοῖς. Τοῦ φθόνου, φησὶ, καὶ τῆς δυσμενείας ἄξια πείσῃ. Καὶ γνωσθήσομαί σοι, ἡνίκα ἂν κρινῶ σε. (ιβʹ.) Καὶ γνώσῃ ὅτι ἐγώ εἰμι Κύριος. Τὰς τιμω ρίας, φησὶν, ἐπαγαγών σοι δῆλον ἐμαυτόν σοι κατα στήσω, ἵνα μὴ νομίσῃς ἑτέρωθέν ποθεν συμβῆναί σοι τὰ λυπηρὰ, μαθὼν δὲ τὴν ἐμὴν δεσποτείαν, ὄνησιν ἀπὸ τῆς γνώσεως λάβῃς. Ἤκουσα τὴν φωνὴν πασῶν τῶν βλασφημιῶν σου, ὧν ἔλεγες περὶ τῶν ὀρέων Ἰσραὴλ, λέγων· Τὰ ὄρη Ἰσραὴλ, τὰ ὑψηλὰ, τὰ αἰώνια, ἔρημα ἡμῖν δέδοται εἰς κατάσχεσιν. (ιγʹ.) Καὶ ἐμεγαλοῤῥημόνησας ἐπ' ἐμὲ τῷ στόματί σου, καὶ ἐπλήθυνας ἐπ' ἐμὲ λόγους σου, οὓς ἐγὼ ἤκουσα. Τοὺς βλασφήμους λόγους οὐδὲ ἀπομνημονεύειν ἀνέχεται· διδάσκων ἡμᾶς, μηδὲ ἐν διηγήσει τὰς τῶν ἄλλων βλασφημίας διὰ τῆς γλώττης προ φέρειν, μεμνῆσθαι δὲ τῆς προφητικῆς φωνῆς, λεγού σης· \"Ὅπως ἂν μὴ λαλήσῃ τὸ στόμα μου τὰ ἔργα τῶν ἀνθρώπων.\" Διὰ πάντων δὲ οὐ μόνον αὐτῶν τὴν δυσμένειαν, καὶ τὴν μνησικακίαν ἔδειξεν, ἀλλὰ καὶ τὴν ἀλαζονείαν, καὶ τὴν κατὰ Θεοῦ λύτταν καὶ μανίαν.","english":"And concerning that whole land God said to Israel: \"I will not give it to you, for I have given it to the sons of Esau as an inheritance.\" But nevertheless the Idumeans, not content with the good things given by God, hoped also to inherit the land of the Jews; whence with good reason the God of all things both threatens punishments and confirms his decree with an oath. 11. For this reason, he says, As I live, says the Lord Adonai, I will deal with you according to your enmity, and according to your zeal which you showed, out of your having hated them. You will suffer, he says, things worthy of your envy and ill will. And I will be known to you when I judge you. 12. And you shall know that I am the Lord. By bringing punishments upon you, he says, I will make myself clear to you, so that you may not think that the painful things happened to you from some other source, but having learned my dominion, you may receive benefit from the knowledge. I heard the voice of all your blasphemies which you spoke concerning the mountains of Israel, saying: The mountains of Israel, the high ones, the eternal ones, have been given to us as a possession to hold. 13. And you magnified yourself against me with your mouth, and you multiplied your words against me, which I heard. He does not even endure to recall the blasphemous words, teaching us not even in narration to bring forth the blasphemies of others with the tongue, but to remember the prophetic voice, which says: \"So that my mouth may not speak the works of men.\" And through all these things he showed not only their ill will and their remembrance of wrongs, but also their arrogance, and their rage and madness against God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":310,"ref":"p310","source":"Ὠφελίμως δὲ λίαν προστέθεικε τὸ, \"Ἐπλήθυνας ἐπ' ἐμὲ λόγους σου, οὓς ἐγὼ ἤκουσα·\" διδάσκων ἡμᾶς, ὡς οὐδέν ἐστι τῶν ὑφ' ἡμῶν ἢ λε γομένων ἢ πραττομένων, λαθεῖν δυνάμενον τὴν ὀπτικὴν ἢ τὴν ἀκουστικὴν αὐτοῦ δύναμιν. ιδʹ, ιεʹ. Τάδε λέγει Ἀδωναῒ Κύριος· Ἐν τῇ εὐφροσύνῃ πάσης τῆς γῆς ἔρημόν σε ποιήσω αἰώνιον. Καθὼς ἐπηυφράνθης τῇ κληρονομίᾳ οἴκου Ἰσραὴλ, ὅτι ἠφανίσθη, οὕτω ποιήσω σοι· εἰς ἔρημον ἔσῃ, ὄρος Σηεὶρ, καὶ πᾶσα Ἰδου μαία ἐξαναλωθήσεται, καὶ γνώσονται, ὅτι ἐγώ εἰμι Κύριος Θεὸς αὐτῶν. Ἀπαραμύθητον αὐτοῖς ἠπείλησε τιμωρίαν. Πάντων γὰρ, φησὶν, ἐν εἰρήνῃ καὶ θυμηδίᾳ διαγαγόντων, σὲ περιβαλῶ συμφοραῖς, ἵνα μηδὲ ἀπὸ τῆς τῶν κακῶν κοινωνίας ἔχῃς παρα ψυχήν· ταύτην γὰρ τὴν ψυχαγωγίαν ἔσχεν ὁ Ἰσραὴλ, τοῦ Ναβουχοδονόσορ οὐ μόνον αὐτοῖς ἐπελ θόντος, ἀλλὰ καὶ Τυρίοις, καὶ Σιδωνίοις, καὶ Παλαιστινοῖς, καὶ Αἰγυπτίοις· ἀλλ' ὅμως πρὸς τούτοις ὑπισχνεῖται διὰ τῆς τιμωρίας εὐεργεσίαν· \"Γνώ σονται γὰρ, φησὶν, ὅτι ἐγώ εἰμι Κύριος ὁ Θεὸς αὐτῶν.\" Ὀνησιφόρος τοίνυν ἡ παιδεία, \"ἀνοίγουσα, ἡμῶν,\" κατὰ τὸν προφήτην Ἡσαΐαν, \"τὰ ὦτα,\" καὶ παρασκευάζουσα τὸν οἰκεῖον ἐπιγινώσκειν Δεσπότην, τὸν τύπτοντα καὶ ἰώμενον.","english":"Very profitably indeed has he added, \"You have multiplied your words against me, which I have heard,\" teaching us that nothing of what we either say or do is able to escape the seeing or the hearing power of his. 14, 15. Thus says Adonai the Lord: In the gladness of the whole earth I will make you a perpetual desolation. Just as you rejoiced over the inheritance of the house of Israel, because it was destroyed, so will I do to you: you shall be a desolation, Mount Seir, and all Idumea shall be utterly consumed, and they shall know that I am the Lord their God. He has threatened them with a punishment that admits no consolation. For, he says, when all others were passing their lives in peace and delight, I will surround you with calamities, so that you may not even have consolation from sharing in the misfortunes of others; for Israel had this consolation, when Nebuchadnezzar came against not only them but also the Tyrians, the Sidonians, the Palestinians, and the Egyptians. But nevertheless, in addition to these things, he promises a benefit through the punishment: \"For they shall know,\" he says, \"that I am the Lord their God.\" Beneficial, then, is the discipline which, according to the prophet Isaiah, \"opens our ears\" and prepares us to recognize our own Master, who strikes and heals.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":311,"ref":"p311","source":"ΚΕΦΑΛΑΙΟΝ Λ ʹ.\n\nαʹ–γʹ. Καὶ σὺ, υἱὲ ἀνθρώπου, προφήτευσον ἐπὶ τὰ ὄρη Ἰσραὴλ, Ἀκούσατε λόγον Κυρίου· Τάδε λέγει Ἀδωναῒ Κύριος· ἀνθ' ὧν εἶπεν ὁ ἐχθρὸς ἐφ' ὑμᾶς· Εὖγε,\n\nἔρημα αἰώνια εἰς κατά σχεσιν ἐγενήθη ἡμῖν· διὰ τοῦτο προφήτευσον, καὶ εἰπέ· Τάδε λέγει Ἀδωναῒ Κύριος· Ἀντὶ τοῦ γενέσθαι ὑμᾶς εἰς ἀφανισμὸν πᾶσι τοῖς ἔθνεσι, καὶ ἀντὶ τοῦ ἀτιμασθῆναι ὑμᾶς ἀπὸ πάντων τῶν κύκλῳ ὑμῶν, τοῦ γενέσθαι ὑμᾶς εἰς κατάσχεσιν πᾶσι τοῖς καταλοίποις ἔθνεσι, καὶ ἀνέβητε λάλημα γλώττης ἐπὶ χειλέων, καὶ εἰς ὀνειδι σμὸν ἔθνεσι. Τὰ σκυθρωπὰ καὶ κατηφῆ τοῖς Ἰδου μαίοις προαγορεύσας, μεταφέρει τὸν λόγον πρὸς τὰ τοῦ Ἰσραὴλ ὄρη, καὶ ἀγαθῶν αὐτοῖς ἐπαγγελίαν προσφέρει, καὶ θαῤῥεῖν παρακελεύεται, ὡς τῶν ὑπὸ τῶν δυσμενῶν εἰρημένων λόγων ψευδῶν ὄντων καὶ ματαίων. Οὐ γὰρ ἐπὶ πλεῖστον, φησὶν, ἡ ἐρημία μενεῖ, ἀλλ' ἐλέγξω τῶν γειτνιαζόντων ὑμῖν ἐθνῶν τὰ ὀνείδη, καὶ τὴν καθ' ὑμῶν αὐτῶν καταπαύσω θρασύτητα, καὶ οὐκέτι τὰς ὑμετέρας διηγήσονται συμφορὰς, τὰ ὑμέτερα θρυλλοῦντες κακά. Τούτοις ἐπάγει· δʹ. Διὰ τοῦτο ὄρη Ἰσραὴλ, ἀκούσατε λόγον Κυρίου. Τάδε λέγει Ἀδωναῒ Κύριος τοῖς ὄρεσι, καὶ τοῖς βουνοῖς, καὶ τοῖς χειμάῤῥοις, καὶ ταῖς φάραγξι, καὶ ταῖς νάπαις, καὶ ταῖς ἐξηρημω μέναις καὶ ἐξηφανισμέναις, καὶ ταῖς πόλεσι ταῖς ἐγκαταλελειμμέναις, αἳ ἐγένοντο εἰς προνο μὴν, καὶ εἰς καταπάτημα τοῖς καταλειφθεῖσιν ἔθνεσι τοῖς περικύκλῳ αὐτῶν.","english":"CHAPTER 30.\n\n1–3. And you, son of man, prophesy against the mountains of Israel, Hear the word of the Lord: Thus says Adonai the Lord: Because the enemy has said against you, Aha,\n\nyou have become eternal desolations for a possession; therefore prophesy, and say, Thus says Adonai the Lord: Because you have become a destruction to all the nations, and because you have been dishonored by all those around you, so that you have become a possession to all the remaining nations, and you have gone up as a speech of the tongue upon lips, and as a reproach to the nations. Having foretold the gloomy and downcast things to the Idumeans, he transfers the word to the mountains of Israel, and offers them a promise of good things, and exhorts them to take courage, since the words spoken by the hostile ones are false and vain. For the desolation, he says, will not remain for the longest time, but I will convict the reproaches of the nations neighboring you, and I will put an end to their boldness against you, and they will no longer recount your calamities, spreading abroad your evils. To these things he adds: 4. Therefore, mountains of Israel, hear the word of the Lord. Thus says Adonai the Lord to the mountains, and to the hills, and to the ravines, and to the valleys, and to the glens, and to those made desolate and destroyed, and to the cities that have been abandoned, which have become a prey, and a trampling-ground to the nations left round about them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":312,"ref":"p312","source":"Ῥᾴδιον ἦν καὶ λίαν εὐπετὲς, πάσῃ τῇ γῇ τοῦ Ἰσραὴλ συντόμως ἐπαγγείλασθαι τὰ ἀγαθὰ, ἀλλὰ κατ' εἶδος καὶ ὀρῶν, καὶ φαράγγων, καὶ βουνῶν, καὶ πόλεων, καὶ τῶν ἄλλων ἁπάντων μέμνηται, τοὺς διὰ τὴν ἐρημίαν ἀθυμοῦντας ψυχαγωγῶν. εʹ. Διὰ τοῦτο τάδε λέγει Ἀδωναῒ Κύριος· Ἦ μὴν ἐν πυρὶ ζήλου μου ἐλάλησα ἐπὶ τὰ λοιπὰ ἔθνη, καὶ ἐπὶ τὴν Ἰδουμαίαν ἅπασαν, ὅτι ἔδωκαν τὴν κατάσχεσίν μου ἑαυτοῖς εἰς κλη ρονομίαν μετ' εὐφροσύνης, ἐξ ὅλης καρδίας ἀτιμάσαντες ψυχὰς, τοῦ ἀφανίσαι ἐν προνομῇ. Λίαν με, φησὶ, παρώξυνεν ἥ τε τῆς Ἰδουμαίας, καὶ ἡ τῶν ἄλλων ἐθνῶν θρασύτης, ᾗ κατὰ τῆς ἐμῆς ἐχρήσαντο γῆς, τῇ ταύτης εὐφραινόμενοι ἐρημίᾳ, καὶ προσδοκήσαντες ταύτης κρατήσειν, καὶ τὰς ἐν αὐτῇ κατοικούσας αἰχμαλωτεύσειν ψυχάς. Τούτου χάριν τὰς κατ' αὐτῶν ἐξήνεγκα ψήφους. ʹ. Προφήτευσον τοίνυν, ὦ προφῆτα, πάλιν ἐπὶ τὴν γῆν τοῦ Ἰσραὴλ, καὶ εἰπὲ τοῖς ὄρεσι, καὶ τοῖς βουνοῖς, καὶ ταῖς νάπαις, καὶ ταῖς φάραγξι· Τάδε λέγει Ἀδωναῒ Κύριος· Ἰδοὺ ἐγὼ ἐν τῷ ζήλῳ μου καὶ ἐν τῷ θυμῷ μου ἐλάλησα, ἀντὶ τοῦ ὀνειδισμοὺς ἐθνῶν λαβεῖν ὑμᾶς. ζʹ. Διὰ τοῦτο τάδε λέγει Ἀδωναῒ Κύριος· Ἰδοὺ ἐγὼ αἴρω τὴν χεῖρά μου ἐπὶ τὰ ἔθνη τὰ περικύκλῳ ὑμῶν· οὗτοι τὴν ἀτιμίαν αὑτῶν λή ψονται. Ὁ καθ' ὑμῶν, φησὶ, γενόμενος ὀνειδισμὸς παρεσκεύασε τὴν κατὰ τῶν ὀνειδισάντων ἐξενεχθῆναι ψῆφον, καὶ ἐκεῖνοι μὲν τῆς κατ' ἐμοῦ ἀσεβείας, καὶ τῆς καθ' ὑμῶν μνησικακίας τε καὶ θρασύτητος δρέψονται τοὺς καρπούς. ηʹ. Ὑμῶν δὲ, ὄρη Ἰσραὴλ, τὴν σταφυλὴν, καὶ τὸν καρπὸν ὑμῶν καταφάγεται ὁ λαός μου Ἰσραὴλ, ὅτι ἐλπίζουσι τοῦ ἐλθεῖν.","english":"It was easy and very simple to promise the good things to the whole land of Israel in brief, but he makes mention in detail both of mountains and ravines and hills and cities and all the rest, cheering on the souls that were disheartened because of the desolation. 5. Therefore thus says Adonai the Lord: Surely in the fire of my zeal I have spoken against the rest of the nations, and against all Idumea, because they gave my possession to themselves as an inheritance with gladness, despising souls with their whole heart, to destroy them in plunder. Greatly, he says, did the boldness of Idumea and of the other nations provoke me, which they used against my land, rejoicing in its desolation, and expecting to take possession of it and to carry off captive the souls dwelling in it. For this reason I have brought forth my judgments against them. 6. Prophesy, then, O prophet, again against the land of Israel, and say to the mountains and the hills and the glens and the ravines: Thus says Adonai the Lord: Behold, I in my zeal and in my wrath have spoken, in return for your receiving the reproaches of the nations. 7. Therefore thus says Adonai the Lord: Behold, I lift up my hand against the nations round about you; these shall receive their own dishonor. The reproach, he says, that came against you has prepared the judgment to be brought forth against those who reproached, and they shall reap the fruits of their impiety against me and of their grudging and boldness against you. 8. But your vintage and your fruit, O mountains of Israel, my people Israel shall eat, because they hope to come.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":313,"ref":"p313","source":"Βεβαιώσω, φησὶ, τοῦ λαοῦ τὴν ἐλπίδα, καὶ ἐμπεδώσω αὐτοῦ τὴν ἀγαθὴν προσδοκίαν, καὶ ἐπανήξει, καὶ τῶν παρ' ὑμῖν φυομένων ἀπολαύσεται καρπῶν. Τοῖς δὲ ὄρεσι δῆλον ὅτι οὐχ ὡς ἐμψύχοις διαλέγεται· ἄλογα γὰρ καὶ ἄψυχα· τῇ δὲ πρὸς τὰ ἄψυχα δια λέξει παραμυθεῖται τοὺς τούτων οἰκήτορας, τὰ ἀγαθὰ τούτοις ἐπαγγελλόμενος. θʹ–ιαʹ. Ἰδοὺ ἐγὼ ἐφ' ὑμᾶς, καὶ ἐπιβλέψω ἐφ' ὑμᾶς, καὶ κατεργασθήσεσθε, καὶ σπαρήσεσθε. Καὶ πληθυνῶ ἐφ' ὑμᾶς ἀνθρώπους, πάντα οἶκον Ἰσραὴλ εἰς τέλος, καὶ κατοικηθήσονται αἱ πόλεις, καὶ αἱ ἔρημοι οἰκοδομηθήσονται. Καὶ πληθυνῶ ἀνθρώπους ἐφ' ὑμᾶς, καὶ κτήνη, καὶ αὐξηθήσονται, καὶ πληθυνθήσονται, καὶ κατοικιῶ ἐφ' ὑμᾶς, ὡς τὸ ἐν ἀρχῇ ὑμῶν, καὶ εὖ ποιήσω ὑμᾶς ὥσπερ τὰ ἔτη τὰ ἔμπροσθεν ὑμῶν· καὶ γνώσονται, ὅτι ἐγώ εἰμι Κύριος. Οὐ τὰ ὄρη γνώσονται, ἀλλ' οἱ ἐν τοῖς ὄρεσιν οἰκοῦν τες. Ταῦτα δὲ πέρας ἔλαβε μετὰ τὴν ἐκ Βαβυλῶνος ἐπάνοδον· καὶ μαρτυρεῖ τὰ πράγματα· πλήρεις γὰρ τῆς Παλαιστίνης αἱ πόλεις τῶν ἐνοικούντων, ἀνῳκο δόμηνταί τε πᾶσαι, καὶ λαμπρότητι διαπρέπουσιν· ἐκείνη δὲ μόνη μεμένηκεν ἔρημος, ἐν ᾗ κατὰ τοῦ Δεσπότου καὶ Σωτῆρος λυττήσαντες Ἰουδαῖοι, τὸ κατὰ τὸν σταυρὸν δεδράκασι τόλμημα, πᾶσι μὲν ἀνθρώποις σωτηρίαν, σφίσι δὲ αὐτοῖς","english":"I shall confirm,\" he says, \"the hope of the people, and I shall establish their good expectation, and it shall return, and it shall enjoy the fruits that grow among you.\" But it is clear that he is not speaking to the mountains as though they were living beings—for they are irrational and lifeless—but by his address to lifeless things he comforts their inhabitants, promising them good things. 9–11. \"Behold, I am upon you, and I will look upon you, and you shall be worked, and you shall be sown. And I will multiply men upon you, all the house of Israel to the end, and the cities shall be inhabited, and the deserts shall be built up. And I will multiply men upon you, and cattle, and they shall increase and be multiplied, and I will cause you to dwell as in your beginning, and I will do you good as in the years before you; and they shall know that I am the Lord.\" It is not the mountains that shall know, but those who dwell in the mountains. And these things came to pass after the return from Babylon; and the facts bear witness: for the cities of Palestine were filled with inhabitants, and all were rebuilt and shine with splendor; but that one alone has remained desolate, in which the Jews, raging against the Master and Savior, committed the daring deed of the cross—which was salvation for all men, but for themselves","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":314,"ref":"p314","source":"ὄλεθρον τεκτηνάμενοι. Τὸ δὲ πάντα τὸν Ἰσραὴλ τῆς ἐπανόδου τυχεῖν, καὶ ὑπέσχετο ὁ Δεσπότης, καὶ τὸν οἰκεῖον πεπλήρωκε λόγον. Παρεσκεύασε γὰρ τὸν Κύρον ἅπασι τὴν ἐπάνοδον ἐπιτρέψαι· οἱ δὲ τὴν συνήθη νοσοῦντες ἀπείθειαν, τοῖς προσταχθεῖσιν ἀντεῖπον, καὶ τῆς οἰκείας τὴν ἀλλοτρίαν προείλοντο. ιγʹ–ιεʹ. Τάδε λέγει Ἀδωναῒ Κύριος· Ἀνθ' ὧν εἶπόν σοι· Γῆ κατεσθίουσα ἀνθρώπους σὺ εἶ, καὶ ἠτεκνωμένη ἀπὸ τοῦ ἔθνους σου ἐγένου. Διὰ τοῦτο ἀνθρώπους οὐκέτι φάγεσαι, καὶ τὸ ἔθνος σου οὐκ ἀτεκνώσεις ἔτι, λέγει Κύριος. Καὶ οὐκ ἀκουσθήσεται ἔτι ἐφ' ὑμᾶς ἀτιμία ἐθνῶν, καὶ ὀνειδισμοὺς δὲ οὐ μὴ ἐνέγκητε ἔτι, καὶ τὸ ἔθνος σου οὐκ ἀτεκνωθήσεται ἔτι, λέγει Ἀδωναῒ Κύριος. Ἐδέξατο ἂν καὶ ταῦτα πέρας, εἰ ἐβουλήθησαν Ἰουδαῖοι· ἐπειδὴ δὲ καθάπερ κύνες λυττῶντες ἐπεμάνησαν τῷ Δεσπότῃ, αὐτοὶ τὴν προ φητείαν ἀτέλεστον πεποιήκασι, καὶ οὕτως δὲ τὸ ἀψευδὲς ἡ πρόῤῥησις ἔχει. Προλαβὼν γὰρ ὁ τῶν ὅλων ἔφη Θεὸς διὰ Ἱερεμίου τοῦ προφήτου· \"Πέρας λαλήσω ἐπὶ ἔθνος καὶ ἐπὶ βασιλείαν, τοῦ ἀνοικοδομεῖσθαι καὶ τοῦ καταφυτεύεσθαι, καὶ ποιήσουσι τὰ πονηρὰ ἐναντίον μου, τοῦ μὴ ἀκούειν μου τῆς φωνῆς, καὶ μετανοήσω περὶ τῶν ἀγαθῶν, ὧν ἐλά λησα τοῦ ποιῆσαι αὐτοῖς.\" Ἰουδαῖοι τοίνυν αἴτιοι τοῦ μὴ τυχεῖν τῶν διὰ τῆς προφητείας ἐπαγγελθέντων ἀγαθῶν. ι ʹ–ιηʹ. Καὶ ἐγένετο λόγος Κυρίου πρός με, λέγων· Υἱὲ ἀνθρώπου, οἶκος Ἰσραὴλ κατῴκησεν ἐπὶ τῆς γῆς αὑτῶν, καὶ ἐμίαναν αὐτὴν ἐν τῇ ὁδῷ αὑτῶν, καὶ ἐν τοῖς εἰδώλοις αὑτῶν, καὶ ἐν ταῖς ἀκαθαρσίαις αὑτῶν, κατὰ τὴν ἀκαθαρ σίαν τῆς ἀποκαθημένης ἐγένετο ἡ ὁδὸς αὐτῶν πρὸ προσώπου μου.","english":"having contrived destruction. But that all Israel should obtain the return, the Master both promised and has fulfilled his own word. For he prepared Cyrus to permit the return to all; but they, sick with their customary disobedience, spoke against the commands, and preferred their own land to a foreign one. 13–15. Thus says Adonai the Lord: Because you said, \"You are a land devouring men, and you have become childless from your nation.\" Therefore you shall no longer eat men, and you shall no longer make your nation childless, says the Lord. And no longer shall the dishonor of the nations be heard against you, and you shall no longer endure reproaches, and your nation shall no longer be made childless, says Adonai the Lord. These things too would have received their fulfillment, if the Jews had been willing; but since, like rabid dogs, they raged madly against the Master, they themselves have made the prophecy unfulfilled; and yet in this way the prediction possesses its truthfulness. For God, the ruler of all, said beforehand through Jeremiah the prophet: \"I shall speak a fulfillment concerning a nation and concerning a kingdom, of rebuilding and of planting, and they shall do evil before me, so as not to hear my voice, and I shall repent concerning the good things which I spoke to do for them.\" The Jews, therefore, are the cause of not obtaining the good things promised through the prophecy. 10–18. And the word of the Lord came to me, saying: Son of man, the house of Israel dwelt upon their own land, and they defiled it in their way, and in their idols, and in their uncleannesses; according to the uncleanness of a woman in her separation their way became before my face.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":315,"ref":"p315","source":"Καὶ ἐξέχεα τὸν θυμόν μου ἐπ' αὐτούς. Αὐτὰ, φησὶ, τὰ πράγματα μαρτυρεῖ τῷ δικαίῳ τῆς τιμωρίας· οὐ γὰρ μόνα τὰ παντο δαπὰ εἴδωλα θεραπεύοντες διετέλεσαν, ἀλλὰ καὶ πᾶν εἶδος ἐπετήδευσαν παρανομίας, ὡς πάσης βδελυγμίας καὶ μίσους ἀναπλησθῆναι· καὶ ἐπειδὴ κατὰ τὸν νόμον λίαν ἀκάθαρτος ἡ ἀποκαθημένη ἐδόκει, τουτέστιν, ἡ ἐν ῥύσει αἵματος, ἐκείνῳ τῷ περιττώματι τῆς παρανομίας ἀπεικάζει τὴν βδελυγμίαν. Εἶτα πάλιν ἐπιμένων τῇ κατηγορίᾳ· Ἀνθ' ὧν ἐξέχεαν, φησὶν, αἷμα ἐπὶ τῆς γῆς, καὶ ἐν τοῖς εἰδώλοις αὑτῶν ἐμίαναν αὐτήν. (ιθʹ.) Καὶ διεσκόρπισα αὐτοὺς εἰς τὰ ἔθνη, καὶ ἐλίκμησα αὐτοὺς εἰς τὰς χώρας. Καὶ πάλιν τῆς τιμωρίας τὸ δίκαιον δείκνυσι. \"Κατὰ τὴν ὁδὸν αὐ τῶν, καὶ κατὰ τὰ ἐπιτηδεύματα αὐτῶν ἔκρινα αὐτούς.\" Ἐτρύγησαν, φησὶν, ὧν ἐφύτευσαν τοὺς καρπούς. Αἷμα ἐνταῦθα κέκληκεν οὐ μόνον τὰς ἄλλας μιαιφονίας, ἀλλὰ καὶ τὰς τῶν τέκνων θυσίας, ἃς τοῖς ὠμοβόροις καὶ πονηροῖς προσέφερον δαίμο σιν· οὐκ ἠρκέσθησαν γὰρ, φησὶ, ταῖς πρὸ τῆς αἰχμαλωσίας παρανομίαις, ἀλλὰ καὶ δορυάλωτοι γενόμενοι καὶ μέτοικοι, τοῖς αὐτοῖς ἐπέμειναν κακοῖς. κʹ. Καὶ εἰσῆλθον εἰς τὰ ἔθνη, εἰς οὓς εἰσῆλ θον ἐκεῖ, καὶ ἐβεβήλωσαν τὸ ὄνομά μου τὸ ἅγιον, ἐν τῷ λέγεσθαι αὐτοῖς, Λαὸς Κυρίου οὗτοι, καὶ ἐκ τῆς γῆς αὐτοῦ ἐξεληλύθασι. Πονηρίᾳ, φησὶ, συζῶντες βλασφημίας μοι γεγένηνται πρόξενοι. Πρῶτον μὲν γὰρ ὑπέλαβε τὰ ἔθνη διὰ τὴν ἐμὴν ἀσθένειαν τούτους ἡττηθῆναι, καὶ ὑπὸ τοῖς πολε μίοις γενέσθαι·","english":"And I poured out my wrath upon them. The very facts, he says, bear witness to the justice of the punishment; for they did not merely persist in worshipping all kinds of idols, but they also practiced every form of lawlessness, so as to be filled with every abomination and hatred; and since according to the law the woman in separation seemed exceedingly unclean—that is, she who is in a flow of blood—he likens their abomination to that excess of lawlessness. Then again, persisting in the accusation: Because they poured out, he says, blood upon the earth, and defiled it with their idols. (19) And I scattered them among the nations, and I winnowed them into the lands. And again he shows the justice of the punishment. \"According to their way, and according to their practices, I judged them.\" They reaped, he says, the fruits of what they planted. Here he has called blood not only the other murders, but also the sacrifices of children, which they offered to the flesh-devouring and wicked demons; for they were not satisfied, he says, with the lawless deeds before the captivity, but even when they had become captives of war and sojourners, they persisted in the same evils. (20) And they entered into the nations, into which they entered there, and they profaned my holy name, in that it was said to them, These are the people of the Lord, and they have gone out from his land. By living, he says, in wickedness, they became the cause of blasphemies against me. For first the nations supposed that these men had been defeated because of my weakness, and had come under their enemies;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":316,"ref":"p316","source":"ἔπειτα πείρᾳ τὴν πονηρίαν αὐτῶν μεμαθηκότες, κατ' ἐμοῦ τὴν βλασφημίαν ἐκίνησαν, ὡς τοιούτοις ἐπιτηδεύμασι χαίροντος, καὶ τοὺς οὕτω πονηροὺς ἀνθρώπους οἰκεῖον λαὸν ὀνομάσαντος· ἀλλ' ὅμως ἐκείνων αὐτῶν προμηθούμενος· καʹ. Καὶ ἐφεισάμην αὐτῶν διὰ τὸ ὄνομά μου τὸ ἅγιον, ὃ ἐβεβήλωσεν ὁ οἶκος Ἰσραὴλ, οὗ εἰσῆλθον ἐκεῖ. Διδάξαι, φησὶν, ἐκείνους βουλόμενος τὴν ἐμὴν ἰσχὺν, τούτους ἀπαλλάξω τῶν ἐπικειμένων κακῶν. κβʹ, κγʹ. Διὰ τοῦτο εἰπὲ τῷ οἴκῳ Ἰσραήλ· Τάδε λέγει Ἀδωναῒ Κύριος· Οὐχ ὑμῖν ἐγὼ ποιῶ οἶκος Ἰσραὴλ, ἀλλ' ἢ διὰ τὸ ὄνομά μου τὸ ἅγιον, ὃ ἐβεβηλώσατε ἐν τοῖς ἔθνεσιν, οὗ εἰσήλθετε ἐκεῖ. Καὶ ἁγιάσω τὸ ὄνομά μου τὸ μέγα τὸ βεβηλωθὲν ἐν τοῖς ἔθνεσιν, ὃ ἐβεβηλώσατε ἐν μέσῳ αὐτῶν, καὶ γνώσονται τὰ ἔθνη, ὅτι ἐγώ εἰμι Κύριος, λέγει Ἀδωναῒ Κύριος, ἐν τῷ ἁγιασθῆναί με ἐν ὑμῖν κατ' ὀφθαλμοὺς αὐτῶν. Οὐχ ὑμεῖς, φησὶν, ἄξιοι τῆς σωτηρίας, ἀλλὰ τὰ ἔθνη προσήκει θεραπείας τυχεῖν, ἀφορμὴν τῆς κατ' ἐμοῦ βλασφημίας παρ' ὑμῶν εἰληφότα· λυθήσεται δὲ ἡ βλασφημία διὰ τῆς","english":"Then, having learned their wickedness by experience, they stirred up blasphemy against me, as though I delighted in such practices and had called a people so wicked my own; but nevertheless, caring for them, 25. And I spared them for the sake of my holy name, which the house of Israel profaned, where they went in. Wishing, he says, to teach them my strength, I will deliver these from the evils that lie upon them. 22, 23. Therefore say to the house of Israel: Thus says Adonai the Lord: Not for your sake do I act, O house of Israel, but for the sake of my holy name, which you profaned among the nations, where you went in. And I will sanctify my great name, which was profaned among the nations, which you profaned in their midst, and the nations shall know that I am the Lord, says Adonai the Lord, when I am sanctified in you before their eyes. You, he says, are not worthy of salvation, but the nations ought to obtain healing, having received from you the occasion of blasphemy against me; and the blasphemy will be loosed through the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":317,"ref":"p317","source":"ὑμετέρας σωτηρίας τῆς ἐμῆς δεικνυμένης δυνάμεως. Μαθόντες γὰρ, πῶς μου μέγα τὸ ὄνομα, καὶ ἀρκοῦν εἰς τὴν τῶν οἰκειουμένων ἐπικουρίαν, δοξάσουσί μου τὴν δεσποτείαν καὶ ὑμνήσουσι. Τοῦτο γὰρ παρεδήλωσεν εἰρηκώς· Καὶ γνώσονται τὰ ἔθνη, ὅτι ἐγώ εἰμι Κύριος ὁ Θεὸς ἐν τῷ ἁγιασθῆναί με ἐν ὑμῖν κατ' ὀφθαλ μοὺς αὐτῶν. (κδʹ.) Καὶ λήψομαι ὑμᾶς ἐκ τῶν ἐθνῶν, καὶ ἀθροίσω ὑμᾶς ἐκ πασῶν τῶν γενεῶν, καὶ εἰσάξω ὑμᾶς εἰς τὴν γῆν ὑμῶν. Τοῦτο πᾶσι τοῖς ἐπανελθοῦσιν ἁρμόττει· οἱ γὰρ ἐπανελθεῖν βουληθέντες ἔτυχον τῆς ἐπανόδου· τὰ δὲ ἐπαγόμενα οὐκ ἔτι πᾶσιν, ἀλλὰ μόνοις τοῖς τῷ εὐαγγελικῷ κηρύγματι πιστεῦσαι προελομένοις. Φησὶ γάρ· κεʹ. Καὶ ῥανῶ εἰς ὑμᾶς ὕδωρ καθαρὸν, καὶ καθαρισθήσεσθε ἀπὸ πασῶν τῶν ἀκαθαρσιῶν ὑμῶν, καὶ ἀπὸ πάντων τῶν εἰδώλων ὑμῶν καθαριῶ ὑμᾶς. –Ὕδωρ δὲ καθαρὸν τὸ τῆς παλιγγενεσίας ὠνόμασεν ὕδωρ, ἐν ᾧ βαπτισθέντες τὴν ἄφεσιν τῶν ἁμαρτημάτων ἐλάβομεν. Καὶ τὰ ἐπιφερό μενα δὲ βεβαιοῖ τὰ εἰρημένα. κ ʹ. Καὶ δώσω ὑμῖν καρδίαν καινὴν, καὶ πνεῦμα καινὸν δώσω ὑμῖν. Διὰ τούτων τὴν τοῦ φρονήματος ἐναλλαγὴν ἐσήμανεν· ἐπὶ γὰρ τὰ ἀμείνω, φησὶ, ῥέψει ὑμῶν ἡ καρδία, οὐκέτι κατὰ τὴν προτέραν συνήθειαν τὴν ἐπὶ τὰ χείρω ῥοπὴν ἔχουσα· τὸ δὲ δώσω, οὐδαμῶς τῷ αὐτεξουσίῳ λυμαίνεται· λό γοις γὰρ, καὶ ἔργοις, καὶ τοῖς μυρίοις χρησάμενος θαύμασιν, οὐκ ἐκείνους μόνους, ἀλλὰ καὶ πάντα τὰ ἔθνη τῇ εὐσεβείᾳ προσελθεῖν ἔπεισεν, οὐκ ἠνάγκασεν· ἀλλ' ὅμως καὶ μὴ ἀναγκάσας, ἀλλὰ πείσας, αὐτὸς λέγει δεδωκέναι ταῖς ψυχαῖς τὴν ἐπὶ τὰ κρείττω ῥοπὴν, ὡς αὐτὸς αἴτιος τούτου, δι' ὧν εἶπέ τε καὶ ἔδρασε, γεγονώς.","english":"Your salvation being shown to be my power. For having learned how great my name is, and that it is sufficient for the aid of those who are made my own, they will glorify my dominion and sing hymns to it. For this is what he indicated by saying: And the nations shall know that I am the Lord God, when I am sanctified in you before their eyes. (24) And I will take you from the nations, and I will gather you from all your generations, and I will bring you into your land. This suits all who returned; for those who wished to return obtained their return; but the things that follow no longer apply to all, but only to those who chose to believe the gospel proclamation. For he says: (25) And I will sprinkle clean water upon you, and you shall be cleansed from all your uncleannesses, and from all your idols I will cleanse you. —And he called the water of regeneration clean water, in which, having been baptized, we received the forgiveness of sins. And the things that follow confirm what has been said. (26) And I will give you a new heart, and a new spirit I will give you. Through these words he signified the change of mind; for, he says, your heart will incline to the better things, no longer having, according to its former habit, the inclination toward the worse. And the words \"I will give\" in no way harm free will; for having employed words, and deeds, and countless wonders, he persuaded not only those but also all the nations to come to piety, but did not compel them; yet nevertheless, though not compelling but persuading, he himself says that he has given to their souls the inclination toward better things, since he himself became the cause of this through what he said and did.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":318,"ref":"p318","source":"Καὶ ἀφελῶ τὴν καρδίαν τὴν λιθίνην ἐκ τῆς σαρκὸς ὑμῶν, καὶ δώσω ὑμῖν καρδίαν σαρκίνην. (κζʹ.) Καὶ τὸ πνεῦμά μου δώσω ἐν ὑμῖν. Οὐδὲ ταῦτα πρὸ τῆς τοῦ Δεσπότου Χριστοῦ παρουσίας ἐγένετο· τρεῖς γὰρ μόνον μετὰ τὴν ἐπάνοδον κατὰ ταυτὸν ἐσχηκότες προφήτας, Ἀγγαῖον, καὶ Ζαχα ρίαν, καὶ Μαλαχίαν, μετ' αὐτοὺς εὐθὺς τῆς προ φητικῆς ἐγυμνώθησαν χάριτος· μετὰ δὲ τὴν τοῦ Θεοῦ Σωτῆρος ἡμῶν ἐνανθρώπησιν καὶ τὴν εἰς οὐρανοὺς ἀνάληψιν, ἐπεφοίτησεν ἐπὶ τοὺς ἱεροὺς ἀποστόλους τὸ Πνεῦμα τὸ ἅγιον, ἐχορηγήθη δὲ δι' ἐκείνων ἡ χάρις, οὐκ Ἰουδαίοις μόνοις, ἀλλὰ καὶ πᾶσι τοῖς τῶν ἐθνῶν προσελθοῦσι τῇ πίστει. Λιθίνην δὲ καρδίαν καλεῖ τὴν ἀντίτυπόν τε καὶ ἀπειθῆ, σαρκίνην δὲ τὴν εὐπειθῆ τε καὶ εὐήκοον, καὶ τῶν θείων γραμ μάτων δέξασθαι δυναμένην τοὺς τύπους. \"Καὶ ποιήσω, ἵνα ἐν τοῖς δικαιώμασί μου πορεύησθε, καὶ τὰ κρίματά μου φυλάσσησθε, καὶ ποιῆτε αὐτά.