Interpretation of Hebrews 11.1–11.33 (Interpretation of Hebrews)

Theodoret of Cyrus

Interpretation of Hebrews 11.1–11.33

Theodoret of Cyrus · Interpretation of Hebrews · ca. 436-448 · Cyrrhus · 14 passages

Greek text: PG 82.English: Claude (claude-opus-5-5), public domain (CC0).

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Chapter 11

11.1PG 82

α΄. «Ἔστι δὲ πίστις ἐλπιζομένων ὑπόστασις πραγμάτων, ἔλεγχος οὐ βλεπομένων. » Τὰ γὰρ οὐκ ὁρώμένα διὰ ταύτης ὁρῶμεν, καὶ πρὸς τὴν τῶν ἐλπιζομένων θεωρίαν ὀφθαλμὸς ἡ μῖν γίνεται, καὶ δείκνυσιν ὡς ὑφεστῶτα τὰ μηδέπω γεγενημένα, Τῶν νεκρῶν ἁπάντων ἐν τοῖς τάφοις ἔτι κειμένων, ἡ πίστις ἡμῖν προζωγραφεῖ τὴν ἀνάστασιν, καὶ τῆς χόνεως τῶν σωμάτων τὴν ἀθανασίαν παρασκευάζει φαντάξεσθαι. Εἶτα τὸν κατάλογον τῶν πάλαι γεγενημένων ἁγίων 3’. « Ἐν ταύτῃ γὰρ ἐμαρτυρήθησαν οἱ πρεσθύτέροι.» Τουτέστιν, οἱ πάλαι γεγενημένοι, οἱ πρὸ τοῦ νόμο" καὶ ἐν τῷ νόμῳ διαλάμψαντες ἅγιοι. Τίθησι δὲ πρῶτον τὸ πρῶτον ἡμῖν ἐγγράφως παραδοθέν. Πρώτη δὲ ἡμῖν ἐγγράφως 5 ἐδόθη διδασκαλία, τι ε Ἐν ἀρχῇ ἐποίησεν ὁ Θεὸς τὸν οὐρανὸν καὶ τὴν τῆν, » καὶ τἄλλα τὰ περὶ κτίσεως εἰρημένα.

a΄. «Esti de pistis elpizomenōn hypostasis pragmatōn, elenchos ou blepomenōn. » Ta gar ouk horōmena dia tautēs horōmen, kai pros tēn tōn elpizomenōn theōrian ophthalmos hē min ginetai, kai deiknysin hōs hyphestōta ta mēdepō gegenēmena, Tōn nekrōn hapantōn en tois taphois eti keimenōn, hē pistis hēmin prozōgraphei tēn anastasin, kai tēs choneōs tōn sōmatōn tēn athanasian paraskeuazei phantaxesthai. Eita ton katalogon tōn palai gegenēmenōn hagiōn 3’. « En tautę̄ gar emartyrēthēsan hoi presthyteroi.» Toutestin, hoi palai gegenēmenoi, hoi pro tou nomo" kai en tǭ nomǭ dialampsantes hagioi. Tithēsi de prōton to prōton hēmin engraphōs paradothen. Prōtē de hēmin engraphōs 5 edothē didaskalia, ti e En archę̄ epoiēsen ho Theos ton ouranon kai tēn tēn, » kai talla ta peri ktiseōs eirēmena.

“Now faith is the substance of things hoped for, the proof of things not seen.” For through it we see what is not seen; it becomes an eye for us for the contemplation of what is hoped for, and it shows as already existing what has not yet come to be. While all the dead still lie in their tombs, faith paints the resurrection for us in advance and enables us to picture the immortality of the bodies’ dust. Then he gives the catalogue of the saints of old: “For by it the elders received testimony.” That is, those who lived long ago, the saints who shone before the law and under the law. And he sets first what was first handed down to us in writing. The first teaching given to us in writing was: “In the beginning God made the heaven and the earth,” and the rest that is said about creation.

Heb 11:1–2 (quotation, high confidence) · Gen 1:1 (quotation, high confidence)

Notes and citation

Summary: Theodoret explains faith as an eye for unseen and hoped-for things, such as the resurrection, and notes that Hebrews begins with creation, the first teaching in Scripture.

The ref is numbered 11.1, but the section covers Heb 11:1–2. “He gives” is supplied where the verb of the sentence is lost. Quotations: Heb 11:1–2; Gen 1:1.

Topics: Eschatology

Cite (SBL): Theodoret, Interp. Heb. 11.1 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/11-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/11-1

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Translation: Translated by Claude (Opus) from the original as printed in Migne (archive.org OCR); no public-domain English exists, so each batch was re-read against the original as a separate pass.

11.3PG 82

γ΄. «Πίστει νοοῦμεν " χκατηρτίσθαι τοὺς αἰῶνας ι ῥήματι Θεοῦ, εἰς τὸ μὴ ἐκ φαινομένων ν᾽ τὰ βλεπό- ᾿ μενα γεγονέναι. » Οὐ γὰρ ὁ τοῦ σώματος ὀφθαλμὸς ᾿ εἶδε δημιουργοῦντα τὸν τῶν ὅλων Θεὸν, ἀλλ᾽ ἡ πίστις ἐμᾶς ἐξεπαίδευσεν, ὡς ὁ ἀεὶ ὧν Θεὸς, τὰ μὴ ὄντα πεποίηκε. Τούτου γὰρ οὐδὲν ἐστι παρ᾽ ἀνθρώποις παράδειγμα ’ ἀλλ᾽ ὅμως οὐδὲν τοιοῦτον παρὰ τῆς φύσεως διδασκόμενοι, τὴν πίστιν ἔχομεν τῶν παραδόξων διδάσκαλον. Ἐξ ὄντων γὰρ δημιουργοῦσι οἱ ἄνθρωποι " ὁ ὃὲ τῶν ὅλων Θεὸς ἐκ μὴ ὄντων τὰ ὅντα παρῆγαγε

g΄. «Pistei nooumen " chkatērtisthai tous aiōnas i rhēmati Theou, eis to mē ek phainomenōn n᾽ ta blepo- ᾿ mena gegonenai. » Ou gar ho tou sōmatos ophthalmos ᾿ eide dēmiourgounta ton tōn holōn Theon, all᾽ hē pistis emas exepaideusen, hōs ho aei hōn Theos, ta mē onta pepoiēke. Toutou gar ouden esti par᾽ anthrōpois paradeigma ’ all᾽ homōs ouden toiouton para tēs physeōs didaskomenoi, tēn pistin echomen tōn paradoxōn didaskalon. Ex ontōn gar dēmiourgousi hoi anthrōpoi " ho hoe tōn holōn Theos ek mē ontōn ta honta parēgage

“By faith we understand that the ages were framed by the word of God, so that what is seen came into being not from things that appear.” For the eye of the body did not see the God of the universe creating, but faith has taught us that God, who always is, made the things that were not. For there is no example of this among human beings; yet, though nature teaches us nothing of the kind, we have faith as our teacher of things beyond expectation. For human beings make things from things that exist, but the God of the universe brought what exists out of what does not exist.

Heb 11:3 (quotation, high confidence)

Notes and citation

Summary: Theodoret says faith teaches creation out of nothing, which has no human parallel.

Heb 11:3.

Cite (SBL): Theodoret, Interp. Heb. 11.3 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/11-3). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/11-3

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Translation: Translated by Claude (Opus) from the original as printed in Migne (archive.org OCR); no public-domain English exists, so each batch was re-read against the original as a separate pass.

11.4PG 82

δ΄. ε Πίστει πλείονα θυσίαν "Αθελ παρὰ Κάϊν προσήνεγκε τῷ Θεῷ, δι᾽ ἧς ἐμαρτυρήθη εἶναι δίκαιος, μαρτυροῦντος ἐπὶ τοῖς δώροις αὑτοῦ τοῦ Θεοῦ, καὶ δι᾽ αὑτῆς ἀποθανὼν ἕτι λαλεῖ. » Πλείονα τὴν τιμιωπέραν ἐκάλεσε. Καὶ τοῦτο δῆλον ἐκ τῆς τοῦ Κἀϊν κατηγορίας. Ἐκείνῳ γὰρ εἶπεν: «Οὐκ, ἐὰν ὀρθῶς προσενέγκῃς, ὀρθῶς δὲ μὴ διέλης, [ἥμαρτες]; Οὐχοὖν ὁ “Λδελ καὶ διεῖλεν ὀρθῶς, καὶ προσενήνοχεν εὐσεβῶς " ἑκάτερον δὲ πεποίηκε, τὴν πίστιν ἔχων διδάσκαλον. Τὸ δὲ, "Ετι «1ωλεῖ, ἀντὶ τοῦ, ᾿Δοίδιμός ἔστι μέχρι τοῦ παρόντος, καὶ πολυθρύλλητος, καὶ.

d΄. e Pistei pleiona thysian "Athel para Kaïn prosēnenke tǭ Theǭ, di᾽ hēs emartyrēthē einai dikaios, martyrountos epi tois dōrois hautou tou Theou, kai di᾽ hautēs apothanōn heti lalei. » Pleiona tēn timiōperan ekalese. Kai touto dēlon ek tēs tou Kaïn katēgorias. Ekeinǭ gar eipen: «Ouk, ean orthōs prosenenkę̄s, orthōs de mē dielēs, [hēmartes]? Ouchoun ho “Ldel kai dieilen orthōs, kai prosenēnochen eusebōs " hekateron de pepoiēke, tēn pistin echōn didaskalon. To de, "Eti «1ōlei, anti tou, ᾿Doidimos esti mechri tou parontos, kai polythryllētos, kai.

“By faith Abel offered to God a better sacrifice than Cain, through which he received testimony that he was righteous, God testifying over his gifts; and through it, though he died, he still speaks.” He called the more precious one “better.” And this is clear from the accusation against Cain; for he said to him: “If you offered rightly but did not divide rightly, did you not sin?” So Abel both divided rightly and offered piously; and he did both with faith as his teacher. “He still speaks” means: he is celebrated to the present day, and much talked of, and …

Heb 11:4 (quotation, high confidence) · Gen 4:7 (quotation, high confidence) · Gen 4:4 (allusion, high confidence)

Notes and citation

Summary: Theodoret explains Abel's better sacrifice from God's reproach of Cain in Gen 4:7 and says Abel still speaks because he is celebrated to this day.

Heb 11:4. The section breaks off at its end (marked “…”). Gen 4:7 is quoted in its Septuagint form. Latin debris from Migne’s column removed.

Notes on the original text

Digital text corrected (Latin debris from Migne's parallel column; OCR slip): Πιϊείογα → Πλείονα; χατἐχοἱ {ἰὐ οὶ ἡ Δ} 161, 05οὶ : οἱ ἴα Ἰεφα Πα ποῖ 65 : οἱ της Οαΐη ουίυ!ι θ 60, ρον φιδιὴ (οϑ! θΐαν σου 60 ιἴθ ᾳ 6 ηγορίας → κατηγορίας; ὀρθῶς ἢ) τηϑι")[οδίαπι 68. δκ προσενέγκῃς → ὀρθῶς προσενέγκῃς.

Cite (SBL): Theodoret, Interp. Heb. 11.4 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/11-4). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/11-4

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Translation: Translated by Claude (Opus) from the original as printed in Migne (archive.org OCR); no public-domain English exists, so each batch was re-read against the original as a separate pass.

