Questions on the Octateuch 1.75–1.107
Greek text: PG 80.English: Claude (claude-opus-5-5), public domain (CC0).
Prologue 1
1.75PG 80 80:185
Διατί τῶν πατριαρχῶν αἱ γυναῖκες στεῖραι; Καὶ γὰρ Σάῤῥα στεῖρα, καὶ ἡ ᾿Ρεβέκκα ὡσαύτως, καὶ ἡ ᾿Ῥαχὴλ μέντοι, καὶ ἡ Λεία. Ἰδὼν γὰρ, φησὶ, Κύριος, ὅτι μισεῖται ἡ Λεία, ἀνέῳξε αὐτῆς τὴν μήτραν. Τὸ Ἰσραηλιτικὸν συστῆσαι γένος βουληθεὶς ὁ Θεὸς, δείκνυσιν οὐ κατὰ φύσεως ἀκολουθίαν, ἀλλὰ κατὰ τὴν τῆς χάριτος φιλοτιμίαν τὴν πολυγονίαν δεξάμενον. Ταύτης δὲ τῆς κηδεμονίας ἐκεῖνο τὸ γένος τετύχηκεν, ἐπειδήπερ ὁ Δεσπότης Χριστὸς, ὁ μονογενὴς τοῦ Θεοῦ Υἱὸς, ἐκεῖθεν ἔμελλε τὸ κατὰ σάρκα βλαστήσειν.
Diati tōn patriarchōn hai gynaikes steirai? Kai gar Sarrha steira, kai hē ᾿Rebekka hōsautōs, kai hē ᾿Rhachēl mentoi, kai hē Leia. Idōn gar, phēsi, Kyrios, hoti miseitai hē Leia, aneǭxe autēs tēn mētran. To Israēlitikon systēsai genos boulētheis ho Theos, deiknysin ou kata physeōs akolouthian, alla kata tēn tēs charitos philotimian tēn polygonian dexamenon. Tautēs de tēs kēdemonias ekeino to genos tetychēken, epeidēper ho Despotēs Christos, ho monogenēs tou Theou Huios, ekeithen emelle to kata sarka blastēsein.
Why were the wives of the patriarchs barren? Sarah was barren, and Rebecca likewise, and Rachel too, and Leah: “For the Lord,” it says, “seeing that Leah was hated, opened her womb.” God, wishing to establish the Israelite race, shows that it received its many offspring not by the course of nature but by the generosity of grace. That race obtained this care because Christ the Master, the only-begotten Son of God, was going to spring from it according to the flesh.
Gen 29:31 (quotation, high confidence) · Gen 11:30 (allusion, high confidence) · Gen 25:21 (allusion, high confidence) · Gen 30:1 (allusion, high confidence) · Rom 9:5 (allusion, medium confidence)
Notes and citation
Summary: The patriarchs' wives were barren so that Israel's increase would be seen as God's grace, since Christ was to be born from it.
- Quotation: Gen 29:31. Allusions: Gen 11:30; 25:21; 30:1; Rom 9:5. A stray fragment of another line (“… the opposite manner”) at the end of the section was removed.
Notes on the original text
- Digital text corrected (stray fragment of another line): μει ὁ τρόπος ὁ ἐναντίος. → .
Topics: Grace, Providence, Incarnation, Women
Cite (SBL): Theodoret, Quaest. Oct. 1.75 (PG 80 80:185; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/1-75). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/1-75
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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.
1.76PG 80 80:187
Διὰ τίνος μαθεῖν ἠθέλησεν ἡ ᾿Ῥεβέκκα τὰ περὶ τῶν κυοφορουμένων παιδίων; Τινές φασι πρὸς τὸν Μελχισεδέκ αὐτὴν ἀπεληλυ θέναι, ἅτε δὴ καὶ ἀρχιερέα ὄντα τοῦ Θεοῦ τοῦ ὑψίστου, καὶ ἐπίσημον ἐν εὐσεβείᾳ, καὶ λίαν περιφανῆ. Ἑπειδὴ δὲ εἰώθεισαν οἱ πατριάρχαι καὶ θυσιαστήρια τῷ Θεῷ κατασκευάζειν ἐν οἷς ἐσκήνουν χωρίοις, εἰκὸς παρ' ἓν τούτων ἀπελθοῦσαν αὐτὴν ἱκετεῦσαι τὸν τῶν ὅλων Θεὸν, καὶ γνωρίσαι τὰ συμβησόμενα.
Dia tinos mathein ēthelēsen hē ᾿Rhebekka ta peri tōn kyophoroumenōn paidiōn? Tines phasi pros ton Melchisedek autēn apelēly thenai, hate dē kai archierea onta tou Theou tou hypsistou, kai episēmon en eusebeią, kai lian periphanē. Hepeidē de eiōtheisan hoi patriarchai kai thysiastēria tǭ Theǭ kataskeuazein en hois eskēnoun chōriois, eikos par' hen toutōn apelthousan autēn hiketeusai ton tōn holōn Theon, kai gnōrisai ta symbēsomena.
Through whom did Rebecca wish to learn about the children she was carrying? Some say that she went to Melchizedek, since he was high priest of God Most High, distinguished in piety and very famous. But since the patriarchs used to build altars to God in the places where they encamped, it is likely that she went to one of these, prayed to the God of the universe, and learned what would happen.
Gen 25:22–23 (allusion, high confidence) · Gen 14:18 (allusion, medium confidence)
Notes and citation
Summary: Rebecca probably inquired of God at one of the patriarchs' altars rather than through Melchizedek.
- Allusions: Gen 25:22–23; Gen 14:18.
Topics: Prayer
Cite (SBL): Theodoret, Quaest. Oct. 1.76 (PG 80 80:187; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/1-76). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/1-76
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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.
1.77PG 80 80:187
Διατί κωλύει τὸν Ἰσαὰκ ὁ Θεὸς εἰς τὴν Αἴγυ πτον ἀποδημῆσαι τοῦ λιμοῦ τοῦτο πρᾶξαι καταναγκάζοντος *; Τὴν οἰκείαν σοφίαν τε καὶ κηδεμονίαν διὰ πάντων δηλοῖ ὁ Δεσπότης Θεός· καὶ γὰρ τὸν πατριάρχην ᾿Αβραάμ, οὐχ ὡς ἀπορῶν ἐν τῇ Παλαιστίνῃ διαθρέψαι, συνεχώρησεν εἰς τὴν Αἴγυπτον ἀπελθεῖν ἀλλ' ἵνα καὶ τοῖς Αἰγυπτίοις ἐπιδείξῃ τοῦ ἀνδρὸς τὴν εὐσέβειαν, καὶ ζηλῶσαι προτρέψῃ τοῦ πατριάρχου τὴν ἀρετήν. Τὸν δὲ Ἰσαὰκ αὐτοῦ μεῖναι προσέταξε, καὶ τῇ τῶν ἀναγκαίων αὐτὸν περιέκλυσεν ἀφθονίᾳ, δεικνὺς ὡς καὶ τῷ πατρὶ ταῦτα παρασχεῖν οἷός τε ἦν, ἃ καὶ αὐτῷ ἔδωκε φιλοτίμως. Πάντων γὰρ ἐν ἐνδείᾳ ὄντων, καὶ σπάνει τῶν ἀναγκαίων, καὶ τῆς γῆς ἀγόνου γεγενημένης, αὐτὸς σπείρας πολύχουν ἔλαβε τὸν καρπόν.
Diati kōlyei ton Isaak ho Theos eis tēn Aigy pton apodēmēsai tou limou touto praxai katanankazontos *? Tēn oikeian sophian te kai kēdemonian dia pantōn dēloi ho Despotēs Theos; kai gar ton patriarchēn ᾿Abraam, ouch hōs aporōn en tę̄ Palaistinę̄ diathrepsai, synechōrēsen eis tēn Aigypton apelthein all' hina kai tois Aigyptiois epideixę̄ tou andros tēn eusebeian, kai zēlōsai protrepsę̄ tou patriarchou tēn aretēn. Ton de Isaak autou meinai prosetaxe, kai tę̄ tōn anankaiōn auton perieklysen aphthonią, deiknys hōs kai tǭ patri tauta paraschein hoios te ēn, ha kai autǭ edōke philotimōs. Pantōn gar en endeią ontōn, kai spanei tōn anankaiōn, kai tēs gēs agonou gegenēmenēs, autos speiras polychoun elabe ton karpon.
Why does God prevent Isaac from going to Egypt, when the famine was forcing him to do so? God the Master shows his wisdom and care through everything. He allowed the patriarch Abraham to go to Egypt, not because he was unable to feed him in Palestine, but to show the Egyptians the man's piety and to urge them to emulate the patriarch's virtue. But he commanded Isaac to stay where he was, and flooded him with an abundance of necessities, showing that he could have provided for his father too what he generously gave to Isaac. For when everyone was in want and short of necessities, and the land had become barren, Isaac sowed and received an abundant harvest.
Gen 26:1–3 (allusion, high confidence) · Gen 26:12 (allusion, high confidence) · Gen 12:10 (allusion, high confidence)
Notes and citation
Summary: God kept Isaac in Canaan during the famine to show that he could have provided for Abraham there too.
- Allusions: Gen 26:1–3, 12; Gen 12:10.
Topics: Providence
Cite (SBL): Theodoret, Quaest. Oct. 1.77 (PG 80 80:187; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/1-77). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/1-77
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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.
1.78PG 80 80:187
Τίνος ἕνεκεν ὁ Ἰσαὰκ τῷ Ἡσαῦ δοῦναι τὴν εὐλογίαν ἠβούλετο; Κατὰ τὸν νόμον τῆς φύσεως· πρωτότοκος γὰρ ἦν. Οἱ δὲ πρωτότοκοι καὶ πρῶτοι, καὶ διπλῆν ἐλάμβανον μοῖραν. Ηὔξησε δὲ καὶ ἡ θεραπεία τὸ φίλτρον· Ἡ γὰρ θήρα αὐτοῦ βρῶσις αὐτῷ. Ἧν ἱκανὴ δὲ ἡ θεραπεία καὶ τοὺς ὠμοτάτους ἐκμειλίξασθαι μήτι γε δὴ πατέρα, καὶ πατέρα φιλόστοργον. Εὕροι δ᾽ ἄν τις, καὶ τὸν θεῖον ᾿Απόστολον πλείσταις ὅσαις εὐλογίαις τοὺς τεθεραπευκότας αὐτὸν ἀμειψά
Tinos heneken ho Isaak tǭ Hēsau dounai tēn eulogian ēbouleto? Kata ton nomon tēs physeōs; prōtotokos gar ēn. Hoi de prōtotokoi kai prōtoi, kai diplēn elambanon moiran. Ēuxēse de kai hē therapeia to philtron; Hē gar thēra autou brōsis autǭ. Hēn hikanē de hē therapeia kai tous ōmotatous ekmeilixasthai mēti ge dē patera, kai patera philostorgon. Heuroi d᾽ an tis, kai ton theion ᾿Apostolon pleistais hosais eulogiais tous tetherapeukotas auton ameipsa
Why did Isaac wish to give the blessing to Esau? According to the law of nature, for he was the firstborn; and the firstborn held the first place and received a double portion. His service also increased his father's affection: “For his game was food for him.” Service can soften even the cruellest, let alone a father, and an affectionate father. One could find the divine Apostle too repaying with very many blessings those who had served him …
Gen 25:28 (quotation, high confidence) · Deut 21:17 (allusion, medium confidence) · 2 Tim 1:16–18 (allusion, low confidence)
Notes and citation
Summary: Isaac wished to bless Esau as firstborn and because Esau's service had won his affection.
- The section breaks off in the scan. Quotation: Gen 25:28. Allusions: Deut 21:17; 2 Tim 1:16–18.
Topics: Parents and children
Cite (SBL): Theodoret, Quaest. Oct. 1.78 (PG 80 80:187; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/1-78). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/1-78
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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.
1.79PG 80 80:187
Πόθεν ἡ ῾Ρεβέκκα τεθάῤῥηκεν, ὅτι δὴ τεύξεται τῆς εὐλογίας ὁ Ἰακώβ· καὶ οὕτω τεθάῤῥηκεν, ὡς εἰπεῖν, Ἐπ᾿ ἐμὲ ἡ κατάρα σου, τέκνον, μόνον ἐπάκουσον τῆς φωνῆς μου ; Προεγνώκει καὶ παρὰ τοῦ Θεοῦ τῶν ὅλων, ὅτι ὁ μείζων δουλεύσει τῷ ἐλάσσονι. Ἐκείνῃ τῇ προῤῥήσει πιστεύουσα, πάντα ἐκίνησεν πόρον, ὡς τὸν Ἰακώβ τὴν πατρικὴν εὐλογίαν λαβεῖν.
Pothen hē ῾Rebekka tetharrhēken, hoti dē teuxetai tēs eulogias ho Iakōb; kai houtō tetharrhēken, hōs eipein, Ep᾿ eme hē katara sou, teknon, monon epakouson tēs phōnēs mou ? Proegnōkei kai para tou Theou tōn holōn, hoti ho meizōn douleusei tǭ elassoni. Ekeinę̄ tę̄ prorrhēsei pisteuousa, panta ekinēsen poron, hōs ton Iakōb tēn patrikēn eulogian labein.
From where did Rebecca get her confidence that Jacob would obtain the blessing, and such confidence as to say, “Upon me be your curse, child; only obey my voice”? She had learned beforehand from the God of the universe that the elder would serve the younger. Believing that prediction, she tried every means so that Jacob would receive his father's blessing.
Gen 27:13 (quotation, high confidence) · Gen 25:23 (quotation, high confidence)
Notes and citation
Summary: Rebecca acted on God's prophecy that the elder would serve the younger.
- Quotations: Gen 27:13; Gen 25:23. Two stray words from another line at the end of the section were removed.
Notes on the original text
- Digital text corrected (stray bracket; stray fragment of another line): μου ; ) Προεγνώκει → μου ; Προεγνώκει; τούτου υἱόν. → .
Topics: Faith, Prophecy and fulfilment
Cite (SBL): Theodoret, Quaest. Oct. 1.79 (PG 80 80:187; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/1-79). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/1-79
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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.
1.80PG 80 80:189
Τί δήποτε τῷ Ἰσαὰκ τὸ βούλημα τὸ οἰκεῖον οὐκ ἀπεκάλυψεν ὁ Θεός; Ἵνα ἐναργὴς γένηται ἡ τοῦ Θεοῦ περὶ τὸν Ἰακώβ κηδεμονία. Δείκνυσι δὲ τοῦτο, τὸ τὸν μὲν Ἰσαάκ ἐσπουδακέναι τὸν Ἡσαῦ εὐλογῆσαι· τὴν δὲ θείαν χάριν, καὶ παρὰ γνώμην τοῦ Ἰσαὰκ, ἐπὶ τὸν Ἰακὼβ ἑλκῦσαι τὴν εὐλογίαν. Τοῦτο δὲ καὶ αὐτὸς συνἥκεν ὁ Ἰσαάκ. Ὡς γὰρ πάντα πόρον ἐκίνησε, καὶ ἀπέστειλε τὸν Ἡσαῦ ἐπὶ τὴν θήραν, καὶ τοῦ Ἰακὼβ τὴν τροφὴν προσενηνοχότος, πολλάκις ἤρετο εἰ αὐτὸς εἴη Ἡσαῦ ὁ πρωτότοκος καὶ οὐ μόνον ἤρετο, ἀλλὰ καὶ τὰς χεῖρας τῷ σώματι προσενήνοχεν. Εἶτα τοῦ Ἡσαῦ εἰσεληλυθότος, τὸ γεγενημένον καταπλαγεὶς οὐκ ἐχαλέπηνεν ὡς παρὰ παιδὸς ἐξαπατηθεὶς, ἀλλὰ τὸν θεῖον ἔγνω σκοπὸν, καὶ ἣν ἔδωκεν ἐβεβαίωσεν εὐλογίαν.