\" Τοῦτο δὲ τῆς τοῦ Πνεύματος χάριτος ἴδιον· αὐτὴ γὰρ συνεργοῦσα τῷ ἡμετέρῳ αὐτεξουσίῳ κατορθοῦ σθαι παρασκευάζει τὰ εἰρημένα. κηʹ. Καὶ κατοικήσετε ἐπὶ τῆς γῆς, ἧς ἔδωκα τοῖς πατράσιν ὑμῶν. Πάλιν ἐπὶ τὸ κοινὸν μετάγει τὸν λόγον, καὶ ἀπὸ τῶν πνευματικῶν ἐπὶ τὰ σωματικὰ μεταφέρει. Καὶ ἔσεσθέ μοι εἰς λαὸν, καὶ ἐγὼ ἔσομαι ὑμῖν εἰς Θεόν. (κθʹ, λʹ.) Καὶ καθαριῶ ὑμᾶς ἀπὸ πασῶν τῶν ἁμαρτιῶν ὑμῶν, καὶ καλέσω τὸν σῖτον, καὶ πληθυνῶ αὐτὸν, καὶ οὐ δώσω ἐφ' ὑμᾶς λιμόν. Καὶ πληθυνῶ τὸν καρπὸν τοῦ ξύλου, καὶ τὰ γεννήματα τοῦ ἀγροῦ, ὅπως ἂν μὴ λάβητε ἔτι ὀνειδισμὸν λιμοῦ ἐν τοῖς ἔθνεσιν. Οἶδα μὲν οὖν, ὅτι καὶ πνευματικῶς τούτων ἕκαστον ἐκλαβεῖν δυνατόν·","english":"And I will remove the heart of stone from your flesh, and I will give you a heart of flesh. (27) And I will give my Spirit within you. Nor did these things happen before the coming of the Master Christ; for having had only three prophets together after the return—Haggai, and Zechariah, and Malachi—immediately after them they were stripped of the prophetic grace. But after the incarnation of our God and Savior and his ascension into the heavens, the Holy Spirit came upon the holy apostles, and grace was supplied through them, not to Jews only, but also to all the Gentiles who came to the faith. He calls a heart of stone the resistant and disobedient one, and a heart of flesh the compliant and obedient one, able to receive the impressions of the divine writings. \"And I will cause you to walk in my statutes, and you shall keep my judgments and do them.\" But this is proper to the grace of the Spirit; for it, working together with our free will, prepares the things said to be accomplished. (28) And you shall dwell upon the land which I gave to your fathers. Again he transfers the discourse to the common meaning, and carries it over from spiritual things to bodily things. And you shall be to me a people, and I will be to you a God. (29, 30) And I will cleanse you from all your sins, and I will call the grain and multiply it, and I will not bring famine upon you. And I will multiply the fruit of the tree and the produce of the field, so that you may no longer receive the reproach of famine among the nations. I know, then, that each of these things can be understood also in a spiritual sense.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":319,"ref":"p319","source":"ἀλλ' ὅμως ἡγοῦμαι τὸν προφητικὸν λόγον τὰ σωματικὰ νῦν τοῖς Ἰουδαίοις ὑπισχνεῖσθαι. Ἐπειδὴ γὰρ ἐρημία πολλὴ κατεῖχε τὸ τηνικαῦτα τὴν γῆν, ὑπισχνεῖται αὐτοῖς τῶν παντοδαπῶν καρπῶν τὴν ἀφθονίαν, καὶ τὴν ἐντεῦθεν δὲ ἐσομένην ὠφέλειαν προαγορεύει. λαʹ. Καὶ μνησθήσεσθε, φησὶ, τὰς ὁδοὺς ὑμῶν τὰς πονηρὰς, καὶ τὰ ἐπιτηδεύματα ὑμῶν τὰ μὴ ἀγαθὰ, καὶ προσοχθιεῖτε κατὰ πρόσωπον αὐ τῶν περὶ τῶν ἀνομιῶν ὑμῶν, καὶ περὶ τῶν βδελυγμάτων ὑμῶν. Τούτων, φησὶν, ἀπολαύοντες τῶν ἀγαθῶν, καὶ μανθάνοντες, ἡλίκους ἡ δικαιοσύνη φέρει καρποὺς, τῆς προτέρας ἀναμνησθήσεσθε πονη ρίας, καὶ τῆς δι' ἐκείνην ὑμῖν τιμωρίας ἐπενεχθείσης, καὶ μισήσετε σφόδρα τὴν προτέραν παρα νομίαν. Τὸ γὰρ Προσοχθιεῖτε ἀντὶ τοῦ βδελύξεσθε τέθεικε. Τοιοῦτόν ἐστι τὸ περὶ τοῦ παρανόμου παρὰ τοῦ Δαβὶδ εἰρημένον· \"Παρέστη πάσῃ ὁδῷ οὐκ\n\nἀγαθῇ, κακίᾳ δὲ οὐ προσώχθισε,\" τουτέστι, τὴν κακίαν οὐκ ἐβδελύξατο. Οὕτως ὑποσχόμενος αὐτοῖς τὰ ἀγαθὰ, πάλιν αὐτῶν τὸ φρόνημα ταπεινοῖ, λέγων· λβʹ. Οὐ δι' ὑμᾶς ἐγὼ ποιῶ, οἶκος Ἰσραὴλ, λέγει Ἀδωναῒ Κύριος· γνωστὸν ἔστω ὑμῖν, οἶκος Ἰσραήλ. Οὐχ ὑμεῖς, φησὶν, ἄξιοι τῶν ἐπηγγελμένων ἀγαθῶν, ἀλλ' ἐγὼ τῇ ἐμῇ φύσει πρέποντα ποιῶ. Εἶτα παραινετικῶς ὁμοῦ καὶ ἐντρεπτικῶς· \"Αἰσχύνθητε, καὶ ἐντράπητε ἐκ τῶν ὁδῶν ὑμῶν, οἶκος Ἰσραήλ.\" Μὴ ἀναλγήτως, φησὶ, μηδὲ ἀναισθήτως φέρετε τὰς παντοδαπὰς ὑμῶν τιμωρίας· ἀλλ' ὀψὲ γοῦν ποτε εἰς νοῦν λαβόντες τῶν ὑμετέρων ἐπιτηδευμάτων τὴν πονηρίαν, ἐπὶ τοῖς τετολμημένοις ἐρυθριάσατε. λγʹ, λδʹ. Τάδε λέγει Ἀδωναῒ Κύριος·","english":"But nevertheless I think that the prophetic word now promises bodily things to the Jews. For since a great desolation at that time possessed the land, he promises them abundance of fruits of every kind, and he foretells the benefit that will come from this. 31. And you shall remember, he says, your evil ways, and your practices that were not good, and you shall loathe them before yourselves, concerning your lawless deeds and concerning your abominations. By enjoying these good things, he says, and learning how great are the fruits that righteousness bears, you shall remember your former wickedness, and the punishment that was brought upon you because of it, and you shall utterly hate your former transgression of the law. For he has used \"you shall loathe\" in place of \"you shall abominate.\" Such is what was said by David concerning the lawless man: \"He stood by every way that is not good, but he did not loathe wickedness,\" that is, he did not abominate wickedness. Having thus promised them good things, he again humbles their mindset, saying: 32. Not for your sake do I do this, O house of Israel, says Adonai the Lord; let it be known to you, O house of Israel. You are not, he says, worthy of the promised good things, but I do what is fitting to my own nature. Then, both by way of exhortation and of reproof: \"Be ashamed, and be put to shame because of your ways, O house of Israel.\" Do not, he says, bear your punishments of every kind without feeling or without perception; but having at last, though late, taken to mind the wickedness of your practices, blush for the things you have dared. 33, 34. Thus says Adonai the Lord:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":320,"ref":"p320","source":"Ἐν ᾗ ἂν ἡμέρᾳ καθαρίσω ὑμᾶς ἀπὸ πασῶν τῶν ἀνομιῶν ὑμῶν, καὶ κατοικιῶ τὰς πόλεις, καὶ οἰκοδομηθήσονται αἱ ἔρημοι. Καὶ ἡ γῆ ἠφανισμένη ἐργασθήσεται, ἀνθ' ὧν ὅτι ἠφανισμένη ἐγένετο κατ' ὀφθαλμοὺς παντὸς διοδεύοντος. Ὅταν, φησὶν, ἄφεσιν ὑμῖν τῶν ἁμαρτημάτων χαρίσωμαι, καὶ καθαροὺς ὑμᾶς ἀποφήνω τῇ συγχωρήσει, τηνικαῦτα καὶ ταῖς πόλεσι τὰς οἰκοδομὰς, καὶ τῇ γῇ τὰς φυτουργίας παρέξομαι, καὶ ἀντὶ τῆς προτέρας ἐρη μίας, ἣν ἅπαντες ἑώρων οἱ παριόντες, οἰκεῖσθαι παρασκευάσω. λεʹ. Καὶ ἐροῦσιν· Ἡ γῆ ἐκείνη ἠφανισμένη ἐγένετο ὡς παράδεισος τρυφῆς, καὶ αἱ πόλεις αἱ ἔρημοι, καὶ ἠφανισμέναι, καὶ κατεσκαμμέναι, ἐν τείχεσιν ὠχυρωμέναι ἐκάθισαν. Ὥσπερ γὰρ, φησὶν, ἅπαντες πάλαι τὴν σὴν ἐρημίαν ἐν τοῖς στό μασι περιέφερον, οὕτω νῦν ἔσῃ πολυθρύλλητος, καὶ θαῦμα παρέξεις πᾶσι, τῆς μὲν ἐρήμου σου γῆς τῷ παραδείσῳ τῆς τρυφῆς εἰκαζομένης, τῶν δὲ ἀοικήτων πόλεων καὶ ἀναστάτων γεγενημένων ὀχυροῖς περιβό λοις τειχιζομένων. λ ʹ. Καὶ γνώσονται τὰ ἔθνη, ὅσα ἂν κατα λειφθῇ κύκλῳ ὑμῶν, ὅτι ἐγὼ Κύριος ᾠκοδό μησα τὰς κατηρημωμένας, καὶ κατεφύτευσα τὰς ἠφανισμένας· ἐγὼ Κύριος ἐλάλησα, καὶ ποιή σω. Μαθήσεται δὲ τὰ ἐκ γειτόνων ἔθνη, ὅτι ἐγὼ καὶ τὰ σκυθρωπὰ πρότερον, καὶ νῦν τὰ θυμήρη παρέχω, καὶ τῶν εἰρημένων τὸ βέβαιον ἐκ τῆς τοῦ εἰρη κότος ἀξιοπιστίας. \"Ἐγὼ Κύριος ἐλάλησα, καὶ ποιήσω.\" Δεσπότης γὰρ ὢν, καὶ ποιῆσαι δυνάμενος, οἷς εἶπον ἐπιθήσω τὸ πέρας. λζʹ Τάδε λέγει Ἀδωναῒ Κύριος· Ἔτι τοῦτο ζητηθήσομαι τῷ οἴκῳ Ἰσραὴλ τοῦ ποιῆσαι αὐ τοῖς. Τὸ ζητηθήσομαι ὁ Σύμμαχος εὑρεθήσομαι ἔφη.","english":"In the day on which I cleanse you from all your iniquities, I will also cause the cities to be inhabited, and the desolate places shall be built. And the land that was laid waste shall be worked, in return for the fact that it became laid waste before the eyes of everyone who passed by. When, he says, I grant you forgiveness of your sins and make you clean by remission, then I will provide buildings for the cities and plantings for the land, and instead of the former desolation, which all who passed by saw, I will cause it to be inhabited. 35. And they shall say, That land that was laid waste has become like a paradise of delight, and the cities that were desolate and laid waste and razed have sat fortified with walls. For just as, he says, all formerly carried your desolation about on their lips, so now you shall be much talked of and shall provide a wonder to all, your desolate land being likened to the paradise of delight, and your uninhabited cities, which had become overthrown, being walled with strong enclosures. 36. And the nations shall know, as many as are left round about you, that I the Lord have built the ruined places and planted the laid-waste places; I the Lord have spoken, and I will do it. And the nations nearby shall learn that I both formerly provided gloomy things and now provide pleasant things, and the certainty of what has been said from the trustworthiness of the one who spoke. \"I the Lord have spoken, and I will do it.\" For being Master, and able to do it, I will put an end to the things I have spoken. 37. Thus says Adonai the Lord: Yet for this will I be sought by the house of Israel, to do it for them. Symmachus said that \"I will be sought\" means \"I will be found.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":321,"ref":"p321","source":"Πρὸς ταῖς προτέραις, φησὶν, εὐεργεσίαις, καὶ ταύτην προσθήσω, καὶ τῆς ἀνακλήσεως αὐτοὺς ἀξιώσω. \"Καὶ πληθυνῶ αὐτοὺς, ὡς πρόβατα ἅγια.\" Ἐπειδὴ γὰρ αὐτοὺς δίκην προβάτων ὑπὸ τὴν ἐμὴν ἀφώρισα κηδεμονίαν, ποιμενικῆς αὐτοῖς ἐπιμελείας μεταδώσω. ληʹ. Ὡς πρόβατα Ἱερουσαλὴμ ἐν ταῖς ἑορταῖς αὐτῆς, οὕτως ἔσονται αἱ πόλεις αἱ ἔρημοι πλή ρεις προβάτων καὶ ἀνθρώπων, καὶ γνώσονται, ὅτι ἐγὼ Κύριος. Καθάπερ γὰρ, φησὶ, πρὸ τῆς γεγε νημένης πολιορκίας ἐπληροῦτο προβάτων ἡ Ἱερουσαλὴμ ἐν ταῖς μεγίσταις αὐτῶν πανηγύρεσιν, οὕτω πάσας αὐτῶν πληρώσω τὰς πόλεις, καὶ ἀνθρώπων, καὶ προβάτων, καὶ τῶν ἄλλων ἀγαθῶν, καὶ δι' αὐτῶν μαθήσονται τῶν πραγμάτων, ὅτι ἐγὼ Κύριός εἰμι καὶ Θεὸς, ἀποκτείνων καὶ ζωοποιῶν, πατάσσων καὶ ἰώμενος. Εἰδότες τοίνυν τοῦ ἡμετέρου Δεσπότου καὶ τὴν ἀγαθότητα, καὶ τὴν δύναμιν, ἀγαπήσωμεν δι' ἐκείνην, φόβον δὲ λάβωμεν διὰ ταύτην ἵνα καὶ ἀγαπῶντες, καὶ δεδιότες, φύλακες αὐτοῦ γενώμεθα τῶν ἐντολῶν, καὶ τῶν ἐπηγγελμένων τύχωμεν ἀγα θῶν, ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, μεθ' οὗ τῷ Πατρὶ ἡ δόξα, σὺν τῷ ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. ΤΟΜΟΣ ΙΕʹ.","english":"In addition to the former benefits, he says, I will also add this, and I will count them worthy of restoration. \"And I will multiply them like holy sheep.\" For since I set them apart under my own care like sheep, I will grant them a shepherd's oversight. 39. Like the sheep of Jerusalem in her feasts, so shall the desolate cities be full of sheep and people, and they shall know that I am the Lord. For just as, he says, before the siege that came upon them, Jerusalem was filled with sheep in their greatest festivals, so I will fill all their cities with people and sheep and the other good things, and through these very events they shall learn that I am the Lord and God, who kills and makes alive, who strikes and heals. Knowing, therefore, both the goodness and the power of our Master, let us love him because of the former, and let us take up fear because of the latter, so that, both loving and fearing, we may become keepers of his commandments, and may obtain the promised good things, in Christ Jesus our Lord, with whom to the Father be the glory, together with the Holy Spirit, unto the ages of ages. Amen. Volume 15.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":322,"ref":"p322","source":"ΚΕΦΑΛΑΙΟΝ ΛΖʹ.\n\nαʹ. Καὶ ἐγένετο ἐπ' ἐμὲ χεὶρ Κυρίου. Πάλιν χεῖρα τὴν θείαν ἐνέργειαν ἀποκαλεῖ. \"Καὶ ἐξήγαγέ με ἐν πνεύματι Κυρίου, καὶ ἔθηκέ με ἐν μέσῳ τοῦ πεδίου·\"\n\nΠνευματικὴ πάλιν ἡ θεωρία· οὐ γὰρ τοῖς τοῦ σώμα τος ὀφθαλμοῖς ἑώρα τὰ ὑποδεικνύμενα, ἀλλὰ τοῦ παναγίου πνεύματος ἐδέχετο τὴν ἀποκάλυψιν. Καὶ τοῦτο ἦν μεστὸν ὀστέων ἀνθρώπων· (βʹ.) Καὶ περιήγαγέ με ἐπ' αὐτὰ κυκλόθεν κύκλῳ, καὶ ἰδοὺ πολλὰ σφόδρα ἐπὶ προσώπου τοῦ πε δίου. Τοῖς πράγμασι συμβαινούσας τὰς ἀποκαλύψεις λαμβάνει· ἐπειδὴ γὰρ δι' ἣν ἐνόσουν ἀπιστίαν τὰς χρηστοτέρας ἀπηγόρευσαν ἐλπίδας οἱ ἐκ τῆς Ἰου δαίας αἰχμάλωτοι γενόμενοι, τὴν οἰκείαν αὐτοῖς ὁ τῶν ὅλων Θεὸς ἐπιδείκνυσι δύναμιν, καὶ τὴν πολλῷ τῆς ἀνακλήσεως ἐκείνης δυσκολωτέραν τῶν νεκρῶν σω μάτων ἀνάστασιν ἐπιδείκνυσι τῷ προφήτῃ, καὶ δι' ἐκείνου πάντα διδάσκει τὸν λαὸν, ὡς πάντα αὐτῷ ῥᾴδια βουλομένῳ. Ἰουδαίους μὲν οὖν καὶ τοὺς ἄλ λους Ἰσραηλίτας ἐδίδαξε διὰ τούτου, ὡς εὐπετὲς λίαν τῷ Θεῷ βουλομένῳ εἰς τὴν προτέραν ἐπαναγαγεῖν ἐλευθερίαν τοὺς αἰχμαλώτους γεγενημένους· ἡμῖν δὲ καὶ πᾶσιν ἁπαξαπλῶς τοῖς εὐαγγελικὸν κήρυγμα μετὰ πίστεως δεξαμένοις, τῆς τῶν σωμάτων ἡμῶν ἀναστάσεως ἐπιδείκνυσι τὴν εὐκολίαν, καὶ ὅτι τῷ θείῳ λόγῳ καὶ νεύματι τῶν πραγμάτων ἡ φύσις ἀκολουθεῖ. Καὶ εἶπε πρός με· (γʹ.) Υἱὲ ἀνθρώπου, εἰ ζή σεται τὰ ὀστᾶ ταῦτα; Καὶ εἶπον· Κύριε ὁ Θεὸς, σὺ ἐπίστασαι ταῦτα. Οὐκ ἀμφέβαλεν ὁ προφήτης, ἀλλὰ τῆς ἀκριβεστέρας γνώσεως τῷ Θεῷ παρεχώρησεν· εἰδὼς μὲν ἀκριβῶς τοῦ Θεοῦ τὸ δυνατὸν, ἀγνοῶν δὲ τὸ βούλημα. δʹ– ʹ. Καὶ εἶπε πρός με·","english":"CHAPTER 37\n\n1. And the hand of the Lord came upon me. Again he calls the divine operation a hand. \"And he brought me out in the Spirit of the Lord, and set me in the midst of the plain.\"\n\nThe vision is again spiritual; for he was not seeing what was shown to him with the eyes of the body, but was receiving the revelation of the all-holy Spirit. And this was full of human bones; (2.) And he led me around them round about on every side, and behold, there were very many on the face of the plain. He receives revelations that correspond to the events; for since, because of the unbelief with which they were afflicted, those of Judea who had become captives had renounced the more favorable hopes, the God of all shows them his own power, and demonstrates to the prophet the resurrection of dead bodies, which is far more difficult than that restoration, and through him teaches all the people that all things are easy for him when he wills it. So he taught the Jews and the other Israelites through this, that it is very easy for God, when he wills, to bring back the captives to their former freedom; but to us and to all without exception who have received the gospel proclamation with faith, he shows the ease of the resurrection of our bodies, and that by the divine word and nod the nature of things follows. And he said to me: (3.) Son of man, will these bones live? And I said: Lord God, you know these things. The prophet did not doubt, but yielded the more exact knowledge to God; knowing accurately the power of God, but not knowing his will. 4–. And he said to me:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":323,"ref":"p323","source":"Προφήτευσον ἐπὶ τὰ ὀστᾶ ταῦτα, προφήτευσον, υἱὲ ἀνθρώπου, καὶ ἐρεῖς πρὸς αὐτά· Τὰ ὀστᾶ τὰ ξηρὰ ταῦτα, ἀκούσατε λόγον Κυρίου· Τάδε λέγει Ἀδωναῒ Κύριος τοῖς ὀστέοις τούτοις· Ἰδοὺ ἐγὼ εἰσάξω εἰς ὑμᾶς πνεῦμα ζωῆς. Καὶ δώσω ἐφ' ὑμᾶς νεῦρα, καὶ ἀνάξω ἐφ' ὑμᾶς σάρκας, καὶ ἐκτενῶ ἐφ' ὑμᾶς δέρμα, καὶ δώσω πνεῦμά μου ἐφ' ὑμᾶς, καὶ ζήσε σθε, καὶ γνώσεσθε, ὅτι ἐγώ εἰμι Κύριος. Ὑπουργῷ τῷ προφήτῃ, καὶ οἷόν τινι ὀργάνῳ τῆς κατὰ τὴν ὀπτασίαν ἀναστάσεως κέχρηται, καὶ διὰ τῆς τούτου γλώττης τοῖς ἀψύχοις ἐκείνοις καὶ ἁπαξαπλῶς νε κροῖς ὀστέοις παρακελεύεται, καὶ σάρκας φῦσαι, καὶ νεῦρα, καὶ δέρμα, καὶ ζωτικὸν δέξασθαι πνεῦμα. Καὶ ἐγένετο ταῦτα οὐ μόνον τῆς τῶν Ἰουδαίων ἀνακλήσεως, ἀλλὰ καὶ τῆς ἁπάντων ἀναστάσεως τύπος. \"Σαλπίσει γὰρ, φησὶν, ὁ θεῖος Ἀπόστολος, καὶ οἱ νεκροὶ ἀναστήσονται ἄφθαρτοι.\" ζʹ. Καὶ προεφήτευσα, καθὼς ἐνετείλατό μοι Κύριος, καὶ ἐγένετο φωνὴ ἐν τῷ με προφητεῦσαι, καὶ ἰδοὺ σεισμὸς, καὶ προσήγαγον τὰ ὀστᾶ, ὀστέον πρὸς ὀστέον, ἕκαστον πρὸς τὴν ἁρμο νίαν αὑτοῦ. Ὁ μὲν προφήτης τῷ θείῳ διακονῶν προστάγματι, τοὺς λόγους οὓς προσετάχθη προσ ήνεγκεν, ἠκολούθει δὲ τοῖς λόγοις τὸ ἔργον· καὶ ὁ μὲν σεισμὸς τὴν θείαν ἐπιφάνειαν ἐδήλου, ἡ δὲ φωνὴ, τῶν ὑπουργούντων ἀγγέλων τῷ θείῳ βουλή ματι τὴν ἐνέργειαν. Τὰ δὲ ὀστᾶ, φησὶν, ἑώρων θέοντα, καὶ τὴν οἰκείαν ἁρμονίαν ἀπολαμβάνοντα, καὶ ἣν ἐξ ἀρχῆς ἔλαβε συνθήκην δεχόμενα. ηʹ. Καὶ εἶδον, καὶ ἰδοὺ ἐπεγένετο αὐτοῖς νεῦρα, καὶ σάρκες ἀνεφύοντο, καὶ ἀνέβαινεν ἐπ' αὐτὰ, καὶ περιεστάθη αὐτοῖς δέρμα ἐπάνωθεν, καὶ πνεῦμα οὐκ ἦν ἐν αὐτοῖς.","english":"Prophesy over these bones, prophesy, son of man, and you shall say to them: These dry bones, hear the word of the Lord. Thus says Adonai the Lord to these bones: Behold, I will bring into you a spirit of life. And I will give upon you sinews, and I will bring up upon you flesh, and I will stretch out upon you skin, and I will give my spirit upon you, and you shall live, and you shall know that I am the Lord. He has used the prophet as a servant and, as it were, an instrument of the resurrection in the vision, and through his tongue he commands those lifeless and, in a word, dead bones, both to produce flesh and sinews and skin, and to receive a life-giving spirit. And these things came to be not only a type of the recall of the Jews, but also of the resurrection of all. \"For,\" says the divine Apostle, \"the trumpet shall sound, and the dead shall be raised incorruptible.\" 7. And I prophesied, just as the Lord commanded me, and a voice came to be when I prophesied, and behold a shaking, and the bones drew near, bone to bone, each to its own joint. The prophet, serving the divine command, brought forth the words which he was ordered, and the deed followed the words; and the shaking indicated the divine manifestation, and the voice indicated the operation of the angels who serve the divine will. And the bones, he says, he saw running, and receiving their own joint, and accepting the composition which they received from the beginning. 8. And I saw, and behold sinews came upon them, and flesh grew up, and it came up upon them, and skin was spread around them above, and there was no spirit in them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":324,"ref":"p324","source":"Ἀκολουθεῖ τῇ προτέρᾳ δημιουργίᾳ ἡ δευτέρα ἀνάκτισις· ὥσπερ γὰρ τοῦ προπάτορος Ἀδὰμ τὸ σῶμα πρότερον διεπλάσθη, εἶθ' οὕτως ἐνεπνεύσθη αὐτῷ ἡ ψυχή· οὕτω κἀνταῦθα συνῆλθεν ἀμφότερα πρὸς τὴν οἰκείαν ἁρ μονίαν. Ἔφυσε δὲ σάρκας καὶ νεῦρα, καὶ ἐκαλύφθη τῷ δέρματι· ἔκειτο δὲ ἄπνοά τινα καὶ ἀκίνητα· ἀλλὰ τυγχάνει πάλιν καὶ ζωῆς καὶ αἰσθήσεως διὰ τοῦ θείου βουλήματος. θʹ. Καὶ εἶπε πρός με· Προφήτευσον ἐπὶ τὸ πνεῦμα, προφήτευσον, υἱὲ ἀνθρώπου, καὶ εἰπὲ τῷ πνεύματι· Τάδε λέγει Ἀδωναῒ Κύριος· Ἐκ τῶν τεσσάρων πνευμάτων ἐλθὲ τὸ πνεῦμα, καὶ ἐμφύσησον εἰς τοὺς νεκροὺς τούτους, καὶ ζησάτωσαν. Διδάσκει ἡμᾶς ὁ λόγος τῆς θείας δυνάμεως τὴν εὐκολίαν, καὶ ὅτι πάντα ἐν τῇ χειρὶ αὐτοῦ. \"Ἐν χειρὶ γὰρ αὐτοῦ, φησὶ, ψυχὴ πάντων τῶν ζώντων.\" Διὸ τῷ προφήτῃ παρακελεύεται παρεγγυῆσαι ταῖς ὁπουδήποτε οὔσαις ἐπανελθεῖν ψυ χαῖς, καὶ τῶν οἰκείων σωμάτων ἀπολαβεῖν τὴν ἐνοίκησιν. ιʹ. Καὶ προεφήτευσα καθότι ἐνετείλατό μοι, καὶ εἰσῆλθεν εἰς αὐτοὺς τὸ","english":"The second creation follows the first creation; for just as the body of Adam the forefather was first molded, and then the soul was breathed into him, so here too both came together into their proper harmony. And he caused flesh and sinews to grow, and they were covered with skin; but they lay breathless and motionless; yet they obtain both life and sensation again through the divine will. 9. And he said to me: Prophesy over the spirit, prophesy, son of man, and say to the spirit: Thus says Adonai the Lord: From the four winds come, O spirit, and breathe into these dead, and let them live. The word teaches us the ease of the divine power, and that all things are in his hand. \"For in his hand,\" it says, \"is the soul of all the living.\" Therefore he commands the prophet to charge the souls, wherever they may be, to return and to receive the indwelling of their own bodies. 10. And I prophesied as he commanded me, and the spirit entered into them, and","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":325,"ref":"p325","source":"πνεῦμα, καὶ ἔζησαν καὶ ἔστησαν ἐπὶ τῶν ποδῶν αὑτῶν, συναγωγὴ πολλὴ σφόδρα. Ἐμοῦ, φησὶ, τὸ θεῖον διαπορθμεύ σαντος πρόσταγμα, καὶ ἐζωοποιήθη τὰ συνδεθέντα σώματα, καὶ ἀναστάσεως ἔτυχε, καὶ ἦν, φησὶ, πλῆθος οὐκ ὀλίγον τῶν ἀναστάντων. Οὕτω θεασάμενος τὴν ἀποκάλυψιν, διδάσκεται τὴν ἑρμηνείαν. ιαʹ. Καὶ ἐλάλησε Κύριος πρός με, λέγων· Υἱὲ ἀνθρώπου, τὰ ὀστᾶ ταῦτα οἶκος Ἰσραήλ ἐστι, καὶ αὐτοὶ λέγουσι· Ξηρὰ γέγονε τὰ ὀστᾶ ἡμῶν, ἀπόλωλεν ἡ ἐλπὶς ἡμῶν, διαπεφωνήκαμεν. Τύ πος, φησὶ, τοῦ Ἰσραὴλ ταῦτα, ὦ προφῆτα· ἀλλ' ἐκεῖνοι μὲν τὰ κατὰ σφᾶς αὐτοὺς ἀπηγόρευσαν, ὁ δὲ τύπος ἔδειξε τῶν ἀγαθῶν τὴν ἐλπίδα. ιβʹ–ιδʹ. Διὰ τοῦτο προφήτευσον, υἱὲ ἀνθρώπου, καὶ εἰπὲ πρὸς αὐτούς· Τάδε λέγει Ἀδωναῒ Κύριος· Ἰδοὺ ἐγὼ ἀνοίξω τὰ μνήματα ὑμῶν, λαός μου, καὶ ἀνάξω ὑμᾶς ἐκ τῶν τάφων ὑμῶν, καὶ εἰσάξω ὑμᾶς εἰς τὴν γῆν τοῦ Ἰσραήλ. Καὶ γνώσεσθε, ὅτι ἐγώ εἰμι Κύριος, ἐν τῷ ἀνοῖξαί με τοὺς τάφους ὑμῶν, τοῦ ἀναγαγεῖν με ὑμᾶς ἐκ τῶν τάφων ὑμῶν, τὸν λαόν μου. Καὶ δώσω τὸ πνεῦμά μου ἐφ' ὑμᾶς, καὶ ζήσεσθε, καὶ θήσω ὑμᾶς εἰς τὴν γῆν ὑμῶν, καὶ γνώσεσθε, ὅτι ἐγὼ Κύριος ἐλάλησα καὶ ποιήσω, λέγει Ἀδωναῒ Κύριος. Εἰ τὸ πολλῷ, φησὶ, παρ' ὑμῖν δυσκολώτερον φαινόμενον, εὐπετῶς ὑπ' ἐμοῦ μάλα γινόμενον ἔδειξα, εὔδηλον, ὡς καὶ τοῦτο ῥᾷον μετὰ πολλῆς ποιήσω τῆς εὐμαρείας, καὶ οἷον ἀπό τινων τάφων τῶν τῆς αἰχμαλωσίας δεσμῶν ἐξαγαγὼν ὑμᾶς, εἰς τὴν οἰκείαν ἐπανάξω πατρίδα· τὸ γὰρ ψεῦδος, τῆς ἀληθείας ἀλλότριον. Οὕτω τὴν ἐπάνοδον ὑποσχόμενος, τὴν μετὰ τὴν ἐπάνοδον τῶν φυλῶν προλέγει συμφω νίαν. ιεʹ–ιζʹ.","english":"spirit, and they lived and stood upon their feet, an exceedingly great gathering. By my divine command, he says, having carried it across, the bodies that had been joined together were given life, and obtained resurrection, and there was, he says, no small multitude of those who rose. Having thus beheld the revelation, he is taught its interpretation. 11. And the Lord spoke to me, saying: Son of man, these bones are the house of Israel, and they themselves say: Our bones have become dry, our hope has perished, we are undone. These things, he says, O prophet, are a type of Israel; but they despaired concerning their own affairs, while the type showed the hope of good things. 12–14. Therefore prophesy, son of man, and say to them: Thus says Adonai the Lord: Behold, I will open your graves, my people, and I will bring you up out of your tombs, and I will bring you into the land of Israel. And you shall know that I am the Lord, when I open your tombs, to bring you up, my people, out of your tombs. And I will put my spirit upon you, and you shall live, and I will place you in your land, and you shall know that I the Lord have spoken and will do it, says Adonai the Lord. If, he says, what seems to you much more difficult I have shown to be easily accomplished by me, it is evident that I will also do this more easily with great facility, and as it were leading you out from certain tombs, from the bonds of captivity, I will bring you back to your own fatherland; for falsehood is alien to the truth. Having thus promised the return, he foretells the concord of the tribes that follows the return. 15–17.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":326,"ref":"p326","source":"Καὶ ἐγένετο λόγος Κυρίου πρός με, λέγων· Υἱὲ ἀνθρώπου, λάβε σεαυτῷ ῥάβδον μίαν, καὶ γράψον ἐπ' αὐτὴν τὸν Ἰούδα, καὶ τοὺς υἱοὺς Ἰσραὴλ, τοὺς προσκειμένους πρὸς αὐτὸν, καὶ ῥάβδον δευτέραν λήψῃ σεαυτῷ, καὶ γράψεις αὐτὴν τῷ Ἰωσὴφ ῥάβδον Ἐφραῒμ, καὶ πάντας τοὺς υἱοὺς Ἰσραὴλ τοὺς προστεθέν τας πρὸς αὐτούς. Καὶ συνάψεις αὐτὰς πρὸς ἀλλήλας ἑαυτῷ εἰς ῥάβδον μίαν, τοῦ δῆσαι αὐτὰς, καὶ ἔσονται ὁμοῦ ἐν τῇ χειρί σου. Ἐπὶ τοῦ Ῥοβοὰμ διῃρέθησαν αἱ φυλαὶ, καὶ αἱ μὲν δέκα καθ' ἑαυτὰς ἐγένοντο, ἐν μιᾷ τῶν τοῦ Ἐφραῒμ πό λεων τῇ Σαμαρείᾳ καταστησάμεναι τὰ βασίλεια, ἡ δὲ τοῦ Ἰούδα ἑαυτῆς ἦρχεν καὶ τῆς τοῦ Βενιαμίν. Ἀλλὰ μετὰ τὴν ἐπάνοδον ὑπὸ μίαν ἐτέλεσαν ἅπαν τες ἡγεμονίαν. Διὰ τοῦτο δύο ῥάβδους προσέταξεν ὁ Θεὸς τῷ προφήτῃ λαβεῖν, καὶ τὴν μὲν ἐπιγράψαι τοῦ Ἐφραῒμ, προσθεῖναι δὲ καὶ τὰς ὑπηκόους φυλάς· τὴν δὲ τοῦ Ἰούδα, καὶ τῶν ἐκείνῳ συμφωνούντων. εἶτα συνάψαι ἀλλήλαις τὰς ῥάβδους, ὡς τῆς διαιρέ σεως λοιπὸν παυσαμένης, καὶ τῆς ἑνώσεως ἐσομένης. Εἶτα παρακελεύεται τῷ προφήτῃ, πυνθανομένῳ τῷ λαῷ, καὶ γνῶναι βουλομένῳ τὴν ἑρμηνείαν, διαῤῥή δην εἰπεῖν· \"Ἰδοὺ ἐγὼ λήψομαι τὴν φυλὴν Ἰωσὴφ τὴν διὰ χειρὸς Ἐφραῒμ, καὶ τὰς φυλὰς Ἰσραὴλ τὰς προσκειμένας πρὸς αὐτὸν, καὶ δώσω αὐτὰς ὑπὸ τὴν φυλὴν Ἰούδα, καὶ ἔσονται εἰς ῥάβδον μίαν ἐν τῇ χειρὶ Ἰούδα.\" Τοὺς πάλαι, φησὶν, ἀποσχοινί σαντας ἑαυτοὺς τῆς τοῦ Ἰούδα βασιλείας παρασκευάσω πάλιν τὴν ἐκείνου ἐπιγνῶναι ἡγεμονίαν, καὶ παύσω μὲν τὴν γενομένην διαίρεσιν, συμφώνως δὲ ἁπάσας τὰς φυλὰς ὑπακούειν τῷ Ἰούδᾳ ποιήσω. Καὶ τὸ αὐτὸ πάλιν ἑρμηνεύει σαφέστερον.","english":"And the word of the Lord came to me, saying: Son of man, take for yourself one rod, and write upon it Judah, and the sons of Israel who are joined to him; and you shall take for yourself a second rod, and you shall write upon it Joseph, the rod of Ephraim, and all the sons of Israel who have been added to them. And you shall join them to one another for yourself into one rod, to bind them, and they shall be together in your hand. In the time of Rehoboam the tribes were divided, and ten of them became separate, having established their kingdom in one of the cities of Ephraim, Samaria, while the tribe of Judah ruled over itself and over Benjamin. But after the return they all came under one rule. For this reason God commanded the prophet to take two rods, and to inscribe the one with the name of Ephraim, adding also the tribes subject to him, and the other with that of Judah and those who agreed with him; then to join the rods to one another, as though the division had at last ceased and the union were to come about. Then he instructs the prophet, when the people inquire and wish to know the interpretation, to say plainly: \"Behold, I will take the tribe of Joseph, which is through the hand of Ephraim, and the tribes of Israel that are joined to him, and I will give them under the tribe of Judah, and they shall become one rod in the hand of Judah.