11.5PG 82

ε΄. «Πίστει Ἐνὼχ μετετέθη τοῦ μὴ ἰδεῖν θάνατον, καὶ οὐκ εὑρίσκετο, διότι μετέθηκεν αὐτὸν ὁ Θεός " πρὸ γὸρ τῆς μεταθέσεως αὐτοῦ μεμαρτύρηται εὐαρεστηκέναι τῷ Θεῷ. ν» Μετέθηκεν εὐαρεστήσαντα … ὁ θεός" εὐηρέστησε ὃξ, πιστεύσας εἶνα! Θεὺν … εἶτα ἀποφαντικῶς· « Χωρὶς δὲ πίστεως ἀδύνατον εὐαρεοτῖ σα: θεῷ. » Τέθειχς ὃξ καὶ τῆς ἀποφάσεως τὴν ἀπόδειξιν, τῷ Θεῷ, ὅτι ξἔστ!, καὶ τοῖς ἐκζητοῦσιν αὐτὸν μισθαποζότης γίνεται. » Ὁ γὰρ … οὐκ ἀνέχεται πόνων. Οὐδὲ γὰρ ὃ γητόνος τοὺς τῆς γεωργίας ὑπέμεινεν ἂν ἱδρῶτας, εἰ μὴ τῶν πόνων … κινδύνων ἀνέχεται. ζ΄, « Πίστε: χρηματισθεὶς Νῶς περὶ τῶν μηδέπω … σωτηρίαν τοῦ οἴχου αὑτοῦ, δι᾽ ἧς κατέκρινε τὸν κόσμον, δὲ καὶ κατὰ πίστιν δικαιοσύνης ἐγένετο κληρονόμος. » … κιβωτόν. Εἰ γὰρ μὴ λίαν ἐπίστευσε τῷ τοῦτο ποιῆαἱ τὴν πονηρίαν ἠγάπησε. Κατέκρινε δὲ τὸν κόσμον, … ἀντὶ τοῦ, ταύτην χατώρθωτεν, Οὐ γὰρ τὴν νομικὴν πολιτείαν μετῆλθεν " ἀλλὰ τῆς πίστεως γενόμενος τρόφιμος, τῶν ἀναῤῥήσεων 3 ἔτυχε.

e΄. «Pistei Enōch metetethē tou mē idein thanaton, kai ouk heurisketo, dioti metethēken auton ho Theos " pro gor tēs metatheseōs autou memartyrētai euarestēkenai tǭ Theǭ. n» Metethēken euarestēsanta … ho theos" euērestēse hox, pisteusas eina! Theun … eita apophantikōs; « Chōris de pisteōs adynaton euareoti sa: theǭ. » Tetheichs hox kai tēs apophaseōs tēn apodeixin, tǭ Theǭ, hoti xest!, kai tois ekzētousin auton misthapozotēs ginetai. » Ho gar … ouk anechetai ponōn. Oude gar ho gētonos tous tēs geōrgias hypemeinen an hidrōtas, ei mē tōn ponōn … kindynōn anechetai. z΄, « Piste: chrēmatistheis Nōs peri tōn mēdepō … sōtērian tou oichou hautou, di᾽ hēs katekrine ton kosmon, de kai kata pistin dikaiosynēs egeneto klēronomos. » … kibōton. Ei gar mē lian episteuse tǭ touto poiēai tēn ponērian ēgapēse. Katekrine de ton kosmon, … anti tou, tautēn chatōrthōten, Ou gar tēn nomikēn politeian metēlthen " alla tēs pisteōs genomenos trophimos, tōn anarrhēseōn 3 etyche.

“By faith Enoch was taken up so as not to see death, and he was not found, because God had taken him up; for before his being taken up he had received testimony that he had pleased God.” God took him up because he had pleased him …; and he pleased him by believing that God exists … Then he declares: “And without faith it is impossible to please God.” And he has added the proof of the declaration: “[For whoever draws near] to God [must believe] that he exists and that he becomes a rewarder of those who seek him.” For the one who … does not endure labours. For neither would the farmer have endured the sweat of farming unless … of his labours … endures dangers. “By faith Noah, having been warned about things not yet seen, … salvation of his household, through which he condemned the world, and became heir of the righteousness that is according to faith.” … the ark. For if he had not firmly believed the one who [commanded] him to do this … loved wickedness. He condemned the world … “Became heir” means “achieved it.” For he did not follow the way of life under the law, but, having become a nursling of faith, he obtained the prizes.

Heb 11:5–7 (quotation, high confidence) · Gen 5:24 (allusion, high confidence) · Gen 6:13–22 (allusion, high confidence)

Notes and citation

Summary: Theodoret explains that Enoch pleased God by faith, that faith in God as rewarder makes labour bearable, and that Noah, without the law, won righteousness by faith.

The ref is numbered 11.5, but the section covers Heb 11:5–7. This page of the scan is badly damaged: many words are lost (marked “…”); words of the lemmas supplied from Hebrews are in brackets. Latin debris from Migne’s column and footnote apparatus removed. Allusions: Gen 5:24; Gen 6:13–22.

Notes on the original text

Digital text corrected (Latin debris and footnote apparatus; words lost in the scan; Latin debris and marginal numeral; words lost in the scan; Latin debris from Migne's parallel column; Latin debris from Migne's parallel column; words lost in the scan; Latin debris; split word rejoined; Latin debris; words lost in the scan; OCR slip and Latin debris; debris from Migne's parallel column; debris; words lost in the scan; footnote apparatus and debris; lemma word garbled in the scan): εὖὐχύρση.., ἴ. α Οδη. ιν, Ἴ. μοὶ Πάθος "δ οἱ ἃ ες [αῦ. Υ, ὅ. "5 ἐκ μὴ φ. Πεῖντὸῦ τῷ Θεῷ. → εὐαρεστηκέναι τῷ Θεῷ.; εὐαρεστήταντα 1} : ρἰλουϊς δυΐοιη., αι εἐτοίαῖι θοὴν 556 ὁ θεός → εὐαρεστήσαντα … ὁ θεός; εὑσεἶτα ἀποφαντικῶς " οϑι. ρἷα- ς΄. → … εἶτα ἀποφαντικῶς·; Ὃ γὰρ ἴῃ 2610 → Ὁ γὰρ …; τῇς [το 8. γεωργίας → τῆς γεωργίας; γ᾿ Εἰ κινδύνων → … κινδύνων; μηδέτιω αι Δ Π6 ποι νἱθϑαηίατ, νοι αυλη) ἀληιηλν! ἡλι- τηρίαν → μηδέπω … σωτηρίαν; ἐγένετο Ἀἰὰ 33. δον ἡ ᾿ π οἱ αὶ 06. χιθωτόν → ἐγένετο κληρονόμος. » … κιβωτόν; κέρμον, Ῥαΐ Δι → κόσμον, …; πίστεως γ- Ὧι, ἰλυἀ65 ἀβδδομίαβ 68. νόμενος → πίστεως γενόμενος.

Cite (SBL): Theodoret, Interp. Heb. 11.5 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/11-5). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/11-5

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-hebraeos-11-5) · Report an error

Translation: Translated by Claude (Opus) from the original as printed in Migne (archive.org OCR); no public-domain English exists, so each batch was re-read against the original as a separate pass.

11.8PG 82

η΄. «Πίστει ὁ καλούμενος ᾿Αδραὰμ ὑπήκουσεν ἐξελθεῖν εἰς τὸν τόπον, ὃν ἤμελλε λαμβάνειν εἰς κλη- Ἀδραὰμ, διὰ τὴν τοῦ ὀνάματος … ὠνομάσθη. Πιστεύσας δὲ τῷ χαλέσαντι τὸν πατρῷον κατέλιπεν οἶκον, καὶ ἠκολούθησεν ἀγνοῶν ποίαν αὐτῷ δώσειν ἐπαγγέλλεται Υἦν. «Δεῦρο γὰρ, ἔφη πρὸς αὐτὸν, εἰς τὴν γῆν, ἣν ἄν σοι δείξω. ν

ē΄. «Pistei ho kaloumenos ᾿Adraam hypēkousen exelthein eis ton topon, hon ēmelle lambanein eis klē- Adraam, dia tēn tou onamatos … ōnomasthē. Pisteusas de tǭ chalesanti ton patrǭon katelipen oikon, kai ēkolouthēsen agnoōn poian autǭ dōsein epangelletai Yēn. «Deuro gar, ephē pros auton, eis tēn gēn, hēn an soi deixō. n

“By faith Abraham, when he was called, obeyed and went out to the place which he was to receive as an inheritance …” … Abraham, because of the name … he was named. Believing the one who called him, he left his ancestral house and followed, not knowing what land he was promising to give him. “Come,” he said to him, “into the land that I will show you.”

Textual problem in this passage: see the notes.

Heb 11:8 (quotation, high confidence) · Gen 12:1 (quotation, high confidence) · Gen 17:5 (allusion, low confidence)

Notes and citation

Summary: Theodoret notes that Abraham left his ancestral home in faith, not knowing which land God would give him.

Heb 11:8. Words are lost in the scan after the lemma (marked “…”); Theodoret appears to explain “when he was called” by Abraham’s change of name (Gen 17:5), but the sense is uncertain. Latin debris from Migne’s column removed. Quotation: Gen 12:1.

Notes on the original text

Digital text corrected (Latin debris from Migne's parallel column; Latin debris from Migne's parallel column; words lost; Latin debris; split word rejoined): ἐξἴπ Βιϑιθ- ελθεῖν → ἐξελθεῖν; Αὐνγαίναπι.. στη δυΐοιη δὲ γούδηι ογοἀϊἀΐθθοῖ, ρᾶ- ὠνομάσθη → … ὠνομάσθη; ἐπί, ποβοίοης κατέλιπεν → κατέλιπεν; πρὸς Εἰ] οδίοπ- αὐτὸν → πρὸς αὐτὸν.

Cite (SBL): Theodoret, Interp. Heb. 11.8 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/11-8). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/11-8

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-hebraeos-11-8) · Report an error

Translation: Translated by Claude (Opus) from the original as printed in Migne (archive.org OCR); no public-domain English exists, so each batch was re-read against the original as a separate pass.

