Questions on the Octateuch 1.108–2.11
Greek text: PG 80.English: Claude (claude-opus-5-5), public domain (CC0).
Prologue 1
1.108PG 80 80:211
Διατί ὁ Ἰακώβ τὸ σῶμα αὐτοῦ εἰς τὴν Χεβρών ταφῆναι κελεύει; Οὐ τάφου φροντίζων, ὥς τινες ὑπειλήφασιν, ἀλλὰ τὸ γένος ψυχαγωγῶν, καὶ διδάσκων ὡς ἅπαντας αὐτοὺς ὁ Δεσπότης Θεὸς μεταστήσει τῆς Αἰγύπτου, καὶ τὴν ἐπηγγελμένην αὐτοῖς ἀποδώσει γῆν. Τοῦτον δὲ σαφέστερον τὸν λόγον ὁ Ἰωσὴφ ἀπέφηνε· τελευτῶν γὰρ οὕτως ἔφη· Ἐγὼ ἀποθνήσκω, ἐπισκοπῇ δὲ ἐπισκέψεται ὑμᾶς ὁ Θεὸς, καὶ ἀνάξει ὑμᾶς ἐκ τῆς γῆς ταύτης εἰς τὴν γῆν, ἣν ὤμοσεν ὁ Θεὸς τοῖς πατράσιν ἡμῶν, τῷ ᾿Ἀβραὰμ, καὶ Ἰσαὰκ, καὶ Ἰακώβ. Καὶ ὥρκισεν Ἰωσὴφ τοὺς υἱοὺς Ἰσραὴλ λέγων· τῇ ἐπισκοπῇ, ᾗ ἐπισκέψεται ὑμᾶς ὁ Θεὸς, καὶ συνανοίσετε τὰ ὀστᾶ μου ἐντεῦθεν μεθ᾽ ὑμῶν, ὡς εἶναι δῆλον, ὅτι κἀκεῖνος, καὶ οὗτος, τὴν ἐπάνοδον προαγορεύοντες τὰ περὶ τῆς ταφῆς ἐνετείλαντο
Diati ho Iakōb to sōma autou eis tēn Chebrōn taphēnai keleuei? Ou taphou phrontizōn, hōs tines hypeilēphasin, alla to genos psychagōgōn, kai didaskōn hōs hapantas autous ho Despotēs Theos metastēsei tēs Aigyptou, kai tēn epēngelmenēn autois apodōsei gēn. Touton de saphesteron ton logon ho Iōsēph apephēne; teleutōn gar houtōs ephē; Egō apothnēskō, episkopę̄ de episkepsetai hymas ho Theos, kai anaxei hymas ek tēs gēs tautēs eis tēn gēn, hēn ōmosen ho Theos tois patrasin hēmōn, tǭ ᾿Abraam, kai Isaak, kai Iakōb. Kai hōrkisen Iōsēph tous huious Israēl legōn; tę̄ episkopę̄, hę̄ episkepsetai hymas ho Theos, kai synanoisete ta osta mou enteuthen meth᾽ hymōn, hōs einai dēlon, hoti kakeinos, kai houtos, tēn epanodon proagoreuontes ta peri tēs taphēs eneteilanto
Why does Jacob command that his body be buried in Hebron? Not out of concern for a tomb, as some have supposed, but to encourage his race and to teach that God the Master would remove them all from Egypt and give them the promised land. Joseph made this word clearer; for when dying he said: “I am dying; but God will surely visit you and bring you up out of this land to the land that God swore to our fathers, to Abraham, Isaac, and Jacob.” And Joseph made the sons of Israel swear, saying, “At the visitation with which God will visit you, you shall carry up my bones from here with you.” So it is plain that both of them, in foretelling the return, gave their commands about burial.
Gen 47:29–30 (allusion, high confidence) · Gen 49:29–32 (allusion, high confidence) · Gen 50:24–25 (quotation, high confidence) · Heb 11:22 (allusion, medium confidence)
Notes and citation
Summary: Jacob's and Joseph's burial instructions were prophecies of Israel's return to the promised land.
- Quotations: Gen 50:24–25 (LXX). Allusions: Gen 47:29–30; Gen 49:29–32; Heb 11:22.
Topics: Prophecy and fulfilment, Death and burial, Hope
Cite (SBL): Theodoret, Quaest. Oct. 1.108 (PG 80 80:211; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/1-108). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/1-108
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
1.109PG 80 80:213
Τι ἐστι· Προσεκύνησεν Ἰσραὴλ ἐπὶ τὸ ἄκρον τῆς ῥάβδου αὐτοῦ;, Καὶ πρεσβύτης ὢν, καὶ ἀσθενῶς διακείμενος, ἐπὶ τῆς κλίνης κατέκειτο. Γνοὺς δὲ τοῦ παιδὸς τὴν παρουσίαν, ἐξαναστὰς ἐκαθέσθη· βακτηρίᾳ δὲ κεχρημένος ἐπεστηρίζετο αὐτῇ, τοῦ μὲν ἄκρου ταύτης ἐπειλημμένος τῇ δεξιᾷ, ἐπικείμενον δὲ τὸ πρόσωπον ἔχων. Ἡσθεὶς τοίνυν ἐπ᾿ αὐτῷ, καὶ τῇ τῆς ταφῆς ἐπαγγελίᾳ, προσεκύνησεν ἐπικλίνας τῇ ράβδῳ τὴν κεφαλήν. Καὶ πρῶτον μὲν τὸ τοῦ Ἰωσὴφ ἐνύπνιον τὸ πέρας ἐδέξατο· Εἶδε γὰρ τὸν ἥλιον, καὶ τὴν σελήνην, καὶ ἕνδεκα ἀστέρας προσκυνοῦντας αὐτῷ Πρὸς δὲ τούτοις, προαγορεύει καὶ τῆς Ἐφραὶμ φυλῆς τὴν βασιλείαν, καὶ τῶν δέκα φυλῶν τὴν ὑποταγήν. Ταῦτα γὰρ καὶ ὁ θεῖος ᾿Απόστολος ἔφη Πίστει Ἰακὼβ ἕκαστον τῶν υἱῶν Ἰωσὴφ εὐλόγησε, καὶ προσεκύνησεν ἐπὶ τὸ ἄκρον τῆς ῥάβδου αὐτοῦ. Δέδωκε δὲ αὐτῷ καὶ κλῆρον διπλοῦν. Ἐφραὶμ γὰρ, φησὶ, καὶ Μανασσῆς ὡς Ῥουβεὶμ καὶ Συμεὼν ἔσονταί -μοι. Προφητικῶς δὲ προέταξε τοῦ Μανασσῆ τὸν Ἐφραΐμ. Καὶ γὰρ τοῦ Ἰωσὴφ, ὡς πρωτοτόκῳ τῷ Μανασσῇ τὰ πρεσβεία φυλάξαντος, καὶ κατὰ τάξιν ἑκάτερον στήσαντος, ἐναλλάξας ὁ πατριάρχης τὰς χεῖρας ἐπιτέθεικε, τῷ νεωτέρῳ τὴν δεξιὰν, τὴν εὐώνυμον δὲ τῷ πρεσβυτέρῳ. Εἶτα νομίσας ὁ Ἰωσὴφ ἐξ ἀγνοίας δεδρακέναι τοῦτο τὸν Ἰακώβ, καὶ τοπάσας τοῦ πάθους εἶναι τῶν ὀφθαλμῶν τὴν αἰτίαν, καὶ εἰρηκώς· Οὐχ οὕτως, πάτερ, οὗτος γάρ ἐστιν ὁ πρεσβύ τερος· ἤκουσεν· Οἶδα, τέκνον, οἶδα καὶ οὗτος ἔσται εἰς λαὸν **, καὶ οὗτος ὑψωθήσεταί, ἀλλ᾽ ὁ ἀδελ φὸς αὐτοῦ ὁ νεώτερος μείζων αὐτοῦ, ἔσται. Ἐπισημαντέον δὲ ὅτι πανταχοῦ τῶν πρωτοτόκων οἱ μετ' αὐτοὺς προτιμῶνται· καὶ γὰρ τοῦ Κάϊν προεκρίθη ὁ ῎Αβελ, καὶ τοῦ Ἰάφεθ ὁ Σήμ δεύτερος ὤν· ᾿Αδελφὸς γὰρ, φησὶν, Ἰάφεθ τοῦ μείζονος. τοῦ Ἰσμαὴλ ὁ Ἰσαὰκ, καὶ τοῦ Ἡσαῦ ὁ Ἰακώβ, καὶ τοῦ Ῥουβὴν καὶ Ἰούδα ὁ Ἰωσὴφ καὶ τοῦ Μανασσῆ ὁ Ἐφραὶμ. Τοῦτο καὶ ἐν τοῖς μετὰ ταῦτα εὔροι τις ἄν. Καὶ γὰρ τοῦ ᾿Ααρὼν ὁ Μωσῆς προετάχθη, καὶ Δαβὶδ ὁ νεώτατος ὢν τῶν ἑπτὰ ἀδελφῶν. Ὁ μέντοι πατριάρχης Ἰακὼβ ἐδίδαξε διὰ τῆς προῤῥήσεως τῆς ταφῆς τὴν αἰτίαν. Ἰδοὺ γὰρ, ἔφην ἐγὼ ἀποθνήσκω, καὶ ἔσται ὁ Θεὸς μεθ' ὑμῶν, καὶ ἀποστρέψει ὑμᾶς εἰς τὴν γῆν τῶν πατέρων ἡμῶν.
Ti esti; Prosekynēsen Israēl epi to akron tēs rhabdou autou?, Kai presbytēs ōn, kai asthenōs diakeimenos, epi tēs klinēs katekeito. Gnous de tou paidos tēn parousian, exanastas ekathesthē; baktērią de kechrēmenos epestērizeto autę̄, tou men akrou tautēs epeilēmmenos tę̄ dexią, epikeimenon de to prosōpon echōn. Hēstheis toinyn ep᾿ autǭ, kai tę̄ tēs taphēs epangelią, prosekynēsen epiklinas tę̄ rabdǭ tēn kephalēn. Kai prōton men to tou Iōsēph enypnion to peras edexato; Eide gar ton hēlion, kai tēn selēnēn, kai hendeka asteras proskynountas autǭ Pros de toutois, proagoreuei kai tēs Ephraim phylēs tēn basileian, kai tōn deka phylōn tēn hypotagēn. Tauta gar kai ho theios ᾿Apostolos ephē Pistei Iakōb hekaston tōn huiōn Iōsēph eulogēse, kai prosekynēsen epi to akron tēs rhabdou autou. Dedōke de autǭ kai klēron diploun. Ephraim gar, phēsi, kai Manassēs hōs Rhoubeim kai Symeōn esontai -moi. Prophētikōs de proetaxe tou Manassē ton Ephraïm. Kai gar tou Iōsēph, hōs prōtotokǭ tǭ Manassę̄ ta presbeia phylaxantos, kai kata taxin hekateron stēsantos, enallaxas ho patriarchēs tas cheiras epitetheike, tǭ neōterǭ tēn dexian, tēn euōnymon de tǭ presbyterǭ. Eita nomisas ho Iōsēph ex agnoias dedrakenai touto ton Iakōb, kai topasas tou pathous einai tōn ophthalmōn tēn aitian, kai eirēkōs; Ouch houtōs, pater, houtos gar estin ho presby teros; ēkousen; Oida, teknon, oida kai houtos estai eis laon **, kai houtos hypsōthēsetai, all᾽ ho adel phos autou ho neōteros meizōn autou, estai. Episēmanteon de hoti pantachou tōn prōtotokōn hoi met' autous protimōntai; kai gar tou Kaïn proekrithē ho ᾿Abel, kai tou Iapheth ho Sēm deuteros ōn; ᾿Adelphos gar, phēsin, Iapheth tou meizonos. tou Ismaēl ho Isaak, kai tou Hēsau ho Iakōb, kai tou Rhoubēn kai Iouda ho Iōsēph kai tou Manassē ho Ephraim. Touto kai en tois meta tauta euroi tis an. Kai gar tou ᾿Aarōn ho Mōsēs proetachthē, kai Dabid ho neōtatos ōn tōn hepta adelphōn. Ho mentoi patriarchēs Iakōb edidaxe dia tēs prorrhēseōs tēs taphēs tēn aitian. Idou gar, ephēn egō apothnēskō, kai estai ho Theos meth' hymōn, kai apostrepsei hymas eis tēn gēn tōn paterōn hēmōn.
What does “Israel bowed down upon the top of his staff” mean? Being old and weak, he was lying on his bed. Learning that his son had come, he rose and sat up; and using a staff he leaned on it, holding its top with his right hand and resting his face on it. Delighted with his son and with the promise of burial, he bowed down, inclining his head upon the staff. In this, first of all, Joseph's dream received its fulfilment; for he had seen the sun and the moon and eleven stars bowing down to him. Besides this, he foretells the kingship of the tribe of Ephraim and the subjection of the ten tribes. The divine Apostle too said this: “By faith Jacob blessed each of the sons of Joseph, and bowed down upon the top of his staff.” He also gave him a double portion: “Ephraim and Manasseh,” he says, “shall be mine as Reuben and Simeon.” And prophetically he set Ephraim before Manasseh. For when Joseph had kept the privileges for Manasseh as firstborn and placed each in order, the patriarch crossed his hands and laid them on them, the right on the younger and the left on the elder. Then Joseph, thinking that Jacob had done this from ignorance, and supposing that the affliction of his eyes was the cause, said, “Not so, father, for this one is the elder”; and he heard: “I know, child, I know; this one too shall become a people, and this one too shall be exalted; but his younger brother shall be greater than he.” One must note that everywhere those born after the firstborn are preferred. Abel was preferred to Cain; Shem to Japheth, though he was second (for “brother of Japheth the elder,” it says); Isaac to Ishmael; Jacob to Esau; Joseph to Reuben and Judah; and Ephraim to Manasseh. One could find this in later times too: Moses was set before Aaron, and David, though the youngest of seven brothers. The patriarch Jacob, however, taught the reason for the burial by his prophecy: “See,” he said, “I am dying; and God will be with you and will bring you back to the land of our fathers.”