Ti dēpote tǭ Isaak to boulēma to oikeion ouk apekalypsen ho Theos? Hina enargēs genētai hē tou Theou peri ton Iakōb kēdemonia. Deiknysi de touto, to ton men Isaak espoudakenai ton Hēsau eulogēsai; tēn de theian charin, kai para gnōmēn tou Isaak, epi ton Iakōb helkysai tēn eulogian. Touto de kai autos synēken ho Isaak. Hōs gar panta poron ekinēse, kai apesteile ton Hēsau epi tēn thēran, kai tou Iakōb tēn trophēn prosenēnochotos, pollakis ēreto ei autos eiē Hēsau ho prōtotokos kai ou monon ēreto, alla kai tas cheiras tǭ sōmati prosenēnochen. Eita tou Hēsau eiselēlythotos, to gegenēmenon kataplageis ouk echalepēnen hōs para paidos exapatētheis, alla ton theion egnō skopon, kai hēn edōken ebebaiōsen eulogian.
Why did God not reveal his own will to Isaac? So that God's care for Jacob might become evident. This is shown by Isaac's being eager to bless Esau, while the divine grace drew the blessing to Jacob even against Isaac's intention. Isaac himself understood this. For he had tried every means: he sent Esau to the hunt; and when Jacob brought the food, he asked several times whether he was Esau the firstborn, and not only asked but also put his hands to his body. Then, when Esau came in, astounded at what had happened, he was not angry at having been deceived by his son, but recognized the divine aim and confirmed the blessing he had given.
Gen 27:1–4 (allusion, high confidence) · Gen 27:18–24 (allusion, high confidence) · Gen 27:30–33 (allusion, high confidence)
Notes and citation
Summary: God left Isaac uninformed so that his care for Jacob would be evident when the blessing went to Jacob against Isaac's intention.
- Allusions: Gen 27:1–4, 18–24, 30–33.
Topics: Providence, Grace
Cite (SBL): Theodoret, Quaest. Oct. 1.80 (PG 80 80:189; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/1-80). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/1-80
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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.
1.81PG 80 80:189
Εἶτα οὐ δοκεῖ ἐψεῦσθαι ὁ Ἰακὼβ εἰπὼν, Ἐγώ εἰμι Ἡσαῦ ὁ πρωτότοκός σου; Πριάμενος ἦν τὰ τῶν πρωτοτοκίων πρεσβείας ᾿Αληθεύων τοιγαροῦν ἑαυτὸν ἀπεκάλει πρωτότοκον.
Eita ou dokei epseusthai ho Iakōb eipōn, Egō eimi Hēsau ho prōtotokos sou? Priamenos ēn ta tōn prōtotokiōn presbeias ᾿Alētheuōn toigaroun heauton apekalei prōtotokon.
Then does Jacob not seem to have lied in saying, “I am Esau your firstborn”? He had bought the privileges of the birthright. In calling himself firstborn, therefore, he was telling the truth.
Gen 27:19 (quotation, high confidence) · Gen 25:31–34 (allusion, high confidence)
Notes and citation
Summary: Jacob did not lie in calling himself firstborn, since he had bought the birthright.
- Quotation: Gen 27:19. Allusion: Gen 25:31–34. Theodoret's defense of Jacob is translated as written.
Topics: Lying and truthfulness
Cite (SBL): Theodoret, Quaest. Oct. 1.81 (PG 80 80:189; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/1-81). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/1-81
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-quaestiones-octateuchum-1-81) · 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.
1.82PG 80 80:189
Τίς δὲ τῆς εὐλογίας ἡ ἑρμηνεία; Ἔμελλεν ἐξ αὐτοῦ κατὰ σάρκα βλαστήσειν ὁ Δεσπότης Χριστὸς, ἡ τῶν ἐθνῶν προσδοκία, ὁ τῆς οἰκουμένης ἁπάσης καὶ Σωτὴρ καὶ Δεσπότης. Ταῦτα προορῶν ὁ πατριάρχης, φησίν· Ἰδοὺ ὀσμὴ τοῦ υἱοῦ μου, ὡς ὀσμὴ ἀγροῦ πλήρους, ὃν εὐλόγησε Κύριος. Ὅτι δὲ πολλάκις ἀγρὸν τὸν κόσμον ἡ θεία καλεῖ Γραφή, μάρτυς ὁ Κύριος ἐν τοῖς ἱεροῖς Εὐαγγελίοις τὴν παραβολὴν ἑρμηνεύων· ᾿Αγρὸς γὰρ, φησὶν, ἔστιν ὁ κόσμος. Ὁ δὲ σπείρων τὸ καλὸν σπέρμα ἔστιν ὁ Υἱὸς τοῦ ἀνθρώπου.» "Ὅρα τοιγαροῦν ἐν τῷ Ἰακὼβ τῆς οἰκουμένης ἁπάσης τὴν σωτηρίαν. Διό ἐπεύχεται αὐτῷ τοῦ οὐρανοῦ τὴν δρόσον, καὶ τῆς γῆς τὴν πιότητα. "Α κατὰ μὲν τὸ πρόχειρον καὶ ἐπιπόλαιον τοῦ γράμματος νόημα, δηλοῖ τὴν ἄνωθεν χάριν, καὶ τῶν ἀπὸ γῆς ἀγαθῶν τὴν ἀφθονίαν· κατὰ δὲ τὴν τοῦ ἀγροῦ ἑρμηνείαν, αἰνίττεται τοῦ Δεσπότου Χριστοῦ, διὰ τῆς δρόσου μὲν τὴν θεότητα, διὰ δὲ τῆς πιότητος τῆς γῆς τὴν ἐξ ἡμῶν ἀνθρωπότητα. Καὶ γὰρ ὁ μακάριος Δαβὶδ ταῦτα προαγορεύων ἔφη· Καταβήσεται ὡς ὑετὸς ἐπὶ πόκον, καὶ ὡσεὶ σταγόνες στάζουσαι ἐπὶ τὴν γῆν Ὥσπερ γὰρ ἡ δρόσος ἀοράτως μὲν κάτεισι, κάτω δὲ συνισταμένη γίνεται δήλη· οὕτως ἀόρατος ὢν ὁ Θεὸς Λόγος διὰ τῆς σαρκὸς ἐπὶ γῆς ὤφθη, καὶ τοῖς ἀνθρώποις συνανεστράφη, καὶ ἐφανερώθη ἐν σαρκὶ, κατὰ τὸν θεῖον Ἀπόστολον. Καὶ ὁ σἶτος δὲ καὶ ὁ οἶνος τῶν θείων ἐστὶ μυστηρίων αἴνιγμα· τούτῳ συμφωνεῖ τῷ λόγῳ καὶ τὰ ἑξῆς· Καὶ δουλευσάτωσάν σοι ἔθνη. Πάντα γὰρ τὰ ἔθνη δουλεύσουσιν αὐτῷ, φησὶν ὁ θεῖος Δαβίδ. Καὶ προσκυνήσουσιν οἱ ἄρχοντες. Βασιλεῖς γὰρ, φησί, Θαρσεῖς καὶ νῆσοι δῶρα προσοίσουσι. Βασιλεῖς ᾿Αράβων καὶ Σαβὰ δῶρα προσάξουσι, καὶ προσκυνήσουσιν αὐτῷ πάντες οἱ βασιλεῖς τῆς γῆς.» Ταύτην ἐκράτυνε τὴν εὐλογίαν, καὶ ἡνίκα αὐτὸν εἰς τὴν Μεσοποταμίαν ἐξέπεμψεν. Ἔσῃ γὰρ, φησὶν, εἰς συναγωγὰς ἐθνῶν, καὶ δῴη σοι Κύριος τὴν εὐλογίαν Ἀβραὰμ τοῦ πατρός σου Τίς δὲ ἡ εὐλογία, ῥάδιον τῷ βουλομένῳ καταμαθεῖν. Τῷ γὰρ Ἀβραὰμ ὁ τῶν ὅλων ἔφη Θεός· Ἐν τῷ σπέρματί σου εύλογηθήσεται πάντα τὰ ἔθνη τῆς γῆς.
Tis de tēs eulogias hē hermēneia? Emellen ex autou kata sarka blastēsein ho Despotēs Christos, hē tōn ethnōn prosdokia, ho tēs oikoumenēs hapasēs kai Sōtēr kai Despotēs. Tauta proorōn ho patriarchēs, phēsin; Idou osmē tou huiou mou, hōs osmē agrou plērous, hon eulogēse Kyrios. Hoti de pollakis agron ton kosmon hē theia kalei Graphē, martys ho Kyrios en tois hierois Euangeliois tēn parabolēn hermēneuōn; ᾿Agros gar, phēsin, estin ho kosmos. Ho de speirōn to kalon sperma estin ho Huios tou anthrōpou.» "Hora toigaroun en tǭ Iakōb tēs oikoumenēs hapasēs tēn sōtērian. Dio epeuchetai autǭ tou ouranou tēn droson, kai tēs gēs tēn piotēta. "A kata men to procheiron kai epipolaion tou grammatos noēma, dēloi tēn anōthen charin, kai tōn apo gēs agathōn tēn aphthonian; kata de tēn tou agrou hermēneian, ainittetai tou Despotou Christou, dia tēs drosou men tēn theotēta, dia de tēs piotētos tēs gēs tēn ex hēmōn anthrōpotēta. Kai gar ho makarios Dabid tauta proagoreuōn ephē; Katabēsetai hōs hyetos epi pokon, kai hōsei stagones stazousai epi tēn gēn Hōsper gar hē drosos aoratōs men kateisi, katō de synistamenē ginetai dēlē; houtōs aoratos ōn ho Theos Logos dia tēs sarkos epi gēs ōphthē, kai tois anthrōpois synanestraphē, kai ephanerōthē en sarki, kata ton theion Apostolon. Kai ho sitos de kai ho oinos tōn theiōn esti mystēriōn ainigma; toutǭ symphōnei tǭ logǭ kai ta hexēs; Kai douleusatōsan soi ethnē. Panta gar ta ethnē douleusousin autǭ, phēsin ho theios Dabid. Kai proskynēsousin hoi archontes. Basileis gar, phēsi, Tharseis kai nēsoi dōra prosoisousi. Basileis ᾿Arabōn kai Saba dōra prosaxousi, kai proskynēsousin autǭ pantes hoi basileis tēs gēs.» Tautēn ekratyne tēn eulogian, kai hēnika auton eis tēn Mesopotamian exepempsen. Esę̄ gar, phēsin, eis synagōgas ethnōn, kai dǭē soi Kyrios tēn eulogian Abraam tou patros sou Tis de hē eulogia, rhadion tǭ boulomenǭ katamathein. Tǭ gar Abraam ho tōn holōn ephē Theos; En tǭ spermati sou eulogēthēsetai panta ta ethnē tēs gēs.
What is the interpretation of the blessing? Christ the Master, the expectation of the nations, the Savior and Master of the whole world, was going to spring from him according to the flesh. Foreseeing this, the patriarch says: “See, the smell of my son is like the smell of a full field which the Lord has blessed.” That the divine Scripture often calls the world a field, the Lord is witness in the holy Gospels when interpreting the parable: “The field,” he says, “is the world; the one who sows the good seed is the Son of Man.” See, then, in Jacob the salvation of the whole world. That is why he prays for him the dew of heaven and the fatness of the earth. According to the obvious and surface sense of the letter, these signify the grace from above and the abundance of good things from the earth; but according to the interpretation of the field, they hint at Christ the Master: through the dew his divinity, and through the fatness of the earth the humanity taken from us. For the blessed David, foretelling this, said: “He will come down like rain upon a fleece, and like drops falling on the earth.” For just as dew comes down invisibly, but becomes visible when it gathers below, so God the Word, being invisible, was seen on earth through the flesh, and lived among human beings, and was manifested in the flesh, according to the divine Apostle. And the grain and the wine are a riddle of the divine mysteries. What follows agrees with this sense: “And let nations serve you”; for “all the nations will serve him,” says the divine David. “And let rulers bow down to you”; for “the kings of Tarshish and the islands,” he says, “will offer gifts; the kings of the Arabians and of Saba will bring gifts, and all the kings of the earth will bow down to him.” He confirmed this blessing when he sent Jacob to Mesopotamia: “You will become,” he says, “assemblies of nations, and may the Lord give you the blessing of Abraham your father.” What that blessing is, is easy to learn for anyone who wishes; for the God of the universe said to Abraham: “In your seed all the nations of the earth shall be blessed.”
Gen 27:27–29 (quotation, high confidence) · Gen 49:10 (allusion, medium confidence) · Matt 13:38 (quotation, high confidence) · Matt 13:37 (quotation, high confidence) · Ps 72:6 (71:6 LXX) (quotation, high confidence) · 1 Tim 3:16 (allusion, high confidence) · Ps 72:11 (71:11 LXX) (quotation, high confidence) · Ps 72:10 (71:10 LXX) (quotation, high confidence) · Gen 28:3–4 (quotation, high confidence) · Gen 22:18 (quotation, high confidence)
Notes and citation
Summary: Theodoret reads Isaac's blessing of Jacob as a prophecy of Christ: the field is the world, the dew his divinity, the fatness of the earth his humanity, and the nations' service the worship of Christ.
- Quotations: Gen 27:27–29 (LXX); Matt 13:38, 37; Ps 72:6, 11, 10–11 (LXX 71:6, 11, 10–11); Gen 28:3–4; Gen 22:18. Allusions: Gen 49:10 (LXX “expectation of the nations”); Baruch 3:38 (“was seen on earth and lived among human beings”); 1 Tim 3:16. “The divine mysteries” are the sacraments. In the scan a catena line on Isaac as an offering to God had been exchanged with a line of this passage (“becomes visible, so God the Word, being invisible … through the”); the line was restored to its place and the catena words removed.
Notes on the original text
- Digital text corrected (catena line exchanged with a line of the text; restored; displaced line (restored above)): δήλη· οὕτως ἀόρατος ὢν ὁ Θεὸς Λόγος διὰ τῆς ῥάδιον → ῥάδιον; Ἰσαάκ; Ἴσως ἐπειδὴ προσήχθη ἱερεῖον τῷ Θεῷ, καὶ γέγονεν αὐτῷ κειμήλιον περὶ οὗ ἐλέγετο, ὅτι ἐν Ἰσαὰκ → δήλη· οὕτως ἀόρατος ὢν ὁ Θεὸς Λόγος διὰ τῆς .
Extrabiblical texts: Bar 3:38 (Baruch [in RC, EO, ETH canons]; allusion)
Topics: Christology, Incarnation, Prophecy and fulfilment, Interpreting Scripture
Cite (SBL): Theodoret, Quaest. Oct. 1.82 (PG 80 80:189; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/1-82). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/1-82
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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.
1.83PG 80 80:191
Τί δήποτε τοσαύτας εὐλογίας λαβὼν ὁ Ἰακώβ ἀποδιδράσκει τὸν ἀδελφὸν, καὶ μόνος ἀποδημεῖ τῶν ἀναγκαίων ἐστερημένος; Εναργέστερον ἐν ταῖς δοκούσαις κακοπραγίαις ἡ τοῦ Θεοῦ κηδεμονία δηλοῦται. Οἱ γὰρ ἐν εὐκληρίᾳ ὄντες οὐχ οὕτως ἴσασιν ὅσων ἀγαθῶν ἀπολαύουσι. Τούτου χάριν ἀποδιδράσκει, καὶ μόνος ἀποδημεί, ἵνα μετὰ πολλῆς τῆς περιουσίας ἐπανελθών, καὶ αὐτὸς γνῷ, ὅση τοῦ Θεοῦ τῶν ὅλων ἡ προμήθεια, καὶ τοὺς ἄλλους διδάξῃ. Ταύτην αὐτοῦ τὴν κηδεμονίαν παραυτίκα διὰ τῆς ἐπιφανείας ἐδήλωσεν. Ἐπέδειξε μὲν γὰρ αὐτῷ κλίμακα μέχρις αὐτοῦ διικνουμένην τοῦ οὐρανοῦ τοὺς δὲ ἁγίους ἀγγέλους ἀνιόντας καὶ κατιόντας. Αὐτὸς δὲ ἄνωθεν ἐφεστὼς παρεθάῤῥυνέ τε καὶ τὸ δέος ἐξήλαυνεν Ἐδήλουν δὲ οἱ ἄγγελοι τὴν θείαν διακονίαν. Περὶ τούτων γὰρ καὶ ὁ μακάριος ἔφη Παῦλος, Οὐχὶ πάντες εἰσὶ λειτουργικὰ πνεύματα εἰς διακονίαν ἀποστελλόμενα διὰ τοὺς μέλλοντας κληρονομεῖν σωτηρίαν; Τούτων δὲ ἔκαστον ἱκανὸν ἦν θάρσος ἐνθεῖναι τῷ πατριάρχῃ· διδάσκεται γὰρ, ὡς οὐδὲν ἀτημέλητον, οὐδὲ ἀκηδεμόνευτον παρὰ τῷ τῶν ὅλων Θεῷ· ἀλλ᾽ αὐτὸς ἅπαντα πρυτανεύει, διακόνοις χρώμενος τοῖς ἁγίοις ἀγγέλοις. Ἔδωκε δὲ αὐτῷ καὶ τὴν εὐλογίαν, ἣν καὶ τῷ πατρὶ καὶ τῷ προπάτορι ἐδεδώκει, περί τε τῆς τοῦ σπέρματος πολυγονίας, καὶ περὶ τοῦ τῆς οἰκουμένης Δεσπότου. Ενευλογηθήσονται γάρ, φησὶν, ἐν τῷ σπέρματί σου πᾶσαι αἱ φυλαὶ τῆς γῆς.» Εἶτα ὑπισχνεῖται αὐτῷ, καὶ τὴν ἐν τοῖς προκειμένοις κηδεμονίαν. Ἰδοὺ γὰρ, φησί, μετὰ σοῦ εἰμι διαφυλάσσων σε ἐν τῇ ὁδῷ ἡ ἐὰν πορευθῇς, καὶ ἀποστρέψω σε εἰς τὴν γῆν ταύτην, ὅτι οὐ μὴ σε ἐγκαταλείψω ἕως τοῦ ποιῆσαί με πάντα ὅσα ἐλάλησα.»