11.9PG 82

θ΄. ἐ Πίστει παρῴκησεν εἰς τὴν γῆν τῆς ἐπαγγελίας ὡς ἐν ἀλλοτρίᾳ "", ἐν σκηναῖς κατοικήσας μετὰ Ἰσαὰκ τῶν συγχληρονόμων τῆς ἐπαγγελίας τῆς αὐτῆς. » … μένην γῆν, ἐδέσποσε ταύτης, ἀλλὰ καὶ αὐτὸς, καὶ ὁ υἱὸς, καὶ ὁ ἔκγονος, μετοίχων ἔζησαν βίον, ὡς ἐν … παροικοῦντες τῇ κατ᾽ ἐπαγγελίαν οἰκείᾳ. Οὗ δὴ γαῖ εἶναι, καίτοι τῶν πραγμάτων τὴν μαροὐχ ὁρῶντες συμφωνοῦσαν τῇ πίστει. « Ἐξεδέχετο ᾽δ γὰρ τὴν τοὺς θεμελίους ἔχουσαν πόλιν, ἧς τεχνίτης καὶ δημιουργὸς ὁ Θεός. ν Οὐ γὰρ τῶν παρόντων ἐπεθύμει, ἀλλὰ τῶν μελλόντων ἱμείρετο. Διὰ γὰρ τῶν θεμελίων τὸ διαρκὲς ἐσήμανεν. ᾿Αχει- Α ροποίητον δὲ πόλι»", τὴν ἐν οὐρανοῖς πολιτείαν ἐκάλεσε. Τοῦτο δὲ καὶ ἐν τοῖς: πρόσθεν εἴρηκεν " « Οὐ γὰρ εἰς χειροποίητα ἅγια εἰσῆλθεν ὁ Χριστὸς, ἀλλ᾽ εἰς αὐτὸν τὸν οὐρσνόν. »

th΄. e Pistei parǭkēsen eis tēn gēn tēs epangelias hōs en allotrią "", en skēnais katoikēsas meta Isaak tōn synchlēronomōn tēs epangelias tēs autēs. » … menēn gēn, edespose tautēs, alla kai autos, kai ho huios, kai ho ekgonos, metoichōn ezēsan bion, hōs en … paroikountes tę̄ kat᾽ epangelian oikeią. Hou dē gai einai, kaitoi tōn pragmatōn tēn marouch horōntes symphōnousan tę̄ pistei. « Exedecheto ᾽d gar tēn tous themelious echousan polin, hēs technitēs kai dēmiourgos ho Theos. n Ou gar tōn parontōn epethymei, alla tōn mellontōn himeireto. Dia gar tōn themeliōn to diarkes esēmanen. ᾿Achei- A ropoiēton de poli»", tēn en ouranois politeian ekalese. Touto de kai en tois: prosthen eirēken " « Ou gar eis cheiropoiēta hagia eisēlthen ho Christos, all᾽ eis auton ton oursnon. »

“By faith he sojourned in the land of promise as in a foreign land, dwelling in tents with Isaac and Jacob, the fellow heirs of the same promise.” … the promised land, he did not become its master; but he himself, and his son, and his grandson lived the life of migrants, sojourning as in a … land in what was their own by promise …, even though they did not see the outcome of events agreeing with their faith. “For he was waiting for the city that has foundations, whose craftsman and builder is God.” For he did not desire present things, but longed for things to come. By the foundations he signified permanence. He called the way of life in heaven a city not made with hands; and this he also said earlier: “For Christ did not enter holy places made with hands, but into heaven itself.”

Textual problem in this passage: see the notes.

Heb 11:9–10 (quotation, high confidence) · Heb 9:24 (quotation, high confidence)

Notes and citation

Summary: Theodoret notes that Abraham, Isaac, and Jacob lived as migrants in the promised land and longed for the heavenly city.

The ref is numbered 11.9, but the section covers Heb 11:9–10. Words are lost in the scan (marked “…”). Latin debris from Migne’s column and footnote apparatus removed. Quotation: Heb 9:24.

Notes on the original text

Digital text corrected (Latin debris and marginal numeral; Latin debris from Migne's parallel column; Latin debris; word lost in the scan; Latin debris; words lost in the scan; footnote apparatus and Latin debris; split word rejoined): τῇς ἐπαγγελίας, δἰοηίβ, ἰΔῃηιϑη ἴῃ Δ᾽ ἴθη8, ἰπ σαβυ! α παθἱ απ ὡς → τῆς ἐπαγγελίας ὡς; ἐπαγγελία: τῆς ἴῃ δὰ Οθμηα, 564 οἱ μένην γῆν → ἐπαγγελίας τῆς αὐτῆς. » … μένην γῆν; καὶ ἴμδ6, οἱ ΠΠΐι5, δὲ πθροβ, ἱπ αΠπόνάτὰ σῖτα νἰχογιμῖ, ὁ υἱὸς → καὶ ὁ υἱὸς; ὡς ἐν ἴῃ 6 αυῶ ἐνῃ παροικοῦντες → ὡς ἐν … παροικοῦντες; γεβ5. 10. ε« Εχϑροοίαθαι οὐΐ Γαι ἀπιθπ!α ἰλα- ἰ. « Ἐξεδέχετο → « Ἐξεδέχετο; ἱμεί- 5 (θη. χη, 3. ᾿ Η να δὲ ὕληι. ιν, 9. 15 τῆς ἀναῤῥήσεως ἤειν. 15" ἀλλοτρίαν τξοιΐι8 παᾶνοι δι] ὑδη!. αι. 1. "δ ΠῚς νεῦϑις ὁ Γαΐ τοὶ Διὰ → ἱμείρετο. Διὰ.

Cite (SBL): Theodoret, Interp. Heb. 11.9 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/11-9). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/11-9

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Translation: Translated by Claude (Opus) from the original as printed in Migne (archive.org OCR); no public-domain English exists, so each batch was re-read against the original as a separate pass.

11.11PG 82

ια΄. «ε Πίστει καὶ αὐτὴ Σάῤῥα δύναμιν εἰς κατα- Θολὴν σπέρματος ἕλαθε, καὶ παρὰ καιρὸν ἡλικίας ἔτεκεν, ἐπεὶ πιστὸν ἡγήσατο τὸν ἐπαγγειλάμενον. κα ᾿Εγέλασς μὲν γὰρ τὸ πρῶτον οὐκ εἰδυῖα τοῦ ὑπτοχνουμένου τὴν φύσιν, καὶ τῆς ἀνθρωπείας φύσεως τοὺς ὅρους ἐπισταμένη. ᾿Απηγόρευσε γὰρ τὸν τόκον, οὗ μόνον τὸ γῆρας, ἀλλὰ καὶ τῆς μήτρας ἡ πήρωσις. Ὕγττερον μέντοι μαθοῦσα τὸν ὑποσχόμενον, καὶ ἐπί… « Διὸ καὶ ἀφ᾽ ἑνὸς ἐγεννήθησαν, καὶ ταῦτα νενεχρωμένου, καθὼς τὰ ἄστρα τοῦ οὐρανοῦ τῷ πλήθει, καὶ ὠτεὶ ἄμμος ἡ παρὰ τὸ χεῖλος τῆς θαλάσφης ἡ ἁναρίθμητος, » ᾿Αφ᾽ ἑνὸς τοῦ ᾿Αδραάμ. Εἰ δὲ ᾿καὶ ἀμφοτέρους ἕνα νοΐήσαιμεν, οὐκ ἁμαρτησόμεθα. « Ἔσονται γὰρ, φησὶν, οἱ δύο εἰς σάρκα μίαν. » Εἶτα συλλογιστιχῶς δείκνυσι, τούτους ἅπαντα θεασαμένους μὲν διὰ τῆς πίστεω:; τῶν ἀγαθῶν πόνων τὰς ἀντιδόσεις, κατὰ δὲ τὸν παρόντα βίον τούτων οὐκ ἀπολαύσαντας, Τούτου γὰρ οὕτω δειχθέντος, καὶ τοῦ χριτοῦ δξης. Οἱ γὰρ διὰ πάσης ὁδεύσαντες ἀρετῆς, τῶν δὲ πόνων τὰ ἄθλᾳ κατὰ τὸν παρόντα βίον οὐκ εἰληφότες, δίων ὅτι λήψονται πάντως, ἐπειδήπερ δίκαιος ὁ κριτῆς. Αὐχοῦν ἔσται τις βίας ἕτερος, ἐν ᾧ τῶν νευ-χηχότων αἱ ἀναῤῥήσεις γενήσονται. Ταῦτα δὲ ἐν «οἷς ἑξῆς ἁ ᾿Λπόστολος διδάσκει"

ia΄. «e Pistei kai autē Sarrha dynamin eis kata- Tholēn spermatos helathe, kai para kairon hēlikias eteken, epei piston hēgēsato ton epangeilamenon. ka ᾿Egelass men gar to prōton ouk eiduia tou hyptochnoumenou tēn physin, kai tēs anthrōpeias physeōs tous horous epistamenē. ᾿Apēgoreuse gar ton tokon, hou monon to gēras, alla kai tēs mētras hē pērōsis. Hygtteron mentoi mathousa ton hyposchomenon, kai epi… « Dio kai aph᾽ henos egennēthēsan, kai tauta nenechrōmenou, kathōs ta astra tou ouranou tǭ plēthei, kai ōtei ammos hē para to cheilos tēs thalasphēs hē hanarithmētos, » ᾿Aph᾽ henos tou ᾿Adraam. Ei de ᾿kai amphoterous hena noïēsaimen, ouk hamartēsometha. « Esontai gar, phēsin, hoi dyo eis sarka mian. » Eita syllogistichōs deiknysi, toutous hapanta theasamenous men dia tēs pisteō:? tōn agathōn ponōn tas antidoseis, kata de ton paronta bion toutōn ouk apolausantas, Toutou gar houtō deichthentos, kai tou chritou dxēs. Hoi gar dia pasēs hodeusantes aretēs, tōn de ponōn ta athlą kata ton paronta bion ouk eilēphotes, diōn hoti lēpsontai pantōs, epeidēper dikaios ho kritēs. Auchoun estai tis bias heteros, en hǭ tōn neu-chēchotōn hai anarrhēseis genēsontai. Tauta de en «hois hexēs ha ᾿Lpostolos didaskei"

“By faith Sarah herself also received power to conceive seed, and bore a child past the time of life, since she considered him faithful who had promised.” For at first she laughed, not knowing the nature of the one who promised and knowing the limits of human nature; for not only old age but also the barrenness of the womb ruled out childbirth. Later, however, having learned who had made the promise, and … “Therefore from one, and him as good as dead, were born descendants as many as the stars of heaven in multitude and as the innumerable sand by the seashore.” From one: Abraham. And if we understand the two of them as one, we shall not be wrong; for “the two,” he says, “shall become one flesh.” Then he shows by reasoning that all these saw through faith the rewards of good labours, but did not enjoy them in the present life. This being shown, and the judge … For those who travelled the whole road of virtue but did not receive the prizes of their labours in the present life will clearly receive them without fail, since the judge is just. There will therefore be another life, in which the rewards of the victors will be given. And these things the Apostle teaches in what follows:

Textual problem in this passage: see the notes.

Heb 11:11–12 (quotation, high confidence) · Gen 18:12 (allusion, high confidence) · Gen 22:17 (allusion, medium confidence) · Gen 2:24 (quotation, high confidence) · Matt 19:5 (allusion, medium confidence)

Notes and citation

Summary: Theodoret explains Sarah's faith after her laughter, reads the "one" of Heb 11:12 as Abraham or as husband and wife together, and argues that unrewarded virtue proves a life to come.

The ref is numbered 11.11, but the section covers Heb 11:11–12. Words are lost in the scan before the lemma of 11:12 and in the argument about the judge (marked “…”). Quotation: Gen 2:24 (in the form of Matt 19:5). Allusions: Gen 18:12; Gen 22:17.

Notes on the original text

Digital text corrected (marginal numeral; words lost in the scan): ἐπίεϑ΄. «Διὸ → ἐπί… « Διὸ.

Topics: Eschatology

Cite (SBL): Theodoret, Interp. Heb. 11.11 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/11-11). (abbreviation not yet checked)

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

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Translation: Translated by Claude (Opus) from the original as printed in Migne (archive.org OCR); no public-domain English exists, so each batch was re-read against the original as a separate pass.