\" Those, he says, who long ago cut themselves off from the kingdom of Judah I will prepare again to acknowledge his rule, and I will put an end to the division that has occurred, and I will make all the tribes obey Judah in harmony. And he interprets the same thing again more clearly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":327,"ref":"p327","source":"Ἰδοὺ ἐγὼ λαμβάνω πάντα οἶκον Ἰσραὴλ ἐκ μέσου τῶν ἐθνῶν, οὗ εἰσῆλθον ἐκεῖ, καὶ συνάξω αὐτοὺς εἰς τὴν γῆν τοῦ Ἰσραήλ. (βʹ.) Καὶ δώσω αὐτοὺς εἰς ἔθνος ἐν τῇ γῇ μου, καὶ ἐν τοῖς ὄρεσι τοῦ Ἰσραὴλ, καὶ ἄρχων εἷς ἔσται πάντων αὐ τῶν εἰς βασιλέα. Ταῦτα πέρατος τετύχηκε, τυπικῶς μὲν ἐπὶ τοῦ Ζοροβάβελ, ἀκριβῶς δὲ καὶ ἀληθῶς ἐπὶ τοῦ Δεσπότου Χριστοῦ· οὐδὲ γὰρ βασιλεὺς ὁ Ζοροβάβελ, ἀλλὰ δημαγωγὸς καὶ στρατηγὸς ἐγένετο. Καὶ οὐκ ἔσονται ἔτι εἰς δύο ἔθνη, οὐδὲ μὴ διαιρεθῶσιν ἔτι εἰς δύο βασιλεῖς. (κγʹ, κδʹ.) Ἵνα μὴ μιαίνωνται ἔτι ἐν τοῖς εἰδώλοις αὑτῶν, καὶ ἐν τοῖς προσοχθίσμασιν αὑτῶν, καὶ ἐν πάσαις ταῖς ἀσεβείαις αὑτῶν· καὶ ῥύσομαι αὐτοὺς ἀπὸ πα σῶν τῶν ἀσεβειῶν αὐτῶν, ὧν ἥμαρτον ἐν αὐ ταῖς, καὶ καθαριῶ αὐτοὺς, καὶ ἔσονταί μοι εἰς λαὸν, καὶ ἐγὼ ἔσομαι αὐτοῖς εἰς Θεόν. Καὶ ὁ δοῦ λός μου Δαβὶδ ἄρχων\n\nἐν μέσῳ αὐτῶν, καὶ ποι μὴν εἷς ἔσται πᾶσιν αὐτοῖς. Τούτοις ἁρμόττει καὶ τὰ ἐν τοῖς ἱεροῖς Εὐαγγελίοις ὑπὸ τοῦ Δεσπότου Χριστοῦ εἰρημένα· \"Καὶ ἄλλα δὲ πρόβατα ἔχω, ἃ οὐκ ἔστιν ἐκ τῆς αὐλῆς ταύτης· κἀκεῖνά με δεῖ ἀγα γεῖν, καὶ τῆς φωνῆς μου ἀκούσουσι, καὶ γενήσεται μία ποίμνη, εἷς ποιμήν.\" Δαβὶδ δὲ λέγει τὸν Δεσπότην Χριστὸν, ὡς ἐκ Δαβὶδ κατὰ σάρκα τὸ γέ νος κατάγοντα· δοῦλον δὲ, διὰ τὴν ἀνθρωπείαν φύσιν· ἐν μορφῇ γὰρ Θεοῦ ὑπάρχων μορφὴν δούλου ἔλαβεν. Ἵνα τοίνυν τὴν ληφθεῖσαν δείξῃ φύσιν, δοῦ λον προσηγόρευσε, τουτέστιν, ἐκ δουλικῆς κατὰ σάρκα γεγένηται φύσεως. Οὐ γὰρ δοῦλος ὁ Μονογενὴς, ὁ τῶν ἁπάντων Δεσπότης· οὔτε γὰρ ᾗ Θεὸς Δαβὶδ ὀνομάζεται·","english":"Behold, I myself take the whole house of Israel from the midst of the nations, where they went in, and I will gather them into the land of Israel. And I will give them as a nation in my land, and on the mountains of Israel, and one ruler shall be over all of them as king. These things have reached their fulfillment, typically in Zerubbabel, but exactly and truly in the Lord Christ; for Zerubbabel was not a king, but became a leader of the people and a general. And they shall no longer be two nations, nor shall they be divided any more into two kings. That they may no longer be defiled by their idols, and by their abominations, and by all their impieties; and I will deliver them from all their impieties which they sinned in them, and I will cleanse them, and they shall be to me a people, and I will be to them a God. And my servant David shall be a ruler in the midst of them, and there shall be one shepherd for all of them. To these things also fit the words spoken by the Lord Christ in the holy Gospels: \"And other sheep I have, which are not of this fold; them also I must bring, and they shall hear my voice, and there shall be one flock, one shepherd.\" He calls the Lord Christ David, as one who traces his lineage from David according to the flesh; and servant, because of the human nature; for existing in the form of God, he took the form of a servant. Therefore, in order to show the nature he took, he called him servant, that is, he was born of a servile nature according to the flesh. For the Only-begotten is not a servant, he who is the Lord of all things; nor is he called David insofar as he is God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":328,"ref":"p328","source":"ἀλλ' ᾗ ἐκ Δαβὶδ, Δαβὶδ προσαγορεύεται, κατὰ τὴν πρόσληψιν δὲ δοῦλος. Εἰ δὲ καὶ ἐκ δούλου ταύτην ἀνέλαβε τὴν φύσιν ἐνανθρωπή σας ὁ Θεὸς Λόγος, οὐκ ἀποβαλὼν ὃ ἦν, ἀλλὰ τῇ πρὸς τὴν θείαν φύσιν ἑνώσει τὸ ἡμέτερον δοξάσας. Διδάσκει τοίνυν ὁ προφητικὸς λόγος, ὡς σβεσθήσεται μὲν ἡ ἀσέβεια καὶ ἡ περὶ τὰ εἴδωλα πλάνη, τέλος δὲ λήψεται τῶν βασιλειῶν ἡ διαίρεσις, καὶ εἰς μίαν τε λοῦντες ἡγεμονίαν, καὶ ὑφ' ἑνὸς ποιμαινόμενοι ποιμέ νος, τὸν ἑαυτῶν ἐπιγνώσονται Θεόν τε καὶ Δεσπότην. Καὶ ἐν τοῖς προστάγμασί μου πορεύσονται, καὶ τὰ κρίματά μου φυλάξονται, καὶ ποιήσουσιν αὐτά. (κεʹ) Καὶ κατοικήσουσιν ἐπὶ τῆς γῆς αὑ τῶν, ἣν ἔδωκα τῷ δούλῳ μου Ἰακὼβ, ἐν ᾗ κατῴκησαν ἐκεῖ οἱ πατέρες αὐτῶν, καὶ κατοικήσουσιν ἐπ' αὐτῆς αὐτοὶ, καὶ οἱ υἱοὶ αὐτῶν, καὶ οἱ υἱοὶ τῶν υἱῶν αὐτῶν ἕως αἰῶνος· καὶ Δα βὶδ ὁ δοῦλός μου ἄρχων αὐτῶν ἔσται εἰς τὸν αἰῶνα. Εἰπάτωσαν οἱ Ἰουδαῖοι, τίς ὁ αἰώνιος αὐτῶν βασιλεὺς Δαβὶδ προσαγορευόμενος. Ὅτι μὲν γὰρ οὐ δαμῶς τῷ Ζοροβάβελ ἁρμόττουσιν αἱ τοιαῦται προσ ηγορίαι, καὶ αὐτοὶ ἂν συμφαίησαν· πρῶτον μὲν γὰρ οὐδὲ βασιλεύων, ἀλλὰ δημαγωγῶν διετέλεσε· ἔπειτα δὲ καὶ αὐτὴ ἐκείνη ἡ ἡγεμονία τῷ θανάτῳ διελύθη. Εἰ δὲ εἰς τὸ Δαβιδικὸν γένος τὸν αἰώνιον τοῦτον λαμβάνουσι Δαβὶδ, δειξάτωσαν τοῦ Δαβὶδ βασιλεῦον τὸ γένος· εἰ δὲ πρὸς τῇ βασιλείᾳ καὶ αὐτὸ τοῦ Δαβὶδ τὸ γένος ἄδηλον, ἐπὶ τοῦ παρόντος δυοῖν θά τερον ἀνάγκη, ἢ ψευδῆ τὴν προφητείαν ὑπολαβεῖν, ἢ τοῦ Δεσπότου Χριστοῦ τοῦ ἐκ Δαβὶδ κατὰ σάρκα προσκυνῆσαι τὴν βασιλείαν. Ὅτι δὲ ἀψευδὴς ἡ προ φητεία, καὶ αὐτοὶ συνομολογήσαιεν·","english":"But insofar as he is from David, he is called David; according to his assumption, however, he is a servant. And if God the Word, having become man, took up this nature even from a servant, he did not cast off what he was, but glorified our nature by its union with the divine nature. The prophetic word therefore teaches that impiety and the error concerning idols will be extinguished, and the division of kingdoms will come to an end, and being brought together into one leadership and shepherded by one shepherd, they will recognize their own God and Master. And they will walk in my commandments, and they will keep my judgments, and they will do them. (25) And they will dwell on their land, which I gave to my servant Jacob, in which their fathers dwelt there, and they themselves will dwell on it, and their sons, and the sons of their sons, forever; and David my servant will be their ruler forever. Let the Jews say who their eternal king called David is. For that such appellations in no way fit Zerubbabel, they themselves would also agree; for first, he did not even continue as king, but as a leader of the people; and then that very leadership was dissolved by death. But if they take this eternal David to mean the Davidic race, let them show the race of David reigning; but if, in addition to the kingdom, the race of David itself is unclear, at present one of two things is necessary: either to suppose the prophecy false, or to worship the kingdom of the Master Christ, who is from David according to the flesh. But that the prophecy is true, they themselves would also agree.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":329,"ref":"p329","source":"εἰ δὲ ἀψευδὴς, ὡσπεροῦν ἀψευδὴς, καὶ οὐχ ὁρῶμεν ἑτέραν Ἰουδαίων βασιλείαν, οὔτε μὴν αὐτὸ τοῦ Δαβὶδ τὸ γένος δῆλον ὑπάρχει καὶ γνώριμον· κρατεῖ δὲ, ὡς ἐκ Δαβὶδ μὲν κατὰ σάρκα, Υἱὸς δὲ Θεοῦ κατὰ τὴν θεότητα, καὶ αἰώνιον ἔχει τὸ κράτος· δήλη καὶ σαφὴς καὶ ἡ ἐκεί νων ἐμβροντησία καὶ ἀπιστία, καὶ ἡ ἡμετέρα θεογνω σία. Βεβαιοῖ γὰρ τὰ εἰρημένα καὶ τὰ ἐπαγόμενα. Φησὶ γάρ· κ ʹ. Καὶ διαθήσομαι αὐτοῖς διαθήκην εἰρήνης, διαθήκη αἰώνιος ἔσται μετ' αὐτῶν. Δειξάτωσαν τοίνυν ἡμῖν ἢ τὴν τῆς εἰρήνης διαθήκην, ἢ τὴν αἰώνιον· ἀλλ' οὐκ ἂν ἔχοιεν· ἐστέρηνται γὰρ ἑκατέρας, ἡμῖν δὲ ἀμφοτέρας ἔδωκεν ὁ Δεσπότης· τά τε γὰρ αἰώνια ἡμῖν ὑπέσχετο ἀγαθὰ, καὶ τὰς πρὸς αὐτὸν ἡμῖν καταλλαγὰς ἐχαρίσατο. Αὐτὸς γάρ ἐστιν ἡ εἰρήνη ἡμῶν, ᾗ φησιν ὁ θεῖος Ἀπόστολος. Καὶ πάλιν \"Εἷς καὶ μεσίτης Θεὸς ἄνθρωπος Χριστὸς Ἰησοῦς, ὁ δοὺς ἑαυτὸν ἀντίλυτρον ἀντὶ πάντων. Καὶ τὰ μετὰ ταῦτα δὲ πάλιν συμβαίνει τοῖς εἰρη μένοις. Καὶ τάξω αὐτοὺς, φησὶ, καὶ πληθυνῶ αὐτοὺς, καὶ θήσω τὰ ἅγιά μου ἐν μέσῳ αὐτῶν εἰς τὸν αἰῶνα. (κζʹ.) Καὶ ἔσται ἡ κατασκήνωσίς μου ἐν αὐτοῖς, καὶ ἔσομαι αὐτοῖς Θεὸς, καὶ αὐτοὶ ἔσον ταί μοι λαός. Καὶ μὴν ἔρημος ὁ νεὼς, καὶ τὰ πά λαι ἅγια. Πῶς τοίνυν ὑπέσχετο θήσειν τὰ ἅγια αὑτοῦ ἐν μέσῳ αὐτῶν εἰς τὸν αἰῶνα καὶ τὴν κατασκήνωσιν αὑτοῦ ἐν αὐτοῖς; Οὐκοῦν καὶ τούτων οὐχ ὁρῶντες τὴν ἔκβασιν κατὰ τὴν Ἰουδαίων διάνοιαν, καὶ τὸ ἀληθὲς τῶν πνευματικῶν ῥημάτων εἰδότες, ἀκολούθως τοῖς προερμηνευθεῖσι καὶ ταῦτα νοήσομεν· ἔχομεν γὰρ καὶ τῶν πραγμάτων συνομολογοῦσαν τὴν μαρτυρίαν.","english":"But if he is truthful—as indeed he is truthful—and we do not see another kingdom of the Jews, nor is the very race of David evident and known, but he holds sway, being from David according to the flesh, and Son of God according to the divinity, and has an eternal dominion—then the dullness and unbelief of those men are clear and manifest, as is our own knowledge of God. For what follows confirms what has been said. For he says: 20. And I will make with them a covenant of peace; an eternal covenant shall be with them. Let them show us, then, either the covenant of peace or the eternal one; but they could not, for they have been deprived of both, while the Master has given both to us; for he promised us eternal goods and granted us reconciliation with himself. For he himself is our peace, as the divine Apostle says. And again: One and the same mediator, God and man, Christ Jesus, who gave himself as a ransom for all. And what follows again agrees with what has been said. And I will set them, he says, and multiply them, and I will place my holy things in their midst forever. (27.) And my tabernacle shall be among them, and I will be their God, and they shall be my people. And yet the temple is desolate, and the holy things of old. How, then, did he promise to place his holy things in their midst forever and his tabernacle among them? Therefore, since we do not see the fulfillment of these things according to the understanding of the Jews, and since we know the truth of the spiritual words, we shall understand these things in accordance with what has been interpreted before; for we have the testimony of the events themselves agreeing with it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":330,"ref":"p330","source":"Οὐ γὰρ μόνον οἱ ἅγιοι τοῦ Θεοῦ οἶκοι, ἀλλὰ καὶ τὰ θεῖα θυσιαστήρια πᾶσιν ἀνθρώποις ἐδωρήθη· οὐ μόνον δὲ τοῖς ἐξ ἐθνῶν, ἀλλὰ καὶ τοῖς ἐξ Ἰουδαίων\n\nπεπιστευκόσι, καὶ εἷς καὶ ὁ αὐτὸς καὶ τούτων κἀκείνων χρηματίζει Θεός· \"Ὁ γὰρ αὐτὸς, φησὶ, Κύριος πάντων, πλουτῶν εἰς πάντας τοὺς ἐπι καλουμένους αὐτόν.\" Εἰκότως ἐπήγαγε· κηʹ. Καὶ γνώσονται τὰ ἔθνη, ὅτι ἐγώ εἰμι Κύριος, ὁ ἁγιάζων αὐτοὺς, ἐν τῷ εἶναι τὰ ἅγιά μου ἐν μέσῳ αὐτῶν εἰς τὸν αἰῶνα. Τῷ ὄντι γὰρ διὰ τῶν ἐξ Ἰουδαίων πεπιστευκότων καὶ τὰ ἔθνη τὸ τῆς θεογνωσίας ἐδέξατο φῶς· ἐξ Ἰουδαίων γὰρ οἱ θεῖοι ἀπόστολοι, καὶ οἱ πρῶτοι τῶν ἀποστόλων μα θηταὶ, καὶ ἐκ τῶν παρὰ Ἰουδαίοις φυλαττομένων προφητικῶν βίβλων τὰ περὶ τοῦ Σωτῆρος ἡμῶν Χριστοῦ μανθάνοντα τὰ ἔθνη, πεπίστευκε τῷ θείῳ κηρύγματι. Οὗ χάριν καὶ ὁ θεῖος Ἀπόστολος ἐγκεντρίζεσθαι ἔφη τοὺς ἐξ ἐθνῶν πιστεύοντας ἐν τῇ τῶν Ἰουδαίων εὐσεβεῖ ῥίζῃ, καὶ ἀποκλᾶσθαι, καὶ τῆς ῥίζης ταύτης χωρίζεσθαι τοὺς ἐξ Ἰουδαίων ἀπιστοῦντας. Τῆς σωτηρίας τοίνυν, φησὶ, πρώτοις Ἰου δαίοις χορηγουμένης γνώσεται τὰ ἔθνη, ὅτι ἐγώ εἰμι Κύριος ὁ ἁγιάζων αὐτούς· ἐξ Ἰουδαίων γὰρ ὁ Δεσπότης Χριστὸς κατὰ τὴν σάρκα, παρὰ Ἰουδαίοις ὁ σταυρὸς, ὁ τάφος, ἡ ἀνάστασις· ἐξ Ἰουδαίων οἱ ἀπόστολοι, καὶ οἱ πρῶτοι κήρυκες. Εἰκότως τοίνυν τὰ ἔθνη διὰ τούτων ἀπολαύει τῆς σωτηρίας.","english":"For not only the holy houses of God, but also the divine altars have been given as a gift to all men; and not only to those from the Gentiles, but also to those from the Jews who have believed, and one and the same God is named as God of both these and those. \"For the same,\" he says, \"is Lord of all, rich toward all who call upon him.\" With good reason he added: 28. And the nations shall know that I am the Lord, who sanctifies them, when my holy things are in their midst forever. For in truth, through those from the Jews who have believed, the nations also received the light of the knowledge of God; for from the Jews came the divine apostles, and the first disciples of the apostles, and from the prophetic books kept among the Jews the nations, learning the things concerning our Savior Christ, have believed the divine proclamation. For this reason the divine Apostle also said that those from the Gentiles who believe are grafted into the pious root of the Jews, and that those from the Jews who disbelieve are cut off and separated from this root. Since salvation, then, he says, is first supplied to the Jews, the nations shall know that I am the Lord who sanctifies them; for from the Jews came the Master Christ according to the flesh, among the Jews the cross, the tomb, the resurrection; from the Jews the apostles, and the first heralds. With good reason, therefore, the nations through these enjoy salvation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":331,"ref":"p331","source":"ΚΕΦΑΛ. ΛΗʹ.\n\nαʹ, βʹ. Καὶ ἐγένετο λόγος Κυρίου πρός με, λέγων· Υἱὲ ἀνθρώπου, στήρισον τὸ πρόσωπόν σου ἐπὶ Γὼγ, καὶ τὴν γῆν τοῦ Μαγὼγ, ἄρχοντα Ῥὼς, Μοσὸχ, καὶ Θοβέλ. – Γὼγ καὶ Μαγὼγ Σκυθικὰ ἔθνη· Μοσὸχ δὲ Καππαδόκας εἶναί φασι, καὶ Θοβὲλ Ἴβηρας· τὸ δὲ Ῥὼς ἡ Ἑβραίωνφωνὴ κεφαλὴν ἡρμήνευσε, καὶ ὁ Ἀκύλας δὲ κεφαλὴν Μοσὸχ τὸ Ῥὼς ἡρμήνευσε. γʹ, δʹ. Καὶ εἰπὲ αὐτοῖς· Τάδε λέγει Ἀδωναῒ Κύριος· Ἰδοὺ ἐγὼ ἐπὶ σὲ, Γὼγ καὶ Μαγὼγ, ἄρχοντα Ῥὼς, Μοσὸχ καὶ Θοβέλ. Καὶ περι στρέψω σε κυκλόθεν, καὶ δώσω χαλινὸν εἰς τὴν σιαγόνα σου, καὶ συνάξω σε καὶ πᾶσαν τὴν δύ ναμίν σου, ἵππους καὶ ἱππεῖς ἐνδεδυμένους θώρακας πάντας, συναγωγὴ πολλή· πέλτας καὶ περικεφαλαίας, καὶ μαχαίρας, καὶ ἀσπίδας πάντες αὐτοὶ ἔχοντες. Ἐδίδαξεν ἡμᾶς διὰ τῶν εἰρημένων τῆς θείας ἐνεργείας τὸ δυνατὸν, καὶ ὅτι τῶν τοιούτων οὐδὲν δίχα τοῦ θείου βουλήματος γίνε ται, ἀλλ' ἢ οἰκονομοῦντος ἐπ' ἀγαθῷ, ἢ συγχωροῦν τος γίνεσθαι τὰ λυπηρὰ, διὰ τὰς προγεγενημένας ἁμαρτίας. Τὸ τοίνυν, \"Δώσω χαλινὸν εἰς τὰς σιαγόνας σου, καὶ συνάξω σε,\" οὐ χαλινὸν αἰσθητὸν νοοῦμεν ἐμβαλλόμενον, ἀλλὰ τῷ θείῳ νεύματι ἀγόμενον τόν τε Γὼγ καὶ Μαγὼγ, καὶ τοὺς σὺν αὐτῷ πάντας, ὧν καταλέγει τὰ γένη. εʹ. Πέρσαι γὰρ, φησὶ, καὶ Αἰθίοπες, καὶ Λυδοὶ, καὶ Λίβυες, καὶ Φοὺτ μετ' αὐτῶν. Εἶς δὲ καὶ οὗτος τῶν τοῦ Χὰμ υἱέων, τῶν ἑσπερίων Λιβύων προπάτωρ γενόμενος. \"Πάντες περικεφαλαίαις καὶ πέλταις.\" Πάντες οὗτοι ἀσπίδας, καὶ περικεφαλαίας, καὶ πέλτας ἔχοντες. ʹ. Γομὲρ, καὶ πάντες οὗτοι περὶ αὐτόν. Τοὺς Γαλάτας οὕτω καλεῖ. Οἶκος τοῦ Θογαρμά. Φρύγας τούτους εἶναί φησιν·","english":"CHAPTER 38\n\n1, 2. And the word of the Lord came to me, saying: Son of man, set your face against Gog, and the land of Magog, prince of Rosh, Meshech, and Tubal. — Gog and Magog are Scythian nations; but they say that Meshech are the Cappadocians, and Tubal the Iberians; and the Hebrew tongue has rendered Rosh as head, and Aquila too has rendered Rosh as head of Meshech. 3, 4. And say to them: Thus says Adonai the Lord: Behold, I am against you, Gog and Magog, prince of Rosh, Meshech and Tubal. And I will turn you about on every side, and I will put a bridle into your jaw, and I will gather you and all your force, horses and horsemen all clothed in breastplates, a great gathering; all of them holding shields and helmets, and swords, and bucklers. Through what has been said he has taught us the power of the divine working, and that none of such things happens apart from the divine will, but either by his ordering them for good, or by his permitting painful things to happen because of sins committed beforehand. Therefore the words, \"I will put a bridle into your jaws, and I will gather you,\" we understand not as a perceptible bridle being inserted, but as Gog and Magog and all those with him, whose nations he enumerates, being led by the divine nod. 5. For, he says, Persians and Ethiopians, and Lydians, and Libyans, and Put with them. And this one too is one of the sons of Ham, having become the forefather of the western Libyans. \"All with helmets and shields.\" All these having bucklers, and helmets, and shields. 6. Gomer, and all these around him. Thus he calls the Galatians. The house of Togarmah. He says that these are the Phrygians.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":332,"ref":"p332","source":"\"Ἀπ' ἐσχάτου βοῤῥᾶ, καὶ πάντα τὰ ὑποστηρίγματα αὐτοῦ, καὶ ἔθνη πολλὰ μετ' αὐτοῦ.\" –Ὑποστηρίγματα λέγει τοὺς ὑπηκόους, τοὺς τὴν βασιλείαν ὑπερείδοντάς τε καὶ ἀνορθοῦντας. ζʹ, ηʹ. Ἑτοιμάσθητι, ἑτοίμασον σεαυτὸν, σὺ καὶ πᾶσα ἡ συναγωγή σου, ἡ ἐπισυνηγμένη πρὸς σὲ, καὶ ἔσῃ μοι εἰς προφυλακήν. Ἀφ' ἡμερῶν πλειόνων ἑτοιμασθήσῃ, καὶ ἐπ' ἐσχάτου τῶν ἐτῶν ἥξεις εἰς τὴν γῆν, τὴν ἀπεστραμμένην ἀπὸ μαχαίρας, ἠθροισμένη ἀπὸ λαῶν πολλῶν, ἐπὶ γῆν Ἰσραὴλ, ἣ ἐγένετο ἔρημος διόλου. Μετὰ τὴν ἀπὸ Βαβυλῶνος ἐπάνοδον, φασὶν οἱ κατὰ καιρὸν γενόμενοι τῆς Ἐκκλησίας διδάσκαλοι, ταῦτα τὰ ἔθνη ἐπιστρατεῦσαι τῇ Ἰουδαίᾳ· καὶ συμβαίνει τῇ προφητείᾳ ἡ ἑρμηνεία. Λέγει γάρ· \"Ἥξεις εἰς τὴν γῆν τὴν ἀπεστραμμένην ἀπὸ μαχαίρας,\" τουτέστι, τὴν τῶν πολεμίων ἀπαλλαγεῖσαν, καὶ τῆς αἰχμαλωσίας ἐλευθερωθεῖσαν. Καὶ ἐπάγει· \"Ἠθροισμένη ἀπὸ λαῶν πολλῶν ἐπὶ γῆν Ἰσραὴλ, ἣ ἐγένετο ἔρημος διόλου.\" Φασὶ δὲ τοῦ Ζοροβάβελ στρατηγοῦντος ταῦτα τὰ ἔθνη ἀναιρεθῆναι, καὶ ἀπὸ τῶν σκύλων τοῦ θείου νεὼ τὴν οἰκοδομίαν γενέσθαι.","english":"From the farthest north, and all his supports, and many nations with him.\" — By \"supports\" he means the subjects, those who prop up and uphold the kingdom. 7, 8. Be prepared, prepare yourself, you and all your assembly gathered to you, and you shall be to me as a guard. After many days you shall be prepared, and at the end of the years you shall come into the land that has turned away from the sword, gathered from many peoples, against the land of Israel, which became utterly desolate. After the return from Babylon, say the teachers of the Church who lived at that time, these nations made war against Judea; and the interpretation corresponds to the prophecy. For he says: \"You shall come into the land that has turned away from the sword,\" that is, the land that has been delivered from enemies and freed from captivity. And he adds: \"Gathered from many peoples against the land of Israel, which became utterly desolate.\" And they say that while Zerubbabel was in command, these nations were destroyed, and the building of the divine temple was made from their spoils.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":333,"ref":"p333","source":"Οὐδὲ γὰρ ηὐπόρουν χρη μάτων ἄνδρες πένητες καὶ αἰχμάλωτοι· εἰκὸς δὲ καὶ τοὺς πλησιοχώρους, τῇ τῶν Ἰουδαίων εὐπραξίᾳ φθο νοῦντας, ταῦτα κατ' αὐτῶν μισθώσασθαι τὰ ἔθνη· ὅτι γὰρ διεκώλυσαν τὴν οἰκοδομίαν, ποτὲ μὲν τοὺς ὑπάρχους, ποτὲ δὲ τοὺς Περσῶν βασιλέας ἐξαπα τῶντες, μάρτυς ἡ τοῦ Ἔσδρα συγγραφή. Τούτοις ἐπάγει· \"Καὶ αὐτοὶ ἐξ ἐθνῶν ἐξεληλύθασι, καὶ κατοικοῦσιν ἐπ' εἰρήνης πάντες αὐτοί.\" Καὶ ἐκ τούτων δῆλον, ὡς εὐθὺς μετὰ τὴν ἐπάνοδον ἡ τῶν ἐθνῶν τούτων ἐγένετο ἔφοδος· λέγει γὰρ, ὅτι· Καὶ αὐτοὶ ἐξ ἐθνῶν ἐξεληλύθασι, καὶ κατοι κοῦσιν ἐπ' εἰρήνης. (θʹ.) Καὶ ἀναβήσῃ ὡς ὑετὸς, καὶ ἥξεις ὡς καταιγὶς καὶ ὡς νεφέλη, καλύψαι τὴν γῆν· καὶ πεσῇ σὺ, καὶ πάντες οἱ περὶ σὲ, καὶ ἔθνη πολλὰ μετὰ σοῦ. Ἕτερα, φησὶ προσδοκῶν, ἕτερα πείσῃ, καὶ ἐλπίζων νίκην ὀλέθρῳ παραδοθείσῃ. Εἶτα αὐτοῦ καὶ τοὺς διαλογισμοὺς δια γράφει. ιʹ–ιβʹ. Ἀναβήσονται, φησὶ, λογισμοὶ ἐπὶ τὴν καρδίαν σου, καὶ συλλογιῇ πονηροὺς λογι σμοὺς, καὶ ἐρεῖς· Ἀναβήσομαι ἐπὶ γῆν ἀπεῤῥιμμένην. Ἥξω ἐπὶ ἡσυχάζοντας λαοὺς ἐν ἡσυχίᾳ κατοικοῦντας γῆν, ἐν ᾗ οὐχ ὑπάρχει τεῖχος οὐδὲ θύραι. Οὐδὲ μοχλοὶ τοῦ σκυλεῦσαι σκῦλα, καὶ προνομεῦσαι προνομὴν αὐτῶν τοῦ ἐπιστρέψαι χεῖρά μου ἐπὶ γῆν ἠρημωμένην. ἣ κατῳκίσθη, ἐπὶ ἔθνος συνηγμένον ἀπὸ λαῶν πολλῶν, πεποιηκότες κτῆσιν καὶ ὕπαρξιν κατοικούντων ἐπὶ τὸν ὀμφαλὸν τῆς γῆς. Καὶ ταῦτα δὲ πάντα διδάσκει ἡμᾶς, ὡς μετὰ τὴν αἰχμαλωσίαν ἐγένετο, ἡνίκα οὔτε τείχη εἶχον αἱ πόλεις τῆς Ἰου δαίας, οὔτε πύλας, οὔτε μοχλοὺς, κατὰ τὴν προφη τείαν, διὸ καὶ κατεθάῤῥησεν ἐπιστρατεῦσαι τὰ προειρημένα ἔθνη·","english":"For they were not well supplied with money—poor men and captives. And it is likely that the neighboring peoples, envying the prosperity of the Jews, hired these nations against them; for that they hindered the building, sometimes deceiving the governors, sometimes the kings of the Persians, the writing of Ezra is a witness. To these things he adds: \"And they themselves have come out from the nations, and they all dwell in peace.\" And from these things it is clear that immediately after the return the attack of these nations took place; for he says: \"And they themselves have come out from the nations, and they dwell in peace.\" (9) \"And you shall go up like rain, and you shall come like a storm and like a cloud, to cover the land; and you shall fall, you and all who are around you, and many nations with you.\" Other things, he says, you expect, and other things you shall suffer, hoping for victory but delivered over to destruction. Then he also describes his thoughts. (10–12) \"Thoughts shall come up,\" he says, \"upon your heart, and you shall reason wicked reasonings, and you shall say: I will go up against a land cast down. I will come upon peoples at rest, dwelling in quietness a land in which there is no wall nor gates. Nor bars to plunder plunder, and to take spoil of their spoil, to turn my hand against a desolated land which was inhabited, against a nation gathered from many peoples, making possession and substance of those dwelling at the navel of the earth.\" And all these things teach us that it happened after the captivity, when the cities of Judea had neither walls nor gates nor bars, according to the prophecy, and therefore it dared to campaign against the aforementioned nations.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":334,"ref":"p334","source":"ἐπίσημος δὲ ἐγεγόνει μετὰ τὴν ἐπ άνοδον ὁ Ἰσραηλίτης λαὸς, ἐκ θείας ἐνεργείας τῆς ἐπανόδου τυχών· καὶ καθάπερ ἡ ἐκ τῆς Αἰγύπτου ἔξοδος πολλὴν αὐτῷ παρέσχε τὴν περιφάνειαν, οὕτως ἡ ἀπὸ Βαβυλῶνος ἐπάνοδος λαμπροὺς αὐτοὺς καὶ περιβλέπτους ἐποίησεν· οὗ χάριν καὶ ἐπιστρατεῦσαι αὐτοῖς ταῦτα τετόλμηκε τὰ ἔθνη. Καὶ μηδεὶς οἰέσθω ἀπίθανον τὴν προφητείαν, λογιζόμενος τὸ μεταξὺ διάστημα τῶν Σκυθικῶν ἐθνῶν, καὶ τῆς Ἰουδαίας. Ἐνθυμείσθω δὲ ὡς καὶ ἐν τοῖς ἡμετέροις χρόνοις πᾶσαν τὴν Ἕω τοῦτο τὸ ἔθνος κατέλαβε, καὶ πλεῖστον πλῆθος ἐξανδραποδίσαν ἀπῆλθε. Φρύγας δὲ καὶ Γαλάτας, Ἴβηράς τε καὶ Πέρσας, καὶ Αἰθίοπας, οὐχ ὡς ὑπακούοντας αὐτῷ λέγει συστρατεύεσθαι, ἀλλ' ὡς διαφόρως ἀναμιγέντας αὐτῷ, καὶ τοὺς μὲν αὐτομολήσαντας καὶ ἑκοντὶ στρατευσαμένους, τοὺς δὲ δορυαλώτους γενομένους, καὶ συμπολεμεῖν ἀναγκα ζομένους. Τούτοις ὁ θεῖος λόγος καὶ ἠθοποιίαν προσ τίθησιν ἐκ προσώπου τῶν ἄλλων ἐθνῶν. ιγʹ. Σαβὰ γὰρ, φησὶ, καὶ Δαιδὰν, οἱ ἔμποροι Θαρσεῖς, καὶ πᾶσαι αἱ κῶμαι αὐτῶν ἐροῦσι σοι· Ἆρα εἰς προνομὴν τοῦ προνομεῦσαι σὺ ἔρχῃ, καὶ σκυλεῦσαι σκῦλα; Ἐξεκκλησίασας τὸν λαόν σου, τοῦ λαβεῖν ἀργύριον καὶ χρυσίον, ἀπενέγκασθαι κτῆσιν καὶ ὕπαρξιν, τοῦ σκυ λεῦσαι σκῦλα μεγάλα. Σαβὰ δὲ, ὡς ἤδη ἔφην, ἔθνος ἐστὶν Αἰθιοπικὸν καὶ Ἰνδικόν· ἡ δὲ Δαιδὰν πλησιόχωρος τῆς Ἰδουμαίας· ἔστι δὲ καὶ ἄλλη Αἰ θιοπική· Θαρσεῖς δὲ ἡ Καρχηδών. Ταῦτα, φησὶν, ἅπαντα τὰ ἔθνη, ὁρῶντά σου τὴν ἐπανάστασιν, γνώσονται ὅτι χρημάτων ἐρῶν τὴν στρατείαν ἐποιήσω ταύτην. ιδʹ–ι ʹ. Διὰ τοῦτο προφήτευσον, υἱὲ ἀνθρώπου, καὶ εἰπὲ τῷ Γώγ·","english":"But the people of Israel had become notable after the return, having obtained the return by divine working; and just as the exodus from Egypt provided them great renown, so the return from Babylon made them splendid and conspicuous; for this reason these nations also dared to march against them. And let no one consider the prophecy incredible, reckoning the distance between the Scythian nations and Judea. But let him remember that even in our own times this nation overran all the East, and departed after enslaving a very great multitude. But Phrygians and Galatians, Iberians and Persians, and Ethiopians, he says, march with him not as subjects, but as having been variously mingled with him—some having defected and campaigned willingly, others having become captives of war and compelled to fight alongside. To these the divine word also adds a characterization in the person of the other nations. 13. For Sheba, it says, and Dedan, the merchants of Tarshish, and all their villages shall say to you: Are you coming for plunder, to plunder, and to despoil spoils? You have assembled your people, to take silver and gold, to carry off possession and substance, to despoil great spoils. Now Sheba, as I have already said, is an Ethiopian and Indian nation; and Dedan is neighboring Idumea; there is also another Ethiopian one; and Tarshish is Carthage. All these nations, it says, seeing your uprising, will know that you made this campaign out of love of money. 14–10. Therefore prophesy, son of man, and say to Gog:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":335,"ref":"p335","source":"Τάδε λέγει Ἀδωναῒ Κύριος· Οὐχὶ ἐν τῇ ἡμέρᾳ ἐκείνῃ, ἐν τῷ κατοικισθῆναι τὸν λαόν μου τὸν Ἰσραὴλ ἐπ' εἰρήνης, γνώσῃ καὶ ἐγερθήσῃ; Καὶ ἥξεις ἀπὸ τοῦ τόπου σου ἀπ' ἐσχάτου βοῤῥᾶ, σὺ καὶ πολλὰ ἔθνη μετὰ σοῦ· ἀναβάται ἵππων πάντες, συναγωγὴ μεγάλη, καὶ δύναμις πολλή. Καὶ ἀναβήσῃ ἐπὶ τὸν λαόν μου Ἰσραὴλ, ὡς νεφέλη, καλύψαι γῆν; Ἐπ' ἐσχάτων τῶν ἡμερῶν ἔσται· τουτέστι, μετὰ τὴν ἐπάνοδον τοῦ Ἰσραήλ· τοῦτο γὰρ καὶ ἄνω ἔφη· \"Ἐν τῷ κατοικισθῆναι τὸν λαόν μου Ἰσραὴλ ἐπ' εἰρήνης, γνώσῃ καὶ ἐγερθήσῃ.\" Τοιοῦτόν ἐστι καὶ τὸ ὑπὸ τοῦ μακαρίου Μωσέως εἰρημένον· \"Δείξω αὐτοῖς, τί ἔσται ἐπ' ἐσχάτῳ τῶν ἡμερῶν, ὅτι γενεὰ ἐξεστραμμένη ἐστίν.\" Καὶ καλεῖ τὸ ἔσχατον τῶν ἡμερῶν, οὐ τὴν συντέλειαν, ἀλλὰ τὸν καιρὸν, ἐν ᾧ γέγονεν αὐτῶν ἡ διασπορά. \"Καὶ ἀνάξω σε ἐπὶ τὴν γῆν μου, ἵνα γνῷ με πάντα τὰ ἔθνη ἐν τῷ ἁγιασθῆναί με ἐν σοὶ ἐνώπιον\n\nαὐτῶν, ὦ Γώγ.\" Τὰ ἔθνη νῦν οὐ χρῄζει τοῦ Γὼγ εἰς διδασκαλίαν τοῦ τῶν ὅλων Θεοῦ· διὰ γὰρ τοῦ Δεσπότου Χριστοῦ τὴν ἐπίγνωσιν ταύτην ἐδέξατο. Πάλαι δὲ, πρὸ τῆς τοῦ Κυρίου ἐνανθρωπήσεως, τῶν τοιούτων ἐδεῖτο θαυμά των. Καὶ γὰρ τοῦ Σενναχηρεὶμ ἐν τῇ Ἰουδαίᾳ τὰς πολλὰς ἐκείνας ἀπωλέσαντος χιλιάδας, ἐπέγνω τὰ ἔθνη διὰ τοῦ θαύματος τὸν τῶν ἁπάντων Θεόν. Διὸ καὶ ὁ μακάριος βοᾷ Δαβίδ· \"Γνωστὸς ἐν τῇ Ἰου δαίᾳ ὁ Θεὸς, ἐν τῷ Ἰσραὴλ μέγα τὸ ὄνομα αὐτοῦ.