Gen 47:31 (quotation, high confidence) · Gen 37:9 (allusion, high confidence) · Heb 11:21 (quotation, high confidence) · Gen 48:5 (quotation, high confidence) · Gen 48:13–14 (allusion, high confidence) · Gen 48:18–19 (quotation, high confidence) · Gen 10:21 (quotation, high confidence) · 1 Sam 16:10–13 (allusion, medium confidence) · Gen 48:21 (quotation, high confidence)
Notes and citation
Summary: Jacob's bowing on his staff fulfilled Joseph's dream and foreshadowed Ephraim's preeminence; Theodoret notes how often Scripture prefers the younger son.
- Quotations: Gen 47:31 (LXX); Heb 11:21; Gen 48:5; Gen 48:18–19; Gen 10:21 (LXX); Gen 48:21. Allusions: Gen 37:9; Gen 48:13–14; 1 Sam 16:10–13. The kingship of Ephraim refers to the northern kingdom. Abbreviated words from the apparatus were removed.
Notes on the original text
- Digital text corrected (apparatus fragment leaked into the text): Καὶ πατέρα. καὶ οὗτ. ἐστ. εἰς λαόν → .
Topics: Prophecy and fulfilment, Faith, Parents and children
Cite (SBL): Theodoret, Quaest. Oct. 1.109 (PG 80 80:213; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/1-109). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/1-109
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-quaestiones-octateuchum-1-109) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
1.110PG 80 80:215
Πῶς εὐλογῆσαι λέγεται τοὺς παῖδας ὁ Ἰακώβ ἐνίοις ἐπαρασάμενος; Οὔτε ἀραί εἰσιν, οὔτε εὐλογίαι, ἀλλὰ προῤῥήσεις οἱ τελευταῖοι τοῦ πατριάρχου λόγοι. Συνάχθητε γὰρ, φησὶν, ἵνα ἀπαγγείλω ὑμῖν τί ἀπαντήσεται ὑμῖν ἐπ' ἐσχάτων τῶν ἡμερῶν. Ἐμνήσθη δὲ καὶ τῶν παρ᾿ ἐνίων γεγενημένων οὐκ ἐπειδὴ δίκας οἱ παῖδες εἰσεπράττοντο τῶν πατρικῶν ἁμαρτημάτων, ἀλλὰ σχηματίζων εἰς ἀρὰν καὶ εὐλογίαν τοὺς λόγους, εἰς κοινὴν τῶν ἐντευξομένων ὠφέλειαν. Καὶ τῷ μὲν Ῥουβὴν αὐθάδειαν ἐπιμέμφεται καὶ θρασύτητα, καὶ τὴν εἰς τὴν πατρώαν εὐνὴν παροινίαν οὗ δὴ χάριν ὀλίγους αὐτοῦ γεγενῆσθαι τοὺς ἀπογόνους προλέγει. Τοῦτο γὰρ δηλοῖ τὸ, Ὡς ὕδωρ μὴ ἐκζέσῃς, ὁ ἀντὶ τοῦ, μὴ πληθυνθείης εἰς πολυγονίαν Νεμεσᾶ δὲ καὶ τῷ Συμεὼν, καὶ τῷ Λευΐ, τῶν Σικιμιτῶν ἄδικον τὸν ὄλεθρον ὀδυρόμενος, καὶ εὔχεται μηδεμίαν κοινωνίαν εἰς τὴν παρανομίαν ἔχειν ἐκείνην. Ἐπαρᾶται μέντοι οὐκ αὐτοῖς, ἀλλὰ τοῖς πονηροῖς αὐτῶν πάθεσι, τῇ ὀργῇ, τῇ μήνιδι. Ἐπιθυμίαν δὲ τὴν ὀργὴν ἐκάλεσεν ἐκ ταύτης γὰρ καὶ ἡ ὀργὴ τὴν ἐτυμολογίαν ἔχει· ὀρέγεται γὰρ ὁ ὀργιζόμενος ἀμύνασθαι τὸν ἐχθρόν. Καὶ αὕτη δὲ ἡ τιμωρία πρόῤῥησις ἦν· Διαμεριῶ γὰρ αὐτοὺς, φησὶν, ἐν Ἰακώβ, καὶ διασπερῶ αὐτοὺς ἐν Ἰσραήλ.» ᾿Αλλ᾿ ἡ τοῦ Λευί φυλὴ διὰ τὴν ἄκραν διεσπάρη τιμὴν, ὡς ἑκάστῃ φυλῇ συνεῖναι Λευίτας καὶ ἱερέας, καὶ τὴν παρ' αὐτῶν ὠφέλειαν καρποῦσθαι. Οὐκ ἔλαβον ἴδιον κλῆρον, ἀλλ᾽ ἐν ἑκάστῃ φυλῇ τινες αὐτοῖς ἀπενεμήθησαν πόλεις, καὶ τῆς προαστείου γῆς ὡρισμένος πήχεων ἀριθμός. Καὶ ἡ τοῦ Συμεὼν δὲ φυλὴ οὐκ εἶχε κλῆρον κεχωρισμένον, ἀλλὰ κατὰ τὴν τοῦ πατριάρχου πρόῤῥησιν, μεταξὺ τῶν ἄλλων διεσπάρη φυλῶν Τοῦ δὲ Ἰούδα πολλοὺς ἐπαίνους διέξεισιν Ἰούδα, σὲ αἰνέσειαν οἱ ἀδελφοί του αἱ χεῖρές σου ἐπὶ νώτου τῶν ἐχθρῶν σου. Προσκυνήσουσί σοι οἱ υἱοὶ τοῦ πατρός σου. Σκύμνος λέοντος Ἰούδα. Ἐκ βλαστοῦ, υἱέ μου, ἀνέβης, ἀναπεσών ἐκοιμήθης ὡς λέων, καὶ ὡς σκύμνος. Τίς ἐγερεῖ αὐτόν; ᾿Αλλὰ τούτων οὐδὲν τῷ Ἰούδα ἁρμόττει, ἀλλ᾽ ἢ τῇ ἐκ τούτου βλαστησάσῃ φυλῇ. Βασιλικὴ γὰρ ἦν αὕτη, πρώτου μὲν τοῦ Δαβὶδ βασιλεύσαντος, εἶτα τῶν ἐξ ἐκείνου· καὶ πασῶν δὲ τῶν ἄλλων φυλῶν ἦν δυνατωτάτη. Καὶ γὰρ ἡνίκα Δαβὶδ ὁ βασιλεὺς ἀριθμηθῆναι προσέταξε τὸν λαὸν, τετρακοσίας τοῦ Ἰούδα χιλιάδας εὖρε, τῶν δὲ ἄλλων φυλῶν ἐννακοσίας. Καὶ μέντοι κὰν τῇ ἐρήμῳ διαριθμηθέντες " πλείους ὤφθησαν τῶν ἄλλων φυλῶν. Ἀλλὰ τὸ ἀκριδὲς τῆς προῤῥήσεως τὴν ἔκβασιν ἔλαβεν ἐπὶ τοῦ Δεσπότου Χριστοῦ, ὃς ἐκ βλαστοῦ ἀνέτειλε, κατὰ τὸν πατριάρχην Ἰακώβ, καὶ κατὰ τὸν προφήτην Ἡσαΐαν· Ἐξῆλθε ῥάβδος ἐκ τῆς ῥίζης Ἰεσσαὶ, καὶ ἄνθος ἐκ τῆς ῥίζης ἀνέβη. Αὐτῷ δὲ καὶ τό· ᾿Αvaπεσὼν ἐκοιμήθη ὡς λέων, ἁρμόττει, καὶ ὡς σκύμνος λέοντος. Ωσπερ γὰρ ὁ λέων καὶ καθεύδων ἐστι φοβερὸς, οὕτως ὁ δεσποτικὸς θάνατος φοβερὸς καὶ τῷ θανάτῳ καὶ τῷ διαβόλῳ γεγένηται. Λέοντα δὲ αὐτὸν καὶ σκύμνον κέκληκε λέοντος, ὡς βασιλέα καὶ βασιλέως υἱὸν, καὶ Θεὸν καὶ Θεοῦ Υἱόν· καὶ κατὰ τὸ ἀνθρώπινον γὰρ ἐκ τοῦ Δαβὶδ ἐβλάστησε, καὶ ὡς Θεὸς πρὸ τῶν αἰώνων ἐκ τοῦ Πατρὸς ἐγεννήθη. Καὶ τὸ, Τίς ἐγερεῖ αὐτόν; τὴν ἄφατον αὐτοῦ δείκνυσι δύναμιν. Αὐτὸς γὰρ ἑαυτὸν ἀνέστησε, κατὰ τὴν αὐτοῦ πρόῤῥησιν. «Λύσατε τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν. Προαγορεύει καὶ τῆς ἐπιφανείας αὐτοῦ τὸν καιρόν· Οὐκ ἐκλείψει ἄρχων ἐξ Ἰούδα, κxal ἡγούμενος ἐκ τῶν μηρῶν αὐτοῦ, ἕως ἂν ἔλθῃ ᾧ ἀπόκειται, καὶ αὐτὸς προσδοκία ἐθνῶν. Τοῦτο τῆς τοῦ Κυρίου παρουσίας σημεῖον σαφέστατον. Ἐξέλιπον γὰρ τῶν Ἰουδαίων οὐχ οἱ βασιλεῖς μόνον 5ο, ἀλλὰ καὶ οἱ ἀρχιερεῖς, καὶ οἱ προφῆται, ὥστε δειχθῆναι τὸ τῆς προῤῥήσεως τέλος. Τοῦ γὰρ Σωτῆρος ἡμῶν τίκτεσθαι μέλλοντος, ἀλλόφυλοι αὐτῶν ἐκράτησαν βασιλεῖς, ἕνα ὁ αἰώνιος δειχθῇ βασιλεὺς, ἡ τῶν ἐθνῶν προσδοκία, κατὰ τὴν δοθεῖσαν παρὰ τοῦ Θεοῦ τῶν ὅλων τοῖς πατριάρχαις ἐπαγγελίαν. Καὶ γὰρ καὶ τῷ ᾿Αβραάμ, καὶ τῷ Ἰσαὰκ, καὶ τῷ Ἰακὼβ ὑπέσχετο ὁ τῶν ὅλων Θεὸς, ἐν τῷ σπέρματι αὐτῶν εὐλογήσειν πάντα τὰ ἔθνη τῆς γῆς. Τοῦτο καὶ ἐνταῦθα παρεδήλωσε τὸν Ἰούδαν εὐλογῶν ὁ Ἰακὼβ ὁ πατριάρχης. Οὐκ ἐκλείψει γὰρ, φησὶν, ἄρχων ἐξ Ἰούδα, καὶ ἡγούμενος ἐκ τῶν μηρῶν αὐτοῦ, ἕως ἂν ἔλθῃ ὦ ἀπόκειται, καὶ αὐτὸς προσδοκία ἐθνῶν. Εἶτα δεικνὺς τὸν ἐξ ἐθνῶν καὶ Ἰουδαίων συστάντα λαόν· Δεσμεύων πρὸς ἄμπελον τὸν ὄνον αὐτοῦ, καὶ τῇ ἔλικι τῆς ἀμπέλου τὸν πῶλον τῆς ὄνου αὐτοῦ. Ὅτι δὲ ἄμπελος ὁ Ἰσραὴλ ὠνομάζετο, ἅπαντες οἱ προφῆται διδάσκουσι. Καὶ γὰρ Δαβίδ φησιν ῎Αμπελον ἐξ Αἰγύπτου μετῆρας, καὶ τα ἑξῆς. Καὶ ὁ Ἡσαΐας· Αμπελὼν ἐγενήθη τῷ ἡγαπημένῳ ἐν κέρατι, ἐν τόπῳ πίονι. Καὶ διὰ τοῦ Ἱερεμίου ὁ τῶν ὅλων ἔφη Θεός· Ἐγὼ δὲ ἐφύτευσά σε ἄμπελον καρποφόρον, πᾶσαν ἀληθινήν. Καὶ διὰ τοῦ νομοθέτου· Ἐκ γὰρ ἀμπέλου Σοδό μων ἡ ἄμπελος αὐτῶν. Καὶ ὁ Κύριος ἐν τοῖς ἱεροῖς Εὐαγγελίοις· ῎Ανθρωπός τις ἐφύτευσεν ἀμπελῶνα, καὶ ἐξέδοτο αὐτὸν γεωργοῖς, καὶ ἀπεδήμησεν. Πῶλον δὲ τὸν ἐξ ἐθνῶν ὀνομάζει λαὸν, ὡς ἀδάμαστον ὄντα, καὶ πωλοδάμνην οὐκ ἐσχηκότα. Τοῦτο γὰρ καὶ ὁ Κύριος ἠνίξατο τοῖς ἀποστόλοις προστεταχώς Ἐἰς τὴν κατέναντι κώμην δε ἀπελθεῖν, καὶ λῦσαι τὴν ὄνον τὴν δεδεμένην, καὶ τὸν ταύτης πῶλον, ἐφ᾿ ὂν φησιν οὐδεὶς ἀνθρώπων ἐκάθισεν. Οὔτε γὰρ πατριάρχης, οὔτε νομοθέτης, οὔτε προφήτης, τῆς τῶν ἐθνῶν ἐφρόντισε σωτηρίας. Οἱ δὲ θεῖοι ἀπόστολοι προσταχθέντες μαθητεῦσαι πάντα τὰ ἔθνη, καὶ βαπτίσαι εἰς τὸ ὄνομα τοῦ Πατρὸς, καὶ τοῦ Υἱοῦ, καὶ τοῦ ἁγίου Πνεύματος, ἔλυσαν μὲν τὴν ὄνον, τουτέστι τῶν ἀνθρώπων τὴν φύσιν, τὴν δεδεμένην ταῖς τῆς ἁμαρτίας σειραῖς· ἔλυσαν δὲ καὶ τὸν πῶλον, τὸν ἐκ ταύτης βεβλαστηκότα λαόν καὶ ἐπιθέντες αὐτῷ τὰ ἱμάτια τὰ ἑαυτῶν, τουτέστι τὴν χάριν ἧς ἔτυχον Ὅσοι γὰρ εἰς Χριστὸν ἐβαπτίσθησαν, Χριστὸν ἐνεδύσαντο·, καὶ εὐήνιον ἀπέφησαν τὸν ἀδάμαστον πῶλον, καὶ ἐπεκάθισαν αὐτῷ τὸν Δεσπότην, καὶ προσέδησαν αὐτὸν τῇ ἀμπέλῳ, τουτέστιν