11.13PG 82

ιγ΄. «Κατὰ πίστιν ἀπέθανον οὗτοι πάντες, μὴ λαθάμτες τὰς ἐπαγγελίας, ἀλλὰ πόῤῥωθεν αὐτὰς ἰδόντες, καὶ ἀσπασάμενοι δ, καὶ ὁμολογήσαντες ὅτι ξένοι καὶ παρεπίδη μο! εἰσιν ἐπὶ τῆς γῆς. » Οὕτως ὁ πατριάρχης ᾿Αδραὰμ εἴρηχς τοῖς υἱοῖς Χέτ' ς Πάροιχας ἐγὼ καὶ παρεπίδημός εἶμι μεθ᾽ ὑμῶν - δύτε μο: κτῇσιν τάφου μεθ᾽ ὑμῶν, καὶ θάψω τὸν νεχεόν μου ἀπ᾽ ἐμοῦ.» Καὶ ὁ τῆς γῆς ἀπάσης τὴν ἐπαγγελίαν δεξάμεγος, οὐδὲ τριπηχυαῖον ἐκέκτῃτο τόπον. Τοῦτο καὶ ὁ χαλλένιχος Στέφανος ἔφη ε Καὶ οὐκ ἔδωκεν αὐτῷ οὐδὲ βῆμα ποδός. « Οὕτω καὶ ὁ μακάριος Δαδὶδ, καΐτον βασιλεὺς ὧν, καὶ τῆς γῆς ἐκείνης δεσπόζων, διηνεκῶς ἐδόα, ὅτι « Πάροικος ἐγῴ εἶμι παρὰ σοὶ καὶ Ρ παρεπίδημος, χαθὼ; πάντες οἱ πατέρες μου. » ιδ΄, «Οἱ γὰρ τοιαῦτα λέγοντες, ἐμφανίξουσιν ὅτι πατρίδα ἐπιζητοῦσιν. » Οἱ ξένους ἑχυτοὺς, φησὶν, παρόντων, ἀλλ᾽ ὁτέρων ἐπιθυμοῦσι πραγμάτων. Τοῦτο καὶ ὁ Κύριος ἔφη" «Εἰ ἐν τῷ ἀλλοτρίῳ πιστοὶ οὐκ ἐγένεσθε, τὸ ὑμέτερον τίς ὑμῖν δώσει: κ

ig΄. «Kata pistin apethanon houtoi pantes, mē lathamtes tas epangelias, alla porrhōthen autas idontes, kai aspasamenoi d, kai homologēsantes hoti xenoi kai parepidē mo! eisin epi tēs gēs. » Houtōs ho patriarchēs ᾿Adraam eirēchs tois huiois Chet' s Paroichas egō kai parepidēmos eimi meth᾽ hymōn - dyte mo: ktę̄sin taphou meth᾽ hymōn, kai thapsō ton necheon mou ap᾽ emou.» Kai ho tēs gēs apasēs tēn epangelian dexamegos, oude tripēchyaion ekektę̄to topon. Touto kai ho challenichos Stephanos ephē e Kai ouk edōken autǭ oude bēma podos. « Houtō kai ho makarios Dadid, kaïton basileus hōn, kai tēs gēs ekeinēs despozōn, diēnekōs edoa, hoti « Paroikos egǭ eimi para soi kai R parepidēmos, chathō? pantes hoi pateres mou. » id΄, «Hoi gar toiauta legontes, emphanixousin hoti patrida epizētousin. » Hoi xenous hechytous, phēsin, parontōn, all᾽ hoterōn epithymousi pragmatōn. Touto kai ho Kyrios ephē" «Ei en tǭ allotriǭ pistoi ouk egenesthe, to hymeteron tis hymin dōsei: k

“These all died in faith, not having received the promises, but having seen them from afar and greeted them, and having confessed that they were strangers and exiles on the earth.” So the patriarch Abraham said to the sons of Heth: “I am a sojourner and an exile among you; give me possession of a burial place among you, and I will bury my dead out of my sight.” He who had received the promise of the whole land did not possess even a plot of three cubits. This the glorious victor Stephen also said: “And he did not give him even a foot’s length.” So also the blessed David, though he was king and ruled that land, constantly cried out: “I am a sojourner with you and an exile, as all my fathers were.” “For those who say such things make it plain that they are seeking a homeland.” Those who call themselves strangers, he says, … present things, but desire other things. This the Lord also said: “If you have not been faithful in what is another’s, who will give you what is your own?” …

Textual problem in this passage: see the notes.

Heb 11:13–14 (quotation, high confidence) · Gen 23:4 (quotation, high confidence) · Acts 7:5 (quotation, high confidence) · Ps 39:12 (38:13 LXX) (quotation, high confidence) · Luke 16:12 (quotation, high confidence)

Notes and citation

Summary: Theodoret illustrates the patriarchs' confession that they were strangers on earth from Abraham, Stephen, and David.

The ref is numbered 11.13, but the section covers Heb 11:13–14. Words are lost in the scan after “call themselves strangers” and at the end (marked “…”). Quotations: Gen 23:4; Acts 7:5; Ps 39:12 (LXX 38:13); Luke 16:12.

Cite (SBL): Theodoret, Interp. Heb. 11.13 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/11-13). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/11-13

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Translation: Translated by Claude (Opus) from the original as printed in Migne (archive.org OCR); no public-domain English exists, so each batch was re-read against the original as a separate pass.

11.15PG 82

ιε΄. « Καὶ εἰ μὲν ἐκείνης ἐμνημόνενον "7 ἀφ᾽ ἧς ἔξηλθον, εἶχον ἂν καιρὸν ἀνακάμψαι, ν Εἰ γὰρ τὴν … Χαῤῥὰν, ἢ τὴν Χαλδαίων γῆν πατρίδα ὑπελάμβανεν … ὁ πατριάρχης, καὶ τούτου χάριν πάροικον ἑαυτὸν ὠνόμαξε, τὴν Παλαιστίνην οἰκῶν, ῥᾷστα ἂν ὑπ… « Νῦν δὲ κρείττονος; ὀρέγονται, τουτέστιν ἐπε ουρανΐου" διὸ οὖκ ἐπαισχύνεται αὐτοὺς ὁ Θεὸς, θεὸς ἐπικαλεῖσθαι αὐτῶν " ἡτοίματε γὰρ αὑτοῖς πόλιν. » Οὐκὶ οἰχοδομέαν τινὰ λέγει, ἀλλὰ τὴν ἐν οὐρανοῖς πολιτείαν. Τοῦτο γὰρ καὶ μετ᾽ ὀλίγα φησίν" « ᾿Αλλὰ προσεληλύθατε Σιὼν ὄρει, καὶ πόλει Θεοῦ ζῶντος, Ἱερουσαλὴμ ἐπουρανίῳ 18. ν Εἰς καιρὸν δὲ καὶ τὸ, οὐκ ἐπαισχύγεται τέθεικεν. Ὁ γὰρ τῶν δυνάμεων Κύριος, καὶ τῶν ἀγγέλων Δεσπότης, καὶ οὐρανοῦ καὶ γῆς Ποιητὴς, ἐρωτηθεὶς, Τί ὄνομά σοι, τἄλλα πάντα καταλιπὼν ἔφη" ε« Ἐγὼ Θεὸς ᾿Αδραὰμ, καὶ Θεὸς Ἰαχώδ. Τοῦτό μοι ὄνομα αἰώνιον, καὶ μνημόσυνον γενεαῖς γενεῶν. » ἐξ΄, τη’, ε Πίστει προσενήνοχεν ᾿Αδραὰμ τὸν Ἰσαὰκ πειραζόμενος, καὶ τὸν μονογενῆ προσέφερεν ὁ τὰς ἐπαγγελίας ἀναδεξάμενος, πρὸ; ὃν ἐλαλήθη, ὅτι Ἔν, Ἰσαὰκ κληθήσεταί σοι." σπέρμα.» Καὶ τῶν τοῦ ᾿Ισαὰκ ἀπογόνων τὸ πλῆθος ὁ Θεὸς ἐπηγγείλατο τῇ θαλαττίᾳ ψάμμῳ παραπλήσιον δείξειν, καὶ τὸν Ἰσαὰκ αὑτὸς γενέσθαι θυσίαν προσέταξεν. Ὑ πὸ δύο τοίνυν λογισμῶν ἐναντίων ὁ πατριάρχης πολιορχούμξνος, καὶ πρὸς τούτοις τὴν φύσιν ἔχων δημίου πανχησε, καὶ τὴν θυσίαν προσήνεγκε. Δείκνυσι ὃὲ καὶ ( τὸν λογισμὸν, ᾧ χρησάμενος τοὺς ἄλλους ἐσχέ-

ie΄. « Kai ei men ekeinēs emnēmonenon "7 aph᾽ hēs exēlthon, eichon an kairon anakampsai, n Ei gar tēn … Charrhan, ē tēn Chaldaiōn gēn patrida hypelambanen … ho patriarchēs, kai toutou charin paroikon heauton ōnomaxe, tēn Palaistinēn oikōn, rhąsta an hyp… « Nyn de kreittonos? oregontai, toutestin epe ouranïou" dio ouk epaischynetai autous ho Theos, theos epikaleisthai autōn " hētoimate gar hautois polin. » Ouki oichodomean tina legei, alla tēn en ouranois politeian. Touto gar kai met᾽ oliga phēsin" « ᾿Alla proselēlythate Siōn orei, kai polei Theou zōntos, Hierousalēm epouraniǭ 18. n Eis kairon de kai to, ouk epaischygetai tetheiken. Ho gar tōn dynameōn Kyrios, kai tōn angelōn Despotēs, kai ouranou kai gēs Poiētēs, erōtētheis, Ti onoma soi, talla panta katalipōn ephē" e« Egō Theos ᾿Adraam, kai Theos Iachōd. Touto moi onoma aiōnion, kai mnēmosynon geneais geneōn. » ex΄, tē’, e Pistei prosenēnochen ᾿Adraam ton Isaak peirazomenos, kai ton monogenē prosepheren ho tas epangelias anadexamenos, pro? hon elalēthē, hoti En, Isaak klēthēsetai soi." sperma.» Kai tōn tou ᾿Isaak apogonōn to plēthos ho Theos epēngeilato tę̄ thalattią psammǭ paraplēsion deixein, kai ton Isaak hautos genesthai thysian prosetaxen. Hy po dyo toinyn logismōn enantiōn ho patriarchēs poliorchoumxnos, kai pros toutois tēn physin echōn dēmiou panchēse, kai tēn thysian prosēnenke. Deiknysi hoe kai ( ton logismon, hǭ chrēsamenos tous allous esche-

“And if they had been thinking of that land from which they had gone out, they would have had opportunity to return.” For if he had regarded … Charran or the land of the Chaldeans as his homeland, … the patriarch, and for this reason called himself a sojourner while living in Palestine, he could very easily have returned. “But as it is, they desire a better one, that is, a heavenly one. Therefore God is not ashamed of them, to be called their God; for he has prepared a city for them.” He does not mean some building, but the way of life in heaven; for this he says a little later too: “But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem.” And he has aptly set down “is not ashamed.” For the Lord of the powers, the Master of the angels, the Maker of heaven and earth, when asked “What is your name?”, passed over everything else and said: “I am the God of Abraham and the God of Jacob. This is my eternal name and my memorial for generations of generations.” “By faith Abraham, when he was tested, offered up Isaac, and he who had received the promises was offering up his only son, of whom it was said, ‘In Isaac shall your seed be called.’” God had promised to make the number of Isaac’s descendants like the sand of the sea, and he himself commanded that Isaac become a sacrifice. Besieged, then, by two opposing reasonings, and in addition having his own nature against him, the patriarch … and offered the sacrifice. And he shows also the reasoning by which he … the others …

Textual problem in this passage: see the notes.