\" Καὶ τῶν ἐθνῶν δὲ τούτων ἀναιρεθέντων ἐν τῇ Ἰουδαίᾳ, μαθόντες ἅπαντες τοῦ Θεοῦ τῶν ὅλων τὴν δύναμιν, εἰς ὑμνῳδίαν τὰς γλώσσας ἐκίνησαν. Διό φησιν·","english":"Thus says Adonai the Lord: On that day, when my people Israel are settled in peace, will you not know and be roused? And you will come from your place, from the farthest north, you and many nations with you, all riders of horses, a great assembly and a mighty force. And you will come up against my people Israel like a cloud, to cover the land. It shall be in the last days—that is, after the return of Israel; for this is what he said above as well: \"When my people Israel are settled in peace, you will know and be roused.\" Such also is what was said by the blessed Moses: \"I will show them what shall be in the last days, that it is a perverse generation.\" And he calls the last days not the consummation, but the time in which their dispersion took place. \"And I will bring you up against my land, so that all the nations may know me when I am sanctified in you before them, O Gog.\" The nations now have no need of Gog for the teaching of the God of all; for through the Lord Christ they have received this knowledge. But long ago, before the Lord's incarnation, they needed such wonders. For when Sennacherib destroyed those many thousands in Judea, the nations came to know the God of all through the wonder. Therefore the blessed David also cries out: \"God is known in Judea; in Israel his name is great.\" And when these nations were slain in Judea, all, having learned the power of the God of all, moved their tongues to hymnody. Therefore he says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":336,"ref":"p336","source":"\"Ἵνα γνῷ με πάντα τὰ ἔθνη, ἐν τῷ ἁγιασθῆναί με ἐν σοί.\" Τουτέστιν, Ἐν τῷ δοξασθῆναί με δήλης μου τῆς δυνάμεως γενομένης. ιζʹ. Τάδε λέγει Ἀδωναῒ Κύριος τῷ Γώγ· Σὺ εἶ, περὶ οὗ ἐλάλησα πρὸ ἡμερῶν τῶν ἔμπροσθεν διὰ χειρὸς τῶν δούλων μου τῶν προφητῶν τοῦ Ἰσραὴλ, τῶν προφητευσάντων ἐν ταῖς ἡμέ ραις ἐκείναις καὶ ἔτεσι, τοῦ ἀναγαγεῖν σε ἐπ' αὐτούς. Καὶ Ἰωὴλ, καὶ Ὠσηὲ, καὶ Μιχαίας, καὶ οἱ ἄλλοι προφῆται περὶ τούτων τῶν ἐθνῶν προεθέσπισαν. Ὠσηὲ μὲν γὰρ λέγει· \"Καὶ διαθήσομαι αὐ τοῖς διαθήκην ἐν τῇ ἡμέρᾳ ἐκείνῃ, μετὰ τῶν θηρίων τοῦ ἀγροῦ, καὶ μετὰ τῶν πετεινῶν τοῦ οὐρανοῦ, καὶ μετὰ τῶν ἑρπετῶν τῆς γῆς· καὶ τόξον, καὶ ῥομφαίαν, καὶ πόλεμον συντρίψω ἀπὸ τῆς γῆς, καὶ κατοικιῶ σε ἐπ' ἐλπίδι.\" Καὶ Ἰωὴλ δὲ, \"Ἰδοὺ, φησὶν, ἐγὼ ἐν ταῖς ἡμέραις ἐκείναις, καὶ ἐν τῷ καιρῷ ἐκεί νῳ, ὅταν ἐπιστρέψω τὴν αἰχμαλωσίαν Ἰούδα καὶ Ἱερουσαλὴμ, καὶ συνάξω πάντα τὰ ἔθνη, καὶ κατάξω αὐτὰ εἰς τὴν κοιλάδα Ἰωσαφὰτ, καὶ διακριθήσομαι πρὸς αὐτοὺς ἐκεῖ ὑπὲρ τοῦ λαοῦ μου, καὶ τῆς κληρο νομίας μου Ἰσραήλ.\" Μιχαίας δὲ οὕτω φησίν· \"Ὤδινε καὶ ἀνδρίζου, θύγατερ Σιὼν, ὡς τίκτουσα, διότι νῦν ἐξελεύσῃ ἐκ πόλεως, καὶ κατασκηνώσεις ἐν πεδίῳ, καὶ ἥξεις ἕως Βαβυλῶνος· ἐκεῖθεν ῥύσεταί σε Κύριος ὁ Θεός σου ἐκ χειρὸς ἐχθρῶν σου. Καὶ νῦν ἐπισυνήχθη ἐπὶ σὲ ἔθνη πολλὰ, οἱ λέγοντες· Ἐπιχαρούμεθα, καὶ ἐπόψονται οἱ ὀφθαλμοὶ ἡμῶν ἐπὶ Σιὼν, καὶ αὐτοὶ οὐκ ἔγνωσαν τὸν λογισμὸν Κυρίου, καὶ οὐ συνῆκαν τὴν βουλὴν αὐτοῦ, ὅτι συνήγαγεν αὐτοὺς, ὡς δράγματα ἅλωνος.","english":"That all the nations may know me, when I am sanctified in you.” That is, when I am glorified, my power having become manifest. 17. Thus says Adonai the Lord to Gog: You are the one about whom I spoke in former days through the hand of my servants the prophets of Israel, who prophesied in those days and years, that I would bring you up against them. Both Joel and Hosea and Micah and the other prophets foretold these things concerning these nations. For Hosea says: “And I will make a covenant with them in that day, with the beasts of the field, and with the birds of the sky, and with the creeping things of the earth; and bow and sword and war I will shatter from the earth, and I will settle you in hope.” And Joel says: “Behold, in those days and in that time, when I restore the captivity of Judah and Jerusalem, I will gather all the nations and bring them down into the valley of Jehoshaphat, and I will enter into judgment with them there on behalf of my people and my inheritance Israel.” And Micah says thus: “Be in labor and be strong, daughter Zion, like a woman giving birth, for now you shall go forth from the city and dwell in the plain, and you shall come as far as Babylon; from there the Lord your God will rescue you from the hand of your enemies. And now many nations have been gathered together against you, those saying, ‘Let us rejoice, and let our eyes look upon Zion’—yet they did not know the thought of the Lord, and they did not understand his counsel, that he gathered them like sheaves of the threshing floor.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":337,"ref":"p337","source":"Ἀνάστηθι καὶ ἀλόα αὐτοὺς, θύγατερ Σιὼν, ὅτι τὰ κέρατά σου θήσομαι σιδηρᾶ, καὶ τὰς ὁπλάς σου θήσομαι χαλκᾶς, καὶ κατ άξεις ἐν αὐτοῖς ἔθνη, καὶ λεπτυνεῖς λαοὺς πολλοὺς, καὶ ἀναθήσεις τῷ Κυρίῳ πλῆθος αὐτῶν, καὶ τὴν ἰσχὺν αὐτῶν τῷ Κυρίῳ πάσης τῆς γῆς.\" Καὶ Ζα χαρίας δέ φησιν· \"Οὗτος ὁ λόγος Κυρίου πρὸς Ζοροβάβελ, λέγων· Οὐκ ἐν δυνάμει μεγάλῃ, οὐδὲ ἐν ἰσχύϊ, ἀλλ' ἐν Πνεύματί μου, λέγει Κύριος παντοκράτωρ. Τίς εἶ σὺ, τὸ ὄρος τὸ μέγα, τὸ πρὸ προσ ώπου Ζοροβάβελ, τοῦ κατορθῶσαι;\" Ἐξ ὧν δῆλον, ὡς μετὰ τὴν ἐπάνοδον ἐπεστράτευσε τὰ ἔθνη ταῦτα, καὶ κατελύθη θείᾳ χειρί. ιηʹ, ιθʹ. Καὶ ἔσται ἐν τῇ ἡμέρᾳ ἐκείνῃ, ἐν ᾖ ἂν ἡμέρᾳ ἔλθῃ ὁ Γὼγ ἐπὶ τὴν γῆν Ἰσραὴλ, λέγει Ἀδωναῒ Κύριος, ἀναβήσεται ὁ θυμός μου ἐν ὀργῇ μου. Καὶ ὁ ζῆλός μου ἐν πυρὶ τῆς ὀργῆς μου· ἐλάλησα ὑμῖν, ἐν τῇ ἡμέρᾳ ἐκείνῃ ἔσται σει σμὸς μέγας ἐπὶ τῆς γῆς τοῦ Ἰσραήλ. –Σει σμὸν καλεῖ τὸ τοῦ πράγματος μέγεθος. Ὥσπερ γὰρ τοῦ σεισμοῦ τὴν αἴσθησιν ἅπαντες μετὰ δέους δεχό μεθα, οὕτω καὶ τῶν μεγάλων θαυμάτων τὴν γνῶσιν. Οὐδὲν δὲ ἀπεικὸς, καὶ σεισμὸν γενέσθαι τῆς τιμωρίας τοῖς δυσσεβέσι καὶ θηριώδεσιν ἐπαγομένης. Τὸν δὲ θυμὸν, καὶ τὴν ὀργὴν, καὶ τὸν ζῆλον, καὶ τὸ πῦρ τῆς ὀργῆς, θεοπρεπῶς νοήσομεν. Ἀνθρωπίνως γὰρ αὐτὰ τέθεικε τὴν τιμωρίαν παραδηλῶν. Λέγει δὲ σεισθήσεσθαι ἀπὸ τοῦ φόβου τῶν γεγονότων οὐ μόνον τοὺς ἀνθρώπους, ἀλλὰ καὶ τοὺς ἰχθύας, καὶ τὰ πε τεινὰ, καὶ τὰ ἑρπετὰ, καὶ τὰ θηρία· τά τε ὄρη ῥα γήσεσθαι, καὶ τὰς φάραγγας συγχωσθήσεσθαι, καὶ τὰ τείχη διαλυθήσεσθαι. Ἐξ ὧν δῆλον, ὅτι σεισμὸν τῷ ὄντι τὸν σεισμὸν ἐκάλεσεν.","english":"Arise and thresh them, daughter of Zion, for I will make your horns iron, and I will make your hooves bronze, and you shall bring down nations among them, and you shall make many peoples thin, and you shall dedicate their multitude to the Lord, and their strength to the Lord of all the earth. And Zechariah also says: \"This is the word of the Lord to Zerubbabel, saying: Not by great power, nor by strength, but by my Spirit, says the Lord Almighty. Who are you, the great mountain, before the face of Zerubbabel, to set it right?\" From these things it is clear that after the return these nations made war, and were destroyed by a divine hand. 18, 19. And it shall be in that day, in the day when Gog comes upon the land of Israel, says Adonai the Lord, my wrath shall rise in my anger. And my zeal in the fire of my anger: I have spoken to you, in that day there shall be a great earthquake upon the land of Israel. —He calls the magnitude of the event an earthquake. For just as we all receive the perception of an earthquake with fear, so also the knowledge of great wonders. And it is nothing unlikely that an earthquake should also occur, when the punishment is brought upon the impious and beast-like. But the wrath, and the anger, and the zeal, and the fire of the anger, we shall understand in a manner befitting God. For he has set these things down in a human way, indicating the punishment. And he says that not only humans but also fish, and birds, and reptiles, and beasts shall be shaken by the fear of what has happened; and the mountains shall be rent, and the ravines shall be filled up, and the walls shall be dissolved. From these things it is clear that he has called the earthquake truly an earthquake.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":338,"ref":"p338","source":"Οὐ γὰρ μόνον τοῖς λογικοῖς, ἀλλὰ καὶ τοῖς ἀλόγοις δέος ἐπιτίθησιν ὁ σει σμὸς, καὶ ὄρη διαῤῥήγνυσιν, ὡς ἐκ τῶν ἀποσχιζομένων τμημάτων ἀποφράττεσθαι τὰς φάραγγας. Καὶ τείχη καταλύει, καὶ πόλεις συγχώννυσι, καὶ ἁπαξαπλῶς τούτου διδάσκαλος ἡ πεῖρα. καʹ. Καὶ συγκαλέσω ἐπ' αὐτὸν φόβον μαχαί ρας εἰς πάντα τὰ ὄρη μου, λέγει Ἀδωναῒ Κύριος. Τοῦ σεισμοῦ,\n\nφησὶν, ἡγησαμένου δειλίαν αὐτοῖς ἐμ βαλῶ, καὶ πολεμίων φόβον, ὡς φυγῇ χρωμένους καὶ ἀλλήλους ἀγνοεῖν, καὶ ἐπ' ἀλλήλων ἀναιρεῖσθαι. Τοῦτο γὰρ ἐδήλωσεν εἰρηκώς· Μάχαιρα ἀνθρώπου ἐπὶ τὸν ἀδελφὸν αὐτοῦ ἔσται. (κβʹ.) Καὶ κρινῶ αὐτὸν ἐν θανάτῳ καὶ αἵματι. Οὐ μόνον δὲ ὑπ' ἀλλήλων ἀναλωθήσονται, ἀλλὰ καὶ ἄνωθεν αὐτοὺς ἐγὼ πολεμήσω. Ἐν ὑετῷ κατακλύζοντι καὶ λίθοις χαλάζης, καὶ πῦρ καὶ θεῖον βρέξω ἐπ' αὐτὸν, καὶ ἐπὶ πάντας τοὺς μετ' αὐτοῦ· καὶ μεγαλυνθήσομαι, καὶ ἐνδοξασθήσομαι, καὶ ἁγιασθήσομαι, καὶ γνωσθήσομαι ἐναντίον ἐθνῶν πολλῶν, καὶ γνώσονται ὅτι ἐγώ εἰμι Κύριος. Τούτων γὰρ ὀλέθρῳ παραδοθέντων, οἱ τέως ἀγνοοῦντές με ἐπιγνώ σονται τὴν δύναμιν, καὶ τὴν ἐμὴν προσκυνήσουσι δεσποτείαν.","english":"For the earthquake instills fear not only in rational beings but also in irrational ones, and it rends mountains, so that the ravines are blocked up by the severed fragments. And it demolishes walls and buries cities, and experience is its teacher in a word. 21. And I will summon against him the fear of the sword upon all my mountains, says Adonai the Lord. Since the earthquake, he says, has gone first, I will cast cowardice upon them, and the fear of enemies, so that they take to flight and fail to recognize one another, and are slain by one another. For this is what he indicated when he said: The sword of a man shall be against his brother. (22.) And I will judge him with death and blood. And they shall not only be destroyed by one another, but I myself will fight against them from above. With an overwhelming rain and hailstones, and fire and sulfur I will rain upon him, and upon all who are with him; and I will be magnified, and I will be glorified, and I will be sanctified, and I will be known before many nations, and they shall know that I am the Lord. For when these have been handed over to destruction, those who until then did not know me shall recognize my power, and shall worship my dominion.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":339,"ref":"p339","source":"ΚΕΦΑΛ. ΛΘʹ.\n\nΕἶτα πάλιν παρακελεύεται τῷ προφήτῃ προφητεῦσαι ἐπ' αὐτὸν, καὶ ἐπὶ τὰ σὺν αὐτῷ ἔθνη, ὅτι δι' αὐ τοῦ συγχωροῦντος ἥξουσιν ἀπ' ἐσχάτου βοῤῥᾶ, ἐπὶ τὸ δίκας δοῦναι τῆς θηριωδίας ἀξίας. Ἐπιλέγει δὲ καὶ τὴν ἐσομένην αὐτοῖς ἀσθένειαν. γʹ, δʹ. Ἀποτινάξω γὰρ, φησὶν, τὸ τόξον σου ἀπὸ τῆς χειρός σου τῆς ἀριστερᾶς, καὶ τὰ βέλη σου ἀπὸ τῆς χειρός σου τῆς δεξιᾶς. Καὶ κατα βαλῶ σε ἐπὶ τὰ ὄρη Ἰσραὴλ, καὶ πεσῇ σὺ καὶ πάντες οἱ περὶ σὲ, καὶ πολλὰ ἔθνη τὰ μετὰ σοῦ. Διαλύσω σου, φησὶ, τὴν δύναμιν, ὥστε ἐκπε σεῖν τὰ ἐν ταῖς χερσὶν ἐπιφερόμενα ὅπλα. Τούτοις προστίθησιν, ὅτι τοῖς πετεινοῖς τοῦ οὐρανοῦ καὶ τοῖς ὠμοβόροις θηρίοις δοθήσεται βορά. Τὸ δὲ, ʹ. Ἀποστελῶ πῦρ ἐπὶ Γὼγ, καὶ κατοικι σθήσονται αἱ νῆσοι ἐπ' εἰρήνης, καὶ γνώσονται ὅτι ὄνομά μοι Κύριος, δηλοῖ, ὡς τοῦ Γὼγ τὴν πανωλεθρίαν ἐκείνην ὑπομείναντος, οὐ μόνον οἱ ἠπειρῶται, ἀλλὰ καὶ οἱ νησιῶται θαῤ ῥήσουσιν· ἐδεδοίκεισαν γὰρ τὴν ἐκείνων στρατείαν ἀκούσαντες. ζʹ. Καὶ τὸ ὄνομά μου, φησὶ, τὸ ἅγιον γνωσθή σεται ἐν μέσῳ τοῦ Ἰσραὴλ, καὶ οὐ βεβηλωθήσεται τὸ ὄνομά μου τὸ ἅγιον οὐκέτι. Καὶ τὴν αἰτίαν διδάσκει· \"Καὶ γνώσεται τὰ ἔθνη, ὅτι ἐγώ εἰμι Κύριος ἅγιος ἐν μέσῳ τοῦ Ἰσραήλ.\" Μαθόντα γὰρ τὰ ἔθνη τῆς ἐμῆς προνοίας τὴν δύναμιν, καὶ ὅπως ὑπερασπίζω τοῦ χρηματίζοντός μου λαοῦ, οὐκ ἔτι ἀσθένειάν μου κατηγορήσουσιν, οὐδὲ νομιοῦσι διὰ τὴν ἐμὴν ἀδυναμίαν τὴν προτέραν αἰχμαλωσίαν τοῦ λαοῦ μου γενέσθαι. Εἶτα τῶν εἰρημένων τὸ βέβαιον δείκνυσιν. ηʹ. Ἰδοὺ ἥκει, καὶ γνώσῃ, ὅτι ἔσται, λέγει Ἀδωναῒ Κύριος.","english":"CHAPTER 39.\n\nThen again he exhorts the prophet to prophesy against him and against the nations that are with him, that through his permitting it they will come from the farthest north, to exact penalties worthy of his beastliness. And he adds also the weakness that will come upon them. Verses 3, 4. For I will shake off, he says, your bow from your left hand, and your arrows from your right hand. And I will cast you down upon the mountains of Israel, and you shall fall, you and all who are around you, and many nations with you. I will break up your power, he says, so that the weapons carried 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-devouring beasts. And the passage, verse 9: I will send fire upon Gog, and the islands shall dwell in peace, and they shall know that my name is Lord, shows that, when Gog has undergone that utter destruction, not only the mainlanders but also the islanders will take courage; for they had feared when they heard of that expedition. Verse 7. And my holy name, he says, shall be known in the midst of Israel, and my holy name shall no longer be profaned. And he teaches the reason: \"And the nations shall 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 shield the people that bears my name, they will no longer accuse me of weakness, nor will they think that the former captivity of my people came about through my powerlessness. Then he shows the certainty of what has been said. Verse 8. Behold, it has come, and you shall know that it shall be, says the Lord Adonai.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":340,"ref":"p340","source":"Νόμισον αὐτὰ, φησὶ, γεγενῆσθαι, καὶ ὡς περὶ γεγενημένων ἀναντίῤῥητον ἔχε τὴν πίστιν· πάντως γὰρ γενήσεται τὰ ὑπ' ἐμοῦ προῤῥηθέντα. \"Αὕτη ἐστὶν ἡ ἡμέρα, ἣν 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 ἐκείνων χρήσονται ὅπλοις, δόρασί τε καὶ τόξοις, καὶ βέλεσι, θυρεοῖς τε καὶ πέλταις, καὶ βακτηρίαις· 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 παραδη λοῖ· προλέγει δὲ καὶ τὸ ἐσόμενον μνῆμα τοῦ Γώγ. ιαʹ. Ἔσται γὰρ, φησὶν, ἐν τῇ ἡμέρᾳ ἐκείνῃ, δώσω τῷ Γὼγ τόπον ὀνομαστὸν μνημεῖον Ἰσραὴλ, τὸ πολυάνδριον τῶν ἐπελθόντων ἐξ ἀνατολῆς τῆς θαλάσσης. Ἔνθα, φησὶν, ἔθαψαν τοὺς ἐκ τῶν ἑῴων ἐπελθόντας αὐτοῖς με ρῶν, ἐκεῖ καὶ τοῦτον θάψουσιν. Ἀναμιμνήσκει δὲ αὐτοὺς διὰ τούτου τῆς ἐπὶ τοῦ Σενναχηρεὶμ γενομέ νης τῶν Ἀσσυρίων σφαγῆς· ὅτι καὶ τότε τῆς αὐτοῦ ἐπικουρίας ἀπήλαυσαν, καὶ μετὰ ταῦτα τῆς αὐτοῦ τεύξονται προμηθείας. Διὰ δὲ τὸ πλῆθος, φησὶ, τῶν νεκρῶν, \"Οἰκοδομήσουσι τὸ περιστόμιον τῆς φάραγγος, καὶ θάψουσιν 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 χειρο ποίητον αὐτοὺς δέξασθαι, ἀλλὰ τὴν βαθυτάτην φάραγγα τάφον αὐτοῖς γενέσθαι, ἑκατέρωθεν μὲν πε ριοικοδομουμένην, ἄνωθεν δὲ χωννυμένην. Ἑπτὰ δὲ μηνῶν,","english":"Consider them, he says, to have already happened, and hold the belief about them as having happened beyond dispute; for what has been foretold by me will certainly come to pass. \"This is the day which I spoke of.\" Concerning this day, he says, I have often foretold 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 small shields and staves—and that they will not need to cut wood, but for seven years the aforementioned weapons will suffice them for their need. And through these things he indicates their multitude; and he foretells also the tomb that will be for Gog. 11. For it shall be, he says, in that day, I will give to Gog a place famous as a monument of Israel, the mass grave of those who came up from the east of the sea. There, he says, where they buried those who came against them from the eastern parts, there they shall bury this one also. And by this he reminds them of the slaughter of the Assyrians that took place in the time of Sennacherib—that then also they enjoyed his assistance, and after these things they shall obtain his providence. And because of the multitude, he says, of the dead, \"They shall build up the mouth of the valley, and they shall bury Gog there, and all his multitude, and it shall be called the land, the mass grave of Gog.\" For so great, he says, shall be the multitude of those being slain, that no hand-dug trench will receive them, but the deepest valley shall become their tomb, walled up on both sides and heaped over from above. And for seven months,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":341,"ref":"p341","source":"φησὶ, δαπανηθήσεται χρόνος εἰς ταύτην τὴν ταφήν· καὶ τὴν ἡμέραν δὲ τῆς ἐκείνου πανωλεθρίας ἐπίσημον ποιήσονται. \"Ἔσται γὰρ αὐτοῖς, φησὶν, εἰς ὄνομα ἡ ἡμέρα, ἐν ᾗ δοξασθήσομαι, λέγει Ἀδωναῒ Κύριος.\" Ἀλλὰ καὶ ἄνδρας, φησὶν, ἀφορί-σουσιν, ὥστε περινοστῆσαι τὴν γῆν, καὶ παραδοῦναι ταφῇ τοὺς ἐν τῷ φεύγειν, τὸν θάνατον δεξαμέ νους. ιεʹ. Καὶ ζητήσουσι πᾶς ὁ διαπορευόμενος τὴν γῆν, καὶ διερχόμενος, καὶ ὁ ἰδὼν ὀστοῦν ἀνθρώ που, οἰκοδομήσει παρ' αὐτῷ σημεῖον, ἕως οὗ θάψωσιν αὐτὸ οἱ θάπτοντες εἰς τὸ γαὶ τοῦ πολυανδρίου τοῦ Γώγ. Ἐπὶ χρόνῳ πολλῷ, φησὶ, πε ρινοστήσουσι τοὺς ἀτάφους παραδιδόντες ταφῇ· καὶ οἱ ὁδῖται δὲ, εἴ που ὀστοῦν εὕροιεν, λίθους κατ' αὐτὸ ἀθροίζοντες, δῆλον ποιήσουσι τοῖς τὸ θάπτειν ἐγκεχειρισμένοις, ὥστε κἀκεῖνα συναγαγεῖν, καὶ τῶν νομιζομένων ἀξιῶσαι. ι ʹ. Καὶ τὸ ὄνομα δὲ τοῦ τόπου κληθήσεται διάπτωσις καὶ πολυάνδριον, καὶ καθαρισθή 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· οὐχ ὡς λογικοῖς δὲ τούτοις παρ εγγυᾷ, ἀλλὰ πείθων τοὺς λογικοὺς, ὡς καὶ ταῦτα αὐτοῦ συγχωροῦντος γίνεται. Τὸ δὲ, \"Φάγεσθε κρέα μόσχων, καὶ κριῶν, καὶ ἀρνῶν, καὶ τράγων, καὶ ταύρων ἐστεατωμένων πάντων,\" τροπικῶς ἔφη, τοὺς βασιλέας αὐτῶν καὶ ἄρχοντας, καὶ ἀριστέας, διὰ τῶν μόσχων, καὶ κριῶν, καὶ τράγων, καὶ ταύρων ὀνομάσας. Διὰ δὲ τῶν ἀρνῶν τοὺς ὑπηκόους. Θυ σίαν δὲ αὑτοῦ κέκληκε τὴν γνώμῃ αὐτοῦ γενομένην ἐκείνων ἀναίρεσιν κʹ.","english":"He says that time will be spent on this burial, and they will make the day of that man's utter destruction a memorial. \"For the day will be to them,\" he says, \"for a name, in which I shall be glorified, says Adonai the Lord.\" But, he says, they will also set apart men to go around the land and consign to burial those who met death in flight. 15. And every one who passes through the land shall search, and he who crosses over, and he who sees a human bone, shall build a marker beside it, until those who bury have buried it in the land of the multitude of the dead of Gog. For a long time, he says, they will go around consigning the unburied to burial; and travelers, if ever they find a bone, gathering stones around it, will make it clear to those entrusted with burying, so that they too may gather those and deem them worthy of the customary rites. 10. And the name of the place shall be called Fall and Multitude of the Dead, and the land shall be cleansed. Having foretold these things thus, he commands the birds and the beasts to come as to a feast and a banquet, inasmuch as many and countless bodies have been cast down; not as though giving assurance to these as rational beings, but persuading the rational that these things happen with his permission. But the words, \"You shall eat the flesh of calves, and rams, and lambs, and goats, and of all fatted bulls,\" he spoke figuratively, naming their kings and rulers and chief men by means of calves, rams, goats, and bulls. And by the lambs, their subjects. And he has called the destruction of those that came about by his own will a sacrifice to himself. 20.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":342,"ref":"p342","source":"Καὶ ἐμπλησθήσεσθε, φησὶν, ἐπὶ τῆς τρα πέζης μου, τουτέστιν, ἐπὶ τῆς παρ' ἐμοῦ προσενεχθείσης ὑμῖν τροφῆς. Καὶ δεικνὺς τίς αὕτη, ἐπ ήγαγεν· \"Ἵππον, καὶ ἀναβάτην, καὶ γίγαντα, καὶ πάντα ἄνδρα πολεμιστὴν, λέγει Ἀδωναῒ Κύριος.\" Διὰ τούτων ἡρμήνευσε τοὺς κριοὺς, καὶ τοὺς ταύ ρους, καὶ τοὺς τράγους. καʹ. Καὶ δώσω τὴν δόξαν μου ἐν ὑμῖν καὶ ὄψεται πάντα τὰ ἔθνη τὴν κρίσιν μου, ἣν ἐποίησα, καὶ τὴν χεῖρά μου, ἣν ἐπήγαγον ἐπ' αὐ τούς. Τῆς σφαγῆς, φησὶ, γενομένης, καὶ τῆς τοιαύ της ὑμῖν θοίνης προσενεχθείσης, θεωρήσει πάντα τὰ ἔθνη καὶ τὸ δυνατὸν τῆς ἐμῆς προνοίας, καὶ τὸ τῆς κρίσεως δίκαιον. Ἀλλὰ καὶ ὁ οἶκος, φησὶ, τοῦ Ἰσραὴλ δι' αὐτῶν μαθήσεται τῶν πραγμάτων, ὅτι καὶ Κύριος αὐτῶν εἰμι καὶ Δεσπότης. Τὸ δὲ, \"Ἀπὸ τῆς ἡμέρας ταύτης καὶ ἐπέκεινα,\" τῆς προτέρας ἀγνοίας κατηγορεῖ. κγʹ, κδʹ. Καὶ γνώσεται πάντα τὰ ἔθνη, ὅτι διὰ τὰς ἁμαρτίας αὑτῶν ᾐχμαλωτεύθησαν ὁ οἶ κος Ἰσραὴλ, ἀνθ' ὧν ἠθέτησαν εἰς ἐμὲ, καὶ ἀπέστρεψα τὸ πρόσωπόν μου ἀπ' αὐτῶν, καὶ παρέδωκα αὐτοὺς εἰς χεῖρας τῶν ἐθνῶν αὐτῶν, καὶ ἔπεσον πάντες μαχαίρᾳ. Κατὰ τὰς ἀκαθαρ σίας αὐτῶν, καὶ κατὰ τὰς ἀνομίας αὐτῶν ἐποίη σα αὐτοῖς, καὶ ἀπέστρεψα τὸ πρόσωπόν μου ἀπ' αὐτῶν. Θεώμενα, φησὶ, τὰ ἔθνη τὸν ἐπενεχθέντα τῷ Γὼγ ὄλεθρον, γνώσεται ὡς καὶ Βαβυλω νίοις ταύτην ἠδυνάμην ἐπενεγκεῖν τὴν τιμωρίαν· ἀλλὰ δίκας τὸν Ἰσραὴλ τῆς ἀσεβείας καὶ παρανο μίας πραττόμενος, ἐξανδραποδισθῆναι παρεχώρησα, οὐδεμιᾶς αὐτοὺς ἀξιώσας ἐπικουρίας. Καὶ τοῦτο δὲ σαφῶς ἡμᾶς διδάσκει, ὡς εὐθὺς μετὰ τὴν ἐπάνοδον ἡ τούτων τῶν ἐθνῶν ἐγένετο ἐπανάστασις.","english":"And you shall be filled, he says, at my table, that is, with the food offered to you by me. And showing what this is, he added: \"Horse, and rider, and giant, and every man of war, says Adonai the Lord.\" By these he interpreted the rams, and the bulls, and the goats. 29. And I will give my glory among you, and all the nations shall see my judgment, which I have executed, and my hand, which I have brought upon them. When the slaughter, he says, has taken place, and such a feast has been offered to you, all the nations shall behold both the power of my providence and the justice of my judgment. But also the house of Israel, he says, shall learn through the very events themselves that I am both their Lord and Master. And the phrase, \"From this day and beyond,\" accuses their former ignorance. 23, 24. And all the nations shall know that because of their own sins the house of Israel was taken captive, inasmuch as they set themselves against me, and I turned my face away from them, and I delivered them 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 away from them. Beholding, he says, the destruction brought upon Gog, the nations shall know that I was able to bring this same punishment upon the Babylonians too; but exacting from Israel the penalty for their impiety and transgression, I permitted them to be enslaved, deeming them worthy of no assistance. And this too he clearly teaches us, that immediately after the return there arose the revolt of these nations.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":343,"ref":"p343","source":"\"Γνώσεται γὰρ, φησὶ, πάντα τὰ ἔθνη, ὅτι διὰ τὰς ἁμαρτίας αὑτῶν ᾐχμαλωτεύθησαν πᾶς οἶκος Ἰσραήλ.\" Θεω ροῦντες γὰρ ἅπαντες τὴν ἀθρόαν ἐκείνων ἀναίρεσιν, λογισμοῖς ὀρθοῖς χρώμενοι συνήσουσιν, ὅτι δίκας τί νοντες τῶν ἁμαρτημάτων, τὴν αἰχμαλωσίαν ἐκείνην ὑπέμειναν. Μαρτυρεῖ δὲ τούτοις καὶ τὰ ἐπαγόμενα· κεʹ–κζʹ. Διὰ τοῦτο τάδε λέγει Ἀδωναῖ Κύριος· Νῦν ἀναστρέψω τὴν αἰχμαλωσίαν Ἰακὼβ, καὶ ἐλεήσω τὸν οἶκον Ἰσραὴλ, καὶ ζηλώσω διὰ τὸ ὄνομά μου τὸ ἅγιον. Καὶ λήψονται τὴν ἀτιμίαν ἑαυτῶν, καὶ πάσας τὰς ἀδικίας αὐτῶν, ἃς ἠδίκησαν εἰς ἐμὲ ἐν τῷ κατοικισθῆναι αὐτοὺς ἐπὶ τῆς γῆς αὑτῶν ἐπ' εἰρήνης, καὶ οὐκ ἔσται ὁ ἐκφοβῶν. Ἐν τῷ ἐπιστρέψαι με αὐτοὺς ἐκ τῶν ἐθνῶν, καὶ ἐξαγαγεῖν αὐτοὺς ἐκ τῶν χωρῶν αὐτῶν. Τὸ, \"Λήψονται τὴν ἀνομίαν αὑτῶν, καὶ πά σας τὰς ἀδικίας αὑτῶν, ἃς ἠδίκησαν εἰς ἐμὲ,\" ἀντὶ τοῦ, Εἰς διάνοιαν λήψονται, δι' ὧν ὑπέμειναν ἀνιαρῶν, ὡς\n\nαὐτοὶ τούτων ἑαυτοῖς ἐγένοντο πρόξενοι, καὶ τῆς ἀτιμίας αἰτία ἡ ἀδικία. Τούτοις δὲ, φησὶ, χρή σονται τοῖς λογισμοῖς εἰς τὴν οἰκείαν ἐπανελθόντες γῆν, καὶ τῶν χαλεπῶν τούτων τῶν πολεμίων ἀπαλλαγέντες· τότε γὰρ, \"Καὶ ἁγιασθήσομαι ἐν αὐτοῖς ἐνώπιον τῶν ἐθνῶν.\" Ἀντὶ τοῦ· Δήλης μου τῆς δυνάμεως γενομένης, τὴν παρὰ πάντων δέξομαι προσ κύνησιν, διὰ τῆς περὶ τούτους ὑπ' ἐμοῦ γενομένης προνοίας. κηʹ. Καὶ γνώσονται, ὅτι ἐγώ εἰμι Κύριος ὁ Θεὸς αὐτῶν, ἐν τῷ ἐπιφανῆναί με αὐτοῖς ἐν τοῖς ἔθνεσι. Διὰ γὰρ τῆς ἐμῆς προμηθείας καὶ τῆς τῶν Βαβυλωνίων ἀπαλλαγήσονται δεσποτείας, καὶ τῶν Σκυθικῶν ἐθνῶν τὸν ὄλεθρον ὄψονται.","english":"For every nation will know, he says, that because of their own sins the whole house of Israel was taken captive.\" For all who observe that sudden destruction of theirs, using right reasoning, will understand that they endured that captivity paying the penalty for their sins. What follows also testifies to this: verses 25–27. \"Therefore thus says Adonai the Lord: Now I will turn back the captivity of Jacob, and I will have mercy on the house of Israel, and I will be zealous for my holy name. And they shall receive their own dishonor, and all their injustices which they committed against me, when they are settled upon their own land in peace, and there shall be no one to terrify them. When I turn them back from the nations, and bring them out from their lands.\" The phrase, \"They shall receive their own lawlessness, and all their injustices which they committed against me,\" is instead of: They will take to heart, through the hardships they endured, that they themselves became the authors of these things for themselves, and that injustice was the cause of their dishonor. And they will use these reasonings, he says, when they have returned to their own land and been delivered from these harsh enemies; for then, \"And I will be sanctified among them before the nations.\" Instead of: When my power has become manifest, I will receive worship from all, through the providence that has come from me on their behalf. Verse 28. \"And they shall know that I am the Lord their God, when I appear to them among the nations.\" For through my forethought they will both be delivered from the dominion of the Babylonians and will see the destruction of the Scythian nations.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":344,"ref":"p344","source":"\"Καὶ συνάξω αὐτοὺς ἐπὶ τὴν γῆν αὐτῶν, καὶ οὐ καταλείψω οὐκέτι ἀπ' αὐτῶν ἐκεῖ.