ἑαυτοῖς. Ἐξ Ἰουδαίων γὰρ οἱ ἀπόστολοι καὶ οὐ μόνον αὐτοὶ, ἀλλὰ καὶ οἱ ἑβδομήκοντα μαθηταὶ, καὶ οἱ τρισχίλιοι, οὓς κατὰ ταὐτὸν ἐσαγήνευσε τῶν ἀποστόλων ὁ πρῶτος, καὶ οἱ πεντακισχίλιοι, καὶ αἱ πολλαὶ μυριάδες, περὶ ὧν ὁ τρισμακάριος Ἰάκωβος τῷ θειοτάτῳ διελέχθη Παύλῳ. Οὐ μόνον τοίνυν τοῖς ἀποστόλοις συνήφθησαν οἱ πεπιστευκότες, ἀλλὰ καὶ τοῖς τῶν ἀποστόλων μαθηταῖς· καὶ τοῦτο προορῶν ὁ πατριάρχης ἔφη· Δεσμεύων πρὸς ἄμπελον τὸν πῶλον αὐτοῦ, καὶ τῇ ἔλικι τῆς ἀμπέλου τὸν πῶλον τῆς ὄνου αὐτοῦ. Εἶτα καὶ τὸ πάθος προλέγει Πλυνεῖ ἐν οἴνῳ τὴν στολὴν αὐτοῦ, καὶ ἐν αἴματι σταφυλῆς τὴν περιβολὴν αὐτοῦ, χαροποιοί οἱ ὀφθαλμοὶ αὐτοῦ ἀπὸ οἴνου, καὶ λευκοὶ οἱ ὀδόντες αὐτοῦ ἢ γάλα. Καὶ τὸ μὲν σῶμα αὐτοῦ στολὴν ὀνομάζει, τὸ δὲ αἷμα οἶνον· ἐπειδὴ καὶ τὸν μυστικὸν οἶνον αἷμα κέκληκεν ὁ Δεσπότης. Ακούομεν δὲ καὶ τοῦ εὐαγγελιστοῦ Ἰωάννου διδάσκοντος, ὡς τοῦ στρατιώτου νύξαντος αὐτοῦ τὴν πλευρὰν ἐξῆλθεν αἷμα καὶ ὕδωρ. Οὗτοι δὲ οἱ κρουνοὶ διὰ τοῦ σώματος κατεῤῥύησαν. Διὰ τοῦτό φησιν ὁ πατριάρχης· Πλυνεῖ ἐν οἴνῳ τὴν στολὴν αὐτοῦ. Εἶτα δείκνυσι δε τὴν ἀπὸ τοῦ πάθους γενησομένην εὐφροσύνην δ8. Χαροποιοὶ οἱ ὀφθαλμοὶ αὐτοῦ ἀπὸ οἶνου. Εὐφροσύνη γὰρ τῆς οἰκουμένης, τὸ σωτήριον πάθος. Ὅτι " δὲ οὕτω τὸ πάθος ἐκάλεσε, μάρτυς αὐτὸς ὁ Κύριος λέγων· «Πάτερ, εἰ δυνατὸν, παρελθέτω τὸ ποτήριον τοῦτο ἀπ᾿ ἐμοῦ. Οὕτω καὶ τοῖς υἱοῖς ἔφη Ζεβεδαίου Δύνασθε πιεῖν τὸ ποτήριον ὁ ἐγὼ μέλλω πιεῖν Τὸ τοίνυν χαροποιὸν τῶν ὀφθαλμῶν τὴν μετὰ τὸ πάθος εὐφροσύνην δηλοῖ. Μετὰ γὰρ τὸ πάθος καὶ τὴν ἀνάστασιν, εἰς πᾶσαν ἀπεστάλησαν τὴν οἰκουμένην οἱ μαθηταὶ, τὴν σωτηρίαν προσφέροντες τοῖς πιστεύουσι. Τῆς δέ γε διδασκαλίας τὸ διειδές, καὶ τὸ διαφανές, λευκοτάτοις ὀδοῦσιν ἀπείκασεν Λευκοὶ γὰρ, φησὶν, οἱ ὀδόντες αὐτοῦ ἢ γάλα. Τοσαῦτα προείρηκεν ὁ πατριάρχης εὐλογῶν τὸν Ἰούδαν τοῦ δὲ Ζαβουλὼν προείπε τὴν παράλιον οἴκησιν· τοῦ δὲ Ἰσσάχαρ τὴν γηπονίαν· τοῦ δὲ Δᾶν, κατὰ μέν τινας, τὰ ὑπὸ τοῦ Σαμψών γεγενημένα. Ἐκ ταύτης γὰρ ἦν τῆς φυλῆς· συνηρίθμηται δὲ καὶ τοῖς κριταῖς· καὶ διὰ τοῦτό φησιν· «Δᾶν κρινεῖ τὸν ἑαυτοῦ λαὸν, ὡσεὶ καὶ μία φυλὴ ἐν Ἰσραήλ. Ἔνιοι δέ φασι, τὰ κατὰ τὴν Λάϊσαν τὴν νῦν Πανεάδα καλουμένην προαγορεῦσαι. Ἐξαπίνης γάρ τινες ἀπὸ ταύτης ὁρμώμενοι τῆς φυλῆς ταύτῃ προσβαλόντες τῇ πόλει, εἶλόν τε κατακράτος, καὶ ᾤκησαν, καὶ τὴν οἰκείαν αὐτῇ προσηγορίαν ἐπέθηκαν Δᾶν γὰρ αὐτὴν ἐκάλεσαν. Ἐγὼ δὲ οἶμαι, τὸ θεῖον Πνεῦμα τὰ κατὰ τὸν Σωτῆρα τὸν ἡμέτερον διὰ τοῦ πατριάρχου προθεσπίσαν, καὶ τὰ κατὰ τὸν ᾿Αντίχριστον διὰ ταύτης εἰπεῖν τῆς προῤῥήσεως. Σφόδρα δὲ αὐτῷ καὶ τὰ γεγραμμένα ἁρμόττει. Δᾶν γὰρ, φησὶ, κρινεῖ τὸν ἑαυτοῦ λαὸν, ὡσεὶ καὶ μία φυλὴ ἐν Ἰσραήλ. Ὥσπερ γὰρ, φησὶν, ἐκ τῆς τοῦ Ἰούδα φυλῆς ὁ Σωτὴρ καὶ Κύριος ἡμῶν βλαστήσας διασώσει τὴν οἰκουμένην, οὕτως ἐκ τῆς τοῦ Δᾶν φυλῆς ὄφις ὀλέθριος ἐξελεύσεται. Τοῦτο γὰρ λέγει Καὶ γενηθήτω Δᾶν ὄφις ἐφ᾽ ὁδοῦ, ἐγκαθήμενος ἐπὶ τρίβου, δάκνων πτέρναν ἵππου, καὶ πεσεῖται ὁ ἱππεὺς εἰς τὰ ὀπίσω τὴν σωτηρίαν περιμένων Κυρίου. Ἐπειδὴ γὰρ ἀπάταις παντοδαπαῖς κεχρημένος, πειρᾶται τοὺς φενακιζομένους ἀγρεύειν εἰς ὅλεθρον, ὄφει τινὶ αὐτὸν ἀπεικάζει παρά τινα τρίβον φωλεύοντι, καὶ τοῖς παριοῦσι λυμαινομένῳ· ἵππον δὲ οἶμαι και λεῖν αὐτὸν τὸ σῶμα, ἐπιβάτην δὲ τὴν ψυχὴν τὸ δὲ εἰς τοὐπίσω πεσεῖν, τουτέστιν ὕπτιον κεῖσθαι, τὸν σχῆμα. Διὰ δὲ τῆς πτέρνης τὴν ἀπάτην ᾐνίξατο. θάνατον παραδηλοῖ. Τοιοῦτο γὰρ τῶν τεθνεώτων τὸ Ἐπειδὴ γὰρ τοὺς μὲν ἐξαπατᾷ τοῖς δὲ, παγχαλέπας ἐπιφέρει κολάσεις, διὰ τοῦ ἵππου τὸ σῶμα δεδήλωκεν, οὗ δακνομένου καὶ διαφθειρομένου ὁ θάνατος γίνεται, τοὺς τῆς ἐλπίδος τοῖς ὑπομένουσι κομίζων καρπούς καρπὸς δὲ τῆς τοιαύτης ἐλπίδος ἡ σωτηρία. Προλέγει καὶ τῷ Γὰδ τὰς ἐσομένας αὐτῷ παρὰ τῶν ληστρικῶν ἐφόδων ἐπιβουλάς. Τοῦτο γὰρ λέγει, Πειρατήριον πειρατεύσει αὐτόν. Προαγορεύει δὲ καὶ τὴν ἐσομένην αὐτοῦ νίκην. «Καὶ αὐτὸς γὰρ, φησὶ πειρατεύσει αὐτὸν κατὰ πόδας.» Ὡσαύτως δὲ καὶ τοῦ ᾿Ασὴρ τὴν σιτοφόρον χώραν, καὶ τοῦ Νεφθαλεὶμ τὴν εἰς πλῆθος ἐπίδοσιν. Τοῦτο γὰρ ἔφη Στέλεχος ἀνειμένον ἐπιδιδοὺς ἐν τῷ γεννήματι κάλλος. Εἶτα τοῦ Ἰωσὴφ τὸν φθόνον καὶ τὰς παντοδαπὰς ἐπιδείξας ἐπιβουλὰς, τὴν θείαν ὑμνεῖ κηδεμονίαν, δι' ἧς τοὺς πεπολεμηκότας νενίκηκε. Συνετρίβη γὰρ, φησὶ, μετὰ κράτους τὰ τόξα αὐτῶν, καὶ ἐξελύθη νεῦρα βραχιόνων χειρῶν αὐτῶν διὰ “χεῖρα δυνατοῦ σε Ἰακώβ. Ἐκεῖθεν ὁ κατισχύ σας Ἰσραὴλ παρὰ Θεοῦ τοῦ πατρός σου. Καὶ ἐβοήθησέ σοι ὁ Θεὸς ὁ ἐμὸς, καὶ εὐλόγησε σε εὐλογίαν οὐρανοῦ ἄνωθεν, καὶ εὐλογίαν γῆς ἐχούσης πάντα. Ἕνεκεν εὐλογίας μασθῶν καὶ μήτρας, εὐλογίας πατρός σου, καὶ μητρός σου, ὑπερίσχυσας ὑπὲρ εὐλογίας ὀρέων μονίμων, καὶ ἐπιθυμίας θινῶν αἰωνίων ἔσονται ἐπὶ κεφαλῆς Ἰωσὴφ, καὶ ἐπὶ κορυφῆς ὧν ἡγήσατο ἀδελφῶν. Διὰ πάντων δὲ τούτων ὕμνησε τὸν οἰκεῖον Θεὸν, ὃς καὶ αὐτὸν κρείττονα τοῦ πεπολεμηκότος ἀπέφηνεν ἀδελφοῦ, καὶ τὸν υἱὸν ἄμαχον ἔδειξεν παρὰ τοσούτων ἀδελφῶν ἐπιβουλευθέντα. Ταύτης δέ φησι τῆς κηδεμονίας τετύχηκας, τῆς εἰς τοὺς γεγεννηκότας θεραπείας μισθὸν κομισάμενος. Τοῦτο γὰρ λέγει· Ἕνεκεν εὐλογίας μασθῶν καὶ μήτρας, εὐλογίας πατρός σου καὶ μητρός σου. Γηροκόμος γὰρ σπουδαῖος ἐγεγόνει τοῦ πατρός. Τὰ δὲ εἰς αὐτὸν γεγενημένα κοινὰ αὐτοῦ τε καὶ τῆς μητρὸς εἶναί φησιν. Τῆς γὰρ αὐτῆς ἂν κἀκείνη τῆς κηδεμονίας ἀπήλαυσεν, εἰ μὴ θᾶττον ὑπεξῆλθε τὸν βίον. Εἶτα ἐπεύχεται αὐτῷ περιφάνειαν, ὥστε γενέσθαι αὐτὸν παρὰ πᾶσιν ἐπίσημον. Ὑπερίσχυσας γὰρ, φησὶν, ὑπὲρ εὐλογίας ὀρέων μονίμων, καὶ ἐπιθυμίας θινῶν αἰωνίων. Ἔσονται ἐπὶ κεφαλῆς Ἰωσὴφ, καὶ ἐπὶ κορυφῆς 5ο ὧν ἡγήσατο ἀδελφῶν.» Τοὺς δὴ θῖνας ὁ ᾿Ακύλας βουνοὺς ἡρμήνευσεν. Ἐπειδὴ τοίνυν πόῤῥωθεν ὁρῶνται καὶ οἱ βουνοὶ, καὶ τὰ ὄρη, τούτοις παραπλησίως εὔχεται γνώριμον αὐτὸν γενέσθαι, καὶ πάντων περιφανέστατον. Τὸν δὲ Βενιαμὶν λύκον ἅρπαγα - κέκληκε, διὰ τὸ συμβεβηκὸς πάθος τῇ τούτου φυλῇ. Διὸἐπήγαγε Τὸ πρωϊνὸν ἔδεται, καὶ εἰς τὸ ἑσπέρας διαδώσει τροφήν.» Ἐν γὰρ τῇ πρώτῃ καὶ τῇ δευτέρᾳ συμπλοκῇ νενικηκότες, ὕστερον ἄρδην ἀπώλοντο, πλὴν ὀλίγων τινῶν ἄγαν εὐαριθμήτων, οὓς οἱ νενικηκότες οἰκτείραντες, δοῦναι μὲν αὐτοῖς γυναῖκας διὰ τὸν ὄρκον ὑπείδοντο, ἑτέρως δὲ αὐτοῖς τὸν γάμον ἐμηχανήσαντο. Εἰδέναι δὲ χρὴ, ὥς τινες εἰς τὸν θεσπέσιον Παῦλον τήνδε τὴν πρόῤῥησιν είλκυσαν· λύκου γὰρ δίκην ἐλυμαίνετο τὴν Ἐκκλησίαν κατὰ τοὺς οἴκους εἰσπορευόμενος· ὕστερον δὲ τὴν πνευματικὴν τροφὴν τῇ οἰκουμένῃ διέδωκε. Ταῦτα τοῦ Ἰακὼβ εἰρηκότος, καὶ τὴν οἰκείαν τελευτὴν μεμηνυκότος, ὁ συγγραφεὺς ἔφη˙ «Καὶ ἐξάρας τοὺς πόδας ἐπὶ τὴν κλίνην ἐξέλιπε, καὶ προσετέθη πρὸς τὸν λαὸν αὐτοῦ· διὰ δὲ τούτων τῶν λόγων ἠνίξατο τὴν ἐλπίδα τῆς ἀναστάσεως. Εἰ γὰρ παντάπασι διεφθείροντο, καὶ μὴ εἰς ἕτερον μετέβαινον βίον, οὐκ ἂν εἶπε, Προσετέθη πρὸς τὸν λαὸν αὐτοῦ. Τοῦτο δὲ καὶ πρὸς τὸν ᾿Ἀβραὰμ αὐτὸς ὁ τῶν ὅλων Θεὸς ἔφη Σὺ δὲ ἀπελεύσῃ πρὸς τοὺς πατέρας σου ἐν εἰρήνῃ τραφεὶς ἐν γήρει καλῷ. Ἐντεῦθεν δὲ καὶ ὁ Κύριος τὴν τῶν Σαδδουκαίων ἀπιστίαν διήλεγξεν, εἰρηκώς· «Ὅτι δὲ ἐγείρονται οἱ νεκροὶ, οὐκ ἀνέγνωτε Ἐγὼ ὁ Θεὸς Ἀβραὰμ, καὶ ὁ Θεὸς Ἰσαὰκ, καὶ ὁ Θεὸς Ἰακώβ; οὐκ ἔστιν ὁ Θεὸς Θεὸς νεκρῶν, ἀλλὰ ζώντων δόξα εἰς τοὺς αἰῶνας, ἀμήν.