Ti dēpote tosautas eulogias labōn ho Iakōb apodidraskei ton adelphon, kai monos apodēmei tōn anankaiōn esterēmenos? Enargesteron en tais dokousais kakopragiais hē tou Theou kēdemonia dēloutai. Hoi gar en euklērią ontes ouch houtōs isasin hosōn agathōn apolauousi. Toutou charin apodidraskei, kai monos apodēmei, hina meta pollēs tēs periousias epanelthōn, kai autos gnǭ, hosē tou Theou tōn holōn hē promētheia, kai tous allous didaxę̄. Tautēn autou tēn kēdemonian parautika dia tēs epiphaneias edēlōsen. Epedeixe men gar autǭ klimaka mechris autou diiknoumenēn tou ouranou tous de hagious angelous aniontas kai kationtas. Autos de anōthen ephestōs paretharrhyne te kai to deos exēlaunen Edēloun de hoi angeloi tēn theian diakonian. Peri toutōn gar kai ho makarios ephē Paulos, Ouchi pantes eisi leitourgika pneumata eis diakonian apostellomena dia tous mellontas klēronomein sōtērian? Toutōn de ekaston hikanon ēn tharsos entheinai tǭ patriarchę̄; didasketai gar, hōs ouden atēmelēton, oude akēdemoneuton para tǭ tōn holōn Theǭ; all᾽ autos hapanta prytaneuei, diakonois chrōmenos tois hagiois angelois. Edōke de autǭ kai tēn eulogian, hēn kai tǭ patri kai tǭ propatori ededōkei, peri te tēs tou spermatos polygonias, kai peri tou tēs oikoumenēs Despotou. Eneulogēthēsontai gar, phēsin, en tǭ spermati sou pasai hai phylai tēs gēs.» Eita hypischneitai autǭ, kai tēn en tois prokeimenois kēdemonian. Idou gar, phēsi, meta sou eimi diaphylassōn se en tę̄ hodǭ hē ean poreuthę̄s, kai apostrepsō se eis tēn gēn tautēn, hoti ou mē se enkataleipsō heōs tou poiēsai me panta hosa elalēsa.»
Why, after receiving so many blessings, does Jacob run away from his brother and travel alone, deprived of necessities? God's care is shown more clearly in what seem to be misfortunes; those who are in good fortune do not know so well how many goods they enjoy. For this reason he runs away and travels alone, so that, returning with great wealth, he himself might know how great the providence of the God of the universe is, and might teach others. God showed him this care at once through his appearing. He showed him a ladder reaching up to heaven itself, and the holy angels going up and coming down; and he himself, standing above, encouraged him and drove out his fear. The angels signified the divine ministry; for of these the blessed Paul said, “Are they not all ministering spirits sent out for service, for the sake of those who are to inherit salvation?” Each of these things was enough to put courage into the patriarch; for he is taught that nothing is neglected or uncared for by the God of the universe, but that he himself governs all things, using the holy angels as ministers. He also gave him the blessing he had given to his father and grandfather, concerning the many offspring of his seed and concerning the Master of the world: “For in your seed,” he says, “all the tribes of the earth shall be blessed.” Then he promises him care in the matters at hand: “See, I am with you, guarding you on every way you go, and I will bring you back to this land; for I will not leave you until I have done all that I have spoken.”
Gen 28:12–13 (allusion, high confidence) · Heb 1:14 (quotation, high confidence) · Gen 28:14–15 (quotation, high confidence)
Notes and citation
Summary: Jacob fled poor and alone so that God's providence, shown at once in the vision of the ladder, would be evident on his return.
- Quotations: Heb 1:14; Gen 28:14–15 (LXX). Allusions: Gen 28:12–13.
Topics: Providence, Angels
Cite (SBL): Theodoret, Quaest. Oct. 1.83 (PG 80 80:191; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/1-83). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/1-83
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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.
1.84PG 80 80:193
Διατί τὸν λίθον ἀλείφει ὁ Ἰακώβ ; Οἷς εἶχε τὸν μεγαλόδωρον ἡμείψατο Κύριον. Ορθώσας γὰρ τὸν λίθον, ὃν ὑπέθηκε τῇ κεφαλῇ', κατέχεεν αὐτοῦ ἔλαιον. Τοῦτο δὲ καὶ νῦν ἔστιν εὑρεῖν παρὰ πολλῶν γυναίων τῶν τῷ Κυρίῳ πεπιστευ κότων γινόμενον. Εἰώθασι γὰρ ἐν τοῖς θείοις σηκοῖς ἐλαίῳ χρίειν τὰς τῶν ἀνακτόρων κιγκλίδας, καὶ τῶν ἁγίων μαρτύρων τὰς θήκας. Δηλοῖ δὲ τοῦτο τῆς ψυχῆς τὴν εὐγένειαν Δέχεται δὲ καὶ τὰ σμικρὰ ὁ φιλάνθρωπος Κύριος, ἀποδεχόμενος τὸν τοῦ γινομένου σκοπόν.
Diati ton lithon aleiphei ho Iakōb ? Hois eiche ton megalodōron hēmeipsato Kyrion. Orthōsas gar ton lithon, hon hypethēke tę̄ kephalę̄', katecheen autou elaion. Touto de kai nyn estin heurein para pollōn gynaiōn tōn tǭ Kyriǭ pepisteu kotōn ginomenon. Eiōthasi gar en tois theiois sēkois elaiǭ chriein tas tōn anaktorōn kinklidas, kai tōn hagiōn martyrōn tas thēkas. Dēloi de touto tēs psychēs tēn eugeneian Dechetai de kai ta smikra ho philanthrōpos Kyrios, apodechomenos ton tou ginomenou skopon.
Why does Jacob anoint the stone? He repaid the generous Lord with what he had. Setting up the stone that he had put under his head, he poured oil on it. One can find this done even now by many women who believe in the Lord: they usually anoint with oil, in the divine sanctuaries, the railings of the sanctuary and the shrines of the holy martyrs. This shows the nobility of the soul; and the Lord who loves humankind accepts even small things, welcoming the intention of what is done.
Gen 28:18 (allusion, high confidence)
Notes and citation
Summary: Jacob anointed the stone as an offering of what he had, like Christian women of Theodoret's day who anoint sanctuary railings and martyrs' shrines.
- Allusion: Gen 28:18. Theodoret's remark describes a devotional custom of his own time.
Topics: Worship, Martyrs' shrines and relics, Women
Cite (SBL): Theodoret, Quaest. Oct. 1.84 (PG 80 80:193; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/1-84). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/1-84
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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.
1.85PG 80 80:193
Πολλοὶ πρόφασιν ἀκολασίας & ποιοῦνται τὸ τέτταρας ἐσχηκέναι γυναῖκας τὸν Ἰακώβ. Τὸν σκοπὸν ἑκάστου τῶν γινομένων ἐξετάζειν προσήκει. Οὕτω γὰρ κρίνοντες εὑρήσομεν καὶ Ἰακὼβ τὸν πατριάρχην, τὴν μὲν Ῥαχὴλ μνηστευσάμενον μόνην, παρὰ γνώμην δὲ συναφθέντα τῇ Λείᾳ. Παραυτίκα γοῦν τῆς ἀπάτης αἰσθόμενος καὶ ἐδυσχέρα [ι]νε, καὶ τοῦ κηδεστοῦ κατεβόησε. Τῇ δὲ Βαλλᾷ οὐ διὰ φιληδονίαν, ἀλλὰ διὰ τὴν τῆς ὁμοζύγου παραμυθίαν ἐμίγη Τῆς γὰρ Ῥαχὴλ διὰ τὴν ἀπαιδίαν ἀνιωμένης, καὶ ἀλογίστως λεγούσης· «Δός μοι τέκνα εἰ δὲ μή γε, ἀποθανοῦμαι· ἐπέπληξε μὲν εὐσεβῶς ὁ πατριάρχης, καὶ ἔδειξε τὸν τῆς φύσεως ποιητὴν, καὶ ὅτι οὐχ ὁ γάμος ἐστὶ παίδων δημιουργός, ἀλλὰ ὁ τοῦ γάμου νομοθέτης Θεός. Ἔφη – γὰρ πρὸς αὐτήν· Μὴ ἀντὶ Θεοῦ σοἱ εἰμι ἐγὼ, ὃς ἐστέρησε σε καρπὸν κοιλίας; Ψυχαγωγῶν δὲ ὅμως αὐτὴν, ἠνέσχετο τῆς αἰτήσεως, ᾔτησε δὲ αὐτὸν τῇ παιδίσκῃ μιγῆναι, ἵνα τὸ ἐξ αὐτῆς φυόμενον οἰκεῖον ἀποκαλέσῃ παιδίον. Τοῦτο καὶ ἐπὶ τῆς Ζέλφας ἐγένετο. Πάλιν γὰρ ἡ Λεία παυσαμένη τοῦ τίκτειν, ἠντιβόλησεν αὐτὸν εἰς ἐκείνην σπεῖραι τὴν ἄρουραν. Ταῦτα φιληδονίαν μὲν οὐδεμίαν αἰνίττεται, τὴν δὲ τοῦ ἀνδρὸς ἐπιείκειαν δείκνυσι, καὶ ὅπως τὰς γυναῖκας ἐσπούδαζε θεραπεύειν. Πρὸς δὲ τούτῳ κάκεῖνο σκοπητέον, ὅτι νόμος οὐδεὶς τηνικαῦτα ἦν τὴν πολυγαμίαν κωλύων. Καὶ ὡς τρισολβίους ὑπελάμβανον τότε τοὺς πολλῶν παίδων γιγνομένους πατέρας. Καὶ ὅτι τοῦτό ἐστιν ἀληθὲς, αἱ θεῖαι μαρτυροῦσιν ἐπαγγελίαι. Τῷ γὰρ ᾿Ἀβραὰμ ὁ τῶν ὅλων ἔφη Θεός. ᾿Ανάβλεψον εἰς τὸν οὐρανὸν, καὶ ἴδε τοὺς ἀστέρας, Εli- εἰ δυνήσῃ ἐξαριθμῆσαι αὐτούς, καὶ ἐπήγαγεν «Οὕτως ἔσται τὸ σπέρμα σου. Καὶ πάλιν· Ποιήσω τὸ σπέρμα σου, ὡς ἡ ἄμμος ἡ παρὰ τὸ χεῖλος τῆς θαλάσσης, ἥτις οὐκ ἐξαριθμηθήσεται ἀπὸ τοῦ πλήθους. Οὐκ ἂν δὲ αὐτῷ ταύτην ἔδωκε τὴν ὑπόσχεσιν, εἰ μὴ τὴν πολυγονίαν μέγιστον ἐνόμιζεν εἶναι ἀγαθόν.
Polloi prophasin akolasias & poiountai to tettaras eschēkenai gynaikas ton Iakōb. Ton skopon hekastou tōn ginomenōn exetazein prosēkei. Houtō gar krinontes heurēsomen kai Iakōb ton patriarchēn, tēn men Rhachēl mnēsteusamenon monēn, para gnōmēn de synaphthenta tę̄ Leią. Parautika goun tēs apatēs aisthomenos kai edyschera [i]ne, kai tou kēdestou kateboēse. Tę̄ de Ballą ou dia philēdonian, alla dia tēn tēs homozygou paramythian emigē Tēs gar Rhachēl dia tēn apaidian aniōmenēs, kai alogistōs legousēs; «Dos moi tekna ei de mē ge, apothanoumai; epeplēxe men eusebōs ho patriarchēs, kai edeixe ton tēs physeōs poiētēn, kai hoti ouch ho gamos esti paidōn dēmiourgos, alla ho tou gamou nomothetēs Theos. Ephē – gar pros autēn; Mē anti Theou soi eimi egō, hos esterēse se karpon koilias? Psychagōgōn de homōs autēn, ēnescheto tēs aitēseōs, ę̄tēse de auton tę̄ paidiskę̄ migēnai, hina to ex autēs phyomenon oikeion apokalesę̄ paidion. Touto kai epi tēs Zelphas egeneto. Palin gar hē Leia pausamenē tou tiktein, ēntibolēsen auton eis ekeinēn speirai tēn arouran. Tauta philēdonian men oudemian ainittetai, tēn de tou andros epieikeian deiknysi, kai hopōs tas gynaikas espoudaze therapeuein. Pros de toutǭ kakeino skopēteon, hoti nomos oudeis tēnikauta ēn tēn polygamian kōlyōn. Kai hōs trisolbious hypelambanon tote tous pollōn paidōn gignomenous pateras. Kai hoti touto estin alēthes, hai theiai martyrousin epangeliai. Tǭ gar ᾿Abraam ho tōn holōn ephē Theos. ᾿Anablepson eis ton ouranon, kai ide tous asteras, Eli- ei dynēsę̄ exarithmēsai autous, kai epēgagen «Houtōs estai to sperma sou. Kai palin; Poiēsō to sperma sou, hōs hē ammos hē para to cheilos tēs thalassēs, hētis ouk exarithmēthēsetai apo tou plēthous. Ouk an de autǭ tautēn edōke tēn hyposchesin, ei mē tēn polygonian megiston enomizen einai agathon.
Many make Jacob's having had four wives a pretext for licentiousness. One must examine the aim of each thing that is done. Judging in this way, we shall find that the patriarch Jacob betrothed himself to Rachel alone, and was joined to Leah against his will. At any rate, as soon as he perceived the deceit, he was indignant and cried out against his father-in-law. He had relations with Bilhah not from love of pleasure but to console his wife. For when Rachel was grieved at her childlessness and said unreasonably, “Give me children, or else I shall die,” the patriarch rebuked her piously and pointed to the maker of nature, showing that it is not marriage that creates children, but God, the lawgiver of marriage. He said to her, “Am I in God's place, who has deprived you of the fruit of the womb?” Yet to comfort her he yielded to her request; she had asked him to have relations with her maidservant, so that she might call the child born of her her own. The same happened with Zilpah: Leah, having ceased bearing, again entreated him to sow in that field. These things hint at no love of pleasure; they show the man's reasonableness, and how eager he was to care for his wives. Besides this, one must consider that at that time there was no law forbidding polygamy, and that people then thought those who became fathers of many children thrice blessed. That this is true, the divine promises bear witness. For the God of the universe said to Abraham, “Look up to heaven and see the stars, if you can count them,” and added, “So shall your seed be”; and again, “I will make your seed like the sand by the shore of the sea, which cannot be counted for multitude.” He would not have given him this promise if he had not considered many offspring a very great good.
Gen 29:18–25 (allusion, high confidence) · Gen 30:1–2 (quotation, high confidence) · Gen 30:3–4 (allusion, high confidence) · Gen 30:9 (allusion, high confidence) · Gen 15:5 (quotation, high confidence) · Gen 22:17 (quotation, high confidence) · Gen 32:12 (allusion, low confidence)
Notes and citation
Summary: Theodoret defends Jacob's four wives: he chose only Rachel, took the maidservants at his wives' request, no law then forbade polygamy, and many children were counted a blessing.