Heb 11:15–18 (quotation, high confidence) · Gen 11:31 (allusion, medium confidence) · Heb 12:22 (quotation, high confidence) · Exod 3:13 (allusion, high confidence) · Exod 3:15 (quotation, high confidence) · Gen 21:12 (quotation, high confidence) · Gen 22:17 (allusion, medium confidence) · Gen 22:2 (allusion, high confidence)

Notes and citation

Summary: Theodoret explains that the patriarchs could have returned home but sought the heavenly city, that God names himself after them, and that Abraham offered Isaac despite God's promise concerning Isaac's descendants.

The ref is numbered 11.15, but the section covers Heb 11:15–18. Words are lost in the scan in the comment on 11:15, in the account of Abraham’s struggle (“having his own nature against him” renders a garbled phrase, τὴν φύσιν ἔχων δημίου …, uncertain), and at the end (all marked “…”). In the quotation of Exod 3:15 the words “and the God of Isaac” are displaced in the scan into the Latin debris; they are not restored. Latin debris from Migne’s column and footnote apparatus removed. Quotations: Heb 11:15–18; Heb 12:22; Exod 3:15; Gen 21:12, quoted within Hebrews.

Notes on the original text

Digital text corrected (Latin debris from Migne's parallel column and footnote references; words lost; Latin debris from Migne's parallel column; words lost; letters lost; marginal numeral): τὴν αι: Αἰ Ἑερί οι θη 56 η} 1 αὐὶ αι 801 αὶ, οἱ εἱ Ἰοὺ δου, 8 η4υ8πῈ δ ογα σοὶ τη αἱ εἰμ, οἱ ρὸν δϑϑιῖ ᾿αβίυν 6856. ὑπ σοι, δι! α] οἰίϑι. νι {πτιγὰ ὁ ἴῃ - Εἰ Θὰ 8 εἰ νο βοιιη), οἱ βερο δι πιοσ 6") πιθα ἃ 116 ὦ. » Εἰ αυἱ τοι 5. (ἢ) αυϊ οι Ὀαν, φυϑηννῖ8. οἱ ΤΟΣ δϑϑεῖ, οἱ ἴῃ γεβϑ. δ. ς Εἰ εἰ εὐρι. ν᾿, 24, ἃ ΄δη. χχῆῖν ἃ. 6. Δοῖ, νι, δ. 1 Ρραὶ. χχχυηῖ, 15, 8. [μις, χνι, 19, “εἰδότες, ν 5. εὐἰαὶ ΟμΑγγαπὶ γοὶ ΟἹ] Δ᾽ ἀβογιιπ τορίοηθι ρᾶ- Δ Χαῤῥὰν → τὴν … Χαῤῥὰν; ὑπελάμδανεν [δ υἱ αγοῖ Ρᾶἰὰ Νοη ε 86 θεοὶ ἢ ς οἱ Ποῖ ὰμ., οἱ [π ἀπ πὰ ἵπποι ΡΟΙ οἰ (8 681 Θομπιΐ 8 56 δ΄ ἰετὶ 5511. Α αὶ, [Δ 0116 δὶ θυ γο} 1, ε ὕ 46 δαμι ἴῃ ράγαθοὶα δοοορῖ!, » ἰιος αἱ Αὔ γα δι οἱ νά, εἰ ρανίϑιι8 δϑί ἱ, » Β Ἰσαὰκ, καὶ Θεὸς ὁ πατριάρχης → ὑπελάμβανεν … ὁ πατριάρχης; ὑπτις’. ε Νῦν → ὑπ… « Νῦν.

Cite (SBL): Theodoret, Interp. Heb. 11.15 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/11-15). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/11-15

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Translation: Translated by Claude (Opus) from the original as printed in Migne (archive.org OCR); no public-domain English exists, so each batch was re-read against the original as a separate pass.

11.19PG 82

ιθ΄. « Δογιτάμενος ὅτι καὶ ἐκ νεκρῶν ἐγείρειν δυνατὸς ὁ Θεός. » Τὸν γὰρ περὶ τοῦ πλήθους τῶν ἀποὡς καὶ σφαγέντα τὸν παῖδα δυνατὸν ἀναδιῶσαι βουλομένου Θεοῦ. « “Ὅθεν αὐτὸν καὶ ἐν παραδολῇ ἐκομίσατο,» τουτέστιν ὡς ἐν συμδόλῳ καὶ τύπῳ τῆς ἀναστάσεως. Τῇ γὰρ τοῦ πατρὸς ἀναιρεθεὶς προθυμίᾳ, τῇ τοῦ χεχωλυχότος τὴν σφαγὴν ἀνεδίω φωνῇ. Ἐν αὑτῷ δὲ προεγράφη καὶ τοῦ σωτηρίου πάθου; ὁ τύπος" οὗ δὴ χάριν καὶ ὁ Κύριος τοῖς Ἰουδαίοις ἔλεγεν" « ᾿Αδραὰμ ὁ πατὴρ ὑμῶν ἠγαλλιάσατο, ἵνα ἴδῃ τὴν ἡμέραν τὴν ἐμὴν, καὶ εἶδε, καὶ ἐχάρη. » χ', « Πίστει καὶ περὶ μελλόντων ηὐλόγησεν Ἰσαὰκ Ὁ τὸν Ἰαχὼδ καὶ τὸν Ἡσαῦ. » Οὐ γὰρ ἂν τὰς οὐχ ὁρωμένας ἔδωκεν εὐλογίας, εἰ μὴ τοῖς λόγοις ἀχολουθήσειν τὸ ἔργον ἐπίστευσε. ᾿ καἰ. « Πίστει Ἰαχὼθδ ἀποθνήσκων ἔκαστον τῶν υἱῶν Ἰωσὴφ ηὐλόγησε 3", καὶ προσεκύνησεν ἐπὶ τὸ ἄκρον τῆς ῥάδδου αὑτοῦ. » Τὴν γὰρ τοῦ Ἐφραῖμ, προεσήμαινε βασιλείαν, καὶ τῶν δέκα φυλῶν τὴν ὑποταγήν. Οὗ δὴ χάριν αὐτὸς προτυποῖ τὴν ἐχείνων προσκύ… « Πίστει Ἰωτὴφ τελευτῶν περὶ τῆς ἐξόδου τῶν υἱῶν Ἰσραὴλ ἐμνημόνευσε, καὶ περὶ τῶν ὀστέων Α αὑτοῦ ἐνετείλατο. » Οὐκ ἂν γὰρ περὶ τῶν ὀστῶν ἔδωκεν ἐντολὴν, εἰ μὴ ταῖς θείαις ἐπαγγελίαις ἐπίστευσεν ἦ". χύ.. « Πίστει Μωῦσῆς γεννηθεὶς ἐχρύδη ὑπὸ τῶν πατέρων αὑτοῦ, διότι εἶδον ἀστεῖον τὸ παιδίον, καὶ οὐκ ἐφοδήθησαν τὸ διάταγμα τοῦ βασιλέως.» Εἰ: γὰρ τὸ τοῦ παιδὸς ἀποδλέψαντες εἶδος, θείας κδ', χε΄. ε« Πίστει Μωῦσῆς μέγας γενόμενος ἣρἑλόμενος συγχαχουχεῖσθαι τῷ λαῷ τοῦ Θεοῦ, ἣ πρόσκαῖρον ἔχειν ἁμαρτίας ἀπόλαυσιν. » Ὁ γὰρ ἐν βασιλείοις τρεφόμενος, καὶ παντοδαπῆς ἀπολαύων χλ':δῆς, καὶ τῆς βασιλίδος υἱὸς προσαγορευόμενος, οὐκ ἂν προείλετο τῶν ὁμοφύλων τὴν χαχουχίαν, εἰ μὴ «οἷς τῆς πίστεως χρώμενος ὀφθαλμοῖς τὸν ἀγωνοθέτην ’ ἑώρα. ᾿Αμαρτείας δὲ ἀπόλαυσιν, τὴν μετὰ τῶν δυσ- “ς΄. « Μείξονα πλοῦτον ἡγησάμενος τῶν Αἰγύπτου θησαυρῶν τὸν ὀνειδισμὸν τοῦ Χριστοῦ" ἀπέῤλεπε γὰρ εἰς τὴν μισθαποδοσίαν. ν» ᾿Αντὶ τοῦ, τὸν ἐν τύπῳ Χριστοῦ, τὸν ἐοικότα τοῖς ὀνείδεσι τοῦ Χριστοῦ, τὸν γατὰ τῆς εὐσεδείας ὑπὸ τῶν ἐναντίων τολμώμενον. χῷ, « Πίστει κατέλιπεν Αἴγυπτον, μὴ φοθηθεὶς τὸν θυμὸν τοῦ βασιλέως. Τὸν γὰρ ἀόρατον ὡς; ὁρῶν ἐχαρτέρησε. » Τὴν μὲν Αἴγυπτον φοθηθεὶς κατέλιπε, θαρσαλέως δὲ τὸν Αἰγύπτιον κατηχύντιτε. Τὴν φυγὴν τοίνυν ἀντὶ τῆς αἰτίας τέθεικε τῆς φυγῆς. χη΄. ε Πίστει πεποίηκε τὸ ΠΙάσχα, καὶ τὴν πρό-,» χύσιν τοῦ αἵματος, ἵνα μὴ ὁ ὀλοθρεύων τὰ πρωτό- «οχὰ θίγῃ αὐτῶν: » Πίστεως γὰρ δίχα πῶς ἂν ἐπὶστευσεν ὡς αἴματι προδάτου κωλύεται θάνατος; ᾿Αλλὰ διὰ τοῦ τύπου τὴν ἀλήθειαν προεώρα, καὶ τοῦ Δεσπο… « Πίστει διέδησαν τὴν ᾿Ερυθρὰν θάλασσαν, ὡς διὰ ξηρᾶς ᾽, ἧς πεῖραν λαθόντες οἱ Αἰγύπτιοι κατεἐποντίσθησαν. » Μετὰ πίστεως γὰρ πατάξας τῇ ῥάδδῳ τὰ ὕδατα, τὴν ξένην ἐχείνην ὁδὸν τῷ λαῷ κατεσκεύασεν, ἥτις τάφος τῶν Αἰγυπτίων ἐγένετο. ΄