Pōs eulogēsai legetai tous paidas ho Iakōb eniois eparasamenos? Oute arai eisin, oute eulogiai, alla prorrhēseis hoi teleutaioi tou patriarchou logoi. Synachthēte gar, phēsin, hina apangeilō hymin ti apantēsetai hymin ep' eschatōn tōn hēmerōn. Emnēsthē de kai tōn par᾿ eniōn gegenēmenōn ouk epeidē dikas hoi paides eiseprattonto tōn patrikōn hamartēmatōn, alla schēmatizōn eis aran kai eulogian tous logous, eis koinēn tōn enteuxomenōn ōpheleian. Kai tǭ men Rhoubēn authadeian epimemphetai kai thrasytēta, kai tēn eis tēn patrōan eunēn paroinian hou dē charin oligous autou gegenēsthai tous apogonous prolegei. Touto gar dēloi to, Hōs hydōr mē ekzesę̄s, ho anti tou, mē plēthyntheiēs eis polygonian Nemesa de kai tǭ Symeōn, kai tǭ Leuï, tōn Sikimitōn adikon ton olethron odyromenos, kai euchetai mēdemian koinōnian eis tēn paranomian echein ekeinēn. Eparatai mentoi ouk autois, alla tois ponērois autōn pathesi, tę̄ orgę̄, tę̄ mēnidi. Epithymian de tēn orgēn ekalesen ek tautēs gar kai hē orgē tēn etymologian echei; oregetai gar ho orgizomenos amynasthai ton echthron. Kai hautē de hē timōria prorrhēsis ēn; Diameriō gar autous, phēsin, en Iakōb, kai diasperō autous en Israēl.» ᾿All᾿ hē tou Leui phylē dia tēn akran diesparē timēn, hōs hekastę̄ phylę̄ syneinai Leuitas kai hiereas, kai tēn par' autōn ōpheleian karpousthai. Ouk elabon idion klēron, all᾽ en hekastę̄ phylę̄ tines autois apenemēthēsan poleis, kai tēs proasteiou gēs hōrismenos pēcheōn arithmos. Kai hē tou Symeōn de phylē ouk eiche klēron kechōrismenon, alla kata tēn tou patriarchou prorrhēsin, metaxy tōn allōn diesparē phylōn Tou de Iouda pollous epainous diexeisin Iouda, se aineseian hoi adelphoi tou hai cheires sou epi nōtou tōn echthrōn sou. Proskynēsousi soi hoi huioi tou patros sou. Skymnos leontos Iouda. Ek blastou, huie mou, anebēs, anapesōn ekoimēthēs hōs leōn, kai hōs skymnos. Tis egerei auton? ᾿Alla toutōn ouden tǭ Iouda harmottei, all᾽ ē tę̄ ek toutou blastēsasę̄ phylę̄. Basilikē gar ēn hautē, prōtou men tou Dabid basileusantos, eita tōn ex ekeinou; kai pasōn de tōn allōn phylōn ēn dynatōtatē. Kai gar hēnika Dabid ho basileus arithmēthēnai prosetaxe ton laon, tetrakosias tou Iouda chiliadas eure, tōn de allōn phylōn ennakosias. Kai mentoi kan tę̄ erēmǭ diarithmēthentes " pleious ōphthēsan tōn allōn phylōn. Alla to akrides tēs prorrhēseōs tēn ekbasin elaben epi tou Despotou Christou, hos ek blastou aneteile, kata ton patriarchēn Iakōb, kai kata ton prophētēn Hēsaïan; Exēlthe rhabdos ek tēs rhizēs Iessai, kai anthos ek tēs rhizēs anebē. Autǭ de kai to; ᾿Avapesōn ekoimēthē hōs leōn, harmottei, kai hōs skymnos leontos. Ōsper gar ho leōn kai katheudōn esti phoberos, houtōs ho despotikos thanatos phoberos kai tǭ thanatǭ kai tǭ diabolǭ gegenētai. Leonta de auton kai skymnon keklēke leontos, hōs basilea kai basileōs huion, kai Theon kai Theou Huion; kai kata to anthrōpinon gar ek tou Dabid eblastēse, kai hōs Theos pro tōn aiōnōn ek tou Patros egennēthē. Kai to, Tis egerei auton? tēn aphaton autou deiknysi dynamin. Autos gar heauton anestēse, kata tēn autou prorrhēsin. «Lysate ton naon touton, kai en trisin hēmerais egerō auton. Proagoreuei kai tēs epiphaneias autou ton kairon; Ouk ekleipsei archōn ex Iouda, kxal hēgoumenos ek tōn mērōn autou, heōs an elthę̄ hǭ apokeitai, kai autos prosdokia ethnōn. Touto tēs tou Kyriou parousias sēmeion saphestaton. Exelipon gar tōn Ioudaiōn ouch hoi basileis monon 5o, alla kai hoi archiereis, kai hoi prophētai, hōste deichthēnai to tēs prorrhēseōs telos. Tou gar Sōtēros hēmōn tiktesthai mellontos, allophyloi autōn ekratēsan basileis, hena ho aiōnios deichthę̄ basileus, hē tōn ethnōn prosdokia, kata tēn dotheisan para tou Theou tōn holōn tois patriarchais epangelian. Kai gar kai tǭ ᾿Abraam, kai tǭ Isaak, kai tǭ Iakōb hypescheto ho tōn holōn Theos, en tǭ spermati autōn eulogēsein panta ta ethnē tēs gēs. Touto kai entautha paredēlōse ton Ioudan eulogōn ho Iakōb ho patriarchēs. Ouk ekleipsei gar, phēsin, archōn ex Iouda, kai hēgoumenos ek tōn mērōn autou, heōs an elthę̄ ō apokeitai, kai autos prosdokia ethnōn. Eita deiknys ton ex ethnōn kai Ioudaiōn systanta laon; Desmeuōn pros ampelon ton onon autou, kai tę̄ eliki tēs ampelou ton pōlon tēs onou autou. Hoti de ampelos ho Israēl ōnomazeto, hapantes hoi prophētai didaskousi. Kai gar Dabid phēsin ᾿Ampelon ex Aigyptou metēras, kai ta hexēs. Kai ho Hēsaïas; Ampelōn egenēthē tǭ hēgapēmenǭ en kerati, en topǭ pioni. Kai dia tou Hieremiou ho tōn holōn ephē Theos; Egō de ephyteusa se ampelon karpophoron, pasan alēthinēn. Kai dia tou nomothetou; Ek gar ampelou Sodo mōn hē ampelos autōn. Kai ho Kyrios en tois hierois Euangeliois; ᾿Anthrōpos tis ephyteusen ampelōna, kai exedoto auton geōrgois, kai apedēmēsen. Pōlon de ton ex ethnōn onomazei laon, hōs adamaston onta, kai pōlodamnēn ouk eschēkota. Touto gar kai ho Kyrios ēnixato tois apostolois prostetachōs Eis tēn katenanti kōmēn de apelthein, kai lysai tēn onon tēn dedemenēn, kai ton tautēs pōlon, eph᾿ on phēsin oudeis anthrōpōn ekathisen. Oute gar patriarchēs, oute nomothetēs, oute prophētēs, tēs tōn ethnōn ephrontise sōtērias. Hoi de theioi apostoloi prostachthentes mathēteusai panta ta ethnē, kai baptisai eis to onoma tou Patros, kai tou Huiou, kai tou hagiou Pneumatos, elysan men tēn onon, toutesti tōn anthrōpōn tēn physin, tēn dedemenēn tais tēs hamartias seirais; elysan de kai ton pōlon, ton ek tautēs beblastēkota laon kai epithentes autǭ ta himatia ta heautōn, toutesti tēn charin hēs etychon Hosoi gar eis Christon ebaptisthēsan, Christon enedysanto;, kai euēnion apephēsan ton adamaston pōlon, kai epekathisan autǭ ton Despotēn, kai prosedēsan auton tę̄ ampelǭ, toutestin heautois. Ex Ioudaiōn gar hoi apostoloi kai ou monon autoi, alla kai hoi hebdomēkonta mathētai, kai hoi trischilioi, hous kata tauton esagēneuse tōn apostolōn ho prōtos, kai hoi pentakischilioi, kai hai pollai myriades, peri hōn ho trismakarios Iakōbos tǭ theiotatǭ dielechthē Paulǭ. Ou monon toinyn tois apostolois synēphthēsan hoi pepisteukotes, alla kai tois tōn apostolōn mathētais; kai touto proorōn ho patriarchēs ephē; Desmeuōn pros ampelon ton pōlon autou, kai tę̄ eliki tēs ampelou ton pōlon tēs onou autou. Eita kai to pathos prolegei Plynei en oinǭ tēn stolēn autou, kai en aimati staphylēs tēn peribolēn autou, charopoioi hoi ophthalmoi autou apo oinou, kai leukoi hoi odontes autou ē gala. Kai to men sōma autou stolēn onomazei, to de haima oinon; epeidē kai ton mystikon oinon haima keklēken ho Despotēs. Akouomen de kai tou euangelistou Iōannou didaskontos, hōs tou stratiōtou nyxantos autou tēn pleuran exēlthen haima kai hydōr. Houtoi de hoi krounoi dia tou sōmatos katerrhyēsan. Dia touto phēsin ho patriarchēs; Plynei en oinǭ tēn stolēn autou. Eita deiknysi de tēn apo tou pathous genēsomenēn euphrosynēn d8. Charopoioi hoi ophthalmoi autou apo oinou. Euphrosynē gar tēs oikoumenēs, to sōtērion pathos. Hoti " de houtō to pathos ekalese, martys autos ho Kyrios legōn; «Pater, ei dynaton, parelthetō to potērion touto ap᾿ emou. Houtō kai tois huiois ephē Zebedaiou Dynasthe piein to potērion ho egō mellō piein To toinyn charopoion tōn ophthalmōn tēn meta to pathos euphrosynēn dēloi. Meta gar to pathos kai tēn anastasin, eis pasan apestalēsan tēn oikoumenēn hoi mathētai, tēn sōtērian prospherontes tois pisteuousi. Tēs de ge didaskalias to dieides, kai to diaphanes, leukotatois odousin apeikasen Leukoi gar, phēsin, hoi odontes autou ē gala. Tosauta proeirēken ho patriarchēs eulogōn ton Ioudan tou de Zaboulōn proeipe tēn paralion oikēsin; tou de Issachar tēn gēponian; tou de Dan, kata men tinas, ta hypo tou Sampsōn gegenēmena. Ek tautēs gar ēn tēs phylēs; synērithmētai de kai tois kritais; kai dia touto phēsin; «Dan krinei ton heautou laon, hōsei kai mia phylē en Israēl. Enioi de phasi, ta kata tēn Laïsan tēn nyn Paneada kaloumenēn proagoreusai. Exapinēs gar tines apo tautēs hormōmenoi tēs phylēs tautę̄ prosbalontes tę̄ polei, eilon te katakratos, kai ǭkēsan, kai tēn oikeian autę̄ prosēgorian epethēkan Dan gar autēn ekalesan. Egō de oimai, to theion Pneuma ta kata ton Sōtēra ton hēmeteron dia tou patriarchou prothespisan, kai ta kata ton ᾿Antichriston dia tautēs eipein tēs prorrhēseōs. Sphodra de autǭ kai ta gegrammena harmottei. Dan gar, phēsi, krinei ton heautou laon, hōsei kai mia phylē en Israēl. Hōsper gar, phēsin, ek tēs tou Iouda phylēs ho Sōtēr kai Kyrios hēmōn blastēsas diasōsei tēn oikoumenēn, houtōs ek tēs tou Dan phylēs ophis olethrios exeleusetai. Touto gar legei Kai genēthētō Dan ophis eph᾽ hodou, enkathēmenos epi tribou, daknōn pternan hippou, kai peseitai ho hippeus eis ta opisō tēn sōtērian perimenōn Kyriou. Epeidē gar apatais pantodapais kechrēmenos, peiratai tous phenakizomenous agreuein eis holethron, ophei tini auton apeikazei para tina tribon phōleuonti, kai tois pariousi lymainomenǭ; hippon de oimai kai lein auton to sōma, epibatēn de tēn psychēn to de eis toupisō pesein, toutestin hyption keisthai, ton schēma. Dia de tēs pternēs tēn apatēn ę̄nixato. thanaton paradēloi. Toiouto gar tōn tethneōtōn to Epeidē gar tous men exapatą tois de, panchalepas epipherei kolaseis, dia tou hippou to sōma dedēlōken, hou daknomenou kai diaphtheiromenou ho thanatos ginetai, tous tēs elpidos tois hypomenousi komizōn karpous karpos de tēs toiautēs elpidos hē sōtēria. Prolegei kai tǭ Gad tas esomenas autǭ para tōn lēstrikōn ephodōn epiboulas. Touto gar legei, Peiratērion peirateusei auton. Proagoreuei de kai tēn esomenēn autou nikēn. «Kai autos gar, phēsi peirateusei auton kata podas.» Hōsautōs de kai tou ᾿Asēr tēn sitophoron chōran, kai tou Nephthaleim tēn eis plēthos epidosin. Touto gar ephē Stelechos aneimenon epididous en tǭ gennēmati kallos. Eita tou Iōsēph ton phthonon kai tas pantodapas epideixas epiboulas, tēn theian hymnei kēdemonian, di' hēs tous pepolemēkotas nenikēke. Synetribē gar, phēsi, meta kratous ta toxa autōn, kai exelythē neura brachionōn cheirōn autōn dia “cheira dynatou se Iakōb. Ekeithen ho katischy sas Israēl para Theou tou patros sou. Kai eboēthēse soi ho Theos ho emos, kai eulogēse se eulogian ouranou anōthen, kai eulogian gēs echousēs panta. Heneken eulogias masthōn kai mētras, eulogias patros sou, kai mētros sou, hyperischysas hyper eulogias oreōn monimōn, kai epithymias thinōn aiōniōn esontai epi kephalēs Iōsēph, kai epi koryphēs hōn hēgēsato adelphōn. Dia pantōn de toutōn hymnēse ton oikeion Theon, hos kai auton kreittona tou pepolemēkotos apephēnen adelphou, kai ton huion amachon edeixen para tosoutōn adelphōn epibouleuthenta. Tautēs de phēsi tēs kēdemonias tetychēkas, tēs eis tous gegennēkotas therapeias misthon komisamenos. Touto gar legei; Heneken eulogias masthōn kai mētras, eulogias patros sou kai mētros sou. Gērokomos gar spoudaios egegonei tou patros. Ta de eis auton gegenēmena koina autou te kai tēs mētros einai phēsin. Tēs gar autēs an kakeinē tēs kēdemonias apēlausen, ei mē thatton hypexēlthe ton bion. Eita epeuchetai autǭ periphaneian, hōste genesthai auton para pasin episēmon. Hyperischysas gar, phēsin, hyper eulogias oreōn monimōn, kai epithymias thinōn aiōniōn. Esontai epi kephalēs Iōsēph, kai epi koryphēs 5o hōn hēgēsato adelphōn.» Tous dē thinas ho ᾿Akylas bounous hērmēneusen. Epeidē toinyn porrhōthen horōntai kai hoi bounoi, kai ta orē, toutois paraplēsiōs euchetai gnōrimon auton genesthai, kai pantōn periphanestaton. Ton de Beniamin lykon harpaga - keklēke, dia to symbebēkos pathos tę̄ toutou phylę̄. Dioepēgage To prōïnon edetai, kai eis to hesperas diadōsei trophēn.» En gar tę̄ prōtę̄ kai tę̄ deuterą symplokę̄ nenikēkotes, hysteron ardēn apōlonto, plēn oligōn tinōn agan euarithmētōn, hous hoi nenikēkotes oikteirantes, dounai men autois gynaikas dia ton orkon hypeidonto, heterōs de autois ton gamon emēchanēsanto. Eidenai de chrē, hōs tines eis ton thespesion Paulon tēnde tēn prorrhēsin eilkysan; lykou gar dikēn elymaineto tēn Ekklēsian kata tous oikous eisporeuomenos; hysteron de tēn pneumatikēn trophēn tę̄ oikoumenę̄ diedōke. Tauta tou Iakōb eirēkotos, kai tēn oikeian teleutēn memēnykotos, ho syngrapheus ephē˙ «Kai exaras tous podas epi tēn klinēn exelipe, kai prosetethē pros ton laon autou; dia de toutōn tōn logōn ēnixato tēn elpida tēs anastaseōs. Ei gar pantapasi diephtheironto, kai mē eis heteron metebainon bion, ouk an eipe, Prosetethē pros ton laon autou. Touto de kai pros ton ᾿Abraam autos ho tōn holōn Theos ephē Sy de apeleusę̄ pros tous pateras sou en eirēnę̄ trapheis en gērei kalǭ. Enteuthen de kai ho Kyrios tēn tōn Saddoukaiōn apistian diēlenxen, eirēkōs; «Hoti de egeirontai hoi nekroi, ouk anegnōte Egō ho Theos Abraam, kai ho Theos Isaak, kai ho Theos Iakōb? ouk estin ho Theos Theos nekrōn, alla zōntōn doxa eis tous aiōnas, amēn.