- Quotations: Gen 30:1–2; Gen 15:5; Gen 22:17 (compare 32:12). Allusions: Gen 29:18–25; Gen 30:3–4, 9. The statement that no law then forbade polygamy is Theodoret's.
Topics: Marriage, Sexual morality, Parents and children
Cite (SBL): Theodoret, Quaest. Oct. 1.85 (PG 80 80:193; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/1-85). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/1-85
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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.
1.86PG 80 80:195
Τίνος χάριν αἱ γυναῖκες ἐζηλοτύπουν ἀλλήλας; Ατελεῖς ἦσαν, καὶ δυσσεβοῦς ἀνδρὸς θυγατέρες, τὰ ξόανα θεοὺς ὀνομάζοντος. Τούτου ἕνεκεν νομοθετῶν ὁ Θεὸς τὸν τοιοῦτον ἀπαγορεύει γάμον «Οὐ λήψη γὰρ, φησὶ, γυναῖκα ἐπ᾿ ἀδελφῇ αὐτῆς ἀντίζηλον αὐτῆς.
Tinos charin hai gynaikes ezēlotypoun allēlas? Ateleis ēsan, kai dyssebous andros thygateres, ta xoana theous onomazontos. Toutou heneken nomothetōn ho Theos ton toiouton apagoreuei gamon «Ou lēpsē gar, phēsi, gynaika ep᾿ adelphę̄ autēs antizēlon autēs.
Why were the wives jealous of each other? They were imperfect, and daughters of an impious man who named carved images gods. For this reason God, when giving the law, forbids such a marriage: “You shall not take,” he says, “a woman as a rival to her sister.”
Lev 18:18 (quotation, high confidence) · Gen 31:30 (allusion, medium confidence) · Gen 30:1 (allusion, medium confidence)
Notes and citation
Summary: Rachel and Leah were jealous because they were raised by an idolater; the Law later forbade marrying two sisters.
- Quotation: Lev 18:18. Allusion: Gen 31:30.
Topics: Marriage, Anger and envy, The law of Moses
Cite (SBL): Theodoret, Quaest. Oct. 1.86 (PG 80 80:195; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/1-86). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/1-86
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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.
1.87PG 80 80:195
Διατί ἡ Γραφὴ μέμνηται τύχης; Ἴδια τῆς Γραφῆς, τὰ τοῦ πνεύματος λόγια, αἱ θεῖαι διατάξεις, τῶν εὐσεβῶν ἀνθρώπων τὰ ῥήματα· τὰ δὲ ἄλλα ἱστορικῶς λέγει. Χρὴ τοίνυν μὴ μόνον προσέχειν τῷ λόγῳ, ἀλλὰ καὶ τῷ προσώπῳ τοῦ λέγοντος. Τὸ τοίνυν εὐτύχημα οὐ τοῦ Ἰακώβ ἐστι ῥῆμα, ἀλλὰ τῆς Λείας γυναικὸς, ὡς ἔφην, ἐν δυσσεβείᾳ τραφείσης, καὶ κατὰ βραχὺ τὰ θεῖα παιδευομένης. Οὕτω καὶ ὁ ταύτης πατὴρ ἔφη τὸ, Οἰωνισάμην. ᾿Αλλ' ὁ θεῖος ἀπαγορεύει νόμος τοῖς οἰωνοῖς κεχρῆσθαι. Μηδεὶς οὖν τοὺς τοιούτους λόγους τῆς θείας νομιζέτω Γραφῆς. Τὰ γὰρ παρὰ τῶν οὐκ εὐσεβῶν εἰρημένα τίθησιν ὁ συγγραφεὺς, ἅτε δὴ ἱστορίαν συγγράφων· οὕτω τέθεικεν ὁ θειότατος Μωσῆς καὶ τοῦ Φαραὼ τὸν βλάσφημον λόγον Οὐκ οἶδα τὸν Κύριον, καὶ τὸν Ἰσραὴλ οὐκ ἐξαποστέλλω ᾿Αλλ' οὐ τοῦ θείου Πνεύματος οὗτος ὁ λόγος, ἀλλὰ τοῦ δυσσεβοῦς βασιλέως. Οὕτω πάλιν ἀκούομεν τοῦ Σεναχηρεὶμ λέγοντος· «Μή σε άπατάτω ὁ Θεός σου ἐφ᾽ ᾧ σὺ πέποιθας ἐπ᾿ αὐτῷ, λέγων ὅτι Ῥύσεται Κύριος τὴν Ἱερουσαλήμ ἐκ χειρός μου.» ᾿Αλλ' οὐ βλασφημεῖν ἐντεῦθεν μανθάνομεν, ἀλλὰ βλασφημίας κατηγορεῖν.
Diati hē Graphē memnētai tychēs? Idia tēs Graphēs, ta tou pneumatos logia, hai theiai diataxeis, tōn eusebōn anthrōpōn ta rhēmata; ta de alla historikōs legei. Chrē toinyn mē monon prosechein tǭ logǭ, alla kai tǭ prosōpǭ tou legontos. To toinyn eutychēma ou tou Iakōb esti rhēma, alla tēs Leias gynaikos, hōs ephēn, en dyssebeią trapheisēs, kai kata brachy ta theia paideuomenēs. Houtō kai ho tautēs patēr ephē to, Oiōnisamēn. ᾿All' ho theios apagoreuei nomos tois oiōnois kechrēsthai. Mēdeis oun tous toioutous logous tēs theias nomizetō Graphēs. Ta gar para tōn ouk eusebōn eirēmena tithēsin ho syngrapheus, hate dē historian syngraphōn; houtō tetheiken ho theiotatos Mōsēs kai tou Pharaō ton blasphēmon logon Ouk oida ton Kyrion, kai ton Israēl ouk exapostellō ᾿All' ou tou theiou Pneumatos houtos ho logos, alla tou dyssebous basileōs. Houtō palin akouomen tou Senachēreim legontos; «Mē se apatatō ho Theos sou eph᾽ hǭ sy pepoithas ep᾿ autǭ, legōn hoti Rhysetai Kyrios tēn Hierousalēm ek cheiros mou.» ᾿All' ou blasphēmein enteuthen manthanomen, alla blasphēmias katēgorein.
Why does Scripture mention fortune? Proper to Scripture are the oracles of the Spirit, the divine ordinances, and the words of pious men; the rest it relates as history. One must attend, then, not only to the word but also to the person who speaks it. “Good fortune” is not Jacob's word but Leah's, a woman, as I said, brought up in impiety and only gradually being taught divine things. So too her father said, “I have learned by divination.” But the divine law forbids the use of divination. Let no one, then, think that such words belong to the divine Scripture. The writer sets down what was said by those who were not pious, since he is writing history. So the most divine Moses set down Pharaoh's blasphemous word too: “I do not know the Lord, and I will not let Israel go.” But this word is not the divine Spirit's, but the impious king's. So again we hear Sennacherib saying, “Let not your God, in whom you trust, deceive you, saying, The Lord will deliver Jerusalem out of my hand.” But from this we learn not to blaspheme, but to accuse blasphemy.
Gen 30:11 (quotation, high confidence) · Gen 30:27 (quotation, high confidence) · Lev 19:26 (allusion, high confidence) · Deut 18:10 (allusion, medium confidence) · Exod 5:2 (quotation, high confidence) · Isa 37:10 (quotation, high confidence) · 2 Kgs 19:10 (allusion, medium confidence)
Notes and citation
Summary: Scripture records the words of impious speakers, like Leah's “good fortune,” as history, not as its own teaching.
- Quotations: Gen 30:11 (LXX “with good fortune”); Gen 30:27 (LXX); Exod 5:2; Isa 37:10 (compare 2 Kgs 19:10). Allusions: Lev 19:26; Deut 18:10.
Topics: Scripture and canon, Interpreting Scripture, Magic, divination, and astrology
Cite (SBL): Theodoret, Quaest. Oct. 1.87 (PG 80 80:195; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/1-87). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/1-87
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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.
1.88PG 80 80:195
Ἀλλὰ καὶ αὐτὸς ὁ Ἰακὼβ ἔφη τῷ Λάβαν· «Εὐλόγησέ σε Κύριος ἐπὶ τῷ ποδί μου. Δήλη τοῦ ῥητοῦ ἡ διάνοια. Πόδα γὰρ τὴν παρουσίαν ἐκάλεσεν· ἀντὶ τοῦ, διὰ τῆς ἐμῆς παρουσίας, καὶ τῆς ἐμῆς κηδεμονίας, τῶν θεοσδότων ἀπήλαυσας –ἀγαθῶν. Εἰς γὰρ τὴν ἐμὴνεὐσέβειαν ἀφορῶν ὁ Θεὸς, τὰ ἐγχειρισθέντα μαι παρὰ σοῦ πάσης εὐλογίας ἠξίωσεν.
Alla kai autos ho Iakōb ephē tǭ Laban; «Eulogēse se Kyrios epi tǭ podi mou. Dēlē tou rhētou hē dianoia. Poda gar tēn parousian ekalesen; anti tou, dia tēs emēs parousias, kai tēs emēs kēdemonias, tōn theosdotōn apēlausas –agathōn. Eis gar tēn emēneusebeian aphorōn ho Theos, ta encheiristhenta mai para sou pasēs eulogias ēxiōsen.
But Jacob himself said to Laban, “The Lord has blessed you at my foot.” The meaning of the phrase is clear. He called his coming a “foot”: that is, “through my coming and my care you have enjoyed God-given goods; for God, looking to my piety, counted what you entrusted to me worthy of every blessing.”
Gen 30:30 (quotation, high confidence)
Notes and citation
Summary: Jacob's “at my foot” means that Laban prospered through Jacob's coming and care.
- Quotation: Gen 30:30 (LXX).
Topics: Providence
Cite (SBL): Theodoret, Quaest. Oct. 1.88 (PG 80 80:195; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/1-88). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/1-88
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-quaestiones-octateuchum-1-88) · 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.
1.89PG 80 80:197
Τίνος ένεκεν τὰς ῥάβδους λεπίσας πίνουσιν ἔθηκε τοῖς προβάτοις ; Ὥσπερ ἠγάγετο μὲν γυναῖκας παιδοποιῆσαι ποθῶν, οὐκ ἐν τῷ γάμῳ δὲ εἶχε τὴν ἐλπίδα τῆς παιδοποιίας, ἀλλ᾽ ἐν τῷ τοῦ γάμου νομοθέτῃ Θεῷ· οὕτω καὶ τὰς ῥάβδους ἐλέπισεν, οὐ ταύταις θαῤῥῶν, ἀλλὰ τὴν θείαν ἐπικουρίαν προσμένων. Ὅθεν καὶ τῆς θείας ἐπιφανείας τετύχηκε, καὶ λέγοντος ἤκουσεν ᾿Ανάβλεψον τοῖς ὀφθαλμοῖς σου, καὶ ἴδε τοὺς τράγους, καὶ τοὺς κριοὺς ἀναβαίνοντας ἐπὶ τὰς αἶγας, διαλεύκους καὶ ποικίλους, καὶ σποδοειδεῖς ῥαντούς. Εώρακα γὰρ, ὅσα σοι Λάβαν ποιεῖ. Ἐγώ εἰμι ὁ Θεός σου ὁ ὀφθείς σοι ἐν τόπῳ Θεοῦ, οὗ ἤλειψάς μοι ἐκεῖστήλην, καὶ ηὔξω μοι εὐχήν.» Ἐπειδὴ γὰρ τὰ φαιὰ καὶ τὰ ποικίλα τοῖς υἱέσι τοῦ Λάβαν ἐνεχειρίσθη, καὶ τριῶν ἡμερῶν ὁδὸν ἀφεστήκεσαν ἐκεῖναι τούτων αἱ ποίμναι· δείκνυσιν αὐτῷ τῶν ἀδικουμένων ὁ πρόμαχος ποικίλους κριοὺς καὶ τράγους ὀχεύοντας, ἵνα τῇ πείρᾳ μάθῃ ὅσης ἀπολαύουσι προμηθείας οἱ τεθαῤῥηκότες τῷ τῶν ὅλων Θεῷ. Ἐπισημήνασθαι δὲ προσήκει, ὡς ἄγγελον εἰρηκὼς τὸν ἄνω ὀφθέντα, ἔδειξεν τὸν αὐτὸν καὶ Θεόν· Ἐγὼ γάρ εἰμι, φησὶν ὁ Θεὸς, ὁ ὀφθείς σοι ἐν τῇ ὁδῷ. Εἶδε δὲ ἀγγέλους μὲν ἀνιόντας καὶ κατιόντας διὰ τῆς κλίμακος, τὸν δὲ Κύριον ἄνω ἐστηριγμένον τοῦτον ἐνταῦθα καὶ ἄγγελον ὠνόμασε, καὶ Θεόν Θεὸν μὲν, τοῦτο τὴν φύσιν ὄντα ῎Αγγελον δὲ, ἵνα γνῶμεν ὡς οὐχ ὁ Πατήρ ἐστιν ὁ ὀφθεὶς, ἀλλ᾽ ὁ μονογενὴς Υἱός. Τίνος γὰρ ἄγγελος ὁ Πατήρ; Ὁ δὲ Υἱὸς, καὶ Θεὸς, καὶ μεγάλης βουλῆς ἄγγελος. Αὐτὸς γὰρ ἡμῖν ἀπήγγειλε τοῦ Πατρὸς τὰ μυστήρια. "Α γὰρ ἤκουσα, φησὶ, παρὰ τοῦ Πατρός μου, ἐγνώρισα ὑμῖν. Οὕτω καὶ τὸν κεκληκότα τὸν ᾿Ἀβραὰμ καὶ ἄγγελον ὠνόμασε, καὶ Θεόν.
Tinos eneken tas rhabdous lepisas pinousin ethēke tois probatois ? Hōsper ēgageto men gynaikas paidopoiēsai pothōn, ouk en tǭ gamǭ de eiche tēn elpida tēs paidopoiias, all᾽ en tǭ tou gamou nomothetę̄ Theǭ; houtō kai tas rhabdous elepisen, ou tautais tharrhōn, alla tēn theian epikourian prosmenōn. Hothen kai tēs theias epiphaneias tetychēke, kai legontos ēkousen ᾿Anablepson tois ophthalmois sou, kai ide tous tragous, kai tous krious anabainontas epi tas aigas, dialeukous kai poikilous, kai spodoeideis rhantous. Eōraka gar, hosa soi Laban poiei. Egō eimi ho Theos sou ho ophtheis soi en topǭ Theou, hou ēleipsas moi ekeistēlēn, kai ēuxō moi euchēn.» Epeidē gar ta phaia kai ta poikila tois huiesi tou Laban enecheiristhē, kai triōn hēmerōn hodon aphestēkesan ekeinai toutōn hai poimnai; deiknysin autǭ tōn adikoumenōn ho promachos poikilous krious kai tragous ocheuontas, hina tę̄ peirą mathę̄ hosēs apolauousi promētheias hoi tetharrhēkotes tǭ tōn holōn Theǭ. Episēmēnasthai de prosēkei, hōs angelon eirēkōs ton anō ophthenta, edeixen ton auton kai Theon; Egō gar eimi, phēsin ho Theos, ho ophtheis soi en tę̄ hodǭ. Eide de angelous men aniontas kai kationtas dia tēs klimakos, ton de Kyrion anō estērigmenon touton entautha kai angelon ōnomase, kai Theon Theon men, touto tēn physin onta ᾿Angelon de, hina gnōmen hōs ouch ho Patēr estin ho ophtheis, all᾽ ho monogenēs Huios. Tinos gar angelos ho Patēr? Ho de Huios, kai Theos, kai megalēs boulēs angelos. Autos gar hēmin apēngeile tou Patros ta mystēria. "A gar ēkousa, phēsi, para tou Patros mou, egnōrisa hymin. Houtō kai ton keklēkota ton ᾿Abraam kai angelon ōnomase, kai Theon.