ith΄. « Dogitamenos hoti kai ek nekrōn egeirein dynatos ho Theos. » Ton gar peri tou plēthous tōn apoōs kai sphagenta ton paida dynaton anadiōsai boulomenou Theou. « “Hothen auton kai en paradolę̄ ekomisato,» toutestin hōs en symdolǭ kai typǭ tēs anastaseōs. Tę̄ gar tou patros anairetheis prothymią, tę̄ tou chechōlychotos tēn sphagēn anediō phōnę̄. En hautǭ de proegraphē kai tou sōtēriou pathou? ho typos" hou dē charin kai ho Kyrios tois Ioudaiois elegen" « ᾿Adraam ho patēr hymōn ēgalliasato, hina idę̄ tēn hēmeran tēn emēn, kai eide, kai echarē. » ch', « Pistei kai peri mellontōn ēulogēsen Isaak Ho ton Iachōd kai ton Hēsau. » Ou gar an tas ouch horōmenas edōken eulogias, ei mē tois logois acholouthēsein to ergon episteuse. ᾿ kai. « Pistei Iachōthd apothnēskōn ekaston tōn huiōn Iōsēph ēulogēse 3", kai prosekynēsen epi to akron tēs rhaddou hautou. » Tēn gar tou Ephraim, proesēmaine basileian, kai tōn deka phylōn tēn hypotagēn. Hou dē charin autos protypoi tēn echeinōn prosky… « Pistei Iōtēph teleutōn peri tēs exodou tōn huiōn Israēl emnēmoneuse, kai peri tōn osteōn A hautou eneteilato. » Ouk an gar peri tōn ostōn edōken entolēn, ei mē tais theiais epangeliais episteusen ē". chy.. « Pistei Mōysēs gennētheis echrydē hypo tōn paterōn hautou, dioti eidon asteion to paidion, kai ouk ephodēthēsan to diatagma tou basileōs.» Ei: gar to tou paidos apodlepsantes eidos, theias kd', che΄. e« Pistei Mōysēs megas genomenos hērelomenos synchachoucheisthai tǭ laǭ tou Theou, hē proskairon echein hamartias apolausin. » Ho gar en basileiois trephomenos, kai pantodapēs apolauōn chl':dēs, kai tēs basilidos huios prosagoreuomenos, ouk an proeileto tōn homophylōn tēn chachouchian, ei mē «hois tēs pisteōs chrōmenos ophthalmois ton agōnothetēn ’ heōra. ᾿Amarteias de apolausin, tēn meta tōn dys- “s΄. « Meixona plouton hēgēsamenos tōn Aigyptou thēsaurōn ton oneidismon tou Christou" aperlepe gar eis tēn misthapodosian. n» ᾿Anti tou, ton en typǭ Christou, ton eoikota tois oneidesi tou Christou, ton gata tēs eusedeias hypo tōn enantiōn tolmōmenon. chǭ, « Pistei katelipen Aigypton, mē phothētheis ton thymon tou basileōs. Ton gar aoraton hōs? horōn echarterēse. » Tēn men Aigypton phothētheis katelipe, tharsaleōs de ton Aigyption katēchyntite. Tēn phygēn toinyn anti tēs aitias tetheike tēs phygēs. chē΄. e Pistei pepoiēke to PIascha, kai tēn pro-,» chysin tou haimatos, hina mē ho olothreuōn ta prōto- «ocha thigę̄ autōn: » Pisteōs gar dicha pōs an episteusen hōs aimati prodatou kōlyetai thanatos? ᾿Alla dia tou typou tēn alētheian proeōra, kai tou Despo… « Pistei diedēsan tēn ᾿Erythran thalassan, hōs dia xēras ᾽, hēs peiran lathontes hoi Aigyptioi kateepontisthēsan. » Meta pisteōs gar pataxas tę̄ rhaddǭ ta hydata, tēn xenēn echeinēn hodon tǭ laǭ kateskeuasen, hētis taphos tōn Aigyptiōn egeneto. ΄

“Considering that God is able to raise even from the dead.” For [he believed] the one who [had promised] about the multitude of descendants … that even if the boy were slain he could come back to life, if God willed. “From there he also received him back in a figure,” that is, as in a symbol and type of the resurrection. For he was slain by the father’s eagerness and came back to life by the voice of the one who prevented the slaughter. In him the type of the saving passion was also prefigured; for which reason the Lord too said to the Jews: “Your father Abraham rejoiced to see my day; he saw it and was glad.” “By faith Isaac blessed Jacob and Esau even concerning things to come.” For he would not have given blessings concerning things not seen unless he believed that the deed would follow the words. “By faith Jacob, when dying, blessed each of the sons of Joseph, and bowed in worship on the top of his staff.” For he foreshadowed the kingship of Ephraim and the subjection of the ten tribes; for which reason he himself prefigures their obeisance … “By faith Joseph, at his end, made mention of the exodus of the sons of Israel and gave orders about his bones.” For he would not have given a command about his bones unless he believed the divine promises. “By faith Moses, when he was born, was hidden by his parents, because they saw that the child was beautiful, and they did not fear the king’s edict.” For looking at the child’s appearance, … divine … “By faith Moses, having grown up, [refused to be called the son of Pharaoh’s daughter,] choosing rather to suffer ill-treatment with the people of God than to have the fleeting enjoyment of sin.” For one who was brought up in palaces, enjoying every kind of luxury and called the son of the princess, would not have preferred the ill-treatment of his kinsmen unless, using the eyes of faith, he saw the judge of the contest. By the enjoyment of sin he means the [life] with the impious … “considering the reproach of Christ greater wealth than the treasures of Egypt; for he looked to the reward.” That is, the reproach in the type of Christ, which resembled the reproaches of Christ, dared by the opponents against piety. “By faith he left Egypt, not fearing the anger of the king; for he endured as seeing him who is invisible.” He left Egypt out of fear, but he had boldly struck down the Egyptian. So he has put the flight in place of the cause of the flight. “By faith he kept the Passover and the pouring of the blood, so that the destroyer of the firstborn would not touch them.” For without faith how would he have believed that death is prevented by the blood of a sheep? But through the type he foresaw the reality, and the Master’s … “By faith they crossed the Red Sea as by dry land; when the Egyptians attempted it, they were drowned.” For striking the waters with the rod in faith, he prepared that strange road for the people, which became a tomb for the Egyptians.

Textual problem in this passage: see the notes.

Heb 11:19–29 (quotation, high confidence) · Gen 22:12 (allusion, high confidence) · John 8:56 (quotation, high confidence) · Gen 27:27–40 (allusion, high confidence) · Gen 47:31 (allusion, high confidence) · Gen 48:15–20 (allusion, high confidence) · Gen 50:25 (allusion, high confidence) · Exod 2:2 (allusion, high confidence) · Exod 2:10–15 (allusion, high confidence) · Exod 12:21–23 (allusion, high confidence) · Exod 14:16 (allusion, high confidence) · Exod 14:21–28 (allusion, high confidence)

Notes and citation

Summary: Theodoret reads Isaac's rescue as a type of the resurrection and the passion, and comments on the faith of Isaac, Jacob, Joseph, Moses' parents, and Moses in the exodus.

The ref is numbered 11.19, but the section covers Heb 11:19–29. Words are lost in the scan at several places (marked “…”); words of the lemma 11:24 lost in the scan are supplied in brackets from Hebrews. “He had boldly struck down the Egyptian” reads the printed κατηχύντιτε as κατηκόντισε (Exod 2:12); Theodoret explains that Hebrews names the flight in place of its cause, the killing of the Egyptian. Latin debris from Migne’s column and footnote apparatus removed. Quotation: John 8:56. Allusions: Gen 22:12; Gen 27; Gen 47:31; Gen 48; Gen 50:25; Exod 2:2–15; Exod 12:21–23; Exod 14.

Notes on the original text

Digital text corrected (Latin debris from Migne's parallel column; footnote apparatus; letters lost; marginal numeral): τὰς οὐκ (πγ "απο οἰοι 65 νοῦ Βα] υ Γ πη Γ, Υἱγρᾶ 68.» Ρααβ Ποα δι ὁρωμένας → τὰς οὐχ ὁρωμένας; προσχύχβ΄, ε Πίστει → προσκύ… « Πίστει; τῆς ἐξόδου 38 ἐπουρανίῳ Β. δῖτπι., ἐπουρανίου. ἐ "οὖ τρό τῶν υἱῶν → τῆς ἐξόδου τῶν υἱῶν; Δεσποχῇ΄, ε Πίστει → Δεσπο… « Πίστει.

Topics: Christology

Cite (SBL): Theodoret, Interp. Heb. 11.19 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/11-19). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/11-19

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Translation: Translated by Claude (Opus) from the original as printed in Migne (archive.org OCR); no public-domain English exists, so each batch was re-read against the original as a separate pass.

11.30PG 82

λ΄. ε Πίστει τὰ τείχη Ἱεριχὼ ἔπεσε, χυχλωθέντα ἐπὶ ἑπτὰ ἡμέρας. ν» Ἢ γὰρ τῶν σαλπίγγων ἡχὴ μτὰ πίστεως γενομένη μηχανημάτων δίκην τὰ τείχη

l΄. e Pistei ta teichē Hierichō epese, chychlōthenta epi hepta hēmeras. n» Ē gar tōn salpingōn hēchē mta pisteōs genomenē mēchanēmatōn dikēn ta teichē

“By faith the walls of Jericho fell, after they had been encircled for seven days.” For the sound of the trumpets, made with faith, … the walls like siege engines …

Heb 11:30 (quotation, high confidence) · Josh 6:20 (allusion, high confidence)

Notes and citation

Summary: Theodoret says the trumpets sounded in faith brought down Jericho's walls like siege engines.

Heb 11:30. The section breaks off in the scan (marked “…”). Allusion: Josh 6:20.

Cite (SBL): Theodoret, Interp. Heb. 11.30 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/11-30). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/11-30

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Translation: Translated by Claude (Opus) from the original as printed in Migne (archive.org OCR); no public-domain English exists, so each batch was re-read against the original as a separate pass.

11.31PG 82

λα΄. ε Πίστει Ῥαὰδ ἡ πόρνη οὐ συναπώλετο τοῖς ἀπειθήτασι, δεξαμένη τοὺς κατασκόπους μετ᾽ εἰρήνης. » Καὶ οὐκ ἐκώλυσεν ἡ τοῦ βίον παρανομία τὴν σωτηρίαν. Ἐκάλυψε γὰρ ἡ πίστις τῆς ἁμαρτίας τὰ πρχύματα. Θαυμάσαι δὲ ἄξιον τὴν ἀποστολικὴν σοφίαν, μᾶλλον ὃὲ ὑμνῆσαι προσήκει τοῦ θείου Πνεύματος τὴν ἐνέργειαν, ὅτι τῷ Μωῦσεξ, τῷ ᾿Αδραὰμ, καὶ τῷ Νῶε, καὶ τῷ Ἐνὼχ, καὶ τοῖς ἄλλοις ἁγίοις, ἀλλόφυλον γυναῖκα καὶ πόρνην συνέταξεν, ἵνα καὶ τῆς πίστ:ως ἐπιδείξῃ τὴν δύναμιν, καὶ χαταστείλη «ἣν Ἰουδαίων ὀφρύν. Ἐξαχότιαι μὲν γὰρ αὐτῶν χιλιάδες διὰ τὴν ἀπιστίαν ἐν τῇ ἐρήμῳ κατηναλώβθη. ἐεῖε: οὐδὲν τῆς νομικῆς ἁπονάμενοι πολιτείας" αὕτη δὲ πόῤῥω μὲν οὖσα τῆς τοῦ ᾿Αδραὰμ συγγενείας, ἔξω δὲ τῆς νομικῆς ὑπάρχουσα πολιτείας, ἐν ἀκολασίᾳ τε τὸν πλεῖστον διαδιώσασα χρόνον, διὰ τῆς πίστεως τὴν σωτηρίαν ἐδρέψατο, καὶ τῆς Ἐκκλησίας τὸν τύπον ἐτχιαγράφησεν, Ὥσπερ γὰρ αὔτη μετὰ πίστεως: τοὺς χατασχύπους ἐδέξατο, οὕτω; ἡ Ἐχχληαἰα τοὺς ἀποστόλους. Καὶ καθάπερ ἐκείνη σημεῖον ἔλαθε τῆ: σωτηρίας τὸ σπαρνίον τὸ κόκκινον, οὕτω; ἡ Ἐκκλησία διὰ τοῦ Δεσποτικοῦ αἴματο: τῶν αἰωνίων ἀπήλασεν ἀγαθῶν. Τούτων οὕτω μνημονεύσας, ὁ θεῖος ᾿Απόστολος, χοὶ τὴ τῶν εἰρημένων θεασάμενος πλῆθος, συλλήδην τῶν λοιπῶν μνημονεύει "