How is Jacob said to bless his sons, when he cursed some of them? The patriarch's last words are neither curses nor blessings, but prophecies. “Gather together,” he says, “that I may tell you what will befall you in the last days.” He also mentioned what some of them had done, not because the sons would pay the penalty for their fathers' sins, but shaping his words into curse and blessing for the common benefit of those who would read them. He blames Reuben for his self-will and rashness, and for his outrage against his father's bed; for this reason he foretells that his descendants will be few. This is what “Do not boil over like water” shows, meaning, “May you not multiply into many offspring.” He is indignant with Simeon and Levi too, lamenting the unjust destruction of the Shechemites, and he prays to have no share in that lawlessness. Yet he curses not them, but their wicked passions, their anger and their wrath. He called anger “desire”; for anger (orgē) takes its etymology from it: the angry man desires (oregetai) to repel his enemy. And this punishment too was a prophecy: “I will divide them in Jacob,” he says, “and scatter them in Israel.” But the tribe of Levi was scattered because of its high honor, so that Levites and priests would be with every tribe and the tribes would reap benefit from them. They did not receive an allotment of their own, but in each tribe certain cities were assigned to them, with a fixed number of cubits of the surrounding land. The tribe of Simeon too had no separate allotment, but, according to the patriarch's prophecy, was scattered among the other tribes. Of Judah he recounts many praises: “Judah, may your brothers praise you; your hands shall be on the back of your enemies; your father's sons shall bow down to you. Judah is a lion's whelp; from a shoot, my son, you went up; lying down you slept like a lion and like a whelp; who will rouse him?” None of this fits Judah himself, but rather the tribe that sprang from him. For it was royal, since David reigned first and then his descendants; and it was the strongest of all the tribes. When King David ordered the people to be counted, he found four hundred thousand of Judah, and nine hundred thousand of the other tribes. And in the desert too, when they were counted, they were found more numerous than the other tribes. But the precise fulfilment of the prophecy came in Christ the Master, who sprang up from a shoot, according to the patriarch Jacob and the prophet Isaiah: “A rod came out from the root of Jesse, and a flower came up from the root.” To him also fits “Lying down he slept like a lion, and like a lion's whelp.” For just as the lion is fearsome even asleep, so the Lord's death became fearsome both to death and to the devil. He called him lion and lion's whelp, as king and son of a king, as God and Son of God; for according to his humanity he sprang from David, and as God he was begotten from the Father before the ages. And “Who will rouse him?” shows his ineffable power; for he raised himself, according to his own prophecy: “Destroy this temple, and in three days I will raise it.” He also foretells the time of his appearing: “A ruler shall not fail from Judah, nor a leader from his thighs, until he comes for whom it is laid up; and he is the expectation of the nations.” This is a very clear sign of the Lord's coming. For not only the kings of the Jews failed, but also the high priests and the prophets, so that the fulfilment of the prophecy would be shown. When our Savior was about to be born, foreign kings ruled them, so that the eternal king might be shown, the expectation of the nations, according to the promise given by the God of the universe to the patriarchs. For the God of the universe promised Abraham, Isaac, and Jacob that in their seed he would bless all the nations of the earth. The patriarch Jacob indicated this here too when blessing Judah: “A ruler shall not fail from Judah,” he says, “nor a leader from his thighs, until he comes for whom it is laid up; and he is the expectation of the nations.” Then, pointing to the people formed from nations and Jews: “Binding his ass to the vine, and the foal of his ass to the tendril of the vine.” That Israel was named a vine, all the prophets teach. David says, “You brought a vine out of Egypt,” and so on; Isaiah, “The beloved had a vineyard on a hill, in a fertile place”; through Jeremiah the God of the universe said, “I planted you a fruitful vine, wholly true”; through the lawgiver, “For their vine is from the vine of Sodom”; and the Lord in the holy Gospels: “A man planted a vineyard, let it out to tenants, and went abroad.” He names the people from the nations a foal, as being untamed and never having had a breaker of colts. The Lord too hinted at this when he commanded the apostles to go into the village opposite and untie the ass that was tied and its foal, “on which,” he says, “no one has ever sat.” For neither patriarch, nor lawgiver, nor prophet took care for the salvation of the nations. But the divine apostles, commanded to make disciples of all nations and to baptize them into the name of the Father and of the Son and of the Holy Spirit, untied the ass, that is, the nature of human beings, bound by the cords of sin; and they untied the foal too, the people sprung from it. Putting on it their own garments, that is, the grace they had received (“for as many as were baptized into Christ have put on Christ”), they made the untamed foal docile, set the Master on it, and tied it to the vine, that is, to themselves. For the apostles were from the Jews; and not only they, but also the seventy disciples, and the three thousand whom the first of the apostles caught in his net at one time, and the five thousand, and the many myriads of whom the thrice-blessed James spoke to the most divine Paul. So the believers were joined not only to the apostles but also to the apostles' disciples; and foreseeing this, the patriarch said: “Binding his foal to the vine, and the foal of his ass to the tendril of the vine.” Then he foretells the passion too: “He will wash his robe in wine, and his garment in the blood of the grape; his eyes are gladdening from wine, and his teeth white as milk.” He names his body a robe and his blood wine, since the Master too called the mystical wine blood. And we hear the evangelist John teaching that when the soldier pierced his side, blood and water came out; and these streams ran down over the body. That is why the patriarch says, “He will wash his robe in wine.” Then he shows the gladness that would come from the passion: “His eyes are gladdening from wine”; for the saving passion is the gladness of the world. That he called the passion so, the Lord himself is witness, saying, “Father, if it is possible, let this cup pass from me”; and he said in the same way to the sons of Zebedee, “Can you drink the cup that I am about to drink?” The gladdening of the eyes, then, signifies the gladness after the passion. For after the passion and the resurrection the disciples were sent into the whole world, offering salvation to those who believe. The clarity and transparency of the teaching he likened to very white teeth: “His teeth,” he says, “are white as milk.” So much the patriarch foretold in blessing Judah. Of Zebulun he foretold the dwelling by the sea, and of Issachar the tilling of the land. Of Dan, according to some, he foretold the deeds of Samson; for Samson was from this tribe and is counted among the judges, and that is why he says, “Dan shall judge his own people, as one tribe in Israel.” Others say that he foretold the events of Laisa, which is now called Paneas: certain men setting out from this tribe suddenly attacked this city, took it by force, settled in it, and gave it their own name, calling it Dan. But I think that the divine Spirit, having foretold through the patriarch what concerns our Savior, spoke through this prophecy of what concerns the Antichrist as well. What is written fits him very well: “Dan shall judge his own people, as one tribe in Israel.” For just as from the tribe of Judah our Savior and Lord sprang and will save the world, so from the tribe of Dan a deadly serpent will come forth. This is what he says: “And let Dan be a serpent on the way, lying in wait on the path, biting the horse's heel, and the rider will fall backward, waiting for the salvation of the Lord.” Since he uses deceits of every kind and tries to hunt those he deludes to destruction, he likens him to a serpent lurking beside a path and harming passers-by. By the horse I think he means the body, and by the rider the soul; and “to fall backward,” that is, to lie on one's back, indicates death, for such is the posture of the dead. By the heel he hinted at the deceit. Since he deceives some and inflicts very grievous punishments on others, he has indicated the body by the horse, by whose biting and destruction death comes about … bringing the fruits of hope to those who endure; and the fruit of such hope is salvation. He foretells to Gad the plots that would come upon him from raiding bands; this is what he says: “A band of raiders will raid him.” And he foretells his coming victory: “And he will raid them at their heels.” Likewise he foretells the grain-bearing country of Asher, and the growth of Naphtali into a multitude; this is what he said: “A stem let loose, giving beauty in its offspring.” Then, having shown the envy against Joseph and the plots of every kind, he hymns the divine care by which Joseph overcame those who warred against him: “Their bows were broken with might, and the sinews of their arms were loosened by the hand of the mighty one of Jacob. From there is he who strengthened Israel, from the God of your father. And my God helped you, and blessed you with the blessing of heaven above, and the blessing of the earth that has all things. Because of the blessing of breasts and womb, the blessing of your father and your mother, you have prevailed above the blessing of the enduring mountains and the desire of the everlasting hills; they shall be on the head of Joseph, and on the crown of the brothers whom he led.” Through all this he hymned his own God, who had made him stronger than the brother who warred against him, and had shown his son invincible though plotted against by so many brothers. “You obtained this care,” he says, “receiving the reward for your service to your parents.” This is what he says: “Because of the blessing of breasts and womb, the blessing of your father and your mother.” For he had been an earnest nurse of his father's old age. And he says that what was done for him was shared by Joseph and his mother; for she too would have enjoyed the same care had she not departed this life sooner. Then he prays for distinction for him, so that he might be renowned among all: “You have prevailed,” he says, “above the blessing of the enduring mountains and the desire of the everlasting hills; they shall be on the head of Joseph, and on the crown of the brothers whom he led.” The “hills” Aquila translated “mounds.” Since mounds and mountains are seen from afar, he prays that Joseph may become known like them, and the most distinguished of all. Benjamin he called a ravening wolf because of what befell his tribe. That is why he added, “In the morning he will eat, and in the evening he will give out food.” For having won in the first and second engagements, they afterwards perished utterly, except for a very few, whom the victors pitied; they shrank from giving them wives because of their oath, but contrived marriage for them in another way. One must know that some have applied this prophecy to the inspired Paul; for like a wolf he ravaged the church, entering house after house, but afterwards gave out spiritual food to the world. When Jacob had said this and announced his own death, the writer said: “And lifting up his feet onto the bed, he expired and was added to his people.” By these words he hinted at the hope of the resurrection. For if they were utterly destroyed and did not pass into another life, he would not have said, “He was added to his people.” The God of the universe himself said this to Abraham too: “You shall go to your fathers in peace, nourished in a good old age.” From this the Lord too refuted the unbelief of the Sadducees, saying: “That the dead are raised, have you not read, I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living.” Glory for ever. Amen.