Why did he peel the rods and put them where the sheep drank? Just as he married wives because he longed for children, yet placed his hope of children not in marriage but in God, the lawgiver of marriage, so too he peeled the rods, not trusting in them, but awaiting divine help. Hence he also obtained a divine appearing and heard God saying: “Lift up your eyes and see the he-goats and the rams mounting the she-goats, white-striped, speckled, and spotted with grey. For I have seen all that Laban is doing to you. I am your God, who appeared to you in the place of God, where you anointed a pillar for me and vowed me a vow.” For since the dark and the speckled animals had been entrusted to Laban's sons, and their flocks were three days' journey away, the champion of the wronged shows him speckled rams and he-goats mating, so that he might learn by experience how much providence those enjoy who trust in the God of the universe. One must note that, having called the one seen above an angel, Scripture showed that the same one was also God: “For I am,” says God, “the one who appeared to you on the way.” He saw angels going up and down by the ladder, and the Lord fixed above; this one he here named both angel and God: God, as being God by nature; angel, so that we may know that it was not the Father who appeared, but the only-begotten Son. For whose angel is the Father? But the Son is both God and “angel of great counsel”; for he announced to us the mysteries of the Father: “What I have heard,” he says, “from my Father I have made known to you.” So too he named the one who called Abraham both angel and God.
Gen 30:37–39 (allusion, high confidence) · Gen 30:35–36 (allusion, medium confidence) · Gen 31:11 (allusion, high confidence) · Gen 31:12–13 (quotation, high confidence) · Gen 28:12–13 (allusion, high confidence) · Isa 9:6 (9:5 LXX) (quotation, high confidence) · John 15:15 (quotation, high confidence) · Gen 22:11–12 (allusion, medium confidence)
Notes and citation
Summary: Jacob trusted God, not the peeled rods, for his flocks; the one who appeared to him is called both angel and God, which shows that it was the Son, not the Father.
- Quotations: Gen 31:12–13 (LXX); Isa 9:6 (LXX 9:5, “angel of great counsel”); John 15:15. Allusions: Gen 30:35–39; Gen 31:11; Gen 28:12–13, 18–22; Gen 22:11–12. The identification of the angel of the Lord with the Son is Theodoret's.
Topics: Providence, Christology, Trinity, Angels
Cite (SBL): Theodoret, Quaest. Oct. 1.89 (PG 80 80:197; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/1-89). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/1-89
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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.
1.90PG 80 80:197
Τις σκοπὸς τῆς τῶν εἰδώλων κλοπῆς; Τινὲς ἔφασαν, ἔτι διακειμένην περὶ αὐτὰ τὴν Ῥαχὴλ κεκλοφέναι αὐτά· ἐγὼ δὲ τοὐναντίον ὑπολαμβάνω, ὅτι καὶ τὸν πατέρα τῆς δεισιδαιμονίας ἐλευθερῶσαι βουλομένη σεσύληκεν αὐτά. Τὸ γὰρ εὐσεβὲς αὐτῆς ἡ θεία διδάσκει Γραφή· Ἐμνήσθη γὰρ, φησὶν, ὁ Θεὸς, Ῥαχὴλ, καὶ ἐπήκουσεν αὐτῆς ὁ Θεὸς, καὶ ἀνέῳξεν αὐτῆς τὴν μήτραν. Ακούσασα γὰρ παρὰ τοῦ Ἰακώβ, Μὴ ἀντὶ Θεοῦ σοι ἐγώ εἰμι, ὃς ἐστέρησέν σε καρπὸν κοιλίας; δηλονότι σπουδαιοτέραν τῷ Θεῷ προσενήνοχε προσευχὴν, καὶ τετύχηκε τῆς αἰτήσεως. Καὶ μέντοι καὶ τεκοῦσα δεδήλωκε τὴν εὐσέβειαν Εἶπε γὰρ, φησὶ, Ῥαχήλ Ἀφεϊλέ μου, ὁ Θεὸς, τὸ ὄνειδος καὶ ἐκάλεσε τὸ ὄνομα αὐτοῦ Ἰωσήφ, λέγουσα· Προσθήτω μοι ὁ Θεὸς υἱὸν ἕτερον. Πῶς τοίνυν ταύτην ἔχουσα περὶ τὸν Θεὸν τὴν διάθεσιν, τοῖς οὐκ οὖσι θεοῖς δουλεύειν ἠνέσχετο ; Ἐγὼ δὲ οἶμαι καὶ ἕτερον ἐντεῦθεν προδηλοῦσθαι. Τύπον γὰρ εἶχεν ὁ Ἰακὼβ τοῦ τῶν ὅλων Θεοῦ. Δύο γὰρ καὶ ὁ Θεὸς ἔσχε λαούς· τὸν μὲν πρεσβύτερον, κάλυμμα ἔχοντα ἐπὶ τὴν καρδίαν· τὸν δὲ νεώτερον, τὸ τῆς πίστεως περικείμενον κάλλος. Καὶ ὁ Ἰακὼβ δύο γυναῖκας· τὴν μὲν Λείαν ἀσθενεῖς ἔχουσαν ὀφθαλμοὺς, τὴν δὲ Ῥαχὴλ καλὴν τῷ εἶδει, καὶ ὡραίαν τῇ ὄψει σφόδρα καὶ πολύπαιδα μὲν τὴν πρεσβυτέραν, στερίφην δὲ τὴν νεωτέραν. Καὶ γὰρ ἡ ἐξ ἐθνῶν Ἐκκλησία στεῖρα ἦν πάλαι ἀλλ᾽ ἐγένετο μετὰ ταῦτα πολύπαις. Εὐφράνθητι γὰρ, φησὶ, στεῖρα ἡ οὐ τίκτουσα, ῥῆξον καὶ βόησον ἡ οὐκ ὠδίνουσα ὅτι πολλὰ τὰ τέκνα τῆς ἐρήμου, μᾶλλον ἢ τῆς ἐχούσης τὸν ἄνδρα.» Ἐπειδὴ τοίνυν ἡ Ἐκκλησία τῷ Σωτῆρι πεπιστευκυῖα Θεῷ, τὴν προγονικὴν πρόῤῥιζον ἀνέσπασε πλάνην, τύπος δὲ ταύτης ἐτύγχανεν οὖσα ἡ Ῥαχὴλ, κέκλοφε τὰ εἴδωλα τοῦ πατρὸς, ἵνα τὴν ἀλήθειαν κὰν τούτῳ σκιαγραφήσῃ.
Tis skopos tēs tōn eidōlōn klopēs? Tines ephasan, eti diakeimenēn peri auta tēn Rhachēl keklophenai auta; egō de tounantion hypolambanō, hoti kai ton patera tēs deisidaimonias eleutherōsai boulomenē sesylēken auta. To gar eusebes autēs hē theia didaskei Graphē; Emnēsthē gar, phēsin, ho Theos, Rhachēl, kai epēkousen autēs ho Theos, kai aneǭxen autēs tēn mētran. Akousasa gar para tou Iakōb, Mē anti Theou soi egō eimi, hos esterēsen se karpon koilias? dēlonoti spoudaioteran tǭ Theǭ prosenēnoche proseuchēn, kai tetychēke tēs aitēseōs. Kai mentoi kai tekousa dedēlōke tēn eusebeian Eipe gar, phēsi, Rhachēl Apheïle mou, ho Theos, to oneidos kai ekalese to onoma autou Iōsēph, legousa; Prosthētō moi ho Theos huion heteron. Pōs toinyn tautēn echousa peri ton Theon tēn diathesin, tois ouk ousi theois douleuein ēnescheto ? Egō de oimai kai heteron enteuthen prodēlousthai. Typon gar eichen ho Iakōb tou tōn holōn Theou. Dyo gar kai ho Theos esche laous; ton men presbyteron, kalymma echonta epi tēn kardian; ton de neōteron, to tēs pisteōs perikeimenon kallos. Kai ho Iakōb dyo gynaikas; tēn men Leian astheneis echousan ophthalmous, tēn de Rhachēl kalēn tǭ eidei, kai hōraian tę̄ opsei sphodra kai polypaida men tēn presbyteran, steriphēn de tēn neōteran. Kai gar hē ex ethnōn Ekklēsia steira ēn palai all᾽ egeneto meta tauta polypais. Euphranthēti gar, phēsi, steira hē ou tiktousa, rhēxon kai boēson hē ouk ōdinousa hoti polla ta tekna tēs erēmou, mallon ē tēs echousēs ton andra.» Epeidē toinyn hē Ekklēsia tǭ Sōtēri pepisteukuia Theǭ, tēn progonikēn prorrhizon anespase planēn, typos de tautēs etynchanen ousa hē Rhachēl, keklophe ta eidōla tou patros, hina tēn alētheian kan toutǭ skiagraphēsę̄.
What was the aim of stealing the idols? Some have said that Rachel stole them because she was still devoted to them; but I take the opposite view, that she carried them off wishing to free her father too from superstition. For the divine Scripture teaches her piety: “God remembered Rachel,” it says, “and God heard her and opened her womb.” Having heard Jacob say, “Am I in God's place, who has deprived you of the fruit of the womb?”, she clearly offered a more earnest prayer to God and obtained her request. And when she gave birth she showed her piety: “Rachel said,” it says, “God has taken away my reproach; and she called his name Joseph, saying, May God add to me another son.” How, then, having such a disposition toward God, would she have endured serving gods that do not exist? I think something else too is foreshadowed here. Jacob bore the type of the God of the universe. For God too had two peoples: the elder, with a veil over its heart; the younger, clothed with the beauty of faith. And Jacob had two wives: Leah with weak eyes, and Rachel beautiful in form and very lovely in appearance; the elder with many children, the younger barren. For the church from the nations was barren of old, but afterwards became the mother of many children: “Rejoice,” it says, “O barren one who does not bear; break forth and shout, you who are not in labor; for many are the children of the desolate, more than of her who has a husband.” Since, then, the church, having believed in God the Savior, tore out by the roots the error of its ancestors, and Rachel was its type, she stole her father's idols, to sketch out the truth in this too.
Gen 31:19 (allusion, high confidence) · Gen 30:22 (quotation, high confidence) · Gen 30:2 (quotation, high confidence) · Gen 30:23–24 (quotation, high confidence) · 2 Cor 3:15 (allusion, high confidence) · Gen 29:17 (allusion, high confidence) · Isa 54:1 (quotation, high confidence) · Gal 4:27 (allusion, medium confidence)
Notes and citation
Summary: Theodoret holds that Rachel stole Laban's idols to free him from idolatry, and reads Leah and Rachel as types of the Jewish people and the church of the nations.
- Quotations: Gen 30:22; Gen 30:2; Gen 30:23–24; Isa 54:1 (compare Gal 4:27). Allusions: Gen 31:19; 2 Cor 3:15; Gen 29:17. The typology of the two peoples is translated as written. A stray fragment in the scan was removed from the middle of a word.
Notes on the original text
- Digital text corrected (stray fragment inside a word): ἐστέὡς τοῦτο. ? ρησέν → ἐστέρησέν.
Topics: Idolatry, The church, The church and Israel, Interpreting Scripture
Cite (SBL): Theodoret, Quaest. Oct. 1.90 (PG 80 80:197; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/1-90). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/1-90
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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.
1.91PG 80 80:199
Τί ἐστιν, Ώμοσεν Ἰακὼβ κατὰ τοῦ φόβου τοῦ πατρὸς αὐτοῦ Ἰσαάκ ;» Φόβον τοῦ Ἰσαὰκ τὴν εὐσέβειαν ἐκάλεσε, τουτἐστι τὸν Θεὸν, οὗ τὸν φόβον ἐν τῇ ψυχῇ περιέφερεν
Ti estin, Ōmosen Iakōb kata tou phobou tou patros autou Isaak ?» Phobon tou Isaak tēn eusebeian ekalese, toutesti ton Theon, hou ton phobon en tę̄ psychę̄ periepheren
What does “Jacob swore by the Fear of his father Isaac” mean? He called Isaac's piety “Fear”; that is, God, whose fear Isaac carried about in his soul.
Gen 31:53 (quotation, high confidence)
Notes and citation
Summary: “The Fear of Isaac” means the God whom Isaac feared.
- Quotation: Gen 31:53.
Cite (SBL): Theodoret, Quaest. Oct. 1.91 (PG 80 80:199; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/1-91). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/1-91
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-quaestiones-octateuchum-1-91) · 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.
1.92PG 80 80:199
Τίνος ἕνεκεν παλαίει τῷ Ἰακὼβ ὁ ἄγγελος; Δεδιότι τὸν ἀδελφὸν θάρσος ἐντίθησι· διά τοι τοῦτο καὶ τῆς νίκης αὐτῷ παρεχώρησε, λέγων μονονουχί Ἐμὲ νενίκηκας, καὶ ἄνθρωπον δέδοικα;; Ἵνα δὲ μὴ μέγα φρονῇ δόξας νενικηκέναι Θεὸν, τῇ ἀφῇ τοῦ μηροῦ τὸ ἐθελούσιον τῆς ἥττης ἐδήλωσε. Τῇ γὰρ ἀφῇ τὴν νάρκην εἰργάσατο. Γνοὺς δὲ τοῦ ἐπιφανέντος τὴν δύναμιν, τὴν εὐλογίαν αἰτεῖ· ὁ δὲ καὶ τὴν αἴτησιν δίδωσι. Καὶ τὴν προσηγορίαν ἀμεί6ει· Οὐκέτι γὰρ, φησὶ, κληθήσεται τὸ ὄνομά σου Ἰακώβ, ἀλλ᾽ Ἰσραὴλ ἔσται τὸ ὄνομά σου, ὅτι ἐνίσχυσας μετὰ Θεοῦ, καὶ μετὰ ἀνθρώπων δυνατὸς ἔσῃ Ἔδειξε δὲ καὶ τὴν αἰτίαν τῆς νίκης. Μὴ δείσῃς γὰρ, φησὶν, ἄνθρωπον ἐμοῦ σοι τῆς νίκης παραχωρησαντος. Διέμεινε δὲ καὶ μετὰ τὴν ἐγρήγορσιν ὁ μηρὸς ναρκῶν τε καὶ ὑποσκάζων, ἵνα μὴ φαν. τασίαν ὑπολάβῃ τὴν ὄψιν, ἀλλ᾿ ἀκριβέστερον γνῷ τοῦ ἐνυπνίου τὸ ἀληθές. Διὰ τοῦτο καὶ ἐρωτήσας τίνα προσηγορίαν εἶχεν, οὐ μόνον διαμαρτάνει τῆς αἰτήσεως, ἀλλὰ καὶ ἐπιπλήττεται, ὡς ὑπερβὰς τὰ μέτρα τῆς φύσεως. Ἵνα τί γὰρ ἐρωτᾷς, φησὶ, τὸ ὄνομά μου; καὶ τοῦτό ἐστι θαυμαστόν Ἐπισημαντέον δὲ κἀνταῦθα, ὡς τὸν αὐτὸν καὶ ἄνθρωπον ἐκάλεσε, καὶ Θεόν. Ἐνίσχυσας γὰρ, ἔφη, μετὰ Θεοῦ, καὶ μετὰ ἀνθρώπων ἔσῃ δυνατός. Καὶ ἐκάλεσε τὸ ὄνομα τοῦ τόπου ἐκείνου Εἶδος Θεοῦ Εἶδον γὰρ Θεὸν πρόσωπον πρὸς πρόσωπον, καὶ ἐσώθη μου ἡ ψυχή. Καὶ πάλιν· «΄᾿Ανέτειλεν δὲ αὐτῷ ὁ ἥλιος, ἡνίκα παρῆλθε τὸ Εἶδος τοῦ Θεοῦ. Διὰ τούτων δὲ πάντων μανθάνομεν, ὡς ὁ μονογενής Υἱὸς Θεοῦ καὶ Θεὸς ἐπεφάνη κἀνταῦθα τῷ Ἰακώβ. Τί η ἐστιν, οὗτός ἐστιν ὁ ᾿Αϊναὸς εὗρεν τὸν Ἰαμὴν ἐν τῇ ἐρήμῳ, ὅτε ἐνεμεν τὰ ὑποζύγια Σεβεγὼν τοῦ πατρός ;› Ὁ Σύρος λέγει, πηγήν· ἡ γὰρ πηγή καλεῖται τῇ Σύρων φωνῇ.