\" Καὶ τοῦτο, ὅσον ἧκεν εἰς τὴν θείαν κηδεμονίαν, γεγένηται· οἱ δὲ τοῖς θείοις νό μοις ἀντιτείνειν εἰωθότες, ἐπανελθεῖν οὐκ ἠθέλησαν, ἀλλ' οἱ πλείους τῆς πατρῴας γῆς τὴν ξένην προείλοντο. κθʹ. Καὶ οὐκ ἀποστρέψω οὐκέτι τὸ πρόσωπόν μου ἀπ' αὐτῶν, ἀνθ' ὧν ἐξέχεα τὸν θυμόν μου ἐπὶ τὸν οἶκον Ἰσραὴλ, λέγει Ἀδωναῒ Κύριος. Καὶ τοῦτο δὲ ἕπεται τῶν ἀνθρώπων τῇ γνώμῃ. Ἐφ' ἡμῖν γάρ ἐστι τὸ ταῖς ἀγαθαῖς ὑποσχέσεσιν ἐπι θεῖναι τὸ πέρας· οὕτω καὶ ἡμῖν ὑπέσχετο τῶν οὐρα νῶν τὴν βασιλείαν ὁ Δεσπότης, ἀλλ' οὐ τευξόμεθα ταύτης ἀναξίως πολιτευόμενοι· σπουδάζοντες δὲ, καὶ σὺν προθυμίᾳ πάσῃ τοὺς θείους νόμους φυλάττον τες, ἀπολαυσόμεθα πάντως τῶν ἐπηγγελμένων ἀγα θῶν. Οὕτω καὶ τοῖς Ἰουδαίοις ὑπέσχετο μὴ ἀποστρέ ψειν ἀπ' αὐτῶν τὸ πρόσωπον, δηλονότι πειθομένων αὐτῷ καὶ πιστευόντων, καὶ τοὺς θείους φυλασσόντων νόμους. Καὶ ὅτι ταῦθ' οὕτως ἔχει, μάρτυς ἡ ἱστορία· ἐξαγαγὼν γὰρ ἐξ Αἰγύπτου τὸν λαὸν, εἰς τὴν ἐπηγγελ μένην αὐτοὺς ἄξειν ὑπέσχετο γῆν· ἐπειδὴ δὲ τοῖς θείοις δόγμασιν ἀντιτείνοντες, ἀσεβείᾳ συζῶντες διετέλεσαν, 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 κήρυγμα, βεβαίαν ἔχουσι τὴν ὑπόσχεσιν· οὐ γὰρ ἀπέστρεψε τὸ πρόσωπον αὑτοῦ ἀπ' αὐτῶν·","english":"And I will gather them onto their own land, and I will no longer leave any of them there.\" And this, as far as the divine care is concerned, has come to pass; but those accustomed to resisting the divine laws were unwilling to return, and the majority preferred a foreign land to their ancestral land. 29. \"And I will no longer turn my face away from them, in return for which I poured out my wrath upon the house of Israel, says Adonai the Lord.\" And this too follows the disposition of men. For it is in our power to bring the good promises to fulfillment; thus the Master also promised us the kingdom of the heavens, but we shall not obtain it if we live unworthily; but if we are zealous and with all eagerness keep the divine laws, we shall certainly enjoy the promised good things. Thus he also promised the Jews that he would not turn his face away from them—clearly, when they obey him and believe and keep the divine laws. And that this is so, history is witness; for having led the people out of Egypt, he promised to bring them into the land he had promised; but since they persisted in resisting the divine decrees and living in impiety, he handed them all over to death in the wilderness, fulfilling his promises to only two out of all who had received the promises. And here, therefore, those who have believed and received the saving proclamation have a firm promise; for he has not turned his face away from them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":345,"ref":"p345","source":"οἱ δὲ τἀναντία δρῶν τες τῷ θείῳ βουλήματι, πόῤῥω που τῆς θείας ἐπ οψίας τυγχάνουσιν, οὐδεμιᾶς ἀπολαύοντες προμηθείας, ἀλλὰ, \"πορευόμενοι, κατὰ τὸν προφήτην Ἡσαΐαν, τῷ φωτὶ τοῦ πυρὸς αὑτῶν, καὶ τῇ φλογὶ ᾗ ἐξέκαυσαν.\" καὶ πορεύσονται, κατὰ τὸν θεῖον Δαβὶδ, \"ἐν τοῖς ἐπιτηδεύμασιν αὑτῶν.\" Ταῦτα μὲν οὕτω νοεῖν ὑπὸ τῆς θείας Γραφῆς ἐδιδάχθημεν. Ἐγὼ δὲ θαυμάζω οὐ μόνον Ἰουδαίων τὴν ἄνοιαν, ἀλλὰ καί τινων, τὸ μὲν Χριστιανικὸν ὄνομα περικειμένων, τοῖς Ἰουδαϊ κοῖς δὲ μύθοις προσεχόντων· καὶ τοῦ Γὼγ καὶ Μαγὼγ τὴν ἐπανάστασιν οὐ γεγενῆσθαι λεγόντων, ἀλλ' ἔσε σθαι προσδοκώντων. Οὓς ἔδει συνιδεῖν, πρῶτον μὲν, ὅτι τῇ ἐκ Βαβυλῶνος ἀνακλήσει 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 τῆς θείας δυνάμεως, οἳ πιστεύειν μὲν εἰς τὸ ὄνομα τοῦ Πατρὸς, καὶ τοῦ Υἱοῦ, καὶ τοῦ ἁγίου Πνεύματος ἐδιδάχθησαν, δοξολογεῖν δὲ καὶ προσκυνεῖν τὴν θείαν ἔμαθον φύσιν, τῆς δὲ τῶν εἰδώλων ἀπηλλάγησαν πλά νης; 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·","english":"But those who act contrary to the divine will are far removed from the divine oversight, enjoying no providence, but \"walking, according to the prophet Isaiah, in the light of their own fire, and in the flame which they have kindled.\" And they shall walk, according to the divine David, \"in their own devices.\" These things we have been taught by the divine Scripture to understand in this way. But I marvel not only at the folly of the Jews, but also at that of certain others who, while bearing the name of Christian, cling to Jewish myths, and say that the uprising of Gog and Magog has not happened, but expect that it will be. These men ought to have perceived, first, that the prophecy of this is joined to the recall from Babylon; then, that through these things he said the nations would learn the power of God. For what teaching, let them say, do the nations now need for the recognition of the divine power, who have been taught to believe in the name of the Father, and of the Son, and of the Holy Spirit, and have learned to glorify and worship the divine nature, and have been delivered from the error of idols? And what such teaching could the destruction of Gog offer, as the preaching of the holy apostles contains? For this teaches all men the things concerning the Trinity and the Unity, and that in the one nature we behold the three properties.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":346,"ref":"p346","source":"καὶ πρὸς τούτοις νεκρῶν ἀνάστασιν, καὶ κρίσιν, 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 τοῦ Γὼγ ἀναίρεσις μόνον ἐδίδαξε τὰ ἔθνη, ὅτι μεγίστην ἔχει δύναμιν ὁ Ἰουδαίων Θεὸς, καὶ ὅτι οὐ διὰ τὴν αὐτοῦ ἀσθένειαν ὑπὸ Βαβυλωνίοις ἐγένοντο, ἀλλὰ διὰ τὴν οἰκείαν παρανομίαν. Εἰ τοίνυν μηδέπω τὰ κατὰ τὸν Γὼγ ἐγένετο, ἀλλ' ἐπ' ἐσχάτων τῶν ἡμερῶν γενή σεται,\n\nκαὶ δι' ἐκείνου μαθήσεται τὰ ἔθνη τὸν τῶν ὅλων σέβειν Θεὸν, μείζονα τὰ κατὰ τὸν Γὼγ τοῦ σωτηρίου σταυροῦ, καὶ τοῦ θανάτου τοῦ τὸν θάνατον λύσαντος, καὶ τῶν θείων ἀποστόλων, οἳ τῷ φωτὶ τῆς θεογνω σίας 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 πειθόμενοι Γραφῇ, τὴν προειρημένην ἑρμηνείαν ἐποιησάμεθα, διδάξαντες, ὅτι ἐλήλυθεν οὗτος, καὶ πέρας τὰ κατ' αὐτὸν εἴληφε. Καὶ τότε μὲν ἔμαθε τὰ ἔθνη, ὡς οὐ διὰ τὴν θείαν ἀσθένειαν τὴν αἰχμαλωσίαν ὑπέμενον οἱ Ἰουδαῖοι, ἀλλὰ διὰ τὴν σφῶν αὐτῶν παρανο μίαν· ἐπὶ δὲ τοῦ παρόντος, διὰ τοῦ Δεσποτικοῦ θανάτου καὶ τῆς ἀναστάσεως τὰς τῆς θεογνωσίας ἀκτῖνας ἐδέξατο τὰ ἔθνη, καὶ τῆς πατρῴας ἀσεβείας ἀπαλλαγέντα, προσκυνεῖν μεμαθήκαμεν τὸν Πατέρα, καὶ τὸν Υἱὸν, καὶ τὸ ἅγιον Πνεῦμα· αὐτῷ πρέπει δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"And besides these things, the resurrection of the dead, and judgment, and the recompense of good things and of the opposite, the kingdom of heaven, the punishment in Gehenna, the teachings of virtue, the doctrines of philosophy, and all the other things that both the divine Gospel contains and the sacred writings of the apostles. But the destruction of Gog alone taught the nations 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 of the law. If, therefore, the events concerning Gog have not yet happened, but will happen in the last days, and through that the nations will learn to worship the God of all, then the events concerning Gog are greater than the saving cross, and than the death of him who destroyed death, and than the divine apostles, who illumined the world with the light of the knowledge of God. For all these things were not able to teach the nations the God of all, but the destruction of Gog alone will make him clear to all; so clearly do those who mythologize these things judaize. But we, obeying the divine Scripture, have made the interpretation previously stated, teaching that he has come, and the events concerning him have received their end. And then indeed the nations learned that it was not through divine weakness that the Jews endured captivity, but through their own transgression of the law; but in the present time, through the Master's death and resurrection, the nations received the rays of the knowledge of God, and having been delivered from ancestral impiety, we have learned to worship the Father, and the Son, and the Holy Spirit; to him be glory unto the ages of ages. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":347,"ref":"p347","source":"ΤΟΜΟΣ Ι ʹ.\n\nΚΕΦΑΛ. Μʹ.\n\nαʹ. Καὶ ἐγένετο ἐν τῷ εἰκοστῷ καὶ πέμπτῳ ἔτει τῆς αἰχμαλωσίας ἡμῶν, ἐν τῷ πρώτῳ μηνὶ, δεκάτῃ τοῦ μηνὸς, ἐν τῷ τεσσαρεσκαιδε κάτῳ ἔτει μετὰ τὸ ἁλῶναι τὴν πόλιν. Καὶ ἐν τεῦθεν δῆλός ἐστι ὁ προφήτης Ἰεχονίᾳ τῷ βασιλεῖ τῆς αἰχμαλωσίας κοινωνήσας· μεθ' ὃν Σεδεκίας ἐβασίλευσε ἕνδεκα ἔτη ὀλίγων μηνῶν ἀποδέοντα· ἐν γὰρ τῷ ἑνδεκάτῳ ἔτει τῆς Σεδεκίου βασιλείας ἥλω ἡ πόλις. Εἰκότως τοίνυν ἔφη, τὸ τῆς ἁλώσεως τῆς πόλεως τεσσαρεσκαιδέκατον ἔτος, τῆς αὐτῶν αἰχμαλω σίας πέμπτον εἶναι καὶ εἰκοστόν. Ἐν τῇ ἡμέρᾳ ταύτῃ ἐγένετο ἐπ' ἐμὲ χεὶρ Κυρίου. (βʹ.) Καὶ ἤγαγέ με ἐκεῖ ἐν ὁράσει Θεοῦ, ἤγαγε δέ με εἰς τὴν γῆν τοῦ Ἰσραὴλ, καὶ ἔθηκέ με ἐπ' ὄρους ὑψηλοῦ σφόδρα, καὶ ἐπ' αὐ τοῦ ὡσεὶ οἰκοδομὴ πόλεως ἀπέναντι. Προθεσπί σας 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 οἰκοδομίαν· καὶ οὐ λό γοις κέχρηται μόνοις, ἀλλὰ καὶ θεωρίαν τοιαύτην ὑποδείκνυσι τῷ προφήτῃ, τῇ τοῦ θείου Πνεύματος ἐνεργείᾳ τῆς διανοίας αὐτοῦ φωτίσας τὸ ὀπτικόν. Ἵνα δὲ μὴ τὸ καθ' ἕκαστον ἑρμηνεύοντες ἀποκναίσωμεν τοὺς ἐντυγχάνοντας τῇδε τῇ βίβλῳ τῷ μήκει τῶν λόγων, ἐν κεφαλαίῳ παράφρασίν τινα ποιή σασθαι βουλόμεθα τῶν ὑποδειχθέντων πνευματικῶς τῷ θεσπεσίῳ προφήτῃ.","english":"VOLUME 1.\n\nCHAPTER 40.\n\n1. And it came to pass in the twenty-fifth year of our captivity, in the first month, on the tenth day of the month, in the fourteenth year after the city was taken. And from this it is clear that the prophet shared in the captivity with King Jeconiah; after whom Zedekiah reigned eleven years, lacking a few months; for in the eleventh year of Zedekiah's reign the city was taken. With good reason, 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. (2.) And he brought me there in a vision of God, and he brought me into the land of Israel, and set me upon a very high mountain, and upon it was something like the structure of a city opposite. God, the ruler of all things, having foretold to them the return from the captivity, and having shown his own power through the resurrection of those dry bones, foretells also the building of the city and of the temple; and he does not use words only, but also shows such a vision to the prophet, having enlightened the seeing faculty of his mind by the working of the divine Spirit. But so that we may not wear out those who encounter this book by interpreting each detail and by the length of our discourse, we wish to make in summary a certain paraphrase of the things shown spiritually to the wondrous prophet.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":348,"ref":"p348","source":"Λέγει τοίνυν, \"Ἐν ὁράσει Θεοῦ,\" τουτέστι πνευματικῇ, οὐ σωματικῇ ὄψει, ἀπαχθῆναι μὲν αὐτοῦ τὴν διάνοιαν εἰς τὴν γῆν τοῦ Ἰσραὴλ, ἰδεῖν δὲ ἐπ' ὄρους τινὸς ὑψηλοῦ οἰκοδομίαν, καί τινα ἑστηκότα, τὸ μὲν εἶδος ἀνθρώπειον ἔχοντα, τὴν δὲ χρόαν λαμπροτάτου καὶ περικαλλεστάτου χαλ κοῦ, κάλαμον δὲ καὶ σπαρτίον οἰκοδομικὸν ἐπιφερό μενον, καὶ παρακελευόμενόν μοι, καὶ τὰ ὑποδεικνύμενα θεωρεῖν, καὶ τῶν λεγομένων ἀκούειν. Τούτου γὰρ χάριν καὶ ἐληλυθέναι ἔφασκεν, ὥστε καὶ ὑπο δεῖξαι καὶ διδάξαι. \"Ἵνα καὶ σὺ, φησὶ, ταῦτα δια πορθμεύσῃς τῷ οἴκῳ Ἰσραήλ.\" Εἶτα μετρῶν τῷ καλάμῳ ὑποδείκνυσί μοι ἅπαντα τῆς οἰκοδομίας τὰ μέτρα· καὶ πρῶτον μὲν τῶν πυλῶν τὰ μέτρα, καὶ τῶν καλουμένων οὐδῶν τε καὶ ὑπερθύρων, καὶ παραστάδων. Αἰλὰμ γὰρ ἑνικῶς τὴν παραστάδα κα λεῖ· αἰλαμὼθ δὲ πληθυντικῶς· καὶ θεὲ πάλιν, τόν τε οὐδὸν, καὶ τὸ ὑπέρθυρον· θεεὶμ δὲ, τὰ αὐτὰ πληθυν τικῶς. Οὕτω γὰρ εὗρον τούτων παρὰ τῷ Σύρῳ τὴν ἑρμηνείαν. Λέγει δὲ ἑωρακέναι οὐ μόνον τὰς ἐξωτέρας, ἀλλὰ καὶ τὰς ἔνδον πύλας, καὶ τὰς μεταξὺ πάλιν αὐλὰς, καὶ τὰς ἐκείνων ἐνδοτέρας. Αἱ μὲν γὰρ ἦσαν ἀφωρισμέναι τοῖς ἱερεῦσιν, αἱ δὲ πᾶσιν ἦσαν Ἰσραηλίταις βαταί· καὶ ἕνα μὲν ἐν κύκλῳ περίβολον εἶχεν ὁ θεῖος νεὼς, μέγιστόν τε καὶ ὑψηλότατον· ἔνδον δὲ μετ' ἐκεῖνον τειχίοις ἑτέροις τὸ","english":"He says, then, that \"in a vision of God,\" that is, with a spiritual and not a bodily sight, his mind was led away to the land of Israel, and that he saw on a certain high mountain a building, and one standing there who had a human form but the color of the most radiant and most beautiful bronze, carrying a reed and a builder's cord, and urging me both to observe what was being shown and to hear what was being said. For he said that he had come for this purpose, both to show and to teach. \"So that you also,\" 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 lintels, and the side-posts. For he calls the side-post ailam in the singular, and ailamoth in the plural; and again thee for both the threshold and the lintel, and theim for the same in the plural. For thus I found their interpretation in the Syrian. And he says that he saw not only the outer gates but also the inner ones, and again the courts between them, and those further within. For the one set were set apart for the priests, while the others were accessible to all the Israelites; and the divine temple had one circuit-wall round about, very great and very high; and within, after that, with other walls the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":349,"ref":"p349","source":"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 ἐν δοτέρᾳ αὐλῇ παστοφόρια, καὶ περίστυλα τριάκοντα· τὰ δὲ παστοφόρια ὁ Σύρος ἐξέδρας ὠνόμασε. Καὶ ταῦτα δὲ τοῖς ἱερεῦσιν ἀφώριστο, ὡς ὁ αὐτὸς διδάσκει προφήτης. Τῷ θεσπεσίῳ δὲ Ἡσαΐᾳ φησὶν ὁ Θεός· \"Εἴσ ελθε εἰς τὸ παστοφόριον πρὸς Σομμᾶν τὸν γραμμα τέα.\" Λέγει δὲ ἑκατὸν μὲν πήχεων εὖρος ἀπονεμηθῆναι ταῖς ἐξωτέραις αὐλαῖς, τῇ τε πρὸς ἄρκτον καὶ τῇ πρὸς μεσημβρίαν βλεπούσῃ, ὡσαύτως δὲ καὶ τῇ πρὸς ἥλιον ἀνίσχοντα· τῶν δὲ ἐσωτέρων αὐλῶν ἑκάστης τὸ μὲν μῆκος πήχεων εἰκοσιπέντε, τὸ δὲ εὖρος πήχεων πεντήκοντα. Λέγει δὲ καὶ τὰς πύλας ἐοικέναι ἀλλή λαις κατὰ πάντα, κατά τε τὰ μέτρα, καὶ κατὰ τὰς τῶν φοινίκων γλυφάς· τὰ δὲ ἑκατέρωθεν τῆς θύρας γεισ σώματα, εἴτουν κυμάτια, αἴλευ ὀνομάζει, ἐν αἷς διαγεγλύφθαι ἔφη τὰ τῶν φοινίκων εἰκάσματα. Λέγει δὲ θεωρῆσαι καὶ τραπέζας ἑκατέρωθεν τῶν πυλῶν κειμένας, ἐν αἷς τὰ ἱερεῖα τιθέντες οἱ ἱερεῖς κατέσφαζον, τά τε ὁλοκαυτούμενα, καὶ τὰ ὑπὲρ ἁμαρτίας καὶ ἀγνοίας προσφερόμενα· πλησιάζειν δὲ ἔφη καὶ ῥύακά τινα, τὸ αἷμα τῶν θυμάτων ὑποδεχόμενον, καὶ εἴς τι χωρίον ἀπῳκισμένον πάντως μετακομί ζοντα. Εἶχον δὲ, φησὶν, αἱ τράπεζαι καὶ ὀρόφους ἄνωθεν καλύπτοντας, καὶ τοῦ τε ὑετοῦ, τοῦ τε ἡλίου τὴν προσβολὴν ἀπείργοντας. Μετὰ ταῦτα διηγεῖται, ὡς ἐξέδρας ἐθεάσατο δύο, τὴν μὲν εἰς ἄρκτον, τὴν δὲ εἰς μεσημβρίαν ἀποβλέπουσαν· ἀμφοτέρας δὲ ἐν ταῖς ἐνδοτέραις ᾠκοδομημένας αὐλαῖς.","english":"The whole outer area was marked off. Some parts were distributed to all the people, while the inner parts, near the temple itself, were consecrated to the priests alone. He says, then, that he saw in the inner court chambers and thirty colonnades; and the chambers the Syrian called exedrae. These too were set apart for the priests, as the same prophet teaches. And God says to the divine Isaiah: \"Go into the chamber to Sommas the scribe.\" He says that a width of a hundred cubits was assigned to the outer courts, both the one facing north and the one facing south, and likewise the one facing the rising sun; and of each of the inner courts the length was twenty-five cubits and the width fifty cubits. He says also that the gates resembled one another in all respects, both in their measurements and in the carvings of palm trees; and the projecting cornices on either side of the door, that is, the mouldings, he calls ailai, on which he said the likenesses of palm trees were carved. He says that he also saw tables placed on either side of the gates, at which the priests, setting the victims upon them, slaughtered them—both the whole burnt offerings and those offered for sin and ignorance. He said that a certain stream also came near, receiving the blood of the sacrifices and carrying it away to some place set apart. The tables, he says, also had roofs above covering them and keeping off the assault of both rain and sun. After this he relates that he saw two chambers, one looking toward the north and the other toward the south; and both were built in the inner courts.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":350,"ref":"p350","source":"Καὶ τὴν μὲν ἀποβλέπουσαν πρὸς νότον, τοῖς ἱερεῦσιν ἀπονενεμῆσθαι ἔφη τοῖς τὸν θεῖον φυλάττουσι νεών· τὴν δὲ πρὸς βοῤῥᾶν ἀποβλέπουσαν, τοῖς τὸ θυσιαστήριον τὸ ἔξω φυλάττουσι. Ἔφη δὲ καὶ τούτους κἀκείνους ἀπὸ τοῦ Σαδοὺκ τὸ γένος κατάγειν· πάλαι γὰρ τοῦ Ἀβιάθαρ 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 εὖρος δὲ ὡσαύτως τοσούτους· καταντικρὺ δὲ τοῦ νεὼ τὸ θυσιαστήριον· τὸ δὲ προπύλαιον τοῦ 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 ἀγκῶνας, ἢ παραστάδας μέχρι τῆς γωνίας, ἀπὸ τριῶν πήχεων ἑκατέραν. Οὕτω γὰρ καὶ τῶν εἴκοσι πήχεων πληροῦται τὸ μέτρον, τῆς μὲν θύρας τέτταρας καὶ δέκα λαβούσης, τῶν ἑκατέρωθεν ἀγκώνων (τούτους γὰρ ἐπωμίδας ἐκάλεσε), τοὺς ἄλλους ἓξ, τρεῖς ἐντεῦθεν, καὶ τρεῖς ἐκεῖθεν. Αὐτοῦ δὲ τοῦ νεὼ τὴν θύραν ἔφη εὖρος ἔχειν πήχεων δέκα, τοὺς δὲ ἑκατέρωθεν ἀγκῶνας ἀπὸ πέντε πήχεων, ὥστε πληροῦσθαι πάλιν τοὺς εἴκοσι πήχεις· διεμέτρησε δὲ, φησὶ, καὶ αὐτὸν τὸν νεὼν, καὶ ὑπέδειξέ μοι τεσσαράκοντα πήχεων τὸ μῆκος, εἴκοσι δὲ τὸ πλάτος, ἰσό μετρον τῷ προπυλαίῳ. Εἶδον δὲ, φησὶ, καὶ ἑτέραν θύραν ἐνδοτέραν, τὸ πλάτος ἔχουσαν πήχεις ἓξ, τοὺς δὲ ἑκατέρωθεν ἀγκῶνας ἀπὸ πήχεων ἑπτά· τοῖς ἓξ τοίνυν πήχεσιν οἱ τέτταρες καὶ δέκα προστιθέμενοι τοὺς εἴκοσι πληροῦσι.","english":"He said that the one facing south was assigned to the priests who guard the divine temple, and the one facing north to those who guard the outer altar. He said that both these and those were descended by race from Zadok; for long ago the God of all things caused the race of Abiathar to cease from the priesthood, according to the sentence pronounced against Eli the high priest. He says that the inner court, which faces the rising sun, extended one hundred cubits from the forecourt of the divine temple as far as the gate, and its width likewise was as many; and opposite the temple was the altar. The forecourt of the temple was twenty cubits in length and fourteen in width; and its door likewise was fourteen in width, and the arms or doorposts on either side of it, up to the corner, were three cubits each. For in this way the measure of the twenty cubits is also filled up, the door taking fourteen, and the arms on either side—for these he called shoulder-pieces—the remaining six, three on this side and three on that. He said that the door of the temple itself had a width of ten cubits, and the arms on either side were five cubits, so that the twenty cubits are again filled up. He measured, he says, the temple itself also, and showed me that it was forty cubits in length and twenty in width, equal in measure to the forecourt. I saw, he says, another door, an inner one, having a width of six cubits, and the arms on either side of seven cubits; therefore the fourteen added to the six fill up the twenty.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":351,"ref":"p351","source":"Λέγει δὲ θεάσασθαι καὶ τὰς θύρας τὰς διοριζούσας ἀπὸ τῶν ἁγίων τὰ Ἅγια τῶν ἁγίων, καὶ τὸ μὲν εὖρος αὐτῶν ἰσόμετρον εἶναι τῷ νεῷ, τουτέστι πήχεων εἴκοσι· τὸ δὲ ὕψος πή χεων τεσσαράκοντα. Ζητήσας δὲ καὶ παρὰ τῷ Σύρῳ καὶ παρὰ τῷ Ἑβραίῳ τὰ μέτρα, εὗρον καὶ τὸ ὕψος ἰσόμετρον τῷ πλάτει· συνεφώνησαν γὰρ ἀμφότεροι, ὅ τε Σύρος, ὅ τε Ἑβραῖος, εἴκοσι πήχεων φήσαντες, καὶ τὸ εὖρος, καὶ τὸ ὕψος. Λέγει δὲ καὶ διπλοῦν τεθεᾶσθαι κύκλῳ τοῦ ναοῦ τὸ οἰκοδόμημα, καὶ ἑτέρους τοίχους ἔξωθεν τῆς ὀροφῆς ᾠκοδομημένους, καὶ μεταξὺ τῶν δύο τοίχων κύκλῳ περίπατόν τε καὶ δίοδον. Λέγει δὲ καὶ τῆς οἰκοδομίας ταύτης τὴν αἰ τίαν· \"Ἵνα μηδεὶς, φησὶ, πελάζῃ τοῖς τοῦ νεὼ τοί χοις.\" Τοῦτον δὲ αὐτὸν στενὸν κύκλον ἔφη εἰς ἐπί πεδα καὶ ὑπερῷα διῃρῆσθαι, καὶ θυρίδας ἔχειν ἔξω θεν μὲν στενὰς εὐρυτέρας δὲ ἔνδοθεν, ἃς προσαγο\n\nρεύειν εἰώθαμεν λοξάς· καὶ ἑτέρας δὲ, φησὶ, δύο ἐξ έδρας ἐθεασάμην ἑκατέρωθεν τοῦ θείου νεὼ, τὴν μὲν εἰς ἄρκτον ἀποβλέπουσαν, τὴν δὲ πρὸς νότον· τοῦτο γὰρ ἐκάλεσε προσευχὴν, ἐπειδὴ τοῖς τὰ βορειότερα τῆς Ἱερουσαλὴμ οἰκοῦσιν Ἰουδαίοις ἔθος ἐστὶν εὐχομένοις, πρὸς μεσημβρίαν ἀποβλέπειν κατὰ τὴν τῆς πόλεως θέσιν. Λέγει δὲ, μεταξὺ τοῦ θείου νεὼ καὶ τῆς καλουμένης ἐξέδρας, πέντε διορίζειν πήχεις· ἀπὸ δὲ τοῦ ἑσπερίου τείχους μέχρις αὐτῆς τῆς ἐξ έδρας ἑβδομήκοντα εἶναι πήχεις, εὖρος δὲ ἐννενήκοντα. Μέσος δὲ, φησὶν, ἦν ὁ θεῖος νεὼς, σανίσιν ἅπας κεκαλυμμένος, οὐ τοὺς τοίχους μόνον, ἀλλὰ καὶ τὸ ἔδαφος καὶ τὸν ὄροφον. Εἶχε δὲ καὶ θυρίδας δικτυωτὰς, τουτέστι, διατρήτους δικτύῳ ἐοικυίας.","english":"He says that he also saw the doors that separate the Holy of Holies from the holy places, and that their width is equal to the temple, that is, twenty cubits, and their height forty cubits. But when I sought the measurements both from the Syrian and from the Hebrew, I found that the height was also equal to the width; for both agreed, both the Syrian and the Hebrew, saying that both the width and the height were twenty cubits. He says that he also saw the structure built double around the temple, and other walls built outside the roof, and between the two walls a walkway and passage all around. He also gives the reason for this construction: \"So that no one,\" he says, \"may come near the walls of the temple.\" He said that this same narrow circuit was divided into ground floors and upper rooms, and had windows narrow on the outside but wider on the inside, which we are accustomed to call slanted; and, he says, I also saw two other exedrae on either side of the divine temple, the one facing north and the other toward the south; for he called this a place of prayer, since it is the custom of the Jews who dwell in the northern parts of Jerusalem, when they pray, to look toward the south according to the position of the city. He says that between the divine temple and the so-called exedra five cubits separate them; and from the western wall as far as the exedra itself there are seventy cubits, and the width ninety. And in the middle, he says, was the divine temple, entirely covered with boards, not only the walls but also the floor and the roof. It also had latticed windows, that is, pierced through and resembling a net.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":352,"ref":"p352","source":"Αἱ γλυφαὶ δὲ ἐπὶ τῶν τοίχων καὶ ἐπὶ τῶν φλιῶν, τῶν χερουβὶμ καὶ φοινίκων ἀπεικάσματα εἶχον· ἕκαστον δὲ τῶν χερουβὶμ δύο εἶχε πρόσωπα, ἓν μὲν λέοντος, ἓν δὲ ἀνθρώπου, καὶ τὸ μὲν πρὸς τοῦτον ἀπέβλεπε τὸν φοί νικα, τὸ δὲ πρὸς ἐκεῖνον. Δύο δὲ πρόσωπα ἀντὶ τῶν τεσσάρων ἐθεάσατο γεγλυμμένα· ἐπειδὴ οὐδὲ οἷόν τε ἦν ἐν σανίσιν ἀκριβῶς τέσσαρα διαγλύψαι. Λέγει δὲ καὶ τὸ θυσιαστήριον τεθεᾶσθαι τὸ πρὸ τῶν ἁγίων· εἶχε δὲ, φησὶ, τὸ μὲν ὕψος τρεῖς πήχεις, δύο δὲ πή χεις τὸ μῆκος, καὶ τὸ πλάτος ὡσαύτως, τουτέστι τετράγωνον ἰσόπλευρον. Ἐδιδάχθην δὲ ὑπὸ τοῦ ταῦτά μοι δεικνύντος, ὡς αὕτη ἦν ἡ τράπεζα ἡ κατ έναντι Κυρίου. Ἐπιστῆσαι δὲ προσήκει, ὡς τὴν τράπεζαν, τὴν τοὺς ἄρτους τῆς προθέσεως δεχομένην, θυσιαστήριον προσηγόρευσε, τοῦ μεγάλου Μωσέως τράπεζαν αὐτὴν ὀνομάσαντος μόνον. Προανοίγνυται τοίνυν τοῖς ἡμετέροις θύρα διὰ τῆς προφητείας. Ἦν δὲ, φησὶ, καὶ ἡ θύρα τῶν ἁγίων, οὐ δίθυρος, ἀλλὰ τετράθυρος, ὥστε ἀνοιγομένας εἰς ἑαυτὰς ἀνακλᾶσθαι· καὶ αὐταὶ δὲ τὰς αὐτὰς εἶχον γλυφάς. Λέγει δὲ καὶ ἑτέρας ἐξέδρας ἑωρακέναι ἐν τῇ ἐξωτέρᾳ αὐλῇ διακειμένας, καὶ πρὸ τῶν ἐξεδρῶν περίπατον δέκα πήχεων τὸ εὖρος, ἑκατὸν δὲ τὸ μῆκος. Φῶς δὲ τοῦ περιπάτου καλεῖ τὸ παρ' ἡμῖν καλούμενον φωτικόν. Ἔφη δὲ καὶ ταῦτα ἀφωρῖσθαι τοῖς ἱερεῦσιν εἰς τὸ τῆς ἡγιασμένης ἀπολαύειν τροφῆς, καὶ παρεγγυῆσαι τὸν ταῦτα ὑποδεικνύντα, μηδένα κοινωνῆσαι τοῖς ἱερεῦσι τῆς εἰς ἐκείνας εἰσόδου, μήτε μὴν αὐτοὺς τοὺς ἱερέας τὴν ἱερατικὴν περιβεβλημένους στολὴν, καὶ τὴν θείαν ἐπιτελοῦντας λειτουργίαν, εἰς τὴν ἐξωτέραν αὐλὴν ἐξιέναι.","english":"The carvings on the walls and on the doorposts had representations of cherubim and palm trees. Each of the cherubim had two faces, one of a lion and one of a man, and the one looked toward this palm tree, the other toward that one. He saw two faces carved instead of four, since it was not possible to carve four accurately on planks. He says that he also saw the altar that is before the holy places; it had, he says, a height of three cubits, and a length of two cubits, and likewise the width, that is, it was a four-sided equilateral square. And I was taught by the one showing me these things that this was the table that is before the Lord. It is fitting to note that he called the table, which receives the loaves of the presentation, an altar, whereas the great Moses named it only a table. A door is therefore opened beforehand for our understanding through the prophecy. And there was, he says, also the door of the holy places, not with two leaves but with four, so that when opened they folded back upon themselves; and these too had the same carvings. He says that he also saw other chambers situated in the outer court, and before the chambers a walkway ten cubits in width and a hundred in length. He calls the light of the walkway what is called among us the phōtikon. He said that these were also set apart for the priests, for the enjoyment of consecrated food, and that the one showing these things enjoined that no one should share with the priests in the entrance into those places, nor indeed should the priests themselves, when clothed in the priestly robe and performing the divine liturgy, go out into the outer court.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":353,"ref":"p353","source":"Οὔτε γὰρ θέμις τινὰ τοῦ λαοῦ προσψαύειν αὐτοῖς τὴν ἱερατικὴν περικει μένοις στολήν· διὸ προσήκει 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 μέτρῳ 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 τετραπλού μενον εἰς δισχιλίους πήχεις. ΚΕΦΑΛΑΙΟΝ ΜΓʹ.\n\nαʹ, βʹ. Καὶ ἤγαγέ με, φησὶν, ἐπὶ τὴν πύλην τὴν βλέπουσαν κατὰ ἀνατολὰς, καὶ ἐξήγαγέ με. Καὶ ἰδοὺ δόξα Θεοῦ Ἰσραὴλ ἤρχετο κατὰ τὴν ὁδὸν τὴν πρὸς ἀνατολὰς, καὶ φωνὴ τῆς παρεμβολῆς, ὡς φωνὴ διπλασιαζόντων πολλῶν. Παρὰ τῷ Ἑβραίῳ, καὶ παρὰ τῷ Σύρῳ, εὗρον· \"Ὡςφωνὴ ὑδάτων πολλῶν. Καὶ ἡ γῆ ἐξέλαμπεν, ὡς φέγ γος ἀπὸ τῆς δόξης αὐτοῦ κυκλόθεν.\" γʹ. Καὶ ἡ ὅρασις ἣν εἶδον, κατὰ τὸ εἶδος ὃ εἶδον ὅτε εἰσεπορευόμην τοῦ χρίσαι τὴν πόλιν. Πάλιν κἀνταῦθα καὶ παρὰ τῷ Σύρῳ, καὶ παρὰ τῷ Ἑβραίῳ, εὗρον· \"Ὅτε εἰσῆλθον ἀπολέσαι τὴν πόλιν.