la΄. e Pistei Rhaad hē pornē ou synapōleto tois apeithētasi, dexamenē tous kataskopous met᾽ eirēnēs. » Kai ouk ekōlysen hē tou bion paranomia tēn sōtērian. Ekalypse gar hē pistis tēs hamartias ta prchymata. Thaumasai de axion tēn apostolikēn sophian, mallon hoe hymnēsai prosēkei tou theiou Pneumatos tēn energeian, hoti tǭ Mōysex, tǭ ᾿Adraam, kai tǭ Nōe, kai tǭ Enōch, kai tois allois hagiois, allophylon gynaika kai pornēn synetaxen, hina kai tēs pist:ōs epideixę̄ tēn dynamin, kai chatasteilē «hēn Ioudaiōn ophryn. Exachotiai men gar autōn chiliades dia tēn apistian en tę̄ erēmǭ katēnalōbthē. eeie: ouden tēs nomikēs haponamenoi politeias" hautē de porrhō men ousa tēs tou ᾿Adraam syngeneias, exō de tēs nomikēs hyparchousa politeias, en akolasią te ton pleiston diadiōsasa chronon, dia tēs pisteōs tēn sōtērian edrepsato, kai tēs Ekklēsias ton typon etchiagraphēsen, Hōsper gar autē meta pisteōs: tous chataschypous edexato, houtō? hē Echchlēaia tous apostolous. Kai kathaper ekeinē sēmeion elathe tē: sōtērias to sparnion to kokkinon, houtō? hē Ekklēsia dia tou Despotikou aimato: tōn aiōniōn apēlasen agathōn. Toutōn houtō mnēmoneusas, ho theios ᾿Apostolos, choi tē tōn eirēmenōn theasamenos plēthos, syllēdēn tōn loipōn mnēmoneuei "

“By faith Rahab the harlot did not perish with the disobedient, having received the spies in peace.” And the lawlessness of her life did not prevent her salvation; for faith covered the deeds of her sin. The apostolic wisdom is worthy of admiration, or rather it is fitting to praise the working of the divine Spirit, in that he ranked a foreign woman and a harlot with Moses, Abraham, Noah, Enoch, and the other saints, both to show the power of faith and to humble the pride of the Jews. For six hundred thousand of them were consumed in the desert because of unbelief, having gained nothing from the way of life under the law; but she, though far from kinship with Abraham, outside the way of life under the law, and having spent most of her time in licentiousness, reaped salvation through faith and sketched the type of the church. For just as she received the spies with faith, so the church received the apostles. And just as she received the scarlet cord as a sign of salvation, so the church through the Master’s blood has enjoyed the eternal good things. Having mentioned these things, the divine Apostle, seeing the multitude of what had been said, mentions the rest together:

Heb 11:31 (quotation, high confidence) · Josh 2:1–21 (allusion, high confidence) · Josh 6:25 (allusion, high confidence) · Num 14:29 (allusion, medium confidence) · Exod 12:37 (allusion, medium confidence)

Notes and citation

Summary: Theodoret praises the Spirit's wisdom in ranking Rahab with the saints and reads her reception of the spies and her scarlet cord as a type of the church and of Christ's blood.

Heb 11:31. Theodoret’s contrast between Rahab and the unbelieving Israelites in the desert (“to humble the pride of the Jews”) is translated as written. Latin debris from Migne’s column and footnote apparatus removed. Allusions: Josh 2; Josh 6:25; Num 14:29; Exod 12:37.

Notes on the original text

Digital text corrected (footnote apparatus and Latin debris from Migne's parallel column): πῃ {τὶ τοὶ γι, ἰδη- Οὐ Εἰ δᾶ οἵ ἴῃ νι ἐπίστευεν Β. " ξηρ, γῆς Β. ΄ οἱ αὖ οἵ δ) δι οὐαὶ ἃ ᾿ πα! 5. ᾿πδε![υ5.,. οὐ Πϊἶπο89. ταφή νι ϑδί αι) οὐ βού, οἱ ἃ πο αι. Θυΐμν {14 ἰτα "61 (οἷ! : αὐ ἴῃ ἴθ δ εἰ 418 Ὁ ν Ετ αἱ )8αἰ.» ἡ ἰλῖι. ἐΟβανΓδο Ομ δι. ν» Α χιλιάδες → χιλιάδες.

Cite (SBL): Theodoret, Interp. Heb. 11.31 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/11-31). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/11-31

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Translation: Translated by Claude (Opus) from the original as printed in Migne (archive.org OCR); no public-domain English exists, so each batch was re-read against the original as a separate pass.

11.32PG 82

λβ΄. ε Καὶ τί ἕτε λέγω; ᾿Επιλείψε: γάρ μς διηγοῦ» 1Ὲ μενον ὁ χρόνος περὶ Ἰ᾿εδεὼν, Βαράκ τε καὶ Σαμψὼν, καὶ Ἱεφθαξ, Δαθίδ τὸ καὶ Σαμουήλ. ν Τούτων τὰ μὲν ὀνόματα τέθεικε, τὰ δὲ τῶν κατορθωμάτων ἐσιώπησεὺ εἴδη. Ἔν δὲ τοῖς ἑξῆς ἀσαφῶς μὲν, λέγει δὲ ὅνως τὰ ἑκάστου πλεονεκτήματα. Εἶτα κοινῇ μνημβονεύει τῶν ἄλλων, καί φησι" ε Καὶ τῶν ἄλλων προφη τῶν, » Λέγει δὲ καὶ τὰ χαταρθωθέντα.

lb΄. e Kai ti hete legō? ᾿Epileipse: gar ms diēgou» 1E menon ho chronos peri I᾿edeōn, Barak te kai Sampsōn, kai Hiephthax, Dathid to kai Samouēl. n Toutōn ta men onomata tetheike, ta de tōn katorthōmatōn esiōpēseu eidē. En de tois hexēs asaphōs men, legei de honōs ta hekastou pleonektēmata. Eita koinę̄ mnēmboneuei tōn allōn, kai phēsi" e Kai tōn allōn prophē tōn, » Legei de kai ta chatarthōthenta.

“And what more shall I say? For time would fail me to tell of Gideon, Barak and Samson and Jephthah, David and Samuel.” He has set down their names but kept silent about the kinds of their achievements. In what follows he states, though obscurely, the excellences of each. Then he mentions the others together and says: “and of the other prophets.” He tells also what they achieved.

Heb 11:32 (quotation, high confidence)

Notes and citation

Summary: Theodoret notes that Hebrews names further heroes of faith and only hints at their deeds.

Heb 11:32.

Cite (SBL): Theodoret, Interp. Heb. 11.32 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/11-32). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/11-32

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Translation: Translated by Claude (Opus) from the original as printed in Migne (archive.org OCR); no public-domain English exists, so each batch was re-read against the original as a separate pass.

11.33PG 82

λγ΄. ε Οἱ διὰ πίστεως; χατηγωνίσαντο βασιλείας. » Ὃ Τ᾽ εδεὼν τὴν Μαδιὰν χατηνάλωσε, Σαμψὼν τοὺς ἀλλοφύλους, Βαρὰκ τὸ Σισάρα, Δαβὶδ καὶ ᾿Αμμανίτας, καὶ ᾿Αμαληχίτα:, καὶ Σύρους ἐκατέρου:, Σαμουὴλ τοὺς ἀλλοφύλους. ε Εἰργάσαντο δικαιοσύνην.», Τοῦτο κοινὸν τῶν ἁγίων ἁπάντων.ε Ἐπέτυχον ἐπαγγελιῶν. » Καὶ τῷ ᾿Αὐραὰμ ἐπηγγείλατο ὁ θεὸς ἐν τῷ σπέρματι αὐτοῦ εὐλογήσειν πάντα τὰ ἔθνη, καὶ τῷ Ἰσαὰκ καὶ τῷ Ἰακὼβ τὴν αὑτὴν ξδωχεν εὐλογίαν, καὶ μέντοι καὶ τῷ Δαδ)ὸ τὰς περὶ τοῦ Δεσπότον Χρ!στοῦ δέδωκεν ὑποσχέσεις, καὶ τούτων διὰ τῶν ἔργων τὴν ἀλήθειαν ἔδειξεν, ᾿Επηγγείλατο δὲ καὶ τὴν ἀπὸ Βαθυλῶνος ἑπάνοξον, καὶ τὴν ἐπαγγελίαν πεπλήρωκεν, ε Ἕφραξαν στόματα λεόντων. » Ὁ Δανιήλ. λδ', « Ἔσδεσαν δύναμιν πυρός.» Οἱ περὶ τὸν ᾿Ανανίαν, καὶ ᾿Αζαρίαν, καὶ Μισαὴλ ᾿". ε "Ἔφυγον στό ματα μακαίρας. » Οἱ ἐν πηολέμοι; « Ἐνεδυναμώθησαν ἀπὸ ἀσθενείας "". » Οἱ περὶ τὸν Ζοροβάβελ ἐπανελθόντες, καὶ τῆς μὲν αἰχμαλωσία; ἀπαλλαγέντες, τοὺς δὲ πλησιοχώρους ἐ κλναστάντα; Ὁ νενιχηχότες. « Ἐγενήθησαν ἰσχυροὶ ἐν πολέμῳ. ) Καὶ οἱ προῤῥηθέντες, καὶ οἱ τοῦ Ματταθίου “παῖδες, Ἰούδας, καὶ Ἰωνάθης, καὶ Σίμων, ε Παρεμθολὰς ἔκλιναν ἀλλοτρίων. ν» Τὸ αὐτὸ διαφόρως εἴρηκεν. λε΄, « Ἔλαθον γυναῖκες ἐξ ἀναστάσεως τοὺς νε᾿ χροὺς αὑτῶν. » Ἡλία τοῦ πάνυ καὶ Ἑλισσαίου τὰ θαύματα. Ὁ μὲν γὰρ τῆς χήρας, ὁ δὲ τῆς Σωμανίτιδος ἀνέστησε τὸν υἱόν. ε ΓΆλλοι δὲ ἐτυμπανίσθησαν, οὐ προσδεξάμενοι τὴν ἀπολύτρωσιν, ἵνα κρείττονος ἀναστάσεως τύχωσιν. » Οἱ περὶ τὸν Ἐλεάζαρον, καὶ τοὺς ἑπτὰ Μαχχαθαίους, καὶ τὴν τούτοιν μητέρα. «Ἕτεροι δὲ ἐμπαιγμῶν καὶ μαστίγων πεῖραν ἔλαβον" ἔτι δὲ δεσμων καὶ φυλακῆς. » Οἱ αὐτοὶ, καλ᾿ ἕτεροι πρὸς τούτοις πολλοί, ζ΄. « Ἐλιθάσθτσαν 5.» Ζαχαρίας ὁ ἱερεὺς, ὁ Ἰωδαὲ υἱός. ε« Ἐπρίτθησαν. » Τὸν προφήτην Ἡσαῖαν «οὔτο πεπονθέναι φασίν. « Ἐπειράσθησαν. καὶ Ἰαχώθ. « Ἐν φόνῳ μακαίρας ἀπέθανον. » Τοῦτο γκαὶ ὁ Κύριος ἔφη" « Ἱερουσαλὴμ, Ἱερουσαλὴμ, ἣ ἀποκτείνασα τοὺς προφῆτας, καὶ λιθοδολήσασα ποὺς ἀπεσταλμένους ἐπ᾽ αὐτὴν.» « Περιῆλθον ἐν μηλωταῖς, ἐν αἰγείοις δέρμασιν, οὐκ ἦν ἄξιος ὁ κόσμος ᾽5, ἐν ἐρημίαις πλανώμενοι, καὶ ὄρεσι, καὶ σπηλαίοις, καὶ ταῖς ὁπαῖς τῆς γῆς. οὕτως Ἡλίας ὁ μέγας, οὕτως Ἑλισσαῖος ὁ τῆ: ἐχείνου χάριτος κληρονόμος, οὕτως οἱ πλεῖστοι τῶν προφητῶν, οἵ οὐδὲ οἰκίας ἔσχον ᾽7, ἀλλὰ ξύλα πέμνοντες λθ’, μ΄, ε Καὶ οὗτοι ᾽8. πάντες μαρτυρηθέντες διὰ «ἧς πίστεως οὐκ ἐκομίσαντο τὴν ἐπαγγελίαν, τοῦ θεοῦ περὶ ἡμῶν χρεῖττόν τι προδλεψαμένου, ἵνα μὴ χωρὶς ἡμῶν τελειωθῶσιν. » Οἱ μὲν οὖν τούτων ἀγῶνξς τοσοῦτοι. καὶ τηλικοῦτοι, ἀλλ᾽ ὅμοςς οὐδέπω τῶν στεφάνων ἀπήλαυσαν. ᾿Αναμένει γὰρ ὁ τῶν ὅλων Θεὸς τοὺς τῶν ἄλλων ἀγῶνας, ἵνα, τοῦ σταδίρυ λυθέντος, βους.