Tinos heneken palaiei tǭ Iakōb ho angelos? Dedioti ton adelphon tharsos entithēsi; dia toi touto kai tēs nikēs autǭ parechōrēse, legōn mononouchi Eme nenikēkas, kai anthrōpon dedoika?? Hina de mē mega phronę̄ doxas nenikēkenai Theon, tę̄ aphę̄ tou mērou to ethelousion tēs hēttēs edēlōse. Tę̄ gar aphę̄ tēn narkēn eirgasato. Gnous de tou epiphanentos tēn dynamin, tēn eulogian aitei; ho de kai tēn aitēsin didōsi. Kai tēn prosēgorian amei6ei; Ouketi gar, phēsi, klēthēsetai to onoma sou Iakōb, all᾽ Israēl estai to onoma sou, hoti enischysas meta Theou, kai meta anthrōpōn dynatos esę̄ Edeixe de kai tēn aitian tēs nikēs. Mē deisę̄s gar, phēsin, anthrōpon emou soi tēs nikēs parachōrēsantos. Diemeine de kai meta tēn egrēgorsin ho mēros narkōn te kai hyposkazōn, hina mē phan. tasian hypolabę̄ tēn opsin, all᾿ akribesteron gnǭ tou enypniou to alēthes. Dia touto kai erōtēsas tina prosēgorian eichen, ou monon diamartanei tēs aitēseōs, alla kai epiplēttetai, hōs hyperbas ta metra tēs physeōs. Hina ti gar erōtąs, phēsi, to onoma mou? kai touto esti thaumaston Episēmanteon de kantautha, hōs ton auton kai anthrōpon ekalese, kai Theon. Enischysas gar, ephē, meta Theou, kai meta anthrōpōn esę̄ dynatos. Kai ekalese to onoma tou topou ekeinou Eidos Theou Eidon gar Theon prosōpon pros prosōpon, kai esōthē mou hē psychē. Kai palin; «΄᾿Aneteilen de autǭ ho hēlios, hēnika parēlthe to Eidos tou Theou. Dia toutōn de pantōn manthanomen, hōs ho monogenēs Huios Theou kai Theos epephanē kantautha tǭ Iakōb. Ti ē estin, houtos estin ho ᾿Aïnaos heuren ton Iamēn en tę̄ erēmǭ, hote enemen ta hypozygia Sebegōn tou patros ?› Ho Syros legei, pēgēn; hē gar pēgē kaleitai tę̄ Syrōn phōnę̄.
Why does the angel wrestle with Jacob? He puts courage into one who feared his brother. That is why he even yielded him the victory, all but saying, “You have beaten me, and are you afraid of a man?” But so that he might not become proud, thinking that he had beaten God, he showed by touching his thigh that the defeat was voluntary; for by the touch he produced numbness. Recognizing the power of the one who appeared, Jacob asks for the blessing; and he grants the request and changes his name: “No longer,” he says, “shall your name be called Jacob, but Israel shall be your name; for you have prevailed with God, and with men you will be strong.” He also showed the reason for the victory: “Do not fear a man,” he means, “since I have yielded you the victory.” The thigh remained numb and limping even after he awoke, so that he would not take the vision for a fantasy, but would know more precisely the truth of the dream. For this reason too, when he asked what name the other had, he not only failed to obtain his request but was rebuked as having overstepped the limits of nature: “Why do you ask my name?” he says; “it too is wonderful.” Here too one must note that he called the same one both man and God: “You have prevailed,” he said, “with God, and with men you will be strong.” “And he called the name of that place Form of God; for I have seen God face to face, and my life was preserved.” And again: “The sun rose on him as he passed the Form of God.” Through all these we learn that the only-begotten Son of God, who is God, appeared here too to Jacob. What does “This is Ana, who found Iamin in the desert, when he was pasturing the beasts of burden of Sebegon his father” mean? The Syrian says “a spring”; for a spring is called so in the Syriac language.
Gen 32:24–26 (allusion, high confidence) · Gen 32:6–7 (allusion, medium confidence) · Gen 32:28 (quotation, high confidence) · Gen 32:29 (quotation, high confidence) · Gen 32:30–31 (quotation, high confidence) · Gen 36:24 (quotation, high confidence)
Notes and citation
Summary: God let Jacob win the wrestling match to give him courage against Esau, while the touch on his thigh showed the defeat was voluntary; the one who wrestled was the Son of God. A short added question explains “Iamin” in Gen 36:24 as “spring.”
- Quotations: Gen 32:28 (LXX); Gen 32:29 (LXX, “it too is wonderful”); Gen 32:30–31 (LXX “Form of God”); Gen 36:24 (LXX). Allusions: Gen 32:24–26; Gen 32:6–7. Theodoret treats the wrestling as a vision in a dream. The last question, on Gen 36:24, stands at the end of this section in the scan; “the Syrian” is the Syriac version. Its text is partly garbled (πληγή, “blow,” for πηγή, “spring”) and was corrected; a fuller form of the same question had also been interleaved into the next section.
Notes on the original text
- Digital text corrected (OCR slip): πληγὴν ἡ γὰρ πληγή → πηγήν· ἡ γὰρ πηγή.
Topics: Christology, Providence
Cite (SBL): Theodoret, Quaest. Oct. 1.92 (PG 80 80:199; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/1-92). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/1-92
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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.
1.93PG 80 80:201
Ὁ Ἰὼβ πόθεν κατάγει τὸ γένος; Ἀπὸ τοῦ Ἡσαῦ. Τοῦτο γὰρ καὶ ἡ κατ᾿ αὐτὸν ἱστορία διδάσκει. ῎Ανθρωπος γὰρ ἦν, φησὶν, ἐν χώρᾳ τῇ Αὐσίτιδι. Δεδήλωκε δὲ τοῦτο καὶ ὁ μακάριος Μωσῆς τῶν γὰρ ἐκ τοῦ Ἡσαῦ βεβασιλευκότων τὰς διαδοχὰς συγγράφων, οὕτως ἔφη· ᾿Απέθανε δὲ Βαλάκ καὶ ἐβασίλευσεν ἀντ᾿ αὐτοῦ Ἰωβὰβ, υἱὸς Ζαρὰ ἐκ Βοσόρας·, συμφωνεῖ δὲ ταῦτα τῇ τοῦ Ἰὼβ ἱστορίᾳ.
Ho Iōb pothen katagei to genos? Apo tou Hēsau. Touto gar kai hē kat᾿ auton historia didaskei. ᾿Anthrōpos gar ēn, phēsin, en chōrą tę̄ Ausitidi. Dedēlōke de touto kai ho makarios Mōsēs tōn gar ek tou Hēsau bebasileukotōn tas diadochas syngraphōn, houtōs ephē; ᾿Apethane de Balak kai ebasileusen ant᾿ autou Iōbab, huios Zara ek Bosoras;, symphōnei de tauta tę̄ tou Iōb historią.
From whom does Job trace his descent? From Esau. His own history teaches this: “There was a man,” it says, “in the land of Ausitis.” The blessed Moses too showed this; for, writing the succession of those who reigned from Esau's line, he said: “Balak died, and Jobab son of Zara from Bosora reigned in his place.” This agrees with the history of Job.
Job 1:1 (quotation, high confidence) · Gen 36:33 (quotation, high confidence) · Job 42:17 (allusion, medium confidence)
Notes and citation
Summary: Theodoret derives Job from Esau's line, identifying him with Jobab king of Edom.
- Quotations: Job 1:1 (LXX “Ausitis”); Gen 36:33 (as Theodoret gives it; the LXX of Gen 36:32–33 names Bela). The identification of Job with Jobab follows the appendix to the Greek Job (Job 42:17 LXX). An interleaved form of the question on Gen 36:24 (“the Syrian and the Hebrew mean water by Iamin, that is, he found a spring in the desert”), printed with the previous section, was removed from the middle of the quotation.
Notes on the original text
- Digital text corrected (interleaved lines of the question on Gen 36:24): ἔνεμε τὰ ὑποζύγια Σεβαιγὼν τοῦ πατρὸς αὐτοῦ; Ὁ Σύρος λέγει πηγὴν αὐτὸν εὑρηκέναι. Ἡ γὰρ πηγὴ Σύρος καὶ ὁ Ἑβραῖος τὸν Ἰαμεὶν ὕδωρ βούλονται λέγειν, ἀντὶ τοῦ, εὖρε πηγὴν ἐν τῇ ἐρήμῳ, κ. τ. λ. → .
Topics: Interpreting Scripture
Cite (SBL): Theodoret, Quaest. Oct. 1.93 (PG 80 80:201; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/1-93). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/1-93
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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.
1.94PG 80 80:203
Διατί ἐφθόνησαν τῷ Ἰωσὴφ οἱ ἀδελφοὶ αὐτοῦ; Ἠγαπᾶτο παρὰ τοῦ πατρὸς, καὶ ὡς ὀψίγονος, καὶ ὡς τῆς Ῥαχὴλ υἱὸς, καὶ ὡς ἀρετῇ διαπρέπων· ἐβάσκαινον τοίνυν ὁρῶντες αὐτὸν προτιμώμενον. Καὶ πρῶτον μὲν ἐπειράθησαν κακῶς αὐτὸν παρὰ τῷ πατρὶ διαθεῖναι, πολλαῖς κατ᾿ αὐτοῦ λοιδορίαις χρώμενοι τοῦ σκοποῦ δὲ διαμαρτόντες, ἀνελεῖν ἠβουλήθησαν. Εἶτα συμβουλευθέντες ἀπέδοντο. Τὸ δὲ τῶν δραγμάτων ὄναρ προσημαίνει τὴν διὰ τῶν πυρῶν γεγενημένην προσκύνησιν· σιτοδοχίας γὰρ χάριν εἰς τὴν Αἴγυπτον εἰσελθόντες, κατὰ τὴν
Diati ephthonēsan tǭ Iōsēph hoi adelphoi autou? Ēgapato para tou patros, kai hōs opsigonos, kai hōs tēs Rhachēl huios, kai hōs aretę̄ diaprepōn; ebaskainon toinyn horōntes auton protimōmenon. Kai prōton men epeirathēsan kakōs auton para tǭ patri diatheinai, pollais kat᾿ autou loidoriais chrōmenoi tou skopou de diamartontes, anelein ēboulēthēsan. Eita symbouleuthentes apedonto. To de tōn dragmatōn onar prosēmainei tēn dia tōn pyrōn gegenēmenēn proskynēsin; sitodochias gar charin eis tēn Aigypton eiselthontes, kata tēn
Why were Joseph's brothers envious of him? He was loved by his father, as born late, as Rachel's son, and as outstanding in virtue; so they were envious, seeing him preferred. First they tried to set their father against him, using much abuse against him; failing in their aim, they wished to kill him. Then, after taking counsel, they sold him. The dream of the sheaves foretold the obeisance made on account of the grain; for having come into Egypt to buy grain, according to the …
Gen 37:2–4 (allusion, high confidence) · Gen 37:5–8 (allusion, high confidence) · Gen 37:18–28 (allusion, high confidence) · Gen 42:6 (allusion, high confidence)
Notes and citation
Summary: Joseph's brothers envied him as their father's favorite and sold him; his dream of the sheaves foretold their bowing before him in Egypt.
- The section breaks off in the scan. Allusions: Gen 37:2–8, 18–28; Gen 42:6.
Topics: Anger and envy
Cite (SBL): Theodoret, Quaest. Oct. 1.94 (PG 80 80:203; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/1-94). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/1-94
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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.
1.95PG 80 80:203
Τί δήποτε ἡ Θάμαρ ἐταιρικὸν σχῆμα περιθεμένη τὸν κηδεστὴν ἐξηπάτησεν ; Περιφανὲς ἄγαν ἐγεγόνει τοῦ Ἀβραὰμ τὸ γένος, δι' ἣν εἶχεν εὐσέβειαν. Τοῦτο ἡ Θάμαρ εἰδυῖα, σπουδὴν ἔσχεν ἐξ ἐκείνου παιδοποιῆσαι τοῦ γένους. Ἐπειδὴ τοίνυν αὐτὴν ὁ κηδεστὴς οὐ κατηγ γύησε τῷ νεωτάτῳ παιδὶ, δείσας μὴ τοῖς ἀδελφοῖς καὶ αὐτὸς παραπλησίως τελευτήσῃ, ἠναγκάσθη κλέψαι τῆς παιδοποιΐας τὰς ἀφορμὰς, ἐπειδὴ προφανῶς λαβεῖν αὐτὰς ἐκωλύετο. Πρὸς δὲ τούτῳ καὶ ἐλέγχει τὸν κηδεστὴν, ὡς αὐτὸν μὲν οὐ σωφρονοῦντα, αὐτὴν δὲ σωφρονεῖν ἀναγκάζοντα. Τοῦτο δὲ κἀκεῖνος κρίνων ἐδήλωσε· κύουσαν μὲν γὰρ αὐτὴν μεμαθηκώς, κατεψηφίσατο θάνατον· γνοὺς δὲ ὅθεν ἐκύησε, τὴν μὲν· ἀθῶον ἀπέφηνεν, ἑαυτὸν δὲ κατέκρινε. Δεδικαίωται γὰρ, ἔφη, Θάμαρ ἢ ἐγὼ, οὗ ἕνεκεν οὐ δέδωκα αὐτὴν Σηλώμ τῷ υἱῷ μου. Ὅτι δὲ παιδοποιΐας χάριν, καὶ οὐ φιληδονίας, τοῦτο ἡ Θάμαρ ἐμηχανήσατο, τὰ μετὰ ταῦτα δηλοῖ. Οὐκ ἔτι γὰρ, οὔτε τῷ Ἰούδᾳ, οὔτε ἄλλῳ συνήφθη τινὶ, ἠρκέσθη δὲ μήτηρ κληθῆναι τῶν ἐξ ἐκείνου βεβλαστηκότων τοῦ σπέρ
Ti dēpote hē Thamar etairikon schēma perithemenē ton kēdestēn exēpatēsen ? Periphanes agan egegonei tou Abraam to genos, di' hēn eichen eusebeian. Touto hē Thamar eiduia, spoudēn eschen ex ekeinou paidopoiēsai tou genous. Epeidē toinyn autēn ho kēdestēs ou katēg gyēse tǭ neōtatǭ paidi, deisas mē tois adelphois kai autos paraplēsiōs teleutēsę̄, ēnankasthē klepsai tēs paidopoiïas tas aphormas, epeidē prophanōs labein autas ekōlyeto. Pros de toutǭ kai elenchei ton kēdestēn, hōs auton men ou sōphronounta, autēn de sōphronein anankazonta. Touto de kakeinos krinōn edēlōse; kyousan men gar autēn memathēkōs, katepsēphisato thanaton; gnous de hothen ekyēse, tēn men; athōon apephēnen, heauton de katekrine. Dedikaiōtai gar, ephē, Thamar ē egō, hou heneken ou dedōka autēn Sēlōm tǭ huiǭ mou. Hoti de paidopoiïas charin, kai ou philēdonias, touto hē Thamar emēchanēsato, ta meta tauta dēloi. Ouk eti gar, oute tǭ Ioudą, oute allǭ synēphthē tini, ērkesthē de mētēr klēthēnai tōn ex ekeinou beblastēkotōn tou sper
Why did Tamar put on a harlot's dress and deceive her father-in-law? Abraham's race had become very famous because of its piety. Knowing this, Tamar was eager to bear children from that race. Since her father-in-law did not betroth her to his youngest son, fearing that he too would die like his brothers, she was forced to steal the means of bearing children, since she was prevented from obtaining them openly. Besides this, she convicts her father-in-law of not being chaste himself while compelling her to be chaste. He too showed this by his judgment: on learning that she was pregnant, he condemned her to death; but on learning from whom she had conceived, he declared her innocent and condemned himself: “Tamar is more righteous than I,” he said, “because I did not give her to Shelah my son.” That Tamar contrived this for the sake of children and not of pleasure, what followed shows: she was no longer joined either to Judah or to anyone else, but was content to be called the mother of those sprung from that seed …
Gen 38:11–25 (allusion, high confidence) · Gen 38:26 (quotation, high confidence)
Notes and citation
Summary: Theodoret defends Tamar: she sought children from Abraham's line, which Judah had denied her, and Judah himself admitted she was more righteous.
- The section breaks off in the scan. Quotation: Gen 38:26. Allusions: Gen 38:11–25. Theodoret's defense of Tamar is translated as written.
Topics: Sexual morality, Marriage, Women
Cite (SBL): Theodoret, Quaest. Oct. 1.95 (PG 80 80:203; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/1-95). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/1-95
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-quaestiones-octateuchum-1-95) · 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.