\" Δηλοῖ δὲ τὴν δευτέραν ὀπτασίαν, ἐν ᾗ ἐθεάσατο, καὶ τοὺς ἐπιφερομένους τοὺς πελέκεις, καὶ τὴν πόλιν κόπτοντας, καὶ τὸν τοὺς ἄνθρακας κατὰ πάσης τῆς πόλεως διασκεδάσαντα, ὅτε καὶ τὸ σημεῖον εἶδεν ἐπιτεθὲν τοῖς στενάζουσιν ἐπὶ ταῖς τοῦ λαοῦ παρανομίαις. Καὶ εἰκὸς τοὺς Ἑβδομήκοντα τῇ διανοίᾳ προσεσχηκότας χρίσιν καλέσαι τὴν τῶν μετώπων σημείωσιν τῶν ἀπαλλαγέντων τῆς τῶν κοπτόντων τιμωρίας.","english":"For it is not lawful for any of the people to touch them while they are wearing the priestly robe; therefore it is fitting to strip off in those houses the garment set apart for the liturgies, and to put on another, and so go out to the people. And he showed me the circuit, using the measure, and taught me by measuring, that each of the four sides—the eastern, the western, the southern, and the northern—had five hundred cubits, so that the circuit, with the five hundred quadrupled, comes to two thousand cubits. Chapter 43.\n\n1, 2. And he brought me, it says, to the gate that looks toward the east, and brought me out. And behold, the glory of the God of Israel was coming by the way toward the east, and the voice of the camp, as the voice of many doubling. In the Hebrew and in the Syriac I found: \"As the voice of many waters. And the earth shone, as brightness from his glory round about.\" 3. And the vision which I saw was according to the appearance which I saw when I went in to anoint the city. Again here also, both in the Syriac and in the Hebrew, I found: \"When I went in to destroy the city.\" He indicates the second vision, in which he beheld both the axes being brought against it and cutting the city, and the one scattering the coals over the whole city, when he also saw the sign placed upon those who groan over the transgressions of the people. And it is likely that the Seventy, having attended to the meaning, called the marking of the foreheads of those delivered from the punishment of the cutters an anointing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":354,"ref":"p354","source":"\"Καὶ ἡ ὅρασις δὲ τοῦ ἅρματος ἐῴκει τῇ ὁράσει, ἣν εἶδον ἐπὶ τοῦ ποταμοῦ τοῦ Χοβάρ.\" Εὐθὺς\n\nδὲ θεασάμενος· Ἔπεσον, φησίν. (δʹ.) Ἡ δὲ τοῦ Κυρίου δόξα εἰσῆλθεν εἰς τὸν οἶκον κατὰ τὴν ὁδὸν τῆς πύλης τῆς βλεπούσης κατὰ ἀνατολάς. Καὶ οὐκ ἔφη τὸν Κύριον εἰσεληλυθέναι· ἀπερίγραφος γὰρ ἡ θεία φύσις· ἀλλὰ τοῦ Κυρίου τὴν δόξαν, τουτέστι τὴν ὀφθεῖσαν θεωρίαν. εʹ, ʹ. Καὶ ἀνέλαβέ με Πνεῦμα, καὶ εἰσήγαγέ με εἰς τὴν αὐλὴν τὴν ἐσωτέραν, καὶ ἰδοὺ πλήρης δόξης ὁ οἶκος Κυρίου. Καὶ ἔστην, καὶ ἰδοὺ φωνὴ ἐκ τοῦ οἴκου λαλοῦντος πρός με. Ἐπειδὴ γὰρ καὶ ἡνίκα τὴν σκηνὴν ὁ μακάριος ἔπηξε Μωσῆς, ἡ δόξα Κυρίου ἐπλήρωσεν αὐτὴν, καὶ ὅτε Σολομὼν τοῦ νεὼ τὴν οἰκοδομίαν συμπληρώσας τὴν τῶν ἐγκαινίων ἐπετέλεσεν ἑορτὴν, πάλιν ὡσαύ τως ἡ δόξα Κυρίου ἐπλήρωσε τὸν οἶκον, ἀναγκαίως καὶ ταύτης τῆς οἰκοδομίας δειχθείσης, καὶ ἐπιφαίνεται ὁ Δεσπότης, καὶ τῆς οἰκείας δόξης τὸν οἶκον πληροῖ, δεικνὺς, ὅτι οὐ μόνον οἰκοδομηθήσεται, ἀλλὰ καὶ τῆς θείας ἐνεργείας πληρωθήσεται. \"Καὶ ὁ ἀνὴρ εἱστήκει ἐχόμενος ἐμοῦ.\" Ἔδειξεν ὡς ἄγγε λος ἦν ὁ τὴν οἰκοδομίαν μετρήσας τε καὶ ὑποδείξας, καὶ εἰκὸς τὸν ἅγιον αὐτὸν εἶναι Μιχαήλ· αὐτὸς γὰρ τὴν τοῦ λαοῦ κηδεμονίαν ἐγκεχείριστο. ζʹ. Καὶ εἶπε πρός με (οὐχ ὁ ἄγγελος, ἀλλ' ὁ Δεσπότης)· Ἑώρακας, υἱὲ ἀνθρώπου, τὸν τόπον τοῦ θρόνου μου, καὶ τὸν τόπον τοῦ ἴχνους τῶν ποδῶν μου. Οὕτω καὶ ὁ μακάριος Δαβὶδ ὑπο πόδιον τοῦ Θεοῦ τὸν θεῖον ὀνομάζει νεών. \"Προσ κυνεῖτε γὰρ, φησὶ, τῷ ὑποποδίῳ τῶν ποδῶν αὐτοῦ, ὅτι ἅγιός ἐστιν.\" Τόπον δὲ θρόνου τοῦτον ὠνόμα σεν, ὡς ἐπαναπαυόμενος ἐπ' αὐτῷ. Τούτοις ἐπάγει·","english":"And the vision of the chariot resembled the vision that he saw by the river Chebar. And immediately having seen it, he says, I fell. (4) And the glory of the Lord entered the house by the way of the gate that faces toward the east. And he did not say that the Lord had entered—for the divine nature is uncircumscribed—but the glory of the Lord, that is, the vision that was seen. (5) And the Spirit took me up and brought me into the inner court, and behold, the house of the Lord was full of glory. And I stood, and behold, a voice from the house speaking to me. For since also when the blessed Moses pitched the tabernacle, the glory of the Lord filled it, and when Solomon, having completed the building of the temple, celebrated the feast of the dedication, again in the same way the glory of the Lord filled the house, necessarily also when this building had been shown, the Master appears and fills the house with his own glory, showing that it will not only be built but also be filled with divine activity. And the man stood holding me. He showed that the one who measured and indicated the building was an angel, and it is likely that he is the holy Michael himself; for he had been entrusted with the care of the people. (7) And he said to me (not the angel, but the Master): You have seen, son of man, the place of my throne and the place of the print of my feet. Thus also the blessed David calls the divine temple the footstool of God. For he says, Worship his footstool, for it is holy. And he called this the place of the throne, as resting upon it. To these he adds:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":355,"ref":"p355","source":"\"Οὗ κατασκηνώσει τὸ ὄνομά μου ἐν μέσῳ οἴκου Ἰσραὴλ εἰς τὸν αἰῶνα.\" Οὐκ εἶπε, κατεσκήνωσεν, ἀλλὰ κατασκηνώσει· κατασκηνώσει δὲ εἰς τὸν αἰῶνα ἁγίων ἐν μέσῳ, καὶ τῶν ἀληθῶς Ἰσραὴλ ὀνομαζομένων, καὶ ὁρᾷν αὐτὸν δυναμένων, ὡς ἰδεῖν ἀνθρώπῳ δυνατόν· οὐκ ἐν τῷ τύπῳ, ἀλλ' ἐν τῇ ἀληθείᾳ. Τύπος δὲ ἦν τῶν ἐπουρανίων ἐκεῖνα. \"Ὅρα γὰρ, φησὶ, ποιήσῃς πάντα κατὰ τὸν τύπον τὸν δειχθέντα σοι ἐν τῷ ὄρει.\" Ἀψευδὴς τοίνυν ἡ ὑπόσχεσις· καὶ γὰρ ὁ Δεσπότης Χριστὸς ταύτην βεβαιῶν πρὸς τοὺς ἱεροὺς ἀποστόλους ἔφη· \"Πολ λαὶ μοναὶ παρὰ τῷ Πατρί μου· εἰ δὲ μή γε, ἔλεγον ὅτι πορεύσομαι, καὶ ἑτοιμάσω τόπον ὑμῖν· πάλιν ἐλεύσομαι, καὶ παραλήψομαι ὑμᾶς πρὸς ἐμαυτὸν, ἵνα ὅπου εἰμὶ ἐγὼ, καὶ ὑμεῖς ἦτε.\" Ἐν τῷ τύπῳ τοίνυν οὔτε κατεσκήνωσεν, οὔτε κατασκηνώσει ὁ Θεὸς εἰς τὸν αἰῶνα· κατεψηφίσατο γὰρ αὐτῶν, λέγων· \"Ἰδοὺ ἀφίεται ὁ οἶκος ὑμῶν ἔρημος.\" Προσήκει τοίνυν ἀπὸ τῶν τύπων ἐπὶ τὴν ἀλήθειαν ἀναβαίνειν, κἀκείνην ἀναμένειν τοῦ Θεοῦ τὴν κατα σκήνωσιν. Καὶ τὰ ἐπαγόμενα τῇ προλεχθείσῃ συνομολογεῖ ἑρμηνείᾳ. \"Καὶ οὐ βεβηλώσουσι, φησὶν, οὐκέτι ὁ οἶκος Ἰσραὴλ τὸ ὄνομά μου τὸ ἅγιον, αὐτοὶ καὶ οἱ ἡγούμενοι αὐτῶν, ἐν τῇ πορνείᾳ αὐτῶν, καὶ ἐν τοῖς παραπτώμασι τῶν ἡγουμένων αὐτῶν ἐν μέσῳ αὐτῶν.\" Τοῦτο δὲ εἴ τις περὶ τοῦ Ἰσραὴλ ἁπλῶς λάβοι, ψευδὲς εὑρήσει· πολλὴν γὰρ αὐτῶν καὶ μετὰ τὴν ἐπάνοδον ἀσέβειαν καὶ ὁ Ἔσδρας κατηγορεῖ, καὶ τῶν Μακκαβαίων ἡ ἱστορία· καὶ οὐ μόνον τῶν ἄλλων Ἰσραηλιτῶν, ἀλλὰ καὶ τῶν ἱερέων καὶ τῶν ἀρχιερέων. Ἡ δὲ κατὰ τοῦ Δεσπότου λύττα ποίαν ἀσεβείας ὑπερβολὴν καταλείπει;","english":"Where my name will dwell in the midst of the house of Israel forever.” He did not say, “it dwelt,” but “it will dwell”; and it will dwell forever among the holy, in the midst of those who are truly called Israel and are able to see him, as far as it is possible for a man to see—not in the type, but in the truth. For those things were a type of the heavenly things. “For see,” he says, “that you make all things according to the type shown to you on the mountain.” The promise, then, is without falsehood; for the Lord Christ also, confirming it, said to the holy apostles: “There are many mansions with my Father; but if not, I would have told you that I go to prepare a place for you; I will come again and will receive you to myself, so that where I am, you also may be.” In the type, then, God neither dwelt nor will dwell forever; for he condemned them, saying: “Behold, your house is left desolate.” It is fitting, therefore, to ascend from the types to the truth, and to await that dwelling of God. And what follows agrees with the interpretation just given. “And the house of Israel,” he says, “shall no longer profane my holy name, they and their rulers, in their fornication, and in the transgressions of their rulers in their midst.” But if anyone were to take this simply concerning Israel, he will find it false; for both Ezra and the history of the Maccabees accuse them of great impiety even after the return, and not only of the other Israelites, but also of the priests and high priests. But the frenzy against the Lord—what excess of impiety does it leave behind?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":356,"ref":"p356","source":"Οὐδὲ ταῦτα τοίνυν ἁπλῶς τῷ Ἰσραὴλ ἁρμόττει, ἀλλὰ τοῖς καθα ρὸν ἔχουσι τῆς διανοίας τὸ ὄμμα, καὶ ὁρᾷν τὸν Θεὸν δυναμένοις, καὶ τὴν πνευματικὴν λατρείαν ἀσπαζομένοις. ηʹ. Ἐν τῷ τιθέναι αὐτοὺς τὸ πρόθυρόν μου, φησὶν, ἐν τοῖς προθύροις αὑτῶν, καὶ τὰς φλιάς μου ἐχομένας τῶν φλιῶν αὑτῶν, καὶ ἔδωκαν τὸν τοῖχόν μου, ὡς συνεχόμενον ἐμοῦ καὶ αὐτῶν, καὶ ἐβεβήλωσαν τὸ ὄνομά μου τὸ ἅγιον ἐν ταῖς ἀνομίαις αὑτῶν, ἃς ἐποίουν. Διὰ πάντων διδάσκει ὡς οὐδὲ αὐτοῖς ἱερὸς καὶ ὁ θεῖος νεὼς ἐνομίζετο, ὡς πάντα ἐν ἐκείνῳ δρᾷν, ἃ ἐν ταῖς οἰκίαις ἐποίουν. Οὗ χάριν φησί· \"Καὶ συνετέλεσα αὐτοὺς ἐν τῷ θυμῷ μου, καὶ ἐν φόνῳ.\" Δίκας αὐτοὺς, φησὶ, τῆς παρανομίας ἐπραξάμην, καὶ σφαγῇ αὐτοὺς παρέδωκα. Εἶτα παραινεῖ καταλιπεῖν αὐτοὺς τὴν προ τέραν ὁδὸν, καὶ τῆς ἀσεβείας ἀπαλλαγῆναι, καὶ αὐ τοὺς, καὶ τοὺς ἡγουμένους αὐτῶν· καὶ ὑπισχνεῖται, τούτων γιγνομένων, κατασκηνοῦν ἐν μέσῳ αὐτῶν εἰς τὸν αἰῶνα. Καὶ ἔτυχον ἂν τῶν\n\nὑποσχέσεων, εἰ παραγενόμενον πρὸς αὐτοὺς τὸν Δεσπότην ἐδέξαντο· ἐπειδὴ δὲ ἰδόντες αὐτὸν ἔφασαν πρὸς ἀλλήλους· \"Οὗτός ἐστιν ὁ κληρονόμος, δεῦτε, ἀποκτείνωμεν αὐτὸν, καὶ ἡμῶν ἔσται ἡ κληρονομία,\" ἐκείνους μὲν ἐκ τοῦ ἀμπελῶνος ἐκβαλὼν εἰς τὴν οἰκουμένην διέσπειρε, τὸν δὲ ἀμπελῶνα ἐξέδοτο ἄλλοις γεωργοῖς, μεθ' ὧν εἰς τὸν αἰῶνα κατασκηνοῖ, εἰς καιρὸν παρ' αὐτῶν τοὺς καρποὺς κομιζόμενος. Εἶτα παρακελεύεται τῷ προφήτῃ δεῖξαι τῷ λαῷ τοῦ νεὼ τὴν οἰκοδομίαν, ἵνα διὰ τὸ μέγεθος τῆς εὐεργεσίας καὶ τῆς ἐλπίδος τῆς ἀνακλήσεως ἐντραπέντες, τοῦ πλημμελεῖν καὶ δυσ σεβεῖν παύσωνται.","english":"Neither, then, do these things fit Israel simply, but those who have the eye of the mind pure, and are able to see God, and who embrace spiritual worship. 9. \"When they set my threshold,\" he says, \"in their thresholds, and my doorposts adjoining their doorposts, and they gave my wall, as it were, joined to me and to them, and they profaned my holy name in their lawless deeds, which they did.\" Through all these things he teaches that the divine temple was not considered sacred even by them, so that they did everything in it that they did in their houses. For this reason he says: \"And I consumed them in my wrath, and in slaughter.\" He says, I exacted punishment from them for their transgression, and I delivered them over to slaughter. Then he exhorts them to abandon their former way, and to be released from impiety, both they and their leaders; and he promises that, if these things happen, he will dwell in their midst forever. And they would have obtained the\n\npromises, if they had received the Master when he came to them; but since, when they saw him, they said to one another, \"This is the heir; come, let us kill him, and the inheritance will be ours,\" he cast them out of the vineyard and scattered them throughout the inhabited world, and he leased the vineyard to other tenants, with whom he will dwell forever, receiving the fruits from them in due season. Then he commands the prophet to show the people the building of the temple, so that, being put to shame by the greatness of the benefaction and of the hope of restoration, they may cease from their wrongdoing and impiety.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":357,"ref":"p357","source":"Οὐ μόνον δὲ σκαριφεῦσαι καὶ διαγράψαι τὴν οἰκοδομίαν τῷ λαῷ προσετάχθη, ἀλλὰ καὶ τούτου καὶ δικαιώματα καὶ τὰ νόμιμα ὑποδεῖξαι, ἵνα τῇ τούτων φυλακῇ θεραπεύσωσι τὸν Δεσπότην. Λέγει δὲ τεθεᾶσθαι καὶ τὸ τῶν θυμιαμάτων θυσιαστήριον, τὸ μὲν ὕψος δύο πήχεων, τὸ δὲ μῆκος πή χεως, ἰσόμετρον δὲ εὖρος. Λέγει καὶ δύο τεθεᾶσθαι ἱλαστήρια, οὐκ ἰσόμετρα, ἀλλὰ τὸ μὲν ἔλαττον, τὸ δὲ μεῖζον. Ἀναγκαῖον ζητῆσαι, τί δήποτε τοῦ μα καρίου Μωσέως ἓν ἱλαστήριον κατὰ τὴν θείαν ἐντολὴν πεποιηκότος, ἐνταῦθα δύο θεωρεῖ ὁ προφήτης. Ἡγοῦ μαι δὲ ὡς τὸ βραχὺ τύπος τοῦ μείζονος· τύπος γὰρ ἡ Παλαιὰ τῆς Νέας Διαθήκης, καὶ τὸ ἱλαστήριον ἐκεῖνο τοῦ ἡμετέρου ἱλαστηρίου· Χριστὸς δέ ἐστι τὸ ἡμέτερον ἱλαστήριον, ᾗ φησιν ὁ θεῖος Ἀπόστολος, \"Ὃν προέθετο ὁ Θεὸς ἱλαστήριον ἐν τῷ αὐτοῦ αἵματι, εἰς ἔνδειξιν τῆς δικαιοσύνης αὑτοῦ.\" Λέγει δὲ καὶ με ταξὺ τῶν δύο ἱλαστηρίων πήχεις εἶναι τέσσαρας, τοῖς θείοις Εὐαγγελίοις ἰσαρίθμους· μεταξὺ γὰρ τοῦ νό μου καὶ τῶν ἐλπιζομένων ἀγαθῶν, τῶν Εὐαγγελίων ἡ χάρις τοῖς ἀνθρώποις ἐδόθη. ι ʹ. Καὶ τὸ Ἀριὴλ, φησὶ, πηχῶν δώδεκα τὸ μῆ κος καὶ τὸ πλάτος ἰσόμετρον. Τὸ δὲ Ἀριὴλ σημαίνει τῇ Ἑβραίων φωνῇ ὄρος Θεοῦ, ἢ κατ' ἄλλην ἑρμηνείαν, φῶς Θεοῦ· καλεῖ δὲ οὕτως, ὡς ἡγοῦμαι, τοῦ ἱλαστηρίου τὴν βάσιν. Συμβαίνει δὲ καὶ οὗτος τῶν πήχεων ὁ ἀριθμὸς τοῖς ἱεροῖς ἀποστό λοις, οἳ βάσεις καὶ ἐπιβάσεις τῆς θείας ἐγένοντο χάριτος, καὶ τῆς Ἐκκλησίας ὑποβάθρα καὶ κρηπίς· \"Σὺ γὰρ εἶ Πέτρος, φησὶ, καὶ ἐπὶ ταύτῃ τῇ πέτρᾳ οἰκοδομήσω μου τὴν Ἐκκλησίαν,\" ὁ Κύριος ἔφη. Καὶ πάλιν·","english":"Not only was he commanded to sketch and outline the building for the people, but also to show them its ordinances and laws, so that by keeping these they might serve the Master. He says that the altar of incense was also seen, its height two cubits, its length a cubit, and its width equal in measure. He says that two mercy seats were also seen, not equal in measure, but one smaller and the other larger. It is necessary to ask why, when the blessed Moses made one mercy seat according to the divine command, here the prophet sees two. I think that the small one is a type of the greater; for the Old Testament is a type of the New, and that mercy seat a type of our mercy seat. And Christ is our mercy seat, as the divine Apostle says: \"Whom God set forth as a mercy seat in his blood, for the demonstration of his righteousness.\" He says also that between the two mercy seats there are four cubits, equal in number to the holy Gospels; for between the law and the good things hoped for, the grace of the Gospels was given to men. 10. And Ariel, he says, was twelve cubits in length and equal in width. Ariel means in the Hebrew tongue \"mountain of God,\" or according to another interpretation, \"light of God.\" He calls the base of the mercy seat by this name, as I think. And this number of cubits also corresponds to the holy apostles, who became bases and foundations of the divine grace, and the support and foundation of the Church; for \"You are Peter,\" he says, \"and on this rock I will build my Church,\" the Lord said. And again:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":358,"ref":"p358","source":"\"Ὑμεῖς ἐστε τὸ φῶς τοῦ κόσμου.\" Αὐτὸ δὲ τὸ ἱλαστήριον δύο πήχεσι λέγει μεῖζον εἶναι τοῦ Ἀριὴλ, καὶ κατὰ τὸ μῆκος, καὶ κατὰ τὸ εὖρος· οὐ γὰρ μόνῃ τῇ θεότητι, ἀλλὰ καὶ τῇ προσληφθείσῃ ἀνθρωπότητι, ἀπείρῳ τῷ μέτρῳ μείζων ὁ Δεσπότης τῶν δούλων. Εἶτα παρακελεύεται τῷ προφήτῃ ὁ τῶν ὅλων Θεὸς, τοὺς περὶ τῶν θυσιῶν νόμους διδάξαι τοὺς ἱερέας, καὶ ὅπως δεῖ τὸν περὶ τῆς ἁμαρτίας μόσχον καὶ προσαγαγεῖν, καὶ θῦσαι, καὶ ἔνθα προσήκει καταπαῦσαι, καὶ ὅπως δεῖ περιῤῥᾶναι τοῦ τε θυσια στηρίου τὰ κέρατα, καὶ τοῦ ἱλαστηρίου τὰς γωνίας· εἶτα τοὺς περὶ ἁμαρτίας ἐρίφους μώμου παντὸς ἐλευ θέρους ὄντας προσαγαγεῖν· καὶ πάλιν ὡσαύτως τῷ αἵματι περιῤῥᾶναι τὸ θυσιαστήριον. Οὕτω δὲ, φησὶ, τούτων γινομένων, καὶ τοῦ ὑπὲρ τῆς ἁμαρτίας ἱλα σμοῦ πληρωθέντος, προσοίσουσι μόσχον καὶ πρόβατον, μώμου καὶ αὐτὰ ἀπηλλαγμένα, καὶ μετὰ ἁλῶν τὴν θυσίαν ἐπιτελέσουσιν. Μήνυμα δὲ οἱ ἅλες λο γισμοῦ, καὶ διακρίσεως, καὶ φρονήματος εὐσεβοῦς· οὐχ ἁπλῶς γὰρ, οὔτε ὡς ἔθει δουλεύοντες, ταῦτα ποιήσουσιν, ἀλλὰ μετά τινος λόγου καὶ σκοποῦ εὐ σεβεῖν προαιρουμένου. Ποιήσουσι δὲ, φησὶν, ἑπτὰ ἡμέρας τὰς τοιάσδε θυσίας· ἀπὸ δὲ τῆς ὀγδόης καὶ ἐπέκεινα, τοιάσδε θυσίας, ἵνα μὴ καθ' ἕκαστον διεξίω.","english":"You are the light of the world.\" But the mercy-seat itself, he says, is two cubits greater than the Ariel, both in length and in breadth; for not by his divinity alone, but also by the humanity he assumed, is the Master greater than the servants by a measure that is boundless. Then the God of all things exhorts the prophet to teach the priests the laws concerning the sacrifices, and how one must both bring forward and slay the calf for sin, and where it is fitting to lay it to rest, and how one must sprinkle the horns of the altar and the corners of the mercy-seat; then to bring forward the goats for sin, free from every blemish; and again in like manner to sprinkle the altar with the blood. And so, he says, when these things are done and the atonement for sin is fulfilled, they shall offer a calf and a sheep, these also freed from blemish, and they shall accomplish the sacrifice with salt. And the salt is a token of reason, and discernment, and a pious mind; for not casually, nor serving custom, shall they do these things, but with some reason and purpose of one who chooses to be pious. And they shall perform, he says, such sacrifices for seven days; and from the eighth day and beyond, such sacrifices, so that I may not go through each one in detail.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":359,"ref":"p359","source":"ΚΕΦΑΛΑΙΟΝ ΜΔʹ.\n\nὙπέδειξε δέ μοι καὶ τὴν πύλην, τὴν πρὸς ἀνατολὰς τετραμμένην, κεκλεισμένην, καὶ παρηγγύησε δι ηνεκῶς ταύτην κεκλεῖσθαι, καὶ ἀπονεμηθῆναι αὐτῷ τῷ τῶν ὅλων Δεσπότῃ· οὐκ ἐπειδὴ θύρας ἔχρῃζεν εἰσ ιέναι βουλόμενος ὁ πανταχοῦ παρὼν καὶ τοῖς πᾶσι παριστάμενος. Πῶς γὰρ ἂν καὶ εἰσῆλθε ταύτης κεκλεισμένης, εἴπερ εἰσιέναι διὰ θυρῶν ἐπεφύκει; Ἀλλὰ ταῖς ἀσθενεστέραις συγκατιὼν\n\nἀκοαῖς ταῦτα διατυποῖ. Εἰκὸς δὲ διὰ τούτων ἡμῖν αἰνίττεσθαι καὶ τὴν Παρθενικὴν μήτραν, δι' ἧς οὔτε εἰσελήλυθέ τις, οὔτε ἐξελήλυθεν, ἢ μόνος αὐτὸς ὁ Δεσπότης. Προσέταξε δὲ παρὰ τὴν θύραν καὶ τὸν ἡγούμενον, τουτέστι τὸν ἀρχιερέα, τῆς τροφῆς ἀπολαύειν, παρ ιέναι δὲ διὰ τοῦ προπυλαίου, καὶ ἀπιόντα, καὶ ἀνιόντα· τοῦτο γὰρ ἐκάλεσεν αἰλάμ. Οὕτω δὲ τού των καὶ λαληθέντων καὶ δειχθέντων, πάλιν ὁρᾷ τοῦ Θεοῦ τὴν δόξαν ἐν τῇ πύλῃ τῇ πρὸς βοῤῥᾶν, καὶ εἰ πεῖν κελεύεται τῷ παραπικραίνοντι λαῷ, ἢ προσ εριστῇ καὶ φιλονείκῳ· οὕτως γὰρ καὶ οἱ ἄλλοι ἑρμηνευταὶ ἡρμηνεύκασιν· ἀρκεσθῆναι τῇ προτέρᾳ παρα νομίᾳ, ἣν τολμῶντες διετέλεσαν, ἀλλοφύλους καὶ ἀπεριτμήτους εἰς τὸν θεῖον εἰσάγοντες νεών· τὸ δὲ μέγιστον τῶν ἐγκλημάτων, ὅτι οὐ μόνον τὴν σάρκα ἀπερίτμητον εἶχον, ἀλλὰ καὶ πρὸ τῆς σαρκὸς τὴν διάνοιαν· ὡς εἶναι δῆλον, ὅτι τῆς μὲν καρδίας ἡ περιτομὴ δικαιοσύνης κατόρθωσις, ἡ δὲ τῆς σαρκὸς περιτομὴ τῆς κατὰ διάνοιαν περιτομῆς σημεῖόν ἐστι καὶ σφραγίς.","english":"CHAPTER 44.\n\nHe showed me also the gate that faces east, closed, and he commanded that it be kept closed continually and assigned to the Master of all things himself; not because he who is present everywhere and stands by all things needed doors in order to enter. For how would he have entered when it was closed, if indeed it were his nature to enter through doors? But condescending to weaker\n\nhearing, he shapes these things. And it is likely that through these things he hints to us also at the virginal womb, through which neither anyone entered nor came out, except only the Master himself. And he appointed that the leader, that is the high priest, should enjoy the food at the door, but should pass through the vestibule, both going out and coming in; for this he called ailam. And when these things had been both spoken and shown, again he sees the glory of God at the gate that faces north, and he is commanded to speak to the provoking people, or rather to the contentious and quarrelsome one; for thus the other interpreters have interpreted it: that they should be content with their former transgression, which they persisted in daring, bringing foreigners and the uncircumcised into the divine temple; and the greatest of the charges, that they had not only the flesh uncircumcised, but also, before the flesh, the mind; so that it is clear that the circumcision of the heart is the accomplishment of righteousness, while the circumcision of the flesh is a sign and seal of the circumcision according to the mind.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":360,"ref":"p360","source":"Παρεγγυᾷ τοίνυν ὁ τῶν ὅλων Θεὸς, τοὺς μὲν καὶ κατὰ ψυχὴν ἀπεριτμήτους, καὶ κατὰ σῶμα ἀλλογενεῖς καὶ ἀλλοφύλους πόῤῥωθεν τῶν θείων μεῖ ναι περιβόλων, τοὺς δὲ Λευΐτας κοινωνήσαντας τῇ τοῦ λαοῦ παρανομίᾳ, καὶ τῶν εἰδώλων τὴν θεραπείαν ἀσπασαμένους, τῆς οἰκείας τάξεως ἀποστῆναι, καὶ μήτε πυλωρεῖν, μήτε σφάττειν τὴν ὁλοκαύτωσιν, καὶ τὴν περὶ ἁμαρτίας θυσίαν, μήτε μὴν πελά ζειν τοῖς ἱεροῖς, ἀλλὰ τῆς οἰκείας ἀσεβείας λαβεῖν καρπὸν τὴν ἀτιμίαν· μόνον δὲ τοῦ Σαδοὺκ τὸ γένος ἐπὶ τῆς πατρῴας μεῖναι εὐσεβείας, καὶ ἱερουργεῖν, καὶ φυλάττειν, καὶ τὰ ἄλλα πάντα πληροῦν. Προσήκει δὲ αὐτοὺς, φησὶ, τοῖς μὲν ἐξ ἐρίων ὑφάσμασι μηδαμῶς κεχρῆσθαι, ἐσθήματα δὲ λινᾶ περιβάλλεσθαι μόνα, κατὰ τὸν τῆς ἱερουργίας καιρὸν, καὶ κίδαριν δὲ ἕκαστος τῇ κεφαλῇ περιτιθέτω, καὶ διαζώματα δὲ ἔνδοθεν περικείσθω· ἐξιόντες δὲ πρὸς τὸν λαὸν, τὰς μὲν λειτουργικὰς ἀποδυέσθωσαν στολὰς, ἑτέρας δὲ ἀμπεχόμενοι τὰς πύλας ἐξίτωσαν· οὔτε γὰρ θέμις τὸν τῆς ἱερωσύνης ἀλλότριον ταῖς ἱερατικαῖς πελάζειν στολαῖς. Καὶ τὰς κεφαλὰς δὲ οὐ ξυρήσονται, τοῦτο γὰρ ἔθος ἦν ποιεῖν τοῖς τῶν εἰδώλων ἱερεῦσι· \"Καὶ τὰς κό μας αὑτῶν οὐ ψιλώσουσιν.\" Ὁ δὲ Ἑβραῖος, καὶ ὁ Σύρος, οὐ θρέψουσιν ἔφασαν. Οὔτε γὰρ ξυρεῖσθαι αὐτοὺς, φησὶ, προσήκει, οὔτε κόμας τρέφειν, ἀλλὰ μεσότητα κουρᾶς ἀγαπῆσαι· τοῦτο γὰρ ἐσήμηνεν εἰρηκώς· \"Καλύπτοντες καλύψουσι τὰς κεφαλὰς αὑτῶν.\" Δεῖ δὲ αὐτοὺς κατὰ τὸν ἱερουργίας καιρὸν οἰνοποσίας ἀπέχεσθαι· γάμῳ δὲ βουλομένους ὁμι λεῖν, μήτε χήραν, μήτε ἐκβεβλημένην γυναῖκα λαμ βάνειν, ἀλλὰ παρθένον.","english":"Therefore the God of all things enjoins that those who are uncircumcised in soul and of alien and foreign race in body remain far from the divine precincts; and that the Levites, who shared in the lawlessness of the people and embraced the worship of idols, be removed from their own order, and neither keep the gates nor slaughter the whole burnt offering and the sacrifice for sin, nor indeed approach the sacred things, but receive dishonor as the fruit of their own impiety; and that only the family of Zadok remain in the ancestral piety, and serve as priests, and keep guard, and fulfill all the other things. And it is fitting, he says, that they by no means use garments woven of wool, but clothe themselves only in linen garments at the time of the priestly service, and let each place a turban on his head, and let them wear girdles beneath; and when they go out to the people, let them put off the liturgical robes, and, clothed in others, go out through the gates; for it is not lawful for one who is a stranger to the priesthood to approach the priestly robes. And they shall not shave their heads, for this was the custom of the priests of the idols: \"And they shall not make bald their hair.\" But the Hebrew and the Syrian said, \"They shall not let their hair grow.\" For neither, he says, is it fitting for them to shave, nor to let their hair grow, but to love the mean in cutting; for this is what he signified when he said: \"Covering they shall cover their heads.\" And it is necessary that they abstain from drinking wine at the time of the priestly service; but those who wish to have dealings with marriage are to take neither a widow nor a divorced woman, but a virgin.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":361,"ref":"p361","source":"Εἰ δὲ καὶ ἱερέως τις γενο μένη γυνὴ χηρεύσειε, καὶ βουληθείη τις αὐτὴν γῆ μαι, οὐδὲ ὁ τοιοῦτος γάμος παράνομος ἀνέπαφον γὰρ τῆς ἱερωσύνης μένει τὸ γένος, τῆς ἱερεῖ συναφθείσης τῷ ἱερεῖ πάλιν συναπτομένης. Χρὴ δὲ τούτους πάλιν καὶ τὸν λαὸν ἐκπαιδεύειν τῶν τε κοινῶν καὶ τῶν ἱερῶν τὸ διάφορον. Αὐτοὶ δὲ καὶ ταῖς φονικαῖς δικα σάτωσαν δίκαις, καὶ τὰς ἄλλας δὲ ἀμφιβολίας λυέτω σαν, πανταχοῦ τιμῶντες τὸ δίκαιον. Καὶ τὰς ἑορτὰς δὲ κατὰ τὸν νόμον ἐπιτελείτωσαν, καὶ τὰ Σάββατα τῇ ἀργίᾳ καὶ τοῖς ἄλλοις τιμάτωσαν. \"Καὶ ἐπὶ ψυχὴν ἀνθρώπου οὐκ εἰσελεύσονται τοῦ μιανθῆναι,\" τουτέστιν ἐπὶ νεκρῷ· οὕτω γὰρ καὶ ὁ Ἑβραῖος καὶ ὁ Σύρος ἔφη· \"ἀλλ' ἐπὶ μόνῳ, φησὶ, πατρὶ καὶ μητρὶ, υἱῷ καὶ θυγατρὶ, ἀδελφῷ καὶ ἀδελφῇ μηδέπω γημαμένῃ.\" Εἶτα παρεγγυᾷ, πῶς δεῖ τὸν ἀκάθαρτον καθαρθῆναι, καὶ οὕτω τῇ ἱερουργίᾳ πελάσαι· οὐκ ἐπειδὴ τῷ ὄντι μυσαρὸν ἦν τὸ τοὺς τεθνεῶτας ὁρᾷν· εἰ γὰρ ἀληθῶς ἐλωβᾶτο, ἐλυμήνατο ἂν καὶ ἡ τοῦ τεθνεῶτος πατρὸς, ἢ μητρὸς, ἢ ἀδελφοῦ θέα· ἀλλὰ διὰ τούτων αἰδεσιμώτερον παρὰ τοῖς τὰ μικρὰ σεμνύνειν μεμαθηκόσιν Ἰουδαίοις τὸν ἱερέα εἶναι βου λόμενος. Εἶτα παρακελεύεται καὶ τὴν ὑπὲρ ἑαυτοῦ θυσίαν προσενεγκεῖν τὸν ἱερέα μέλλοντα εἰς τὰ ἅγια εἰσιέναι· καὶ μερίδα μὴ λαβεῖν μετὰ τῶν υἱῶν Ἰσραὴλ ἐν τῇ διανομῇ τῆς γῆς. \"Ἐγὼ γὰρ, φησὶν, ἡ κληρονομία αὐτῶν καὶ κατάσχεσις αὐτῶν.\" Τὰ γὰρ ἐμοὶ προσφερόμενα πρωτότοκα,","english":"But if a woman who has been the wife of a priest is widowed, and someone wishes to marry her, even such a marriage is not unlawful; for the race of the priesthood remains untouched, since the priest's wife, having been joined to the priest, is joined again to a priest. It is necessary that these men again teach the people the difference between common and sacred things. Let them also judge cases of murder, and let them resolve other disputes, honoring justice everywhere. And let them celebrate the feasts according to the law, and honor the Sabbaths by rest and other observances. \"And they shall not go in to a dead person to be defiled,\" that is, to a corpse; for thus both the Hebrew and the Syrian said: \"but only,\" he says, \"for father and mother, son and daughter, brother and unmarried sister.\" Then he enjoins how the unclean person must be purified, and so approach the priestly service; not because it was truly abominable to see the dead—for if it truly harmed, the sight of a dead father, or mother, or brother would also have injured—but through these things he wishes the priest to be more reverenced among the Jews, who have learned to revere small things. Then he commands that the priest who is about to enter the holy places offer the sacrifice on his own behalf, and not receive a portion with the children of Israel in the distribution of the land. \"For I,\" he says, \"am their inheritance and their possession.