lg΄. e Hoi dia pisteōs? chatēgōnisanto basileias. » Ho T᾽ edeōn tēn Madian chatēnalōse, Sampsōn tous allophylous, Barak to Sisara, Dabid kai ᾿Ammanitas, kai ᾿Amalēchita:, kai Syrous ekaterou:, Samouēl tous allophylous. e Eirgasanto dikaiosynēn.», Touto koinon tōn hagiōn hapantōn.e Epetychon epangeliōn. » Kai tǭ ᾿Auraam epēngeilato ho theos en tǭ spermati autou eulogēsein panta ta ethnē, kai tǭ Isaak kai tǭ Iakōb tēn hautēn xdōchen eulogian, kai mentoi kai tǭ Dad)o tas peri tou Despoton Chr!stou dedōken hyposcheseis, kai toutōn dia tōn ergōn tēn alētheian edeixen, ᾿Epēngeilato de kai tēn apo Bathylōnos hepanoxon, kai tēn epangelian peplērōken, e Hephraxan stomata leontōn. » Ho Daniēl. ld', « Esdesan dynamin pyros.» Hoi peri ton ᾿Ananian, kai ᾿Azarian, kai Misaēl ᾿". e "Ephygon sto mata makairas. » Hoi en pēolemoi? « Enedynamōthēsan apo astheneias "". » Hoi peri ton Zorobabel epanelthontes, kai tēs men aichmalōsia? apallagentes, tous de plēsiochōrous e klnastanta? Ho nenichēchotes. « Egenēthēsan ischyroi en polemǭ. ) Kai hoi prorrhēthentes, kai hoi tou Mattathiou “paides, Ioudas, kai Iōnathēs, kai Simōn, e Paremtholas eklinan allotriōn. n» To auto diaphorōs eirēken. le΄, « Elathon gynaikes ex anastaseōs tous ne᾿ chrous hautōn. » Hēlia tou pany kai Helissaiou ta thaumata. Ho men gar tēs chēras, ho de tēs Sōmanitidos anestēse ton huion. e GAlloi de etympanisthēsan, ou prosdexamenoi tēn apolytrōsin, hina kreittonos anastaseōs tychōsin. » Hoi peri ton Eleazaron, kai tous hepta Machchathaious, kai tēn toutoin mētera. «Heteroi de empaigmōn kai mastigōn peiran elabon" eti de desmōn kai phylakēs. » Hoi autoi, kal᾿ heteroi pros toutois polloi, z΄. « Elithasthtsan 5.» Zacharias ho hiereus, ho Iōdae huios. e« Epritthēsan. » Ton prophētēn Hēsaian «outo peponthenai phasin. « Epeirasthēsan. kai Iachōth. « En phonǭ makairas apethanon. » Touto nkai ho Kyrios ephē" « Hierousalēm, Hierousalēm, hē apokteinasa tous prophētas, kai lithodolēsasa pous apestalmenous ep᾽ autēn.» « Periēlthon en mēlōtais, en aigeiois dermasin, ouk ēn axios ho kosmos ᾽5, en erēmiais planōmenoi, kai oresi, kai spēlaiois, kai tais hopais tēs gēs. houtōs Hēlias ho megas, houtōs Helissaios ho tē: echeinou charitos klēronomos, houtōs hoi pleistoi tōn prophētōn, hoi oude oikias eschon ᾽7, alla xyla pemnontes lth’, m΄, e Kai houtoi ᾽8. pantes martyrēthentes dia «hēs pisteōs ouk ekomisanto tēn epangelian, tou theou peri hēmōn chreitton ti prodlepsamenou, hina mē chōris hēmōn teleiōthōsin. » Hoi men oun toutōn agōnxs tosoutoi. kai tēlikoutoi, all᾽ homoss oudepō tōn stephanōn apēlausan. ᾿Anamenei gar ho tōn holōn Theos tous tōn allōn agōnas, hina, tou stadiry lythentos, bous.

“Who through faith conquered kingdoms.” Gideon destroyed Midian, Samson the foreigners, Barak Sisera, David both the Ammonites and the Amalekites and both kinds of Syrians, Samuel the foreigners. “Worked righteousness.” This is common to all the saints. “Obtained promises.” God promised Abraham to bless all the nations in his seed, and he gave the same blessing to Isaac and Jacob; and he also gave David the promises concerning the Master Christ, and showed their truth by deeds. He promised also the return from Babylon, and fulfilled the promise. “Stopped the mouths of lions”: Daniel. “Quenched the power of fire”: Ananias, Azarias, and Misael. “Escaped the edge of the sword”: those in wars. “Were made strong out of weakness”: those who returned with Zerubbabel, who were set free from captivity and defeated the neighbouring peoples who rose against them. “Became mighty in war”: both those already mentioned and the sons of Mattathias, Judas, Jonathan, and Simon. “Put foreign armies to flight.” He has said the same thing in different words. “Women received their dead by resurrection.” These are the miracles of the great Elijah and of Elisha; for the one raised the son of the widow, the other the son of the Shunammite woman. “Others were tortured, not accepting release, so that they might obtain a better resurrection”: Eleazar, the seven Maccabees, and their mother. “Others experienced mockings and scourgings, and further bonds and imprisonment”: the same, and many others besides. “They were stoned”: Zechariah the priest, the son of Jehoiada. “They were sawn in two”: they say the prophet Isaiah suffered this. “They were tested.” … and Jacob. “They died by murder with the sword.” This the Lord also said: “Jerusalem, Jerusalem, who kills the prophets and stones those sent to her.” “They went about in sheepskins, in goatskins, … of whom the world was not worthy, wandering in deserts and mountains and caves and the holes of the earth.” So the great Elijah, so Elisha, the heir of his grace, so most of the prophets, who did not even have houses, but cutting wood … “And all these, though they received testimony through their faith, did not receive the promise, since God had foreseen something better for us, that apart from us they should not be made perfect.” Such and so great, then, were the contests of these men, yet they have not yet enjoyed the crowns. For the God of the universe is waiting for the contests of the others, so that, when the stadium is dismissed, …

Textual problem in this passage: see the notes.

Heb 11:33–40 (quotation, high confidence) · Judg 7:19–25 (allusion, high confidence) · Judg 15:14–16 (allusion, medium confidence) · Judg 4:15–16 (allusion, high confidence) · 2 Sam 8:1–14 (allusion, high confidence) · 1 Sam 7:10–13 (allusion, high confidence) · Gen 22:18 (allusion, high confidence) · 2 Sam 7:12–16 (allusion, medium confidence) · Dan 6:22 (allusion, high confidence) · Dan 3:23–27 (allusion, high confidence) · 1 Kgs 17:17–24 (allusion, high confidence) · 2 Kgs 4:32–37 (allusion, high confidence) · 2 Chr 24:20–22 (allusion, high confidence) · Matt 23:37 (quotation, high confidence) · 2 Kgs 6:1–4 (allusion, medium confidence)

Notes and citation

Summary: Theodoret identifies the heroes behind each clause of Heb 11:33–38, from Gideon and Daniel to the Maccabean martyrs, Zechariah, and Isaiah, and explains that the saints await their crowns until the contests of all are finished.

The ref is numbered 11.33, but the section covers Heb 11:33–40. Words are lost in the scan after “They were tested”, in the lemma of 11:37–38, after “cutting wood”, and at the end (all marked “…”). “Zerubbabel” reads the garbled ορόξάδι as Ζοροβάβελ (uncertain). The tradition that Isaiah was sawn in two is reported as hearsay (“they say”); it is found in the Ascension of Isaiah. Footnote apparatus and Latin debris from Migne’s column removed. Quotation: Matt 23:37. Allusions: Judg 4; 7; 15; 2 Sam 8; 1 Sam 7:10–13; Gen 22:18; 2 Sam 7:12–16; Dan 6:22; Dan 3; 1 Kgs 17:17–24; 2 Kgs 4:32–37; 2 Chr 24:20–22; 2 Kgs 6:1–4; 1 Macc 2–16; 2 Macc 6–7.

Notes on the original text

Digital text corrected (Latin debris from Migne's parallel column; OCR garble of the name; footnote apparatus and marginal numeral): τὸν ορόξάδι → τὸν Ζοροβάβελ; μητέρα. Ἅ Σαμον ἢ Β, ἐξ ἀσθ, ςς΄. → μητέρα. ; πεῖραν α Ὑεκϑ. ὅδ. « Αἰ] νϑγο [ΠΑ οἱ νογθογ ἔλαθον → πεῖραν ἔλαβον.

Extrabiblical texts: 2 Macc 6:18-7.42 (2 Maccabees [in RC, EO canons]; allusion); 1 Macc 2:1-2.70 (1 Maccabees [in RC, EO canons]; allusion); Ascen. Isa. 5.1-5.14 (Ascension of Isaiah; allusion)

Topics: Martyrdom

Cite (SBL): Theodoret, Interp. Heb. 11.33 (PG 82; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/11-33). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-hebraeos/11-33

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-hebraeos-11-33) · Report an error

Translation: Translated by Claude (Opus) from the original as printed in Migne (archive.org OCR); no public-domain English exists, so each batch was re-read against the original as a separate pass.