1.96PG 80 80:203
Τίνος ἦν μήνυμα τὰ κατὰ τὸν Ζαρὰ καὶ τὸν Τῶν δύο λαῶν, ὁ Φαρὲς τῶν Ἰουδαίων, καὶ ὁ Ζαρὰ τῶν ἐξ ἐθνῶν πεπιστευκότων. Καὶ γὰρ πρὸ τοῦ νόμου ἦσαν πολλοὶ τῆς εὐσεβείας οἱ τρόφιμοι, κατὰ πίστιν, οὐ κατὰ νόμον πολιτευόμενοι. Διὰ τοῦτο ὁ Ζαρὰ προεξήνεγκε τὴν χεῖρα, τὴν πρὸ τοῦ νoμου πολιτείαν, δεικνύς· εὐσεβεῖς γὰρ καὶ ἐνάρετοι γεγόνασι καὶ πρὸ νόμου πολλοί. Τὸ δὲ κόκκινον σπαρτίον μήνυμα ἦν τῶν παλαιῶν θυσιῶν. Καὶ γὰρ ἐκεῖνοι θυσίαις τὸν Θεὸν ἐξιλεοῦντο καὶ ῎Αβελ, καὶ Ἐνὼχ, καὶ Νῶε, καὶ Μελχισεδέκ, καὶ ᾿Αβραάμ, καὶ Ἰσαὰκ, καὶ Ἰακώβ. Εἶτα ἐκείνου τὴν χεῖρα συστείλαντος, ἐξῆλθεν ὁ Φαρές· μέσος γὰρ ὁ νόμος τῶν πρὸ νόμου, καὶ μετὰ νόμον. Διὸ καὶ ὁ μακάριος λέγει Παῦλος· Νόμος δὲ παρεισῆλθε·, διδάσκων, ὅτι καὶ πρὸ τοῦ νόμου κατὰ πίστιν ἐδικαιοῦντο, καὶ μετὰ τὸν νόμον ἡ χάρις διέλαμψε. Καὶ ὁ Κύριος δὲ κατὰ σάρκα ἐκ τοῦ Φαρὲς ἐβλάστησεν. Ων γὰρ, φησὶν, οἱ πατέρες καὶ ἐξ ὧν ὁ Χριστὸς τὸ κατὰ σάρκα, ὁ ὢν ἐπὶ πάντων Θεός. Καὶ ἐν τῇ πρὸς Ἑβραίους Πρόδηλον γὰρ ὅτι ἐξ Ἰούδα ἀνατέθαλκεν ὁ Κύριος ἡμῶν Ἰησοῦς Χριστός. Τοῦτο καὶ ὁ μακάριος Ματθαῖος τὴν γενεαλογίαν συγγράφων ἐδίδαξε. Τοῦτο μέντοι τὸ διήγημα τέθεικεν ὁ μακάριος Μωσῆς διδάσκων Ἰουδαίους, ὡς τοῦ Δαβὶδ τὸ πολυθρύλλητον γένος ἐκ γυναικῶν ἀλλοφύλων συνέστη· ἵνα μὴ κατὰ τῶν ἐξ ἐθνῶν πεπιστευκότων ἀλαζονεύωνται, ὡς ἀκήρατον φυλάξαντες τὴν εὐγένειαν.
Tinos ēn mēnyma ta kata ton Zara kai ton Tōn dyo laōn, ho Phares tōn Ioudaiōn, kai ho Zara tōn ex ethnōn pepisteukotōn. Kai gar pro tou nomou ēsan polloi tēs eusebeias hoi trophimoi, kata pistin, ou kata nomon politeuomenoi. Dia touto ho Zara proexēnenke tēn cheira, tēn pro tou nomou politeian, deiknys; eusebeis gar kai enaretoi gegonasi kai pro nomou polloi. To de kokkinon spartion mēnyma ēn tōn palaiōn thysiōn. Kai gar ekeinoi thysiais ton Theon exileounto kai ᾿Abel, kai Enōch, kai Nōe, kai Melchisedek, kai ᾿Abraam, kai Isaak, kai Iakōb. Eita ekeinou tēn cheira systeilantos, exēlthen ho Phares; mesos gar ho nomos tōn pro nomou, kai meta nomon. Dio kai ho makarios legei Paulos; Nomos de pareisēlthe;, didaskōn, hoti kai pro tou nomou kata pistin edikaiounto, kai meta ton nomon hē charis dielampse. Kai ho Kyrios de kata sarka ek tou Phares eblastēsen. Ōn gar, phēsin, hoi pateres kai ex hōn ho Christos to kata sarka, ho ōn epi pantōn Theos. Kai en tę̄ pros Hebraious Prodēlon gar hoti ex Iouda anatethalken ho Kyrios hēmōn Iēsous Christos. Touto kai ho makarios Matthaios tēn genealogian syngraphōn edidaxe. Touto mentoi to diēgēma tetheiken ho makarios Mōsēs didaskōn Ioudaious, hōs tou Dabid to polythryllēton genos ek gynaikōn allophylōn synestē; hina mē kata tōn ex ethnōn pepisteukotōn alazoneuōntai, hōs akēraton phylaxantes tēn eugeneian.
What did the events concerning Zerah and Perez signify? The two peoples: Perez the Jews, and Zerah those who believed from the nations. For before the Law too there were many nurslings of piety, living by faith, not by law. That is why Zerah put out his hand first, showing the way of life before the Law; for many were pious and virtuous even before the Law. The scarlet thread was a sign of the ancient sacrifices; for those men too propitiated God with sacrifices: Abel, Enoch, Noah, Melchizedek, Abraham, Isaac, and Jacob. Then, when he drew back his hand, Perez came out; for the Law stands between those before the Law and those after it. That is why the blessed Paul says, “The Law came in besides,” teaching that before the Law too people were justified by faith, and after the Law grace shone forth. And the Lord sprang from Perez according to the flesh: “Of whom,” he says, “are the fathers, and from whom is Christ according to the flesh, who is God over all”; and in the Letter to the Hebrews: “For it is evident that our Lord Jesus Christ has sprung from Judah.” The blessed Matthew too taught this when writing the genealogy. The blessed Moses set down this story to teach the Jews that the much-celebrated race of David was formed from foreign women, so that they would not boast against those who believed from the nations, as though they had kept their noble descent unmixed.
Gen 38:27–30 (allusion, high confidence) · Rom 5:20 (quotation, high confidence) · Rom 9:5 (quotation, high confidence) · Heb 7:14 (quotation, high confidence) · Matt 1:3 (allusion, high confidence) · Ruth 4:18–22 (allusion, low confidence)
Notes and citation
Summary: Theodoret reads the birth of Perez and Zerah as a figure of the Jews and the believing nations, and notes that Christ descended from Perez through a line that included foreign women.
- The name Perez is missing from the question in the scan. Quotations: Rom 5:20; Rom 9:5; Heb 7:14. Allusions: Gen 38:27–30; Matt 1:3; Ruth 4:18–22. The remark addressed to the Jews is translated as written.
Topics: The church and Israel, Faith, Justification, The law of Moses, Incarnation
Cite (SBL): Theodoret, Quaest. Oct. 1.96 (PG 80 80:203; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/1-96). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/1-96
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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.
1.97PG 80 80:205
Θῶμεν τὴν Λείαν, ὡς ἀτελῆ κατὰ τὴν εὐσέβειαν, εἰρηκέναι τό· «Ηὐτύχηκα πῶς ὁ ἱστοριογράφος τὰ κατὰ τὸν Ἰωσὴφ συγγράφων εἶπε τὸ, - ὧν ἀνὴρ ἐπιτυγχάνων;» ᾿Ανάγνωθι τὸ προτεταγμένον ῥητὸν, καὶ εὐρήσεις τὴν λύσιν· εἰπὼν γὰρ, «Ἧν Κύριος μετὰ Ἰωσὴφ, ἐπήγαγε, Καὶ ἦν ἀνὴρ ἐπιτυγχάνων· καὶ προστέθεικε, Καὶ ἐγένετο ἐν τῷ οἴκῳ παρὰ τῷ κυρίῳ τῷ Αἰγυπτίῳ. Ἤδει δὲ ὁ κύριος αὐτοῦ, ὅτι Κύριος μετ᾿ αὐτοῦ, καὶ ὅσα ἂν ποιεῖ Κύριος εὐοδοῖ. Οὐκοῦν εἰς ἅπαντα ἐπετύγχανεν, ἐπεὶ Κύριος ἦν μετ᾿ αὐτοῦ· αὐτὸς γὰρ εὐώδου τὰ παρ᾿ αὐτοῦ γιγνόμενα. Τοῦτο καὶ τὰ κατὰ δεσμωτήριον διηγούμενος ἔφη· Πάντα γὰρ ἦν, φησὶ, διὰ χειρὸς Ἰωσὴφ, διὰ τὸ τὸν Κύριον μετ᾿ αὐτοῦ εἶναι, καὶ ὅσα αὐτὸς ἐποίει Κύριος εὐώδου ἐν ταῖς χερσὶν αὐτοῦ.
Thōmen tēn Leian, hōs atelē kata tēn eusebeian, eirēkenai to; «Ēutychēka pōs ho historiographos ta kata ton Iōsēph syngraphōn eipe to, - hōn anēr epitynchanōn?» ᾿Anagnōthi to protetagmenon rhēton, kai eurēseis tēn lysin; eipōn gar, «Hēn Kyrios meta Iōsēph, epēgage, Kai ēn anēr epitynchanōn; kai prostetheike, Kai egeneto en tǭ oikǭ para tǭ kyriǭ tǭ Aigyptiǭ. Ēdei de ho kyrios autou, hoti Kyrios met᾿ autou, kai hosa an poiei Kyrios euodoi. Oukoun eis hapanta epetynchanen, epei Kyrios ēn met᾿ autou; autos gar euōdou ta par᾿ autou gignomena. Touto kai ta kata desmōtērion diēgoumenos ephē; Panta gar ēn, phēsi, dia cheiros Iōsēph, dia to ton Kyrion met᾿ autou einai, kai hosa autos epoiei Kyrios euōdou en tais chersin autou.
Granted that Leah, being imperfect in piety, said, “I have had good fortune,” how is it that the historian, writing about Joseph, said, “being a man who succeeded”? Read the preceding phrase and you will find the solution. Having said, “The Lord was with Joseph,” he added, “and he was a man who succeeded”; and he went on, “and he was in the house with his master the Egyptian. His master knew that the Lord was with him, and that the Lord prospers whatever he does.” So he succeeded in everything because the Lord was with him; for he prospered what Joseph did. He said this too when narrating the events in the prison: “For all things were in Joseph's hand, because the Lord was with him, and whatever he did, the Lord prospered in his hands.”
Gen 30:13 (quotation, medium confidence) · Gen 39:2–3 (quotation, high confidence) · Gen 39:22–23 (quotation, high confidence)
Notes and citation
Summary: Joseph's “success” is ascribed to the Lord who was with him, not to fortune.
- Quotations: Gen 30:11, 13 (LXX “good fortune”); Gen 39:2–3 (LXX); Gen 39:22–23 (LXX).
Topics: Providence, Interpreting Scripture
Cite (SBL): Theodoret, Quaest. Oct. 1.97 (PG 80 80:205; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/1-97). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/1-97
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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.
1.98PG 80 80:205
Πῶς εὐνοῦχος ὢν ὁ ἀρχιμάγειρος γυναῖκa εἶχεν; Μάλιστα μὲν οὖν καὶ τοὺς εὐνούχους καὶ τοὺς ἐκτομίας όμωνύμως καλοῦσιν. Οὐδὲν δὲ ἦν ἀπεικὸς, καὶ εὐνοῦχον ὄντα γυναῖκα ἔχειν ἐν τῇ οἰκίᾳ, τῶν ἔνδον ἐπιμελουμένην πραγμάτων.
Pōs eunouchos ōn ho archimageiros gynaika eichen? Malista men oun kai tous eunouchous kai tous ektomias omōnymōs kalousin. Ouden de ēn apeikos, kai eunouchon onta gynaika echein en tę̄ oikią, tōn endon epimeloumenēn pragmatōn.
How did the chief cook, being a eunuch, have a wife? In particular, they call both eunuchs and those who are castrated by the same name. And it was not unlikely for one who was a eunuch to have a wife in the house to take care of household affairs.
Gen 39:1 (allusion, high confidence) · Gen 39:7 (allusion, high confidence)
Notes and citation
Summary: “Eunuch” could be a title; and even a castrated man might keep a wife to manage his household.
- Allusions: Gen 39:1 (LXX “Potiphar the eunuch of Pharaoh, chief cook”); Gen 39:7. A displaced fragment of the previous section had been inserted in the middle of a word in the scan and was removed.
Notes on the original text
- Digital text corrected (displaced fragment of 1.96 inserted in a word): τείαν δεικνὺς καὶ τὴν χεῖρα προήγαγεν. → .
Topics: Marriage
Cite (SBL): Theodoret, Quaest. Oct. 1.98 (PG 80 80:205; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/1-98). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/1-98
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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.
1.99PG 80 80:207
Τίνος ἕνεκεν, χρόνου τοσούτου παρεληλυθό τος οὔτε Ἰωσὴφ τῷ πατρὶ τὴν δουλείαν ἐγνώρισεν, οὔτε ὁ Θεὸς δι' ἀποκαλύψεως ἐδήλωσε τοῦτο τῷ Ἰακώβ; Ἔδει κατὰ τὴν πρόῤῥησιν, τὴν πρὸς τὸν ᾿Αβραάμ γεγενημένην, τὸν Ἰακὼβ μετὰ τῶν παίδων, καὶ τῶν ἐκγόνων εἰς τὴν Αἴγυπτον κατελθεῖν. Εἰ δὲ τὰ κατὰ τὸν Ἰωσὴφ ἐγνώκει, πάντως ἂν αὐτὸν λύτρα πεπομφὼς ἐπανήγαγε. Τούτου χάριν αὐτὸν ἀθυμοῦντα παρεῖδεν, ἵνα καὶ τὴν οἰκονομίαν πληρώσῃ, καὶ θυμηρεστέραν αὐτῷ μετὰ ταῦτα τὴν ζωὴν καταστήσῃ. Καὶ αὐτὸς δὲ ὁ Ἰωσὴφ τοῦ Θεοῦ τὴν οἰκονομίαν διδάσκει τοὺς ἀδελφούς· Εἰς γὰρ ζωὴν, φησὶν, ἀπέσταλκέ με ὁ Θεὸς ἔμπροσθεν ὑμῶν, τοῦ διαθρέψαι λαὸν πολύν. Καὶ ὁ Δαβὶδ ταῦτά φησι· Καὶ ἐκάλεσε λιμὸν ἐπὶ τὴν γῆν, πᾶν στήριγμα ἄρτου συνέτριψεν, ἀπέστειλεν ἔμπροσθεν αὐτῶν ἄνθρωπον, εἰς δοῦλον ἐπράθη Ἰωσὴφ, καὶ τὰ ἑξῆς. Εἰ δὲ ὁ πατριάρχης τοῦ παιδὸς τὴν δουλείαν ἐγνώκει, πάντως ἂν αὐτὸν ἐλυτρώσατο· λυτρωθεὶς δὲ οὐκ ἂν τὸ δεσμωτήριον ᾤκει. Εἰ δὲ μὴ τοῦτο ἐγεγόνει, οὐκ ἂν τοὺς ὀνείρους τοῖς οἰκέταις ἐκείνοις ἡρμήνευσεν· μὴ ἑρμηνεύσας δὲ, γνώριμος οὐκ ἂν ἐγεγόνει τῷ Φαραώ· γνώριμος δὲ μὴ γενόμενος, οὐκ ἂν τὴν διὰ τῶν ὀνείρων ἐσαφήνισε πρόῤῥησιν. Τοῦτο δὲ μὴ δεδρακὼς, οὐκ ἂν ἐπιστεύθη τῆς Αἰγύπτου τὰς ἡνίας. Τῆς Αἰγύπτου δὲ μὴ παραλαβὼν τὴν ἀμχὴν, οὐκ ἂν τὸν πατριάρχην μετὰ τοῦ γένους εἰσήγαγεν εἰς τὴν Αἴγυπτον. Ἐκ τοῦ τέλους δὴ οὖν γίνεται δῆλος τῆς θείας οἰκονομίας ὁ σκοπός.