\" For the firstborn things offered to me,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":362,"ref":"p362","source":"καὶ τὰς ἀπαρχὰς αὐτοῖς εἰς ἀπόλαυσιν δίδωμι, καὶ τὰ ἀπὸ τῶν θυσιῶν ἀφοριζόμενα πάλιν αὐτοῖς ἀπένειμα. Ἐγὼ γὰρ ἀνενδεής.\n\nΚΕΦΑΛΑΙΟΝ ΜΕʹ.\n\nΚελεύει δὲ καὶ γῆν τινα ἀφορισθῆναι προάστειον τοῖς ἱερεῦσι· ἀπὸ μὲν ἀνίσχοντος ἡλίου πρὸς ἑσπέ ραν, δέκα χιλιάδας πήχεων· ἀπὸ δὲ ἄρκτου πρὸς μεσημβρίαν εἴκοσι καὶ πέντε χιλιάδας, ὥστε, φησὶν, ἔχοντας αὐτοὺς τὰς δεκάτας, καὶ τὰς ἀπαρχὰς, καὶ τὰ πρωτότοκα, καὶ τῶν θυσιῶν τὰς ἀφωρισμένας μοίρας, καὶ τὴν ἀπὸ τῆς γῆς παραψυχὴν, στέργειν τὸ δίκαιον, καὶ τοῦ πλείονος μὴ ἐφίεσθαι, μηδὲ ἀδικεῖν τὸν λαὸν, τῆς αὐταρκείας ἀπολαύοντας. Διὸ ἐπήγαγεν· θʹ. Ἱκανούσθω ὑμῖν, οἱ ἀφηγούμενοι τοῖ Ἰσ-ραήλ· ἀδικίαν καὶ ταλαιπωρίαν ἀποῤῥίψατε, καὶ κρῖμα καὶ δικαιοσύνην ποιήσατε, καὶ ἐξάρατε καταδυναστείαν ἀπὸ τοῦ λαοῦ, λέγει Ἀδωναῒ Κύριος. Εἶτα περὶ ζυγῶν, καὶ σταθμῶν, καὶ μέτρων νομοθετεῖ, καὶ λέγει καὶ ταῦτα ἰσότητι καὶ τῷ δικαίῳ τιμᾶσθαι, καὶ παρακελεύεται εἰσόδου καὶ ἐξόδου ἓν εἶναι μέτρον. Καὶ διδάσκει ἡμᾶς τὸν μὲν κόρον ἔχειν γομὸρ δέκα, ἕκαστον δὲ γομὸρ χοίνικας δέκα, ὡς εἶναι τὸν κόρον χοινίκων ἑκατόν. Καὶ τὸ ὑφὶ δὲ λέγει ἰσόμετρον εἶναι τῷ χοίνικι. Καὶ τὴν μνᾶν παρακελεύεται ἔχειν σίκλους πεντήκοντα, ἕκαστον δὲ σίκλον ὀβολοὺς εἴκοσι· καὶ τὰς δέκα δὲ τοῦ ἐλαίου κοτύλας γομὸρ καλεῖ, ὅπερ ἔφη δέκατον εἶναι τοῦ κόρου. Κελεύει δὲ καὶ τὴν ἀπαρχὴν τὴν προσ φερομένην ἀπό τε πυρῶν, καὶ κριθῶν, τὸ ἕκτον ἔχειν τοῦ γομὸρ, τὸ καλούμενον παρ' ἡμῖν ἡμιμέδιμνον·","english":"And I give them the first-fruits for their enjoyment, and I have again assigned to them the things set apart from the sacrifices. For I am without need.\n\nChapter 45.\n\nHe also commands that a certain land be set apart as a suburb for the priests: from the rising of the sun to the west, ten thousand cubits; and from the north to the south, twenty-five thousand, so that, he says, having the tithes, and the first-fruits, and the firstborn, and the portions set apart from the sacrifices, and the comfort derived from the land, they may be content with justice, and not desire more, nor wrong the people, enjoying self-sufficiency. Therefore he added: Let it suffice you, you who lead Israel; cast away injustice and misery, and do judgment and justice, and remove oppression from the people, says the Lord God. Then he legislates concerning scales, and weights, and measures, and says that these too are to be honored with equality and justice, and he enjoins that there be one measure for entry and exit. And he teaches us that the kor holds ten homers, and each homer ten choinices, so that the kor is a hundred choinices. And he says that the half-measure is equal in measure to the choinix. And he enjoins that the mina hold fifty shekels, and each shekel twenty obols; and the ten cotylae of oil he calls a homer, which he said is a tenth of the kor. He also commands that the first-fruit offering from wheat and barley hold a sixth of the homer, which is called among us a half-medimnus.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":363,"ref":"p363","source":"τριάκοντα γὰρ μεδίμνων ὄντος τοῦ κόρου, τοῦ δὲ γομὸρ δέκατον κληθέντος τοῦ κόρου, ἀνάγκη τριῶν εἶναι μεδίμνων τὸ γομὸρ, τῶν δὲ τριῶν μεδίμνων τὸ ἕκτον ἡμιμέδιμνόν ἐστι. Προσέταξε δὲ καὶ ἀπὸ τῶν δέκα κοτυλῶν μίαν κοτύλην προσφέρεσθαι, καὶ τῶν προβάτων δὲ ὡσαύτως τὰς δεκάτας. Ταῦτα δὲ πάντα, φησὶ, δώσει ὁ λαὸς τῷ ἀφηγουμένῳ εἰς τὴν χρείαν τῶν θυσιῶν, ὡς κἀν ταῖς ἑορταῖς καὶ ταῖς νουμη νίαις, κἀν τοῖς Σάββασιν ὑπ' αὐτοῦ τὰς ἱερουργίας πληροῦσθαι, καὶ ἱλάσκεσθαι τὸν Θεὸν ὑπὲρ τοῦ λαοῦ. Εἶτα διδάσκει, τίνα προσήκει ποιεῖν τῇ νουμηνίᾳ τοῦ δεκάτου μηνὸς, καὶ τίνα τῇ τεσσαρεσκαιδεκάτῃ, καὶ τίνα πάλιν τῷ ἑβδόμῳ μηνί. Τὴν δὲ προσφερομένην σεμίδαλιν θυσίαν καλεῖ· \"Καὶ θυσίαν γὰρ, φησὶ, πέμμα τῷ μόσχῳ, καὶ πέμμα τῷ κριῷ ποιήσεις, καὶ ἐλαίου τὸ ἲν τῷ πέμματι.\" Τὸ δὲ ἲν παρὰ τῷ Σύρῳ ἡμίναν εὗρον. ΚΕΦΑΛΑΙΟΝ Μ ς ʹ.\n\nΚελεύει δὲ καὶ τὴν πύλην τὴν πρὸς ἀνατολὰς βλέ πουσαν ἐν ταῖς ἓξ τῆς ἑβδομάδος ἡμέραις κεκλεῖσθαι, ἐν δὲ τῷ Σαββάτῳ διὰ πάσης ἀνοίγνυσθαι τῆς ἡμέρας. Τῶν δὲ, φησὶν, ἱερέων τὰς ὑπὲρ τοῦ ἀρχιερέως προσ φερόντων θυσίας, αὐτὸς ἐπὶ τῆς πύλης στήσεται ταύτης, καὶ τῆς θυσίας προσφερομένης, ἑστὼς ἐπὶ τοῦ προθύρου προσκυνήσει, καὶ οὕτως ἐξελεύσεται· καὶ πᾶς δὲ ὁ λαὸς πρὸ ταύτης τῆς θύρας ἑστὼς προσοίσει τῷ Θεῷ τὴν προσκύνησιν, ἕν τε τοῖς Σάβ βασι, καὶ ἐν ταῖς νουμηνίαις· τὸ δὲ ὁλοκαύτωμα τῶν Σαββάτων ὁ ἀρχιερεὺς προσοίσει. Αὐτὸν γὰρ καλεῖ ἀφηγούμενον. Λέγει δὲ καὶ τῶν ἱερέων τὸν ἀριθμόν· ὡσαύτως δὲ καὶ τίνα δεῖ ἐν ταῖς νουμηνίαις προσφέρειν διδάσκει.","english":"For the kor is thirty medimnoi, and the gomor is called a tenth of the kor; therefore the gomor must be three medimnoi, and the sixth of three medimnoi is a half-medimnos. He also commanded that one cotyle be offered out of ten cotylae, and likewise the tenths of the sheep. And all these things, he says, the people shall give to the ruler for the need of the sacrifices, so that both at the feasts and at the new moons and on the Sabbaths the sacred rites may be fulfilled by him, and God may be propitiated on behalf of the people. Then he teaches what ought to be done on the new moon of the tenth month, and what on the fourteenth, and what again in the seventh month. He calls the fine flour that is offered a sacrifice: \"For you shall make a sacrifice, he says, a baked cake with the calf, and a baked cake with the ram, and a hin of oil with the cake.\" I found the hin among the Syrians to be a half-measure. Chapter 46.\n\nHe also commands that the gate looking toward the east be closed during the six days of the week, but on the Sabbath be opened through the whole day. And while the priests, he says, offer the sacrifices on behalf of the high priest, he himself shall stand at this gate, and when the sacrifice is offered, standing at the vestibule he shall worship, and so shall go out; and all the people standing before this door shall offer worship to God, both on the Sabbaths and at the new moons; and the high priest shall offer the burnt offering of the Sabbaths. For he calls him the ruler. He also states the number of the priests; and likewise he teaches what they ought to offer at the new moons.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":364,"ref":"p364","source":"Τὸ δὲ μαναὰ τὴν τῆς σεμιδάλεως θυσίαν ἀποκαλεῖ· οὕτω γὰρ καὶ ὁ Σύρος ἡρμήνευσε. Παρακελεύεται δὲ καὶ τοὺς εἰσιόντας εἰς προσκύνησιν τοῦ Θεοῦ εἰς τὴν ἐξωτέραν αὐλὴν, εἰ μὲν ἀπὸ τῆς πύλης τῆς πρὸς βοῤῥᾶν εἰσέλθοιεν, διὰ τῆς πρὸς μεσημβρίαν ὁρώσης ἐξιέναι· εἰ δὲ ἐντεῦθεν τὴν εἴσοδον ποιήσαιντο, διὰ τῆς ἑτέρας ποιεῖσθαι τὴν ἔξοδον, ὥστε κατὰ τάξιν αὐτοὺς εἰσιόντας καὶ ἐξιόν τας θορύβου δίχα παντὸς προσφέρειν τῷ Θεῷ τὴν προσκύνησιν· παρέστω δὲ καὶ ὁ ἀρχιερεὺς, τούτων γινομένων, ὥστε μετὰ πλείονος αἰδοῦς γενέσθαι τὴν προσκύνησιν. Καὶ παντὶ μὲν τῷ λαῷ ἐν τοῖς Σάββασι καὶ ἐν ταῖς\n\nἄλλαις ἑορταῖς, ἀνοίγνυσθαι προσέταξε τὴν πρὸς ἕω θύραν· τῷ δὲ ἀρχιερεῖ γνωμικὴν θυσίαν ἐκ περιουσίας προσενεγκεῖν τῷ Θεῷ βουλομένῳ, καθ' ἣν ἂν βούλοιτο ἡμέραν τὴν θυσίαν ἐπιτελεῖν, ἀνοίγειν, φησὶν, ἐξέστω τὴν θύραν. Ὁμοία γὰρ, φησὶ, ἔστω ἡ παρ' αὐτοῦ προσφερομένη θυσία τῇ τῶν Σαββάτων θυσίᾳ. Ἐκ τῆς δὲ ἀφωρισμένης αὐτῷ γῆς εἴ τινι τῶν υἱέων δοῦναι βουληθείη, διηνε κῶς, φησὶ, τούτου τὴν δεσποτείαν ὁ λαμβάνων ἐχέτω· εἰ δὲ οἰκέτῃ δοθείη, ἐχέτω ὁ οἰκέτης τὴν δεσποτείαν μέχρι τοῦ ἔτους τῆς ἀφέσεως, καὶ τῷ καλουμένῳ ἑβδομαδικῷ ἔτει ἀποδώσει τῷ ἀρχιερεῖ τὴν κληρονο μίαν· μόνῳ γὰρ τῷ ἱερατικῷ γένει οὗτος ὁ κλῆρος ἀφώρισται. Οὐ γὰρ προσήκει τῆς πατρῴας κληρονο μίας τῶν υἱέων στερηθέντων καὶ γυμνωθέντων, εἰς τὸν λαὸν χωρῆσαι τὴν ἀδικίαν, ἄλλης πάλιν τοῖς ἱερεῦσιν ἀφοριζομένης εἰς παραμυθίαν γῆς· ἔστω τοίνυν τῆς ἀφωρισμένης τοῖς ἱερεῦσι γῆς κληρονόμον τὸ γένος.","english":"He calls the manaa the offering of fine flour; for thus the Syrian also interpreted it. He also enjoins those who enter to worship God in the outer court, that if they enter by the gate facing north, they should go out through the one facing south; and if they make their entrance from there, they should make their exit through the other, so that entering and exiting in order, without any confusion, they may offer worship to God; and let the high priest also be present when these things are done, so that the worship may be with greater reverence. And for all the people on the Sabbaths and on the\n\nother feasts, he commanded the gate facing east to be opened; but for the high priest, when he wishes to offer a voluntary sacrifice to God from his abundance, on whatever day he wishes to accomplish the sacrifice, let it be permitted, he says, to open the gate. For let the sacrifice offered by him, he says, be like the sacrifice of the Sabbaths. And from the land set apart for him, if he wishes to give to one of his sons, let the one who receives it, he says, have possession of it perpetually; but if it be given to a servant, let the servant have possession until the year of release, and in the so-called sabbatical year he shall return the inheritance to the high priest; for this lot has been set apart for the priestly race alone. For it is not fitting that, when the sons have been deprived and stripped of their paternal inheritance, the injustice should pass over to the people, while another land is again set apart for the priests as a consolation; let the race, then, be heir of the land set apart for the priests.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":365,"ref":"p365","source":"Ἔδειξε δέ μοι, φησὶ, καὶ ἕτερον τόπον πρὸς δυσμαῖς κείμενον, ταῖς ἀρκτῴαις ἐξέδραις πελάζοντα, καὶ ἔφη τοῦτον εἰς ἕψησιν ἀφορίζεσθαι τοῖς ἱερεῦσιν, ὥστε τὰ περὶ ἀγνοίας καὶ ἁμαρτίας αὐτόθι ἑψεῖν, κἀκεῖ τὸ μαναὰ πέπτειν. Οὔτε γὰρ θέμις, φησὶ, τὰ ἅπαξ ἀφορισθέντα καὶ ἁγιασθέντα κοινὰ ποιεῖν τῷ ἔξω κομίζειν. Εἶδον δὲ καὶ ἑτέρας αὐλὰς ἐκείνης βραχυτέρας, κύκλῳ τῆς μεγίστης διακειμένας αὐλῆς· εἶχε δὲ ἑκάστη τὸ μὲν μῆκος πήχεις τριάκοντα, τὸ δὲ εὖρος τεσσαράκοντα· ᾠκοδόμηντο δὲ παρ' αὐτὰς καὶ οἶκοι, ἃς ἐξέδρας ἐκάλεσεν, ἐν οἷς ἕψεσθαι παρηγγύησε τὰ τοῦ λαοῦ θύματα.\n\nΚΕΦΑΛΑΙΟΝ ΜΖʹ.\n\nαʹ. Ἐκεῖθέν με πάλιν λαβὼν εἰσήγαγεν ἐπὶ τὰ πρόθυρα τοῦ οἴκου, καὶ ἰδοὺ ὕδωρ ἐξεπορεύετο ὑποκάτωθεν τοῦ αἰθρίου τοῦ οἴκου κατὰ ἀνατο λὰς, ὅτι τὸ πρόσωπον τοῦ οἴκου ἀπέβλεπεν κατὰ ἀνατολὰς, καὶ τὸ ὕδωρ κατέβαινεν ἀπὸ τοῦ κλί τους τοῦ οἴκου τοῦ δεξιοῦ ἀπὸ νότου ἐπὶ τὸ θυσιαστήριον. Οὕτω τὰ περὶ τῶν θυσιῶν διδαχθεὶς, καὶ μαθὼν, ὅπως τὰ περὶ τῶν ἁμαρτιῶν τυπικῶς δεῖ προσφέρειν θύματα, διδάσκεται τῶν ψυχῶν τὴν ἀληθινὴν κάθαρσιν, τὴν ἐξ ὕδατος καὶ πνεύματος γινομένην. Βλέπει δὲ τοῦτο ὕδωρ ἀπὸ τῶν θυρῶν τοῦ οἴκου ἐξιὸν, καὶ διὰ τοῦ θυσιαστηρίου διιὸν, καὶ διὰ τῶν βορειοτέρων μερῶν ἐπὶ τὰ ἑῷα χωροῦν. Ἐκ γὰρ τῶν Ἰουδαίων ἡ σωτηρία τοῖς ἔθνεσι, καὶ ὁ ἐκ Δαβὶδ κατὰ τὴν σάρκα Χριστὸς, ἐκ τῆς παρθενικῆς νηδύος, οἷον ἀπό τινων θείων προθύρων ἀναφανεὶς, τὴν δι' ὕδατος καὶ πνεύματος ἀναγέννησιν τῇ οἰκουμένῃ δεδώρηται. Ταῦτα καὶ ὁ μακάριος Ἡσαΐας προθεσπί ζει, λέγων·","english":"He showed me, it says, also another place situated toward the west, near the northern chambers, and said that this was set apart for the priests for boiling, so that there they might boil the offerings for ignorance and sin, and there cook the manaa. For it is not lawful, it says, to make common the things once set apart and sanctified by carrying them outside. And I saw also other courts smaller than that one, arranged in a circle around the great court; each had a length of thirty cubits and a width of forty; and beside them had been built houses, which he called chambers, in which he commanded the sacrifices of the people to be boiled.\n\nCHAPTER 47\n\n1. Taking me again from there, he brought me to the vestibule of the house, and behold, water was going out from beneath the court of the house toward the east, because the front of the house faced east, and the water was descending from the side of the right side of the house, from the south, toward the altar. Thus, having been taught about the sacrifices, and having learned how one must offer the offerings for sins in a typical manner, he is taught the true purification of souls, which comes from water and the Spirit. And he sees this water issuing from the doors of the house, and passing through the altar, and proceeding through the northern parts toward the eastern regions. For from the Jews is salvation to the nations, and the Christ from David according to the flesh, having appeared from the virgin womb as if from certain divine vestibules, has granted to the inhabited world the regeneration through water and the Spirit. These things also the blessed Isaiah foretells, saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":366,"ref":"p366","source":"\"Ἔσται ἐν τῇ ἡμέρᾳ ἐκείνῃ, ὡς πο ταμὸς φερόμενος ἔνδοξος ἐν γῇ διψώσῃ.\" Καὶ ὁ μα κάριος δὲ Ζαχαρίας προαγορεύσας τὸ σωτήριον πάθος, καὶ τὸ ἐπιγενόμενον σκότος· \"Οὐχ ἡμέρα γὰρ, φησὶ, καὶ οὐ νὺξ, καὶ ἡ ἡμέρα ἐκείνη γνωστὴ τῷ Κυρίῳ· οὔτε γὰρ, φησὶ, πλήρης ἡμέρα, οὔτε πλήρης νὺξ, μεσούσης γὰρ τῆς ἡμέρας σκότος ἐγένετο·\" ἐπήγα γεν· \"Ἐν τῇ ἡμέρᾳ ἐκείνῃ ἐξελεύσεται ὕδωρ ζῶν ἐξ Ἱερουσαλήμ· τὸ ἥμισυ αὐτοῦ εἰς τὴν θάλασσαν τὴν ἐσχάτην, καὶ τὸ ἥμισυ αὐτοῦ εἰς τὴν θάλασσαν τὴν πρώτην.\" Δηλοῖ δὲ διὰ τούτων τὰ ἑῷα καὶ τὰ ἑσπέρια, δι' ὧν ἡ οἰκουμένη πᾶσα νοεῖται. Λέγει δὲ καὶ τῆς ἀναβλύσεως τὸν καιρόν. \"Ἐν θέρει, φησὶ, καὶ ἔαρι ἔσται οὕτως.\" Τοῦτο καὶ ὁ Κύριος τῇ Σα μαρίτιδί φησιν· \"Ὃς ἂν πίῃ ἐκ τοῦ ὕδατος, οὗ ἐγὼ δώσω αὐτῷ, οὐ μὴ διψήσῃ εἰς τὸν αἰῶνα, ἀλλ' ἔσται τὸ ὕδωρ, ὃ ἐγὼ δώσω αὐτῷ, πηγὴ ὕδατος ζῶντος ἁλ λομένου εἰς ζωὴν αἰώνιον.\" Καὶ ἑτέρωθι· \"Εἴ τις διψᾷ, ἐρχέσθω πρός με, καὶ πινέτω· ὁ πιστεύων εἰς ἐμὲ, καθὼς εἶπεν ἡ Γραφὴ, ποταμοὶ ἐκ τῆς κοιλίας αὐτοῦ ῥεύσουσιν ὕδατος ζῶντος.\" Τοῦτο τὸ ὕδωρ ὁ θεσπέσιος εἶδεν Ἰεζεκιὴλ προκύψαν μὲν ἐκ τῶν προ θύρων τοῦ οἴκου· διὰ γὰρ τοῦ νόμου καὶ τῶν προ φητῶν τὰ ἡμέτερα ἀγαθὰ προεῤῥέθη· καὶ ἐλθὸν δὲ διὰ τοῦ θυσιαστηρίου· παρόδῳ γὰρ μόνῃ διὰ τῶν Ἰουδαίων ἐχρήσατο· ἐπειδὴ δὲ ἀπιστήσαντες δοῦναι τῆς πίστεως τοὺς καρποὺς οὐκ ἠθέλησαν, ἐχώρησεν εἰς τὰ","english":"It shall be in that day, as a glorious river borne in a thirsty land.\" And the blessed Zachariah also, foretelling the saving Passion and the darkness that came upon it, says: \"For it is neither day nor night, and that day is known to the Lord; for,\" he says, \"it is neither full day nor full night, for at midday darkness came.\" Then he added: \"In that day living water shall go out from Jerusalem; half of it to the last sea, and half of it to the first sea.\" By these things he indicates the eastern and the western regions, through which the whole inhabited world is meant. And he also tells the time of the springing forth. \"In summer,\" he says, \"and in spring it shall be so.\" The Lord also says this to the Samaritan woman: \"Whoever drinks of the water that I shall give him shall never thirst, but the water that I shall give him shall become a spring of living water leaping up to eternal life.\" And elsewhere: \"If anyone thirsts, let him come to me and drink; he who believes in me, as the Scripture has said, rivers of living water shall flow from his belly.\" This water the inspired Ezekiel saw issuing from the front gates of the house—for through the law and the prophets our good things were foretold—and coming through the altar; for it made only a passing through the Jews; but since they disbelieved and would not give the fruits of faith, it proceeded to the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"John 4:10","text":"The English carries the scriptural phrase “living water”, which matches John 4:10. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":367,"ref":"p367","source":"ἔθνη, καὶ τὸν μέγιστον καὶ κάλλιστον τῶν Ἐκκλησιῶν ἀρδεύει παράδεισον. Εἶτα λέγει τεθεωρηκέναι τινὰ μετρήσαντα χιλίους ἐν τῷ μέτρῳ, καὶ διελθεῖν μέχρις ἀστραγάλων· πάλιν δὲ τὴν αὐτὴν μετρῆσαι ποσότητα, καὶ διελθεῖν ἕως γονάτων· τρὶς δὲ τὸ μέτρον ἐπενεγκεῖν, καὶ διελθεῖν ἕως ὀσφύος· ἐπειδὴ δὲ τὸν τέταρτον ἐπλήρωσεν ἀριθμὸν, Χειμάῤῥους, φησὶν, ἐγένετο μέγιστος, ὃν οὐχ οἷον διελθεῖν, ὅτι ἐκβράζον τὸ ὕδωρ, ὡς ῥοῖζος χειμάῤῥου, ὃν οὐ διαβήσεταί τις. Ἐδίδαξε δὲ ἡμᾶς διὰ τούτων, ὅτι ἐν ἀρχῇ μὲν τὸ εὐαγγελικὸν κήρυγμα ὀλίγους τῇ σωτη ρίᾳ προσάξει· εἶτα τούτους διπλασιάσει, καὶ τρι πλασιάσει· μετὰ δὲ ταῦτα πληρώσει τὴν οἰκουμένην, κατὰ τὴν προφητείαν τὴν λέγουσαν· \"Πληρωθήσε ται ἡ σύμπασα γῆ τοῦ γνῶναι τὸν Κύριον, ὡς ὕδωρ πολὺ κατακαλύψαι θαλάσσας.\" Ἐπιστῆσαι δὲ προσήκει, ὡς τετράκις ἐμέτρησε, καὶ τοῖς θείοις Εὐ αγγελίοις ἰσάριθμον τὸ μέτρον προσήνεγκεν. Ἡγοῦ μαι δὲ τὸ τέταρτον μέτρον τοῦ θεσπεσίου Ἰωάννου παραδηλοῦν τὸ Εὐαγγέλιον, θεολογίαν ἔχον ἄβατον ἀνθρώποις καὶ ἀνυπέρβατον. Τίς γὰρ ἂν γένοιτο νοῦς ἐπέκεινα τοῦ Ἐν ἀρχῇ; τίς δ' ἂν ὑπερβαίη τὸ Ἦν; Διὸ καὶ ἐκβράζον τὸ ὕδωρ, ὡς ῥοῖζον χειμάῤ ῥου, ὃν οὐ διαβήσεταί τις, ἔφη ἐξιέναι. Εὐθὺς δὲ, φησὶ, καὶ παραχρῆμα ὑπέδειξέ μοι παρὰ τὴν ὄχθην τοῦ ὕδατος δένδρα παντοδαποὺς βρύοντα καρπούς. Ἐν ἑκατέρᾳ δὲ ὄχθῃ ταῦτα ἦν τὰ δένδρα· οὐ γὰρ μόνον τὴν εἰς Θεὸν πίστιν, ἀλλὰ καὶ τὴν κατὰ Θεὸν πρᾶξιν τοῦτο τὸ ὕδωρ βλαστῆσαι τοὺς ἀνθρώπους πεποίηκε. Καὶ εἶπε, φησὶ, πρός με·","english":"nations, and waters the greatest and fairest paradise of the Churches. Then he says that he saw one measuring a thousand by measure, and passing through as far as the ankles; and again measuring the same quantity, and passing through as far as the knees; and a third time applying the measure, and passing through as far as the loins; but when he had completed the fourth number, he says, it became a mighty torrent, which one could not cross, because the water gushed forth like the roar of a torrent, which no one shall pass over. By these things he taught us that in the beginning the gospel preaching will bring few to salvation; then it will double these, and triple them; and after these things it will fill the whole inhabited world, according to the prophecy that says: \"The whole earth shall be filled with the knowledge of the Lord, as much water covers the seas.\" It is fitting to note that he measured four times, and brought the measure equal in number to the holy Gospels. And I think that the fourth measure signifies the Gospel of the inspired John, which has a theology inaccessible and insurmountable for men. For what mind could go beyond \"In the beginning\"? And who could surpass \"was\"? Therefore also, he says, the water gushed forth and went out like the roar of a torrent, which no one shall pass over. And immediately, he says, and at once he showed me beside the bank of the water trees producing fruits of every kind. And on both banks were these trees; for this water has caused men to sprout not only faith toward God, but also conduct according to God. And he said, he says, to me:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":368,"ref":"p368","source":"Τὸ ὕδωρ τοῦ ποταμοῦ, τὸ ἐκπορευόμενον εἰς τὴν Γαλιλαίαν τὴν πρὸς ἀνατολὰς, καὶ καταβαῖνον ἐπὶ τὴν ἀοίκητον, καὶ ἐρχόμενον ἕως ἐπὶ τὴν θάλασσαν, ἐπὶ τὸ ὕδωρ τῆς διεκβολῆς τῆς θαλάσσης. Καὶ ταῦτα δὲ ἔστιν ἀκριβῶς ἐπὶ τῆς ἱστορίας εὑρεῖν. Πρῶτον μὲν γὰρ εἰς τὴν Γαλιλαίαν τὸ σωτήριον ἔδραμε κήρυγμα· ἐκεῖθεν δὲ ἐπὶ τὴν ἀοίκητον καὶ εὐσεβείας ἔρημον τῶν ἐθνῶν χώραν. Ἔφθασε δὲ καὶ ἐπὶ τὴν θάλασσαν τὴν κυμαίνουσαν, τῶν βαρβάρων τὰ γένη· ἐπάγει δὲ ὅτι καὶ ἁγιάσει τὰ ὕδατα· τὰς γὰρ Ἑλληνικὰς καὶ μυθικὰς διδασκαλίας ὑπηρετεῖσθαι παρασκευάσει τῷ θείῳ κηρύγματι, καὶ τὰ νοσώδη ἐκεῖνα ὕδατα διὰ τούτων τῶν ὑδάτων ἁγιαζόμενα ὑγιείας ἔσται παρεκτικά. θʹ. Καὶ ἔσται, πᾶσα ψυχὴ τῶν ζώων τῶν ἐκ ζεόντων ἐπὶ πάντα ἐφ' ἃ ἐπέλθῃ ἐκεῖ ὁ πο ταμὸς, ζήσεται. Πᾶς γὰρ, φησὶ, τῶν σωτηρίων ὑδάτων ἀπολαύων τῆς σωτηρίας τεύξεται. Λέγει δὲ καὶ ἰχθύων πλῆρες τοῦτο γενήσεσθαι τὸ ὕδωρ, καὶ ἁλιέας ἕξειν πολλούς· πολλοὶ γὰρ οἱ διὰ τῶν ὑδάτων τούτων εἰς σωτηρίαν θηρώμενοι, πολλοὶ δὲ καὶ οἱ τὴν ἄγραν ταύτην θηρεύειν πεπιστευμένοι. Τὸ δὲ, \"ἀπὸ Ἠγγαδδὶ ἕως Ἠναγλὶμ,\" σημαίνει τὴν ἀπὸ πειρασμῶν καὶ θλίψεων εὐφροσύνην. Τὸ γὰρ Ἠγ γαδδὶ ὀφθαλμῶν πειρατήριον σημαίνει· τὸ δὲ Ἠναγλὶμ ὀφθαλμὸν μόσχου εἰς θυσίαν προσφερομένου, καὶ τὴν ἁμαρτίαν λύοντος, ἢ ὑπὸ ζυγὸν ἑλκομένου, καὶ γεωργίαν πιστευομένου. Τὸ ψυγμὸς σαγηνῶν δὲ σημαίνει τῶν ἁλιέων οὐ μόνον τὸ πλῆθος, ἀλλὰ καὶ τὸ ἐπιμελές. Οὐ γὰρ ἀποστήσονται, φησὶ, τοῦ ἁλιεύειν, ἀλλ' ἐκεῖ διαναπαύσονται·","english":"The water of the river, which flows out into Galilee toward the east, and descends upon the uninhabited land, and comes as far as the sea, to the water of the outlet of the sea. And these things can be found accurately in the history. For first the saving proclamation ran into Galilee; and from there to the uninhabited land and the region of the nations, desert of piety. And it reached also the sea that swells with waves, the races of the barbarians; and he adds that it will also sanctify the waters; for it will cause the Greek and mythical teachings to be made serviceable to the divine proclamation, and those diseased waters, being sanctified through these waters, will be productive of health. 9. And it shall be, every living soul of the creatures that swarm, upon all wherever the river comes there, shall live. For every one, he says, who enjoys the saving waters will obtain salvation. And he says that this water will become full of fish, and will have many fishermen; for many are those who through these waters are hunted unto salvation, and many also are those who have been entrusted to hunt this catch. And the phrase, \"from En Gaddi as far as Enaglim,\" signifies the gladness that comes from trials and afflictions. For En Gaddi means a place of ambush for the eyes; and Enaglim means the eye of a calf offered for sacrifice, and loosing sin, or drawn under the yoke, and entrusted with farming. And \"the cooling of nets\" signifies not only the multitude of the fishermen, but also their diligence. For they will not, he says, cease from fishing, but there they will rest;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":369,"ref":"p369","source":"τὴν γὰρ ἀνάπαυλαν ψυγμὸν σαγηνῶν ἐκάλεσεν, ἐπειδὴ τοῦ ἁλιεύειν παυόμενοι ἁλιεῖς ἁπλοῦν τὰς σαγήνας καὶ ξηραίνειν εἰώθασι. \"Καθ' ἑαυτὴν ἔσται,\" φησὶ, τουτέστι, τῆς ἀσεβείας κεχωρισμένη ἡ σωζομένη ψυχή· λέγει δὲ καὶ τὸ πλῆθος τῶν ἰχθύων οὐ πο ταμῷ ἐοικέναι, ἀλλὰ τῇ μεγίστῃ θαλάσσῃ. Οὔτε γὰρ τῷ προτέρῳ λαῷ ἰσάριθμος ὁ νέος λαὸς, ἀλλὰ τῇ τῶν ἐθνῶν θαλάττῃ ἀπεικασμένος, καὶ τὴν οἰκουμένην πληρῶν. Τούτοις ἐπάγει· ιαʹ. Καὶ ἐν τῇ διεκβολῇ αὐτοῦ, καὶ ἐν τῇ ἐπιστροφῇ αὐτοῦ, καὶ ἐν τῇ ὑπεράρσει αὐτοῦ, τὰ τενάγη αὐτοῦ οὐ μὴ ἰαθῇ, εἰς ἅλας δοθήσε ται. Καὶ τοῦτο ὁρῶμεν ἐπὶ τοῦ παρόντος γεγενημέ νον· αὐξηθέντες γὰρ εἰς πλῆθος εἰς ῥᾳθυμίαν ἐξ ωκείλαμεν. Συνῳδὰ δὲ καὶ ὁ Δεσπότης προηγόρευσεν· \"Ὅταν γὰρ, φησὶ, πληθυνθῇ ἡ ἀνομία, ψυγήσεται ἡ ἀγάπη τῶν πολλῶν.\" Τοὺς τοίνυν ἐπιπολαίους, καὶ τὸ κήρυγμα μόνον περικειμένους, ὁποῖοι ἡμῶν οἱ πλεῖστοι, τενάγη ἀποκαλεῖ· καὶ γὰρ τὰ τενάγη οὐ βαθέα, ἀλλ' ἐξ ἐπιπολῆς ἔχει τὸ ὕδωρ. Τοὺς","english":"For he called the cessation of fishing \"the cooling of the nets,\" since fishermen, when they stop fishing, are accustomed to spread out their nets and dry them. \"It shall be by itself,\" he says—that is, the soul that is saved, separated from impiety; and he says also that the multitude of the fish is not like a river, but like the greatest sea. For the new people is not equal in number to the former people, but is likened to the sea of the Gentiles, and fills the inhabited world. To these things he adds: 11. And in its outlet, and in its return, and in its overflow, its marshes shall not be healed; they shall be given over to salt. And this we see has happened in the present time; for having increased to a multitude, we have run aground into negligence. And the Master also foretold in agreement: \"For when,\" he says, \"iniquity shall abound, the love of many shall grow cold.\" Therefore those who are superficial, and have only the preaching wrapped about them, such as most of us are, he calls marshes; for marshes have water not deep, but only on the surface. Those","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":370,"ref":"p370","source":"οὕτω τοίνυν διακειμένους λέγει θεραπείας μὴ τυγχάνειν. Ἀλλὰ καὶ οὕτω, φησὶν, οὐκ ἄχρηστοι τοῖς λοιποῖς· παιδευόμενοι γὰρ πρόφασις τῆς ἄλλης ὠφελείας γε νήσονται. Οὗ χάριν, ἔφη \"εἰς ἅλας δοθήσεται.\" Ἀρ τύειν γὰρ οἶδέ πως ἡμᾶς, καὶ ὠφελείας πληροῦν, οὐ μόνον ὁ διδάσκαλος λόγος, ἀλλὰ καὶ ἡ ἐπιφερομένη τῆς ἁμαρτίας τιμωρία. Οὕτω τὰ κατὰ τοὺς ῥᾳθύμους προαγορεύσας, πάλιν τῶν σπουδαίων καὶ τῶν ἁγίων τοὺς καρποὺς διηγεῖται, καὶ ὅτι οὐδὲν ἄκαρπον παρ' αὐτοῖς, ἀλλὰ πάντα βρώσιμα. Πρὸς δὲ τῷ καρπῷ, φησί· ιβʹ. Καὶ τὸ φύλλον αὐτοῦ οὐκ ἀποῤῥυήσεται, οὐδὲ μὴ παλαιωθῇ ἐπ' αὐτοῦ, οὐδ' οὐ μὴ ἐκ λείπῃ ὁ καρπὸς αὐτοῦ τῆς καινότητος αὐτοῦ εἰς τοὺς μῆνας αὐτοῦ· πρωτοβολήσει, διότι τὰ ὕδατα αὐτῶν ἐκ τῶν ἁγίων ταῦτα ἐκπορεύεται, καὶ ἔσται ὁ καρπὸς αὐτῶν εἰς βρῶσιν, καὶ ἡ ἀνάδοσις αὐτῶν εἰς ὑγίειαν. Ταῦτα, φησὶ, τὰ δένδρα πάντα ἐδώδιμον οἴσει καρπὸν τοῦτον δι ηνεκῶς. Οὐ γὰρ ἅπαξ τοῦ ἔτους, ἀλλὰ κατὰ μῆνα· οὐ γὰρ ἐν ἑορταῖς εὐσεβοῦσιν οἱ ἅγιοι, διηνεκῶς δὲ τὴν τῶν θείων νόμων ἐκπληροῦσι φυλακήν. Ἀλλὰ καὶ \"Τὰ φύλλα, φησὶν, οὐκ ἀποῤῥυήσεται ἀπ' αὐτῶν.\" Ἔχουσι γὰρ τῇ τῆς ἀρετῆς ἐργασίᾳ τὴν θυμηδίαν ἀκολουθοῦσαν. \"Ὁ δὲ καρπὸς αὐτῶν ὅλος εἰς βρῶ σιν.\" Θαυμάζειν γὰρ εἰώθαμεν τοὺς τῆς ἀρετῆς ἀθλητάς. \"Καὶ ἡ ἀνάδοσις αὐτῶν εἰς ὑγίειαν.\" Λογιζόμενοι γὰρ ὅσον ἀγαθὸν ἡ κατὰ Θεὸν ζωὴ, τὴν ἐντεῦθεν ὠφέλειαν καρπούμεθα, καὶ τῆς κατὰ Θεὸν ὑγιείας τυγχάνομεν. Ἐντεῦθεν διδάσκεται ὁ προφή της, τίνα τὰ ὅρια τοῦ Ἰσραήλ. Ἀπὸ βοῤῥᾶ μέν φησι τὴν ὁδὸν εἶναι τὴν Ἠμὰθ ἀναμέσον τῶν ὁρίων Δαμασκοῦ.","english":"Those who are in this condition, he says, do not obtain healing. But even so, he says, they are not useless to the rest; for when they are disciplined, they will become a cause of other benefit. For this reason, he said, \"they shall be given for salt.