Textual problem in this passage: see the notes.
Gen 49:1–27 (quotation, high confidence) · Gen 35:22 (allusion, high confidence) · Gen 34:25–30 (allusion, high confidence) · Josh 21:1–42 (allusion, medium confidence) · Josh 19:1–9 (allusion, medium confidence) · 2 Sam 24:9 (allusion, medium confidence) · Isa 11:1 (quotation, high confidence) · John 2:19 (quotation, high confidence) · Gen 22:18 (allusion, high confidence) · Ps 80:8 (79:9 LXX) (quotation, high confidence) · Isa 5:1 (quotation, high confidence) · Jer 2:21 (quotation, high confidence) · Deut 32:32 (quotation, high confidence) · Matt 21:33 (quotation, high confidence) · Mark 11:2 (quotation, high confidence) · Matt 21:2 (allusion, medium confidence) · Matt 28:19 (allusion, high confidence) · Gal 3:27 (quotation, high confidence) · Luke 10:1 (allusion, medium confidence) · Acts 2:41 (allusion, high confidence) · Acts 4:4 (allusion, high confidence) · Acts 21:20 (allusion, high confidence) · John 19:34 (allusion, high confidence) · Matt 26:39 (quotation, high confidence) · Matt 20:22 (quotation, high confidence) · Judg 13:1–16:31 (allusion, medium confidence) · Judg 18:27–29 (allusion, high confidence) · Judg 20:1–21:25 (allusion, high confidence) · Acts 8:3 (allusion, high confidence) · Gen 49:33 (quotation, high confidence) · Gen 15:15 (quotation, high confidence) · Matt 22:31–32 (quotation, high confidence)
Notes and citation
Summary: Theodoret reads Jacob's last words as prophecies: Judah's blessing foretells Christ, his passion, and the church of Jews and Gentiles; Dan's foretells the Antichrist; and Jacob's being “added to his people” implies the resurrection.
- Quotations: Gen 49:1–27, 33 (LXX); Isa 11:1; John 2:19; Ps 80:8 (LXX 79:9); Isa 5:1; Jer 2:21; Deut 32:32; Matt 21:33; Mark 11:2; Gal 3:27; Matt 26:39; Matt 20:22; Gen 15:15; Matt 22:31–32. Allusions: Gen 35:22; Gen 34:25–30; Josh 19:1–9; Josh 21; 2 Sam 24:9 (Theodoret's census figures differ from the biblical text); Num 1–2; Gen 22:18; Matt 28:19; Luke 10:1; Acts 2:41; 4:4; 21:20; John 19:34; Judg 13–16; Judg 18:27–29; Judg 20–21; Acts 8:3. The reading of Dan's oracle as a prophecy of the Antichrist, and the remark that the kings, high priests, and prophets of the Jews “failed,” are translated as written. Several lines of the passage on Dan are interleaved in the scan; they are translated in their evident order, and a gap (marked …) remains. Fragments of the apparatus and a stray Latin word were removed.
Notes on the original text
- Digital text corrected (apparatus fragment leaked into the quotation; stray Latin word from the parallel column; stray words from a neighboring line; stray words from the apparatus): εἰς τ. κατεν, πόλιν. καὶ γὰρ τῷ. τὴν ὄνον. → ; ὄφις ὀλέθριος εἶτα δεικνύς ἐξελεύσεται → ὄφις ὀλέθριος ἐξελεύσεται; ἀδελφῶν bene--ἐπιβουλευθέντα → ἀδελφῶν ἐπιβουλευθέντα; ἐγεγόνει τὰ ὁπίσθια. τοῦ πατρός → ἐγεγόνει τοῦ πατρός.
Topics: Prophecy and fulfilment, Christology, Passion and death of Christ, Antichrist, The church and Israel, Resurrection of the body, Mission and the spread of the gospel
Cite (SBL): Theodoret, Quaest. Oct. 1.110 (PG 80 80:215; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/1-110). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/1-110
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
Prologue 2
2.1PG 80 80:225
Πῶς νοητέον τό· Χυδαῖοι ἐγένοντο ; ι Οὐχ ὡς τινες νενοήκασιν ὑβριστικῶς αὐτὸ τέθεικεν, ἀλλὰ τὸ πλῆθος δδήλωκεν. Οὕτως γὰρ, φησὶν, ηυξήθησαν, ὡς κατὰ πάσης ἐκείνης ἐκχεθῆναι τῆς γῆς. Οὕτω καὶ οἱ περὶ τὸν ᾿Ακύλαν ἡρμήνευσαν Τοῦτο δὲ καὶ τὰ ἑξῆς δηλοῖς Ἐπλήθυνε γάρ, φησὶν, ἡ γῆ αὐτούς. Καὶ μετ' ὀλίγα Καθότι δὲ αὐτοὺς ἐταπείνουν, τοσοῦτον πλείους ἐγίνοντο, καὶἴσχυον σφόδρα, σφόδρα
Pōs noēteon to; Chydaioi egenonto ? i Ouch hōs tines nenoēkasin hybristikōs auto tetheiken, alla to plēthos ddēlōken. Houtōs gar, phēsin, ēuxēthēsan, hōs kata pasēs ekeinēs ekchethēnai tēs gēs. Houtō kai hoi peri ton ᾿Akylan hērmēneusan Touto de kai ta hexēs dēlois Eplēthyne gar, phēsin, hē gē autous. Kai met' oliga Kathoti de autous etapeinoun, tosouton pleious eginonto, kaiischyon sphodra, sphodra
How should “They became a multitude” be understood? He did not put it insultingly, as some have understood it, but indicated their great number. “They increased so much,” he means, “as to be poured out over all that land.” So too Aquila and his associates translated. What follows shows this too: “For the land multiplied them,” he says; and shortly after, “But the more they afflicted them, the more numerous they became, and they grew very, very strong.”
Exod 1:7 (quotation, high confidence) · Exod 1:12 (quotation, high confidence)
Notes and citation
Summary: The LXX word χυδαῖοι in Exod 1:7 means that Israel became very numerous, not that it was base.
- Quotations: Exod 1:7 (LXX χυδαῖοι, which can also mean “common, vulgar”); Exod 1:12. “Aquila and his associates” are the later Greek translators.
Topics: Interpreting Scripture
Cite (SBL): Theodoret, Quaest. Oct. 2.1 (PG 80 80:225; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-1
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.2PG 80 80:227
Τί ἐστιν, Ἐπειδὴ ἐφοβοῦντο αἱ μαῖαι τὸν Θεὸν, ἐποίησαν ἑαυταῖς οἰκίας; Τοῦ Φαραὼ κελεύσαντος διαφθείρειν τὰ ἄῤῥενα, ἐκεῖναι δι᾽ εὐλάβειαν ὑπουργῆσαι τῷ τῆς παιδοκτονίας οὐκ ἠνέσχοντο νόμῳ. Οὗ δὴ χάριν ὁ Θεὸς αὐτὰς ἀμειβόμενος, ἀφθονίαν αὐταῖς ἀγαθῶν ἐδωρή – σατο.
Ti estin, Epeidē ephobounto hai maiai ton Theon, epoiēsan heautais oikias? Tou Pharaō keleusantos diaphtheirein ta arrhena, ekeinai di᾽ eulabeian hypourgēsai tǭ tēs paidoktonias ouk ēneschonto nomǭ. Hou dē charin ho Theos autas ameibomenos, aphthonian autais agathōn edōrē – sato.
What does “Because the midwives feared God, they made houses for themselves” mean? When Pharaoh ordered the males to be killed, they out of reverence would not serve the law of child-murder. For this reason God repaid them and gave them an abundance of good things.
Exod 1:21 (quotation, high confidence) · Exod 1:15–17 (allusion, high confidence)
Notes and citation
Summary: The midwives refused Pharaoh's order to kill the Hebrew boys, and God rewarded them.
- Quotation: Exod 1:21 (LXX). Allusions: Exod 1:15–17.
Topics: Killing and murder, Abortion, infanticide, and exposure
Cite (SBL): Theodoret, Quaest. Oct. 2.2 (PG 80 80:227; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-2
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.3PG 80 80:227
Πόθεν ἔγνω ἡ θυγάτηρ τοῦ Φαραὼ, ὅτι ῾Ἑβραῖον ἦν τὸ παιδίον; Ἡ περιτομὴ τοῦτο δεδήλωκεν. Ἐντεῦθεν δῆλον, ὡς Αἰγύπτιοι κατ' ἐκεῖνον οὔπω περιετέμνοντο τὸν καιρόν ὕστερον δὲ τοὺς Ἑβραίους ζηλώσαντες τὸν τῆς περιτομῆς ἠσπάσαντο νόμον. Ὅθεν καὶ διὰ Ἱερεμίου ὁ τῶν ὅλων ἔφη Θεός· Ἐπισκέψομαι ἐπὶ πάντας περιτετμημένους ἀκροβυστίας αὐτῶν, ἐπ᾿ Αἴγυπτον, καὶ ἐπὶ τοὺς υἱοὺς Ἐδὼμ, καὶ τὰ ἑξῆς.
Pothen egnō hē thygatēr tou Pharaō, hoti ῾Hebraion ēn to paidion? Hē peritomē touto dedēlōken. Enteuthen dēlon, hōs Aigyptioi kat' ekeinon oupō perietemnonto ton kairon hysteron de tous Hebraious zēlōsantes ton tēs peritomēs ēspasanto nomon. Hothen kai dia Hieremiou ho tōn holōn ephē Theos; Episkepsomai epi pantas peritetmēmenous akrobystias autōn, ep᾿ Aigypton, kai epi tous huious Edōm, kai ta hexēs.
How did Pharaoh's daughter know that the child was a Hebrew? Circumcision showed it. Hence it is clear that the Egyptians were not yet circumcised at that time, but later, emulating the Hebrews, embraced the law of circumcision. Hence too the God of the universe said through Jeremiah, “I will visit all who are circumcised in their foreskins: Egypt, and the sons of Edom,” and so on.
Exod 2:6 (allusion, high confidence) · Jer 9:25–26 (9:24-Jer LXX) (quotation, high confidence)
Notes and citation
Summary: Pharaoh's daughter recognized Moses as a Hebrew by his circumcision, which the Egyptians adopted only later.
- Quotation: Jer 9:25–26 (LXX 9:24–25). Allusion: Exod 2:6.
Topics: Circumcision
Cite (SBL): Theodoret, Quaest. Oct. 2.3 (PG 80 80:227; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-3
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.4PG 80 80:227
Διατί ἀλλόφυλον γυναῖκα ἔγημεν ὁ Μωσῆς Τύπος ἦν τοῦ Δεσπότου Χριστοῦ, ὃς ἐξ Ἰουδαίων – κατὰ σάρκα βεβλαστηκώς, τὴν ἐξ ἐθνῶν Ἐκκλησίαν νύμφην ἑαυτοῦ προσηγόρευσεν.
Diati allophylon gynaika egēmen ho Mōsēs Typos ēn tou Despotou Christou, hos ex Ioudaiōn – kata sarka beblastēkōs, tēn ex ethnōn Ekklēsian nymphēn heautou prosēgoreusen.
Why did Moses marry a foreign wife? He was a type of Christ the Master, who, having sprung from the Jews according to the flesh, called the church from the nations his bride.
Exod 2:21 (allusion, high confidence) · Eph 5:25–32 (allusion, low confidence)
Notes and citation
Summary: Moses' marriage to a foreigner prefigured Christ's union with the church of the nations.
- Allusions: Exod 2:21; Eph 5:25–32.