\" For in some way he knows how to discipline us and to fill us with benefit—not only the teaching word, but also the punishment of sin that is brought upon us. Having thus foretold the things concerning the careless, he again recounts the fruits of the earnest and the saints, and that nothing among them is unfruitful, but all things are edible. And in addition to the fruit, he says: 12. And its leaf shall not fall off, nor shall it grow old upon it, nor shall its fruit fail in its newness, month by month; it shall put forth buds, because their waters flow out from the holy things, and their fruit shall be for food, and their yield for healing. These trees, he says, shall bear this edible fruit continually. For not once a year, but month by month; for the saints do not practice piety only at festivals, but continually fulfill the observance of the divine laws. But also, he says, \"their leaves shall not fall off from them.\" For they have the delight of virtue's work following them. \"And their fruit is wholly for food.\" For we are accustomed to marvel at the athletes of virtue. \"And their yield for healing.\" For when we consider how great a good is the life according to God, we reap the benefit from it, and we obtain the health that is according to God. From here the prophet is taught what are the boundaries of Israel. From the north, he says, the road is Hamath, between the boundaries of Damascus.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":371,"ref":"p371","source":"Ἠμὰθ δὲ τὴν Ἐπιφάνειαν καλοῦσι, τινὲςδὲ τὴν Ἐμίσαν. Καὶ γὰρ ἡ θεία Γραφὴ δύο οἶδεν ὁμωνύμους· λέγει γάρ· \"Εἰς Ἠμὰθ τὴν μεγάλην.\" Ἀπὸ ἀνατολῶν δὲ λέγει τὸν Ἰορδάνην ὅριον, καὶ τὸν πρὸς ἀνατολὰς φοινικῶνα· ἀπὸ δὲ μεσημβρίας, ἕως ὑδάτων ἀντιλογίας· οὕτω γὰρ τὸ Μαριμὼθ ὁ Σύρος ἡρμήνευσεν· ἀπὸ δύσεως δὲ τὴν θάλασσαν ὅριον εἶναι. Ταύτην δὲ προσέταξεν οὐ μόνον τοῖς ἐκ τοῦ Ἰσραὴλ τὸ γένος κατάγουσι διανεμηθῆναι, ἀλλὰ καὶ τοῖς προσηλύτοις, τοῖς παροικοῦσιν ἐν μέσῳ αὐτῶν, Οἵτινες, φησὶν, ἐγέννησαν υἱοὺς ἐν μέσῳ ὑμῶν. \"Καὶ οἱ ἑκάστῃ, φησὶ, φυλῇ συνοικοῦντες προσήλυτοι μετὰ τῆς αὐτῆς φυλῆς τὴν κληρονομίαν λαβέτωσαν.\" ΚΕΦΑΛΑΙΟΝ ΜΗʹ.\n\nΕἶτα κελεύει πρώτην μὲν λαβεῖν τὴν φυλὴν Δᾶν ἀπὸ βοῤῥᾶ, δευτέραν τὴν Ἀσὴρ, τρίτην τὴν Νεφθα λεὶμ, τετάρτην τὴν Μανασσὴ, πέμπτην τὴν Ἐφραῒμ, ἕκτην τὴν Ῥουβὴν, ἑβδόμην τὴν Ἰούδα· εἶτα τὴν τοῖς ἱερεῦσιν ἀφορισθεῖσαν, πέντε μὲν καὶ εἴκοσι χιλιάδων τὸ εὖρος, δέκα δὲ χιλιάδων τὸ μῆκος· κε λεύει δὲ τούτου τὸν κλῆρον περὶ αὐτὴν τεθῆναι τὴν πόλιν. \"Ἔσται γὰρ τὸ ἁγίασμά μου ἐν μέσῳ αὐτῶν, τοῖς ἱερεῦσι τοῖς ἡγιασμένοις υἱοῖς Σαδοὺκ, τοῖς φυλάσσουσι τὰς φυλακὰς τοῦ οἴκου.\" Εἶτα πεντακοσίους πάλιν τοὺς τοῦ ναοῦ πήχεις διαιρεῖ κατὰ μέσον τῆς πόλεως. Ἐν δὲ τῷ, φησὶν, οἰκοδομεῖσθαι τὴν πόλιν, οἱ ταύτης τῆς γῆς καρποὶ ἀφορισθήτωσαν τοῖς τὴν οἰκοδομίαν ἐργαζομένοις. Εἶτα μετὰ τοῦ τον, τὸν κλῆρον κελεύει λαβεῖν τὸν Βενιαμὶν, μετ' ἐκεῖνον δὲ τὸν Συμεὼν, εἶτα τὸν Ἰσσάχαρ, καὶ τὸν Ζαβουλὼν μετὰ τοῦτον, τὸν δὲ Γὰδ τελευταῖον.","english":"Hamath they call Epiphania, but some call it Emisa. For indeed divine Scripture knows two [places] with the same name; for it says, \"To Hamath the great.\" And from the east, it says, the Jordan is the boundary, and the palm grove toward the east; and from the south, as far as the waters of Meribah—for thus the Syrian interpreted Marimoth; and from the west, it says, the sea is the boundary. And this he commanded to be distributed not only to those who trace their descent from Israel by race, but also to the proselytes who dwell in their midst, \"who,\" he says, \"have begotten sons in your midst.\" \"And the proselytes,\" he says, \"who dwell with each tribe, let them receive the inheritance together with the same tribe.\" Chapter 48.\n\nThen he commands that the tribe of Dan receive the first portion from the north, Asher the second, Naphtali the third, Manasseh the fourth, Ephraim the fifth, Reuben the sixth, Judah the seventh; then the portion set apart for the priests, twenty-five thousand in width and ten thousand in length; and he commands that the lot for this be placed around the city itself. \"For my sanctuary shall be in their midst, for the priests, the consecrated sons of Zadok, who keep the watches of the house.\" Then again he divides the five hundred cubits of the temple through the middle of the city. And while, he says, the city is being built, let the fruits of this land be set apart for those who do the building. Then after this, he commands that Benjamin receive the lot, and after him Simeon, then Issachar, and Zebulun after him, and Gad last.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":372,"ref":"p372","source":"Λέγει δὲ καὶ πύλας τῇ πόλει γενήσεσθαι δυοκαί δεκα, ἐν ἑκάστῳ τμήματι τρεῖς· ἅπαντα δὲ τὸν κύκλον ὀκτωκαίδεκα χιλιάδων ἔφη πήχεων. λεʹ. Τὸ δὲ ὄνομα τῆς πόλεως, φησὶν, ἀφ' ἧς ἂν ἡμέρας γένηται, ἔσται τὸ ὄνομα αὐτῆς. Οὐκ ἐπειδὴ ἕτερον μετὰ τὴν οἰκοδομίαν εἴληφεν ὄνομα· Ἱερουσαλὴμ γὰρ καὶ μετὰ τὸν Ζοροβάβελ ἐκλήθη· ἀλλὰ τὸ ἐπίσημον αὐτὴν πάλιν γενήσεσθαι διὰ τούτων ᾐνίξατο. Ὄνομα γὰρ πολλάκις οἶδεν ἡ Γραφὴ καὶ τὴν δόξαν ὀνομάζειν, ὥσπερ ἀμέλει ὁ αὐτὸς προφήτης πρὸς τὴν Ἱερουσαλὴμ ἐκ προσώπου τοῦ Θεοῦ ἔφη· \"Καὶ ἐγένετό σοι τὸ ὄνομα.\" Ταύτην τῆς πόλεως τὴν οἰκοδομίαν μετὰ τὴν ἐκ Βαβυλῶνος ἐπάνοδον ὁ Ζοροβάβελ ἐποιήσατο πρῶτος, ἐπὶ\n\nχρόνῳ πολλῷ δειμάμενος τὸν νεὼν, διὰ τὸν πρὸς τοὺς γειτνιάζοντας πόλεμον· τοὺς δὲ περιβόλους ἀνώρθωσε Νεεμίας, μετὰ τὸ τέλος τῆς τοῦ νεὼ οἰκοδομίας ὀγδοήκοντα μεταξὺ διελθόντων ἐνιαυτῶν. Καὶ ἐπὶ τῶν Μακκα βαίων δὲ πάλιν πολλῆς εὐπραξίας καὶ νεουργίας ἀπήλαυσεν, καὶ μετ' ἐκείνους δὲ πάλιν Ἡρώδης λαμπροτέραν αὐτὴν πεποίηκε. Ὁ δὲ μυθολογίαις χαίρων Ἀπολινάριος, καὶ τῶν μύθους ἐξηγουμένων γραϊδίων κατ' οὐδὲν διαφέρων, ἑτέραν ἡμῖν ὑπισχνεῖ ται τῆς Ἱερουσαλὴμ οἰκοδομίαν, καὶ τὴν κατὰ νόμον τῶν Ἰουδαίων λατρείαν, καὶ πρὸς τῇ τοῦ νόμου φυ λακῇ τὴν εἰς τὸν Κύριον πίστιν· εἶτα πάλιν ἐκκλησίας ἀλλήλαις ἀντιπάλους, τὴν μὲν ἐξ ἐθνῶν ἔξω τοῦ νόμου ζῶσαν, τὴν δὲ ἐξ Ἰουδαίων κατὰ νόμον πολιτευομένην. Καὶ οὐ συνεῖδεν ὁ σοφώτατος τὸ τῶν θείων ἀποφάσεων ἀψευδές.","english":"He says also that the city will have twelve gates, three in each section; and he said that the whole circuit was eighteen thousand cubits. 35. And the name of the city, he says, from the day on which it comes to be, its name shall be. Not because it received another name after the building; for it was called Jerusalem even after Zerubbabel; but he hinted through these words that it would again become distinguished. For Scripture often knows how to name glory as a name, just as indeed the same prophet said to Jerusalem on behalf of God: \"And it came to be to you a name.\" Zerubbabel made this building of the city first after the return from Babylon, having built the temple over a long time, because of the war against the neighbors; but Nehemiah restored the surrounding walls, after the completion of the building of the temple, eighty years having passed in between. And in the time of the Maccabees again it enjoyed much prosperity and renewal, and after them again Herod made it more splendid. But Apollinaris, who delights in mythologies and differs in no way from old women who explain myths, promises us another building of Jerusalem, and the worship according to the law of the Jews, and, in addition to the observance of the law, faith in the Lord; then again churches opposed to one another, the one from the Gentiles living outside the law, and the other from the Jews living according to the law. And the most wise man did not perceive the truthfulness of the divine declarations.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":373,"ref":"p373","source":"Περὶ μὲν γὰρ Ἰουδαίων ἔφη, ὅτι \"Κακοὺς κακῶς ἀπολέσει αὐτοὺς, καὶ τὸν ἀμπελῶνα ἐκδώσεται ἄλλοις γεωργοῖς, οἵτινες ἐν καιρῷ δώσουσι τὸν καρπὸν αὑτοῦ.\" Καὶ πάλιν· \"Ἐγὼ ἦλθον ἐν τῷ ὀνόματι τοῦ Πατρός μου, καὶ οὐκ ἐδέξασθέ με· ἔρχεται ἄλλος ἐν τῷ ἰδίῳ ὀνόματι, κἀκεῖνον λήψεσθε.\" Περὶ δὲ τοῦ ναοῦ φησι, πρῶτον μὲν, ὅτι \"Οὐ μὴ μείνῃ ὧδε λίθος ἐπὶ λίθον, ὃς οὐ μὴ καταλυθῇ.\" Ἔπειτα· \"Ἰδοὺ ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν ἔρημος.\" Βοᾷ δὲ καὶ Ἡσαΐας· \"Τῶν ἀσεβῶν πόλις εἰς τὸν αἰῶνα οὐ μὴ οἰκοδομηθῇ.\" Καί· \"Ὁ οἶκος Ἰσραὴλ ἔπεσεν, οὐκ ἔτι μὴ ἀναστῇ.\" Οὐκ ἤκουσε δὲ, ὡς ἔοικεν, οὐδὲ τῆς Παύλου διδασκαλίας, ἣν Γαλάταις προσήνεγκε, λέγων· \"Οἵτινες ἐν νόμῳ δικαιοῦσθε, τῆς χάριτος ἐξεπέσατε.\" Καὶ πάλιν· \"Διότι ἐξ ἔργων νόμου οὐ δικαιωθήσεται πᾶσα σὰρξ, ἀλλὰ διὰ πίστεως Ἰησοῦ Χριστοῦ.\" – \"Ὁ γὰρ νόμος ὀργὴν κατεργάζεται. Οὗ γὰρ οὐκ ἔστι νόμος, οὐδὲ παράβασις.\" Καὶ πάλιν· \"Τὸ γὰρ ἀδύνατον τοῦ νόμου, ἐν ᾧ ἠσθένει διὰ τῆς σαρκὸς, ὁ Θεὸς τὸν ἑαυτοῦ Υἱὸν πέμψας ἐν ὁμοιώματι σαρκὸς ἁμαρτίας, καὶ περὶ ἁμαρτίας, κατέκρινε τὴν ἁμαρτίαν ἐν τῇ σαρκὶ, ἵνα τὸ δικαίωμα τοῦ νό μου πληρωθῇ ἐν ἡμῖν τοῖς μὴ κατὰ σάρκα περιπα τοῦσιν, ἀλλὰ κατὰ Πνεῦμα.\" Καὶ ἑτέρωθι· \"Δικαιω θέντες οὖν ἐκ πίστεως εἰρήνην ἔχωμεν πρὸς τὸν Θεὸν διὰ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ.\" Καὶ τῷ Πέτρῳ δὲ σχηματισαμένῳ τὴν τοῦ νόμου φυλα κὴν, διὰ τὴν τῶν μαθητῶν ἀσθένειαν, ἔμπροσθεν πάντων ἔφη· \"Εἰ σὺ, Ἰουδαῖος ὢν, ἐθνικῶς ζῇς, καὶ οὐκ Ἰουδαϊκῶς, τί τὰ ἔθνη ἀναγκάζεις Ἰουδαΐζειν;\" Εἶτα ἐπάγει· \"Ἡμεῖς φύσει Ἰουδαῖοι, καὶ οὐκ ἐξ ἐθνῶν ἁμαρτωλοί.","english":"For he said concerning the Jews, that \"He will miserably destroy those wicked men, and will let out his vineyard to other husbandmen, who will render him the fruit in its season.\" And again: \"I came in my Father's name, and you did not receive me; another will come in his own name, and him you will receive.\" And concerning the temple he says, first, that \"There shall not remain here stone upon stone, which shall not be thrown down.\" Then: \"Behold, your house is left to you desolate.\" And Isaiah also cries out: \"The city of the ungodly shall not be built forever.\" And: \"The house of Israel has fallen, and shall rise no more.\" Nor, as it seems, did he listen even to the teaching of Paul, which he brought to the Galatians, saying: \"You who are justified by the law have fallen from grace.\" And again: \"Because by the works of the law shall no flesh be justified, but through faith in Jesus Christ.\" — \"For the law works wrath. For where there is no law, neither is there transgression.\" And again: \"For what the law could not do, in that it was weak through the flesh, God, having sent his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh, that the righteousness of the law might be fulfilled in us, who walk not according to the flesh, but according to the Spirit.\" And elsewhere: \"Being therefore justified by faith, let us have peace with God through our Lord Jesus Christ.\" And to Peter also, who had adopted the observance of the law because of the weakness of the disciples, he said before all: \"If you, being a Jew, live after the manner of the Gentiles, and not as the Jews do, why do you compel the Gentiles to live as the Jews do?\" Then he adds: \"We are Jews by nature, and not sinners of the Gentiles.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":374,"ref":"p374","source":"Εἰδότες δὲ ὅτι οὐ δικαιοῦται ἄνθρωπος ἐξ ἔργων νόμου, ἀλλὰ δι' ἀκοῆς πίστεως, καὶ ἡμεῖς εἰς Ἰησοῦν Χριστὸν ἐπιστεύσαμεν, ἵνα ἐκ πίστεως δικαιωθῶμεν.\" Οὕτω Γαλάτας περιτμηθῆναι μετὰ τὴν πίστιν ἀνασχομένους ἀνοήτους ἀποκαλεῖ. Καὶ Φιλιππησίοις δὲ ἐπι στέλλων, καὶ τῶν ταῦτα διδασκόντων κατηγορῶν, κύνας ἀποκαλεῖ, λέγων· \"Βλέπετε τοὺς κύνας, βλέ πετε τοὺς κακοὺς ἐργάτας, βλέπετε τὴν κατατομήν· ἡμεῖς γάρ ἐσμεν ἡ περιτομὴ, οἱ πνεύματι Θεῷ λατρεύοντες, καὶ οὐκ ἐν σαρκὶ πεποιθότες.\" Καὶ ὡς ἂν μήτις αὐτὸν ὑπολάβοι τοῖς πνευματικοῖς ἐπερείδεσθαι, ὡς ἀμοιροῦντα τῶν σαρκικῶν, εἰκότως ἐπήγαγε· \"Καίπερ ἐγὼ ἔχων πεποίθησιν καὶ ἐν σαρκί. Εἴ τις δοκεῖ ἄλλος πεποιθέναι ἐν σαρκὶ, ἐγὼ μᾶλλον.\" Καὶ διηγεῖται τὰ Ἰουδαίων σεμνά· \"Περιτομῇ ὀκταήμερος.\" Κατὰ νόμον, φησὶ, τὴν περιτομὴν ἐδεξάμην. Καὶ ἐπειδὴ συνέβαινε, καὶ τοὺς τῶν προσηλύτων υἱεῖς κατὰ τοῦτον τῶν ἡμερῶν τὸν ἀριθμὸν περιτέμνεσθαι, ἀναγκαίως ἐπήγαγεν· \"Ἐκ σπέρματος Ἰσραήλ.\" Καὶ οὐκ ἀρκεῖται τῇ τοῦ πατριάρχου προσηγορίᾳ ἀλλὰ καὶ τῆς φυλῆς τὸ ὄνομα λέγει, δεικνὺς τὸ ἐπίσημον, \"φυλῆς Βενια μίν.\" Ἐκ τῆς Ῥαχὴλ γὰρ, φησὶ, τῆς ἀγαπωμένης κατάγω τὸ γένος. Οὐ γὰρ μόνον οὐκ εἰμὶ τῶν ἡμιδούλων, ἀλλὰ καὶ πρὸς τοὺς ἐλευθέρους ἔχω δια φορὰν, ὡς ἐκ τῆς προμνηστευθείσης καὶ ἄγαν ἀγαπηθείσης βλαστήσας. Ἐντεῦθεν ἐπὶ τὴν ἀρχαιοτέραν ἀναβαίνει ῥίζαν τὸ, \"Ἑβραῖος ἐξ Ἑβραίων.\" Ἑβραῖοι γὰρ ἐκ τοῦ Ἑβὲρ προσηγορεύθησαν. Ἀλλὰκαὶ αἱρέσεως, φησὶ, καλλίστης ἐγενόμην, \"κατὰ νόμον γὰρ Φαρισαῖος.\" Οὐκ ὄνομα δὲ μόνον εἶχον εὐσεβείας, ἀλλὰ καὶ τῷ πράγματι κοσμεῖσθαι","english":"Knowing that a man is not justified by the works of the law, but by the hearing of faith, we also believed in Jesus Christ, so that we might be justified by faith. Thus he calls the Galatians foolish for tolerating circumcision after the faith. And writing to the Philippians, and accusing those who teach these things, he calls them dogs, saying: \"Beware of the dogs, beware of the evil workers, beware of the concision; for we are the circumcision, who worship God in spirit, and have not trusted in the flesh.\" And so that no one might suppose that he was relying on spiritual things as though he lacked the carnal, he fittingly added: \"Although I myself have confidence also in the flesh. If any other man thinks he has confidence in the flesh, I more.\" And he recounts the venerable things of the Jews: \"Circumcised the eighth day.\" According to the law, he says, I received circumcision. And since it happened that the sons of proselytes also were circumcised on this number of days, he necessarily added: \"Of the seed of Israel.\" And he is not satisfied with the name of the patriarch, but also states the name of the tribe, showing the distinction, \"of the tribe of Benjamin.\" For from Rachel, he says, the beloved, I derive my race. For I am not only not among the half-slaves, but I also have a difference even in relation to the free, as one sprung from her who was first betrothed and greatly beloved. From here he ascends to the more ancient root with \"A Hebrew of Hebrews.\" For the Hebrews were named from Eber. But also, he says, I became of the most excellent sect, \"according to the law a Pharisee.\" And I had not only the name of piety, but also was adorned by the deed","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":375,"ref":"p375","source":"προὐ θυμούμην· \"Κατὰ ζῆλον γὰρ, φησὶ, διώκων τὴν Ἐκ κλησίαν.\" Οὕτως ἅπαντα τὰ δοκοῦντα σεμνὰ διηγη σάμενος, ἐπήγαγεν \"Ἀλλ' ἅτινα ἦν μοι κέρδη, ταῦτα ἥγημαι διὰ Χριστὸν ζημίαν, καὶ ἡγοῦμαι πάντα σκύβαλα εἶναι, ἵνα Χριστὸν κερδήσω.\" Ἀλλ' ὅπερ ὁ μακάριος Παῦλος ζημίαν καὶ σκύβαλα προσηγόρευσε, τοῖς πνευματικοῖς παρεξετάσας, ταῦτα ὁ σοφώτατος Ἀπολινάριος ὑπὸ μὲν Ἠλιοῦ κηρυχθήσεσθαι τοῖς Ἰουδαίοις, ὑπ' αὐτοῦ δὲ τοῦ Δεσπότου Χριστοῦ βεβαιωθήσεσθαι ἔφη. Τί δήποτε δὲ, εἰπάτω, τοῖς ἐξ Ἰουδαίων τὴν κατὰ νόμον δώσει πολιτείαν, ὡς τῆς πίστεως οὐ δυναμένης δοῦναι τὴν σωτηρίαν; Καὶ τίνος ἕνεκεν καὶ ταύτην πᾶσιν ἡμῖν παρέσχε τοῖς ἔθνεσιν, ἵν' αὐτοῖς τελείαν παράσχῃ τὴν σωτη ρίαν; Εἰ δὲ ὡς τῆς πίστεως ἀρκούσης καὶ σῶσαι, καὶ τῶν οὐρανῶν προξενῆσαι τὴν βασιλείαν, τὴν τοῦ νόμου κατέπαυσε φυλακὴν, τίνος χάριν τὸν σῶσαι μὴ δυνάμενον νόμον πάλιν ἐπιστήσει τοῖς Ἰουδαίοις; Ὅτι γὰρ αὐτοῦ τὰ πλεῖστα οὐδεμίαν τοῖς φυλάτ τουσι δικαιοσύνην παρέχει, αὐτὸς ὁ Θεὸς διὰ τοῦδε ἡμᾶς ἐδίδαξε τοῦ προφήτου· \"Ἔδωκα γὰρ, φησὶν, αὐτοῖς προστάγματα οὐ καλὰ, καὶ δικαιώματα ἐν οἷς οὐ ζήσονται ἐν αὐτοῖς.\" Πῶς τοίνυν τὰ οὐ καλὰ, καὶ ζωὴν παρέχειν οὐ δυνάμενα, πάλιν ἐπιθήσει τοῖς Ἰουδαίοις, σῶσαι αὐτοὺς, ἀλλ' οὐκ ἀπολέσαι βουλό μενος; Καὶ ἑτέρωθεν δὲ ῥᾴδιον συνιδεῖν τοῦ ταῦτα προσδοκῶντος τὴν ἄνοιαν. Εἰ γὰρ τὰ Ἰουδαίων τύπος τῶν ἡμετέρων· συνομολογεῖ γὰρ τοῦτο, καὶ οὐκ ἀντιλέγει· ποῦ χρεία τοῦ ἐνιαυσιαίου προβάτου μετὰ τὴν θυσίαν τοῦ ἀμώμου ἀμνοῦ, τοῦ ἄραντος τὴν ἁμαρτίαν τοῦ κόσμου;","english":"I was not angry; for he says, \"According to zeal, persecuting the Church.\" Having thus recounted all the things that seem venerable, he added, \"But whatever things were gain to me, these I have counted as loss for Christ, and I count all things to be refuse, so that I may gain Christ.\" But what the blessed Paul called loss and refuse, when compared with spiritual things, the most wise Apollinarius said would be proclaimed to the Jews by Elijah, and confirmed by the Master Christ himself. But let him say why on earth he will give to those of the Jews the citizenship according to the law, as though faith were not able to give salvation? And for what reason did he also provide this to all of us Gentiles, so as to provide them with complete salvation? But if, since faith is sufficient both to save and to procure the kingdom of heaven, he put an end to the observance of the law, for what reason will he again impose upon the Jews the law that cannot save? For that most of its provisions confer no righteousness on those who keep them, God himself taught us through this prophet: \"For I gave them, he says, commandments that were not good, and judgments by which they shall not live.\" How then will he again impose upon the Jews the things that are not good and cannot provide life, wishing to save them and not to destroy them? And from another angle it is easy to perceive the folly of one who expects these things. For if the things of the Jews are a type of our things—for he agrees with this and does not contradict it—where is the need of the yearly lamb after the sacrifice of the blameless Lamb, who takes away the sin of the world?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":376,"ref":"p376","source":"Ποῖον δὲ τῶν ἀζύμων ὄφελος μετὰ τὸν ἐπουράνιον ἄρτον, ἢ πάσχα τυπικοῦ μετὰ τὸ πνευματικόν; Ἀλλ' οὔτε τοῦ θείου Ἀποστόλου ἀκούει λέγοντος· \"Ὥστε ἑορτάζωμεν, μὴ ἐν ζύμῃ παλαιᾷ, μηδὲ ἐν ζύμῃ κακίας καὶ πονηρίας, ἀλλ' ἐν ἀζύμοις εἰλικρινείας καὶ ἀληθείας. Καὶ γὰρ τὸ Πάσχα ἡμῶν ὑπὲρ ἡμῶν ἐτύθη Χριστός·\" οὔτε τοῦ Κυρίου, τοὺς ἑαυτοῦ διδάσκοντος μαθητὰς, καὶ λέ γοντος· \"Τοῦτό μού ἐστι τὸ σῶμα, τὸ ὑπὲρ ὑμῶν κλώμενον· τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν.\" Καί· \"Τοῦτό μού ἐστι τὸ αἷμα ὑπὲρ ὑμῶν ἐκχυνόμενον εἰς ἄφεσιν ἁμαρτιῶν· τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν.\" Καὶ ἀλλαχοῦ δὲ εἰρηκὼς τοῖς Ἰουδαίοις· \"Οἱ πατέρες ὑμῶν ἔφαγον τὸ μάννα ἐν τῇ ἐρήμῳ, καὶ ἀπέθανον,\" ἐπήγαγεν· \"Οὗτός ἐστιν ὁ ἄρτος τῆς ζωῆς, ἵνα τις φάγῃ ἐξ αὐτοῦ καὶ μὴ ἀποθάνῃ.\" Καὶ ἵνα τὰ ἄλλα καταλίπω μυρία ὄντα, ἔτι νῦν ἐν τοῖς Ἱεροσολύμοις, ἥ τε τοῦ σταυροῦ ἐκκλησία, καὶ ἡ ἀνάστασις, καὶ ἡ ἀνάληψις, καὶ ἡ ἐν τῇ Σιὼν ἐκκλησία, καὶ ἡ ἱερὰ Βηθλεὲμ, καὶ ἕτεροι δὲ εὐκτήριοι τόποι μυρίοι. Τοῦ Ἰουδαίων τοίνυν ἀνῳκοδομημένου νεὼ, λυθήσονται οὗτοι, ἢ καὶ αὐτοὶ μενοῦσι τιμώμενοι; διαμένοντες δὲ ἐπὶ τῆς προτέ ρας τιμῆς, τιμηθήσονται ὑπὸ Ἰουδαίων, ἢ ἀτιμα σθήσονται; Εἰ μὲν οὖν ἀτιμάσουσι, καὶ ἐπὶ τῆς προτέρας μενοῦσι μανίας, καὶ οὐδὲν ὄφελος ἐκ τῶν τοῦ μεγάλου Ἠλιοῦ λήψονται κηρυγμάτων· εἰ δὲ τιμήσουσι, ποῖον ἄρα τῶν εὐκτηρίων πλέον; τὸν τοῦ σταυροῦ, ἢ τῆς ἀναστάσεως, ἢ τὸν οἰκοδομηθησό μενον; Εἰ μὲν γὰρ ἐκεῖνον πλέον, ὡς οὐ τελείαν ἔχοντες γνῶσιν τοῦτο ποιήσουσιν· εἰ δὲ τούτους προτιμήσουσι, περιττὴ ἡ ἐκείνου οἰκοδομία·","english":"What benefit is there in unleavened bread after the heavenly bread, or in a typical Passover after the spiritual one? But they listen neither to the divine Apostle when he says, \"Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth. For indeed Christ our Passover was sacrificed for us,\" nor to the Lord, who teaches his own disciples and says, \"This is my body, which is broken for you; do this in remembrance of me.\" And: \"This is my blood, which is shed for you for the forgiveness of sins; do this in remembrance of me.\" And elsewhere, having said to the Jews, \"Your fathers ate the manna in the wilderness, and they died,\" he added, \"This is the bread of life, that one may eat of it and not die.\" And to leave aside the countless other things, even now in Jerusalem there are the church of the cross, and the resurrection, and the ascension, and the church on Zion, and holy Bethlehem, and countless other places of prayer. If, then, the temple of the Jews is rebuilt, will these be destroyed, or will they themselves remain honored? And remaining in their former honor, will they be honored by the Jews, or will they be dishonored? If, then, they dishonor them, they will remain in their former madness, and they will receive no benefit from the proclamations of the great Elijah. But if they honor them, which then of the places of prayer is greater? The one of the cross, or of the resurrection, or the one that will be built? For if they do this because they consider that one greater, as not having complete knowledge; but if they prefer these, the building of that one is superfluous.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":377,"ref":"p377","source":"εἰ δὲ τὴν ἴσην ἀπονεμήσουσι τιμὴν τούτοις τε κἀκείνῳ, προσοίσουσι μὲν ἐκεῖ τὰς θυσίας, ἐνταῦθα δὲ τῶν ἱερῶν ἀπολαύσονται μυστηρίων. Καὶ πῶς οἷόν τε σὺν τοῖς ἐξ ἐθνῶν πεπιστευκόσι τῶν θείων αὐτοὺς ἀπολαύειν μυστηρίων, τοῦ νόμου τὴν πρὸς τὰ ἔθνη ἐπιμιξίαν κωλύοντος; Λείπεται τοίνυν, ἐν αὐτῷ τῷ ναῷ καὶ τὰ εὐαγγελικὰ, καὶ τὰ νομικὰ πληροῦσθαι κατὰ ταυτόν· καὶ ἀνάγκη πάλιν μάχην εἶναι καὶ ἔριν, ἡμῶν μὲν καθ' ἑαυτοὺς πολιτευομένων, ἐκεί νων δὲ τὴν κατὰ τὸν νόμον λατρείαν προαιρουμένων. Καὶ πῶς ἀληθεύει Παῦλος λέγων· \"Χριστός ἐστιν ἡ εἰρήνη ἡμῶν, ὁ ποιήσας τὰ ἀμφότερα ἓν, καὶ τὸ μεσότοιχον τοῦ φραγμοῦ λύσας, τὴν ἔχθραν ἐν τῇ σαρκὶ αὑτοῦ, τὸν νόμον τῶν ἐντολῶν ἐν δόγμασι καταργήσας, ἵνα τοὺς δύο κτίσῃ, τουτέστι, τὸν ἐθνι κὸν καὶ τὸν Ἰουδαϊκὸν, εἰς ἕνα καινὸν ἄνθρωπον, καὶ ἀποκαταλλάξῃ τοὺς ἀμφοτέρους ἐν ἑνὶ πνεύματι πρὸς τὸν Πατέρα;\" Καὶ πάλιν· \"Οὐκ ἔνι Ἰουδαῖός τε καὶ\n\nἝλλην.\" Καὶ ἀλλαχοῦ· \"Ὄπουοὐκ ἔνι Ἰουδαῖός τε καὶ Ἕλλην, περιτομὴ καὶ ἀκροβυστία, ἀλλὰ τὰ πάντα καὶ ἐν πᾶσι Χριστός.\" Ναὶ, φησὶν ὁ σοφώτατος, καὶ ἐπὶ τῶν ἀποστόλων οἱ ἐν Ἱεροσολύμοις τῷ κηρύγματι πεπιστευκότες Ἰουδαῖοι τὴν κατὰ νόμον λατρείαν ἐφύλαττον, τῶν ἄλλων Ἐκκλησιῶν ἔξω τοῦ νόμου πολιτευομένων. Καὶ οὐ συνίησιν, ὅτι τῇ ἐκείνων ἀσθενείᾳ συγκατιόντες οἱ ἱεροὶ ἀπόστολοι τοῦτο τηνικαῦτα γίνεσθαι συνεχώρησαν, αὐτοὶ δὲ τὸν νόμον παρέβαινον ἀδεῶς, οὐκ ἂν, εἴπερ ᾔδεσαν ἀναγκαίαν τοῦ νόμου τὴν φυ λακὴν, ἀνασχόμενοι παραβῆναι. Ἀλλ' αὐτοὶ μὲν, ὡς εἰδότες περιττὴν τὴν κατὰ νόμον πολιτείαν, τὸν εὐαγ γελικὸν μετῄεσαν βίον·","english":"But if they assign equal honor to these and to that, they will offer sacrifices there, and here enjoy the sacred mysteries. And how is it possible for them to enjoy the divine mysteries together with those who have believed from the Gentiles, when the law forbids intercourse with the nations? It remains, then, that both the evangelical and the legal precepts be fulfilled together in the very temple; and again there must be conflict and strife, since we live by ourselves, while they prefer the worship according to the law. And how is Paul speaking truth when he says, \"Christ is our peace, who has made both one, and has broken down the middle wall of partition, the enmity in his flesh, having abolished the law of commandments in ordinances, that he might create the two, that is, the Gentile and the Jewish, into one new man, and reconcile both in one Spirit to the Father\"? And again: \"There is neither Jew nor Greek.\" And elsewhere: \"Where there is neither Jew nor Greek, circumcision nor uncircumcision, but all things and in all things Christ.\" Yes, says the most wise man, even in the case of the apostles, the Jews who believed in Jerusalem at the preaching kept the worship according to the law, while the other churches lived outside the law. And he does not understand that the holy apostles, condescending to their weakness, permitted this to happen at that time, but they themselves transgressed the law without fear; for if they had known that the keeping of the law was necessary, they would not have endured to transgress it. But they, as knowing that the conduct according to the law was superfluous, pursued the evangelical life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":378,"ref":"p378","source":"τοῖς δὲ ἀσθενῶς διακειμένοις τῆς τοῦ νόμου φυλακῆς παρεχώρουν, κατὰ μέρος αὐτοὺς ἐπὶ τὰ τελειότερα ποδηγετοῦντες. Οὕτω τὸν Τιμόθεον ὁ μακάριος Παῦλος περιτεμὼν, τῆς εὐαγγελικῆς ἐχειροτόνησε πολιτείας διδάσκαλον. Ἀλλὰ γὰρ τάχα καὶ ἡμεῖς τῆς Ἀπολιναρίου μετελάχομεν φλυαρίας, τὴν οὐ ψευδῆ μόνον, ἀλλὰ καὶ ἀτερπῆ μυθολογίαν αὐτοῦ πειραθέντες ἐλέγξαι· πρὸς ὃν εἴποι ἂν ὁ μακάριος Παῦλος εἰκότως· \"Ὄφελον καὶ ἀποκόψονται οἱ ἀναστατοῦντες ὑμᾶς!\" Ἐνταῦθα τοίνυν τὸν λόγον στήσαντες, τοὺς ἐντευξομένους τῇδε τῇ βίβλῳ παρακαλέσομεν, εἰ μὲν εὕροιέν τι τῆς προθυμίας ἐν τοῖς ἑρμηνευθεῖσιν ἐπάξιον, τὸν τῶν ἁπάντων ὑμνῆσαι Δεσπότην, τὸν ἐπ' εὐεργεσίᾳ κοινῇ δεδωκότα τῶν κεκρυμμένων τὴν ἀποκάλυψιν· εἰ δὲ ἔλαττον τῆς ἐλπίδος τὸ κέρδος, καὶ τῶν πόνων οὐκ ἰσοστάσιον τὸν καρπὸν, τῇ μὲν τῆς φύσεως ἀσθενείᾳ νεῖμαι συγγνώμην, ἀποδέξασθαι δὲ ὅμως τὴν προθυμίαν, καὶ τοὺς πόνους προσευχαῖς ἀμείψασθαι, ἄφεσιν ἡμῖν ἁμαρτημάτων παρὰ τοῦ Σωτῆρος τῶν ὅλων αἰτοῦντας· μεθ' οὗ τῷ Πατρὶ ἡ δόξα, σὺν τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς ἀτελευτήτους αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"But to those who were weakly disposed toward the keeping of the law, they yielded, leading them step by step to the more perfect things. Thus the blessed Paul, having circumcised Timothy, ordained him a teacher of the evangelical conduct of life. But perhaps we too have partaken of the folly of Apollinaris, having attempted to refute his mythologizing, which is not only false but also unpleasant. To him the blessed Paul would reasonably say: \"Would that those who are unsettling you would even cut themselves off!\" Having therefore stopped the discourse here, we shall exhort those who will read this book: if they find anything in what has been interpreted worthy of their zeal, let them hymn the Master of all, who for the common benefit has given the revelation of things hidden; but if the gain is less than the hope, and the fruit not equal in weight to the labors, let them assign forgiveness to the weakness of nature, yet accept the zeal, and repay the labors with prayers, asking from the Savior of all remission of our sins; with whom be glory to the Father, with the Holy Spirit, now and always, and unto the endless ages of ages. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]}]}