Topics: The church, Christology, Marriage
Cite (SBL): Theodoret, Quaest. Oct. 2.4 (PG 80 80:227; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-4
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.5PG 80 80:227
Τινές φασιν ἄγγελον ὀφθῆναι τῷ Μωσῇ ἐν τῷ Ἡ ἀνάγνωσις τοῦ χωρίου τὸν ὀφθέντα δηλοῖ. Ωφθη γὰρ, φησὶν, αὐτῷ ἄγγελος Κυρίου ἐν φλογί πυρὸς ἐκ τοῦ βάτου.» Καὶ μετ᾿ ὀλίγα· Ὡς δὲ εἶδε Κύριος ὅτι προσάγει ἰδεῖν, ἐκάλεσεν αὐτὸν Κύριος ἐκ τοῦ βάτου. Καὶ πάλιν μετὰ βραχέα· Καὶ εἶπεν αὐτῷ· Ἐγώ εἰμι ὁ Θεὸς Ἀβραὰμ, καὶ ὁ Θεὸς Ἰσαὰκ, καὶ ὁ Θεὸς Ἰακώβ. Καὶ εὐθὺς ἐπήγαγεν· ᾿Απέστρεψε δὲ Μωσῆς τὸ πρόσωπον αὐτοῦ· ηὐλαβεῖτο γὰρ καταβλέψαι ἐνώπιον τοῦ Θεοῦ. Καὶ ἐπισυνῆψεν Ἰδὼν εἶδον τὴν κάκωσιν τοῦ λαοῦ μου τοῦ ἐν Αἰγύπτῳ, καὶ τῆς κραυγῆς αὐτῶν ἤκουσα· καὶ τὰ ἐξῆς. Καὶ αὖθις Ἐγώ εἰμι ὁ ὤν. Τάδε ἐρεῖς τοῖς υἱοῖς Ἰσραήλ· Ὁ ὢν ἀπέσταλκέ με πρὸς ὑμᾶς.» Καὶ ὅλον δὲ τὸ χωρίον δείκνυσι Θεὸν ὄντα τὸν ὀφθέντα. Κέκληκε δὲ αὐτὸν καὶ ἄγγελον, ἵνα γνῶμεν ὡς ὁ ὀφθεὶς οὐκ ἔστιν ὁ Θεὸς καὶ Πατήρ· τίνος γὰρ ἄγγελος ὁ Πατήρ; ἀλλ᾽ ὁ μονογενής Υἱὸς, ὁ μεγάλης βουλῆς ἄγγελος· ὁ τοῖς ἱεροῖς μαθηταῖς εἰρηκώς Πάντα ὅσα ἤκουσα παρὰ τοῦ Πατρός μου, δεδή - λωκα ὑμῖν. Ωσπερ δὲ τὸ ἄγγελος ὄνομα τέθεικεν, οὐχ ὑπουργίαν τινὰ σημαίνων, ἀλλὰ τοῦ Μονογενοῦς ἐμφαίνων τὸ πρόσωπον οὕτω πάλιν αὐτοῦ καὶ τὴν φύσιν καὶ τὴν ἐξουσίαν κηρύττει, λέγων αὐτὸν εἰρηκέναι, Ἐγώ εἰμι ὁ ὢν, καὶ ἐγὼ ὁ Θεὸς ᾿Αβραάμ, καὶ Θεὸς Ἰσαὰκ, καὶ Θεὸς Ἰακώβ· τοῦτό μοι ὄνομα αἰώνιον καὶ μνημόσυνον γενεῶν. Ταῦτα δὲ καὶ τὴν θείαν οὐσίαν δηλοῖ, καὶ τὸ αἰώνιον καὶ τὸ ἀΐδιον δείκνυσιν.
Tines phasin angelon ophthēnai tǭ Mōsę̄ en tǭ Hē anagnōsis tou chōriou ton ophthenta dēloi. Ōphthē gar, phēsin, autǭ angelos Kyriou en phlogi pyros ek tou batou.» Kai met᾿ oliga; Hōs de eide Kyrios hoti prosagei idein, ekalesen auton Kyrios ek tou batou. Kai palin meta brachea; Kai eipen autǭ; Egō eimi ho Theos Abraam, kai ho Theos Isaak, kai ho Theos Iakōb. Kai euthys epēgagen; ᾿Apestrepse de Mōsēs to prosōpon autou; ēulabeito gar katablepsai enōpion tou Theou. Kai episynēpsen Idōn eidon tēn kakōsin tou laou mou tou en Aigyptǭ, kai tēs kraugēs autōn ēkousa; kai ta exēs. Kai authis Egō eimi ho ōn. Tade ereis tois huiois Israēl; Ho ōn apestalke me pros hymas.» Kai holon de to chōrion deiknysi Theon onta ton ophthenta. Keklēke de auton kai angelon, hina gnōmen hōs ho ophtheis ouk estin ho Theos kai Patēr; tinos gar angelos ho Patēr? all᾽ ho monogenēs Huios, ho megalēs boulēs angelos; ho tois hierois mathētais eirēkōs Panta hosa ēkousa para tou Patros mou, dedē - lōka hymin. Ōsper de to angelos onoma tetheiken, ouch hypourgian tina sēmainōn, alla tou Monogenous emphainōn to prosōpon houtō palin autou kai tēn physin kai tēn exousian kēryttei, legōn auton eirēkenai, Egō eimi ho ōn, kai egō ho Theos ᾿Abraam, kai Theos Isaak, kai Theos Iakōb; touto moi onoma aiōnion kai mnēmosynon geneōn. Tauta de kai tēn theian ousian dēloi, kai to aiōnion kai to aïdion deiknysin.
Some say that it was an angel who appeared to Moses in the bush. Reading the passage shows who appeared. “An angel of the Lord appeared to him,” it says, “in a flame of fire out of the bush.” And shortly after: “When the Lord saw that he was coming near to see, the Lord called him from the bush.” And again shortly after: “And he said to him, I am the God of Abraham, and the God of Isaac, and the God of Jacob.” And at once it added: “Moses turned away his face; for he was afraid to look at God.” And it went on: “I have surely seen the affliction of my people in Egypt, and I have heard their cry,” and so on. And again: “I am He Who Is. Thus you shall say to the sons of Israel, He Who Is has sent me to you.” The whole passage shows that the one who appeared was God. But it also called him an angel, so that we may know that the one who appeared is not God the Father (for whose angel is the Father?), but the only-begotten Son, the angel of great counsel, who said to the holy disciples, “All that I have heard from my Father I have made known to you.” Just as it put the name angel not to signify some subordinate service but to indicate the person of the Only-begotten, so again it proclaims his nature and his authority, saying that he said, “I am He Who Is,” and “I am the God of Abraham, and the God of Isaac, and the God of Jacob; this is my eternal name and memorial for generations.” These words both show the divine substance and indicate the eternal and the everlasting.
Exod 3:2 (quotation, high confidence) · Exod 3:4 (quotation, high confidence) · Exod 3:6 (quotation, high confidence) · Exod 3:7 (quotation, high confidence) · Exod 3:14 (quotation, high confidence) · Exod 3:15 (quotation, high confidence) · Isa 9:6 (9:5 LXX) (allusion, high confidence) · John 15:15 (quotation, high confidence)
Notes and citation
Summary: The one who appeared in the burning bush is called both angel and God; Theodoret identifies him as the Son, the “angel of great counsel.”
- The question is put as a statement; its last word (“bush”) is cut off in the scan. Quotations: Exod 3:2, 4, 6, 7, 14, 15 (LXX); Isa 9:6 (LXX 9:5); John 15:15. A stray fragment (“… were not circumcised at that time”) from the previous section had been inserted in the middle of a word and was removed.
Notes on the original text
- Digital text corrected (stray line fragment inserted inside a word): ἐπισυν καιρὸν οὐ περιετέμνοντο. ῆψεν → ἐπισυνῆψεν.
Topics: Christology, Trinity, God, Angels
Cite (SBL): Theodoret, Quaest. Oct. 2.5 (PG 80 80:227; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-5
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.6PG 80 80:229
Τί δηλοῖ τὸ, τὸν βάτον καίεσθαι, καὶ μὴ κατακαίεσθαι ; Τὴν τοῦ Θεοῦ δύναμιν καὶ φιλανθρωπίαν κηρύττει, ὅτι δὴ φρυγανώδη οὖσαν τὸ ἄσβεστον οὐκ ἀνήλισκε πῦρ *, οἶμαι δὲ καὶ ἕτερα διὰ τούτου παραδηλοῦσθαι. Καὶ ὅτι ὁ Ἰσραὴλὑπὸ τῶν Αἰγυπτίων ἐπιβουλευόμενος οὐκ ἀναλωθήσεται, ἀλλὰ κρείττων ἔσται τῶν πολεμούντων. Καὶ ὡς ὁ Μονογενὴς ἐνανθρωπήσας, καὶ παρθενικὴν οἰκήσας νηδὺν, φυλάξει τὴν παρθενίαν ἀκήρατον. Φασὶ δὲ τινες, ἐν βάτῳ φανῆναι τὸν Θεὸν, καὶ οὐκ ἐν ἄλλῳ φυτῷ, διὰ τὸ μὴ δύνασθαί τινα ἐκ βάτου γλύψαι Θεόν. Εἰκὸς γὰρ ἦν Ἰουδαίους καὶ τοῦτο τολμῆσαι, εἴπερ ἐν ἄλλῳ ὤφθη φυτῷ.
Ti dēloi to, ton baton kaiesthai, kai mē katakaiesthai ? Tēn tou Theou dynamin kai philanthrōpian kēryttei, hoti dē phryganōdē ousan to asbeston ouk anēliske pyr *, oimai de kai hetera dia toutou paradēlousthai. Kai hoti ho Israēlypo tōn Aigyptiōn epibouleuomenos ouk analōthēsetai, alla kreittōn estai tōn polemountōn. Kai hōs ho Monogenēs enanthrōpēsas, kai parthenikēn oikēsas nēdyn, phylaxei tēn parthenian akēraton. Phasi de tines, en batǭ phanēnai ton Theon, kai ouk en allǭ phytǭ, dia to mē dynasthai tina ek batou glypsai Theon. Eikos gar ēn Ioudaious kai touto tolmēsai, eiper en allǭ ōphthē phytǭ.
What does it signify that the bush was burning and not consumed? It proclaims the power and love of God, in that the inextinguishable fire did not consume the brushwood. I think other things too are indicated by this: that Israel, plotted against by the Egyptians, would not be consumed, but would be stronger than those who warred against it; and that the Only-begotten, becoming man and dwelling in a virgin's womb, would keep her virginity intact. Some say that God appeared in a bush and not in another plant because no one can carve a god out of a bush; for it was likely that the Jews would dare even this if he had been seen in another plant.
Exod 3:2–3 (allusion, high confidence)
Notes and citation
Summary: The burning bush shows God's power and love, Israel's survival in Egypt, and the Virgin's preserved virginity in the incarnation.
- Allusions: Exod 3:2–3. The last remark, reported from others, is translated as written.
Topics: Incarnation, Perpetual virginity of Mary, Mary, mother of Jesus, Providence
Cite (SBL): Theodoret, Quaest. Oct. 2.6 (PG 80 80:229; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-6
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.7PG 80 80:229
Διατί προσετάχθη ὁ Μωσῆς τὸ ὑπόδημα λῦσαι; Τινές φασιν, ἵνα τὰς βιωτικὰς ἀπορρίψῃ μερίμνας, τὰς τῷ θνητῷ βίῳ συνεζευγμένας. Νεκρὰ γὰρ τῶν ὑποδημάτων τὰ δέρματα. Τινὲς δὲ, ἵνα γυμνοῖς, φασὶ, τοῖς ποσὶν ἁγιάσῃ τὴν γῆν. Ἐγὼ δὲ οὐδέτερον τούτων προσίεμαι. Πρῶτον μὲν γὰρ, οὐδέπω οὔτε ἀρχιερεὺς, οὔτε προφήτης ἐκεχειροτόνητο. Ἔπειτα δὲ, τοῦ Θεοῦ τὸν τόπον καθιερώσαντος, καὶ τούτου χάριν ἅγιον ὀνομάσαντος, περιττὸν οἶμαι λέγειν Μωσέα τοῖς ποσὶν ἁγιάσαι τὸν τόπον. Δύο τοίνυν ἡγοῦμαι διὰ τούτου δηλοῦσθαι. Πρῶτον μὲν γὰρ εὐλαβέστερον αὐτὸν τῷδε τῷ λόγῳ καθίστησιν, ὥστε μὴ καταφλέγεσθαι. σὲ καὶ τοῦτον ἅγιον μετὰ δέους τῶν προσταττομένων ἀκοῦσαι· Ἔπειτα προπαιδεύεται πῶς χρὴ τοὺς ἱερέας ἐν τῇ σκηνῇ λειτουργεῖν. Γυμνοῖς γὰρ κἀκεῖνοι ποσὶ τὰς λειτουργίας ἐπετέλουν, καὶ τὰς θυσίας
Diati prosetachthē ho Mōsēs to hypodēma lysai? Tines phasin, hina tas biōtikas aporripsę̄ merimnas, tas tǭ thnētǭ biǭ synezeugmenas. Nekra gar tōn hypodēmatōn ta dermata. Tines de, hina gymnois, phasi, tois posin hagiasę̄ tēn gēn. Egō de oudeteron toutōn prosiemai. Prōton men gar, oudepō oute archiereus, oute prophētēs ekecheirotonēto. Epeita de, tou Theou ton topon kathierōsantos, kai toutou charin hagion onomasantos, peritton oimai legein Mōsea tois posin hagiasai ton topon. Dyo toinyn hēgoumai dia toutou dēlousthai. Prōton men gar eulabesteron auton tǭde tǭ logǭ kathistēsin, hōste mē kataphlegesthai. se kai touton hagion meta deous tōn prostattomenōn akousai; Epeita propaideuetai pōs chrē tous hiereas en tę̄ skēnę̄ leitourgein. Gymnois gar kakeinoi posi tas leitourgias epeteloun, kai tas thysias
Why was Moses commanded to take off his sandal? Some say that it was so that he might throw off the cares of this world, which are bound up with mortal life; for the leather of sandals is dead. Others say that it was so that he might sanctify the ground with bare feet. I accept neither of these. First, he had not yet been appointed either high priest or prophet. Then, since God had consecrated the place and for this reason called it holy, I think it superfluous to say that Moses sanctified the place with his feet. I think that two things are shown by this. First, by this word he makes him more reverent, so that he might not … but might hear the commands with fear as in a holy place. Then, he is taught in advance how the priests must minister in the tabernacle; for they too performed the liturgies with bare feet, and the sacrifices …
Textual problem in this passage: see the notes.
Exod 3:5 (allusion, high confidence)
Notes and citation
Summary: Theodoret rejects allegorical explanations of Moses' removing his sandal and sees in it a call to reverence and a model for the priests' barefoot service.
- Part of a sentence is garbled in the scan (marked …), and the section breaks off at the end. A stray variant of a line from the previous section (“that the fire does not consume the bush, though it is brushwood”) was removed. Allusion: Exod 3:5.
Notes on the original text
- Digital text corrected (stray variant line from the previous section): σε ὅτι φρυγανώδη ὄντα τὸν βάθον οὐ καταναλίσκεται πῦρ. → .
Topics: Worship, Interpreting Scripture
Cite (SBL): Theodoret, Quaest. Oct. 2.7 (PG 80 80:229; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-7
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.8PG 80 80:231
Προειδὼς ὁ Θεὸς τοῦ Φαραὼ τὸ δυσπειθὲς, τί δήποτε μὴ ἐξαρχῆς αὐτὸν ἐκόλασεν, Ὅτι προήδει δεδήλωκεν. Οἶδα γὰρ, φησὶν, ὅτι οὐ προήσεται ὑμᾶς Φαραὼ βασιλεὺς Αἰγύπτου, εἰ μὴ μετὰ χειρὸς κραταιᾶς. Καὶ ἐκτείνας τὴν χεῖρα, πατάξω τοὺς Αἰγυπτίους· ᾿Αλλ' ὅμως ἀγαθὸς ὡν καὶ φιλάνθρωπος κολάζειν ἐκ μόνης προγνώσεως οὐκ ἀνέχεται ἀλλὰ ἀναμένει τῶν πραγμάτων τὸ τέλος, καὶ δείκνυσιν ἅπασι τῆς τιμωρίας τὸ δίκαιον. ῎Αλλως τε καὶ πολλῷ δικαιότερον, τὸ τὴν ἐκείνου γυμνωθῆναι κακίαν καὶ πονηρίαν, τοῦ τὸν Θεὸν ἀπηνῆ νομισθῆναι. Εἰ γὰρ πρὸ τῶν ἑλέγχων ἑκόλασεν, ἔδοξεν ἂν καὶ ὠμὸς εἶναι καὶ ἄδικος· νῦν δὲ καὶ τοῦ Θεοῦ τὸ μακρόθυμον δέδεκται, κἀκείνου τὸ δυσσεβὲς καὶ θηριῶδες ἐλήλεγκται.
Proeidōs ho Theos tou Pharaō to dyspeithes, ti dēpote mē exarchēs auton ekolasen, Hoti proēdei dedēlōken. Oida gar, phēsin, hoti ou proēsetai hymas Pharaō basileus Aigyptou, ei mē meta cheiros krataias. Kai ekteinas tēn cheira, pataxō tous Aigyptious; ᾿All' homōs agathos hōn kai philanthrōpos kolazein ek monēs prognōseōs ouk anechetai alla anamenei tōn pragmatōn to telos, kai deiknysin hapasi tēs timōrias to dikaion. ᾿Allōs te kai pollǭ dikaioteron, to tēn ekeinou gymnōthēnai kakian kai ponērian, tou ton Theon apēnē nomisthēnai. Ei gar pro tōn helenchōn hekolasen, edoxen an kai ōmos einai kai adikos; nyn de kai tou Theou to makrothymon dedektai, kakeinou to dyssebes kai thēriōdes elēlenktai.
Since God foreknew Pharaoh's disobedience, why did he not punish him from the beginning? He showed that he foreknew it: “I know,” he says, “that Pharaoh king of Egypt will not let you go except with a mighty hand. And stretching out my hand I will strike the Egyptians.” Yet, being good and loving toward humankind, he does not consent to punish on the basis of foreknowledge alone, but waits for the outcome of events and shows everyone the justice of the punishment. Besides, it is much more just that Pharaoh's vice and wickedness be laid bare than that God be thought harsh. If he had punished him before the proofs, he would have seemed both cruel and unjust; but now God's long-suffering has been shown, and Pharaoh's impiety and brutality have been exposed.
Exod 3:19–20 (quotation, high confidence)
Notes and citation
Summary: God, though he foreknew Pharaoh's stubbornness, waited to punish him so that the justice of the punishment would be evident.
- Quotation: Exod 3:19–20.
Topics: Providence, The last judgment, Election and predestination
Cite (SBL): Theodoret, Quaest. Oct. 2.8 (PG 80 80:231; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-8
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.9PG 80 80:231
Διατί πρῶτον σημεῖον δέδωκε τῆς ῥάβδου τὴν εἰς ὄφιν μεταβολήν; Ἐπειδὴ λογικῆς ὁ Φαραὼ φύσεως ὢν ὠμότητι κατὰ τῶν Ἑβραίων ἐχρήσατο, καὶ τὸ θεοειδές θηριῶδες ἀπέφηνε, τὴν ῥάβδον δι᾿ ἧς αὐτὸν ἐμαστίγωσεν, εἰς ὅφιν μεταβληθῆναι προσέταξεν· εἰς ἔλεγχον μὲν τῆς ἐκείνου θηριωδίας, ἔμφασιν δὲ τῆς δυσμενείας. Καὶ γὰρ τῇ τοῦ ὄφεως ἀρᾷ καὶ τοῦτο προστέθεικεν· Ἔχθραν θήσω ἀναμέσον τοῦ καὶ ἀναμέσον τῆς γυναικὸς, καὶ τὰ ἑξῆς.
Diati prōton sēmeion dedōke tēs rhabdou tēn eis ophin metabolēn? Epeidē logikēs ho Pharaō physeōs ōn ōmotēti kata tōn Hebraiōn echrēsato, kai to theoeides thēriōdes apephēne, tēn rhabdon di᾿ hēs auton emastigōsen, eis hophin metablēthēnai prosetaxen; eis elenchon men tēs ekeinou thēriōdias, emphasin de tēs dysmeneias. Kai gar tę̄ tou opheōs arą kai touto prostetheiken; Echthran thēsō anameson tou kai anameson tēs gynaikos, kai ta hexēs.
Why did he give as the first sign the change of the rod into a serpent? Since Pharaoh, being of a rational nature, used cruelty against the Hebrews and made what was godlike in him beastly, God commanded the rod with which he would scourge him to be changed into a serpent, to convict his brutality and to signify his hostility. For to the curse on the serpent he had added this too: “I will put enmity between you and the woman,” and so on.
Exod 4:2–4 (allusion, high confidence) · Exod 7:9–10 (allusion, medium confidence) · Gen 3:15 (quotation, high confidence)
Notes and citation
Summary: The rod became a serpent to expose Pharaoh's beastly cruelty and his enmity toward God's people.
- Quotation: Gen 3:15. Allusions: Exod 4:2–4; Exod 7:9–10.
Topics: Interpreting Scripture
Cite (SBL): Theodoret, Quaest. Oct. 2.9 (PG 80 80:231; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-9
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.10PG 80 80:231
Ἡ λέπρωσις τῆς χειρὸς τί δηλοῖ; Ἐν εὐσεβείᾳ τραφὲν τὸ γένος τοῦ Ἰακὼβ εἰς τὴν Αἴγυπτον εἰσελήλυθεν· ἀλλ᾽ ἐκεῖ τῶν Αἰγυπτίων μετέμαθε τὴν ἀσέβειαν· τῆς ἐκείνων δὲ δουλείας ἀπαλλαγὲν, τὸν τῶν ὅλων ἑπέγνω Θεόν. Δεδήλωκε τοίνυν διὰ τῆς ἀλλοιώσεως τῆς χειρὸς τὴν λέπρωσιν αὐτῶν, καὶ τὴν κατὰ τοῦτο κάθαρσιν. Πρὸς δὲ τούτοις καὶ ἕτερον ὁ Δεσπότης ᾠκονόμει Θεός. Ἐπειδὴ γὰρ ἤμελλε τὸν περὶ τῶν λεπρῶν τιθέναι Η νόμον, καὶ ἀκαθάρτους τούτους προσαγορεύειν οὐδὲν δὲ τῶν ἀκουσίων ἀκάθαρτον· ἕτερα διὰ τούτων οἰκονομῶν, τούτοις ἐχρήσατο τοῖς νόμοις ἅπερ ἐν ἐκείνοις γενόμενοι τοῖς χωρίοις σὺν Θεῷ φάναι δηλώσομεν. Ἐλέπρωσε τοῦ νομοθέτου τὴν χεῖρα, τοὺς τὰ τέλεια πεπαιδευμένους διδάσκων, ὡς οὐδὲν των τοιούτων ἀκάθαρτον. Ἡ γὰρ τὰ θαύματα ἐκεῖνα ἐργασαμένη δεξιά, λεπρὰ πρότερον γενομένη ταῖς θεοσημείαις ὑπούργησε, καὶ τὰ στοι χεῖα μετέβαλεν Ἐκ τούτου δὲ καὶ τὸν νομοθέτην ἐπαίδευε μὴ μέγα φρονεῖν, ἀλλ᾽ εἰδέναι τὴν φύσιν τῆς λεπρωθείσης ἀναμιμνησκόμενον δεξιᾶς.
Hē leprōsis tēs cheiros ti dēloi? En eusebeią traphen to genos tou Iakōb eis tēn Aigypton eiselēlythen; all᾽ ekei tōn Aigyptiōn metemathe tēn asebeian; tēs ekeinōn de douleias apallagen, ton tōn holōn hepegnō Theon. Dedēlōke toinyn dia tēs alloiōseōs tēs cheiros tēn leprōsin autōn, kai tēn kata touto katharsin. Pros de toutois kai heteron ho Despotēs ǭkonomei Theos. Epeidē gar ēmelle ton peri tōn leprōn tithenai Ē nomon, kai akathartous toutous prosagoreuein ouden de tōn akousiōn akatharton; hetera dia toutōn oikonomōn, toutois echrēsato tois nomois haper en ekeinois genomenoi tois chōriois syn Theǭ phanai dēlōsomen. Eleprōse tou nomothetou tēn cheira, tous ta teleia pepaideumenous didaskōn, hōs ouden tōn toioutōn akatharton. Hē gar ta thaumata ekeina ergasamenē dexia, lepra proteron genomenē tais theosēmeiais hypourgēse, kai ta stoi cheia metebalen Ek toutou de kai ton nomothetēn epaideue mē mega phronein, all᾽ eidenai tēn physin tēs leprōtheisēs anamimnēskomenon dexias.
What does the leprosy of the hand signify? The race of Jacob, reared in piety, entered Egypt; but there it learned the impiety of the Egyptians; and when freed from slavery to them, it recognized the God of the universe. By the change of the hand, then, he showed their leprosy and their cleansing from it. Besides this, God the Master was arranging something else too. Since he was going to lay down the law about lepers and call them unclean, though nothing involuntary is unclean, he used those laws to arrange other things, which we shall explain, God willing, when we come to those passages. He made the lawgiver's hand leprous, teaching those instructed in perfect things that nothing of this kind is unclean. For the right hand that worked those miracles had first become leprous, and then served the divine signs and changed the elements. By this he also taught the lawgiver not to be proud, but to know his nature by remembering the hand that had become leprous.
Exod 4:6–7 (allusion, high confidence) · Lev 13:1–14:57 (allusion, medium confidence)
Notes and citation
Summary: Moses' leprous hand signified Israel's defilement in Egypt and its cleansing, and taught that involuntary conditions like leprosy are not truly unclean.
- Allusions: Exod 4:6–7; Lev 13–14.
Topics: The law of Moses, Humility and pride
Cite (SBL): Theodoret, Quaest. Oct. 2.10 (PG 80 80:231; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-10
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.11PG 80 80:233
Ὑπουργῷ κεχρημένος τῷ Μωσῇ ὁ τῶν ὅλων Θεὸς τί δήποτε ἰσχνόφωνον αὐτὸν διέπλασε καὶ βραδύγλωσσον; Ἐπειδὴ τοῦτο μᾶλλον τὴν δύναμιν ἐδείκνυ τὴν θείαν. Ὥσπερ γὰρ ἁλιέας, καὶ τελώνας, καὶ σκυτοτόμους, κήρυκας ἀληθείας καὶ διδασκάλους εὐσεδείας ἐχειροτόνησεν, οὕτω διὰ φωνῆς ἀσθενοῦς, καὶ γλώσσης βραδείας, κατήσχυνε τοὺς Αἰγυπτίους σοφούς.
Hypourgǭ kechrēmenos tǭ Mōsę̄ ho tōn holōn Theos ti dēpote ischnophōnon auton dieplase kai bradyglōsson? Epeidē touto mallon tēn dynamin edeikny tēn theian. Hōsper gar halieas, kai telōnas, kai skytotomous, kērykas alētheias kai didaskalous eusedeias echeirotonēsen, houtō dia phōnēs asthenous, kai glōssēs bradeias, katēschyne tous Aigyptious sophous.
Since the God of the universe used Moses as his minister, why did he make him weak-voiced and slow of tongue? Because this showed the divine power the more. Just as he appointed fishermen, tax collectors, and leatherworkers as heralds of the truth and teachers of piety, so through a weak voice and a slow tongue he put the wise men of Egypt to shame.
Exod 4:10 (allusion, high confidence) · 1 Cor 1:27 (allusion, medium confidence)
Notes and citation
Summary: Moses' poor speech displayed God's power, as did the choice of humble apostles.
- Allusions: Exod 4:10; 1 Cor 1:27.
Topics: Providence
Cite (SBL): Theodoret, Quaest. Oct. 2.11 (PG 80 80:233; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-11
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-quaestiones-octateuchum-2-11) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.