Tinos heneken, chronou tosoutou parelēlytho tos oute Iōsēph tǭ patri tēn douleian egnōrisen, oute ho Theos di' apokalypseōs edēlōse touto tǭ Iakōb? Edei kata tēn prorrhēsin, tēn pros ton ᾿Abraam gegenēmenēn, ton Iakōb meta tōn paidōn, kai tōn ekgonōn eis tēn Aigypton katelthein. Ei de ta kata ton Iōsēph egnōkei, pantōs an auton lytra pepomphōs epanēgage. Toutou charin auton athymounta pareiden, hina kai tēn oikonomian plērōsę̄, kai thymēresteran autǭ meta tauta tēn zōēn katastēsę̄. Kai autos de ho Iōsēph tou Theou tēn oikonomian didaskei tous adelphous; Eis gar zōēn, phēsin, apestalke me ho Theos emprosthen hymōn, tou diathrepsai laon polyn. Kai ho Dabid tauta phēsi; Kai ekalese limon epi tēn gēn, pan stērigma artou synetripsen, apesteilen emprosthen autōn anthrōpon, eis doulon eprathē Iōsēph, kai ta hexēs. Ei de ho patriarchēs tou paidos tēn douleian egnōkei, pantōs an auton elytrōsato; lytrōtheis de ouk an to desmōtērion ǭkei. Ei de mē touto egegonei, ouk an tous oneirous tois oiketais ekeinois hērmēneusen; mē hermēneusas de, gnōrimos ouk an egegonei tǭ Pharaō; gnōrimos de mē genomenos, ouk an tēn dia tōn oneirōn esaphēnise prorrhēsin. Touto de mē dedrakōs, ouk an episteuthē tēs Aigyptou tas hēnias. Tēs Aigyptou de mē paralabōn tēn amchēn, ouk an ton patriarchēn meta tou genous eisēgagen eis tēn Aigypton. Ek tou telous dē oun ginetai dēlos tēs theias oikonomias ho skopos.
Why, when so much time had passed, did Joseph not make his slavery known to his father, nor God reveal it to Jacob by a revelation? According to the prophecy given to Abraham, Jacob had to go down into Egypt with his sons and descendants. If he had known what had happened to Joseph, he would surely have sent a ransom and brought him back. For this reason God overlooked his despondency, both to fulfil the dispensation and to make his life afterwards more delightful. Joseph himself teaches his brothers the dispensation of God: “For God has sent me before you for life,” he says, “to nourish a great people.” And David says this: “And he called a famine on the land; he broke every support of bread; he sent a man before them; Joseph was sold as a slave,” and so on. If the patriarch had known of his son's slavery, he would surely have ransomed him; and if he had been ransomed, he would not have lived in prison. If that had not happened, he would not have interpreted the dreams of those servants; not having interpreted them, he would not have become known to Pharaoh; not having become known, he would not have explained the prophecy given through the dreams; not having done this, he would not have been entrusted with the reins of Egypt; and not having received the rule of Egypt, he would not have brought the patriarch with his race into Egypt. From the outcome, then, the aim of the divine dispensation becomes clear.
Gen 15:13 (allusion, high confidence) · Gen 45:5 (quotation, high confidence) · Gen 45:7 (quotation, medium confidence) · Ps 105:16–17 (104:16-Ps LXX) (quotation, high confidence) · Gen 40:1–41:57 (allusion, medium confidence)
Notes and citation
Summary: God kept Joseph's fate hidden from Jacob so that the chain of events leading Israel into Egypt, as foretold to Abraham, would be fulfilled.
- Quotations: Gen 45:5, 7 (LXX); Ps 105:16–17 (LXX 104:16–17). Allusions: Gen 15:13; Gen 40–41.
Topics: Providence
Cite (SBL): Theodoret, Quaest. Oct. 1.99 (PG 80 80:207; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/1-99). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/1-99
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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.
1.100PG 80 80:207
Oὐκοῦν οὐκ ἐξήμαρτον οἱ ἀδελφοὶ οἰκονομίᾳ ὑπουργήσαντες θείᾳ. Τὸ μὲν ἐκείνων ἔργον βασκανίας καὶ φθόνου, σοφὸς δὲ ὧν ὁ Θεὸς, τῇ πονηρίᾳ τῇ ἐκείνων εἰς τουναντίον ἐχρήσατο. Δι' ὧν γὰρ ἐπειράθησαν κωλῦσαι τῶν ὀνείρων τὴν ἔκβασιν, διὰ τούτων ἐπιτέθεικε τοῖς ὀνείροις τὸ τέλος.
Oykoun ouk exēmarton hoi adelphoi oikonomią hypourgēsantes theią. To men ekeinōn ergon baskanias kai phthonou, sophos de hōn ho Theos, tę̄ ponērią tę̄ ekeinōn eis tounantion echrēsato. Di' hōn gar epeirathēsan kōlysai tōn oneirōn tēn ekbasin, dia toutōn epitetheike tois oneirois to telos.
Then the brothers did not sin, since they served the divine dispensation? Their act was the work of malice and envy; but God, being wise, used their wickedness for the opposite end. By the very means by which they tried to prevent the fulfilment of the dreams, he brought the dreams to fulfilment.
Gen 50:20 (allusion, high confidence)
Notes and citation
Summary: The brothers sinned from envy; God turned their wickedness to fulfil Joseph's dreams.
- Allusion: Gen 50:20.
Topics: Providence, Sin, Anger and envy
Cite (SBL): Theodoret, Quaest. Oct. 1.100 (PG 80 80:207; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/1-100). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/1-100
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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.
1.101PG 80 80:207
Τίνος χάριν εὐθὺς ὀφθεῖσι τοῖς ἀδελφοῖς ὠμότερον Μεμνημένος τῶν εἰς αὐτὸν γεγενημένων, καὶ τὸν Βενιαμὶν οὐκ ἰδὼν, ὑπετόπασε κἀκεῖνον ταὐτὰ παρ᾿ αὐτῶν πεπονθέναι. Ἐπειδὴ δὲ ζῶντα τὸν ἀδελφὸν εἶδε, καὶ συγγνώμης, καὶ παντοδαποῦς κηδεμονίας ἠξίωσε.
Tinos charin euthys ophtheisi tois adelphois ōmoteron Memnēmenos tōn eis auton gegenēmenōn, kai ton Beniamin ouk idōn, hypetopase kakeinon tauta par᾿ autōn peponthenai. Epeidē de zōnta ton adelphon eide, kai syngnōmēs, kai pantodapous kēdemonias ēxiōse.
Why did he treat his brothers so harshly as soon as they appeared? Remembering what had been done to him, and not seeing Benjamin, he suspected that Benjamin too had suffered the same at their hands. But when he saw his brother alive, he counted them worthy of pardon and of every kind of care.
Gen 42:7–20 (allusion, high confidence) · Gen 43:29–34 (allusion, medium confidence)
Notes and citation
Summary: Joseph was harsh at first because he feared his brothers had harmed Benjamin too.
- The end of the question is cut off in the scan; its sense is clear. Allusions: Gen 42:7–20; Gen 43:29–34.
Topics: Forgiveness of sins
Cite (SBL): Theodoret, Quaest. Oct. 1.101 (PG 80 80:207; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/1-101). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/1-101
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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.
1.102PG 80 80:209
Τίνα ἑρμηνείαν ἔχει, τὸ Ψομιθόμ φαμνέχ;) Τῶν ἀποῤῥήτων ἑρμηνευτὴν αὐτὸν κέκληκεν, ὡς τοὺς ὀνείρους διασαφήσαντα.
Tina hermēneian echei, to Psomithom phamnech?) Tōn aporrhētōn hermēneutēn auton keklēken, hōs tous oneirous diasaphēsanta.
What is the meaning of “Psomthom phanech”? He called him an interpreter of secret things, since he had explained the dreams.
Gen 41:45 (allusion, high confidence)
Notes and citation
Summary: Joseph's Egyptian name means “interpreter of secrets.”
- Allusion: Gen 41:45 (LXX Psonthomphanech).
Topics: Interpreting Scripture
Cite (SBL): Theodoret, Quaest. Oct. 1.102 (PG 80 80:209; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/1-102). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/1-102
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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.
1.103PG 80 80:209
Τίνος ἕνεκεν τὸν δεύτερον, καὶ οὐ τὸν πρῶτον, τῶν ἀδελφῶν καθειρχθῆναι προσέταξεν ; Ἐγνώκει τοῦ Ῥουβὴν τὸν σκοπὸν καὶ ᾔδει σαφῶς ὁπόσους ὑπὲρ αὐτοῦ πρὸς τοὺς ἀδελφοὺς ἐποιήσατο λόγους, καὶ ὅσην ὑπὲρ τῆς αὐτοῦ σωτηρίας εἰσενηνόχει σπουδήν. Ἐπειδὴ τοίνυν οὐ συνήργησεν ὁ Συμεὼν τῷ Ῥουβήν, μάλα δικαίως αὐτὸν καθειρχθῆναι προσέταξεν· ἀλλ᾽ ἐκδεδημηκότων τῶν ἀδελφῶν, πάσης αὐτὸν θεραπείας ἠξίωσε. Τούτων μέντοι γινομένων, ἡσυχίαν ἄγειν τὸ συνειδὸς οὐκ ἠνείχετο, ἀλλὰ τῆς γεγενημένης εἰς τὸν ἀδελφὸν παρανομίας ἀνέμνησεν. Εἶπε γὰρ, φησὶν, ἕκαστος πρὸς τὸν ἀδελφὸν αὐτοῦ Ναὶ, ἐν ἁμαρτίαις γάρ ἐσμεν περὶ τοῦ ἀδελφοῦ ἡμῶν, ὅτι ὑπερείδομεν τὴν θλίψιν τῆς ψυχῆς αὐτοῦ, ὅτε κατεδέετο ἡμῶν, καὶ οὐκ εἰσηκούσαμεν αὐτοῦ. Ἔνεκεν τούτου ἐπῆλθεν ἐφ᾽ ἡμᾶς πᾶσα ἡ θλίψις αὕτη.» Καὶ ὁ Ῥουβὴν δὲ εἰς καιρὸν ἐπάγει τὸν ἔλεγχον «Εἶπε γὰρ, φησὶν, αὐτοῖς, Οὐκ ἐλάλησα ὑμῖν, λέγων, Μὴ ἀδικήσητε τὸ παιδάριον, καὶ οὐκ εἰσηκούσατέ μου; Καὶ ἰδοὺ τὸ αἷμα αὐτοῦ ἐκζητεῖται. Ἐντεῦθεν ἔστι γνῶναι σαφῶς τὸ ἀκλινὲς τοῦ συνειδότος κριτήριον. Τῆς γὰρ πρὸ δύο καὶ εἴκοσι ἐτῶν γεγενημένης ἀναμιμνήσκει παρανομίας.
Tinos heneken ton deuteron, kai ou ton prōton, tōn adelphōn katheirchthēnai prosetaxen ? Egnōkei tou Rhoubēn ton skopon kai ę̄dei saphōs hoposous hyper autou pros tous adelphous epoiēsato logous, kai hosēn hyper tēs autou sōtērias eisenēnochei spoudēn. Epeidē toinyn ou synērgēsen ho Symeōn tǭ Rhoubēn, mala dikaiōs auton katheirchthēnai prosetaxen; all᾽ ekdedēmēkotōn tōn adelphōn, pasēs auton therapeias ēxiōse. Toutōn mentoi ginomenōn, hēsychian agein to syneidos ouk ēneicheto, alla tēs gegenēmenēs eis ton adelphon paranomias anemnēsen. Eipe gar, phēsin, hekastos pros ton adelphon autou Nai, en hamartiais gar esmen peri tou adelphou hēmōn, hoti hypereidomen tēn thlipsin tēs psychēs autou, hote katedeeto hēmōn, kai ouk eisēkousamen autou. Eneken toutou epēlthen eph᾽ hēmas pasa hē thlipsis hautē.» Kai ho Rhoubēn de eis kairon epagei ton elenchon «Eipe gar, phēsin, autois, Ouk elalēsa hymin, legōn, Mē adikēsēte to paidarion, kai ouk eisēkousate mou? Kai idou to haima autou ekzēteitai. Enteuthen esti gnōnai saphōs to aklines tou syneidotos kritērion. Tēs gar pro dyo kai eikosi etōn gegenēmenēs anamimnēskei paranomias.
Why did he order the second of the brothers, and not the first, to be imprisoned? He knew Reuben's intention, and knew clearly how many words he had spoken on his behalf to the brothers, and how much effort he had made for his safety. Since Simeon had not cooperated with Reuben, he very justly ordered him to be imprisoned; but once the brothers had gone away, he counted him worthy of every attention. While this was happening, their conscience would not keep quiet, but reminded them of the lawless deed done against their brother. “Each said to his brother,” it says, “Yes, we are in sins concerning our brother, because we overlooked the anguish of his soul when he besought us, and we did not listen to him. On account of this all this anguish has come upon us.” And Reuben brings in the reproof at the right moment: “He said to them,” it says, “Did I not speak to you, saying, Do not wrong the boy, and you did not listen to me? And see, his blood is required.” From this one can know clearly the unswerving tribunal of conscience; for it reminds them of a lawless deed done twenty-two years before.
Gen 42:24 (allusion, high confidence) · Gen 37:21–22 (allusion, high confidence) · Gen 42:21–22 (quotation, high confidence)
Notes and citation
Summary: Joseph imprisoned Simeon rather than Reuben, who had tried to save him, and the brothers' consciences recalled their crime after twenty-two years.
- Quotations: Gen 42:21–22. Allusions: Gen 42:24; Gen 37:21–22. That Joseph treated Simeon well after the others left is Theodoret's inference.
Topics: Conscience, Repentance
Cite (SBL): Theodoret, Quaest. Oct. 1.103 (PG 80 80:209; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/1-103). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/1-103
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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.
1.104PG 80 80:209
Διατί τῷ Ῥουβὴν οὐκ ἐθάῤῥησε δοῦναι τὸν Βενιαμὶν ὁ πατήρ ; Ὕποπτος ἦν αὐτῷ διὰ τὴν παράνομον συνουσίαν, καὶ τῆς εὐνῆς παροινίαν· ἡγνόει δὲ καὶ ὅσην ὑπὲρ τοῦ Ἰωσὴφ εἰσενηνόχει σπουδήν.
Diati tǭ Rhoubēn ouk etharrhēse dounai ton Beniamin ho patēr ? Hypoptos ēn autǭ dia tēn paranomon synousian, kai tēs eunēs paroinian; hēgnoei de kai hosēn hyper tou Iōsēph eisenēnochei spoudēn.
Why did the father not dare to entrust Benjamin to Reuben? Reuben was suspect to him because of his unlawful intercourse and his outrage against his father's bed; and Jacob did not know how much effort he had made for Joseph.
Gen 42:37–38 (allusion, high confidence) · Gen 35:22 (allusion, high confidence)
Notes and citation
Summary: Jacob distrusted Reuben because Reuben had lain with his father's concubine.
- Allusions: Gen 42:37–38; Gen 35:22; Gen 37:21–22.
Topics: Parents and children, Sexual morality
Cite (SBL): Theodoret, Quaest. Oct. 1.104 (PG 80 80:209; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/1-104). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/1-104
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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.
1.105PG 80 80:209
Τί ἐστιν, Οἰωνισμῷ οἰωνίζεται ἐν αὐτῷ ; Αὐξῆσαι τῆς δοκούσης κλοπῆς τὸ ἔγκλημα βουληθέντες, μαντείας ὄργανον τὸ ποτήριον ὀνομάζουσι. Τοῦτο δὲ καὶ αὐτὸς ἔφη ὁ Ἰωσήφ· Οὐκ οἶδατε ὅτι οἱωνισμῷ οἰωνίζεται ἄνθρωπος οἷος ἐγώ;» Ταῦτα δὲ ἔλεγεν, οὐ μαντείᾳ καὶ οἰωνοῖς κεχρημένος, ἀλλὰ πρὸς τὴν προκειμένην ὑπόθεσιν σχηματίζων τοὺς λόγους. "Αξιον δὲ αὐτοῦ θαυμάσαι τῶν λόγων τὸ ἀκριβές. Οὐδὲ ἀδελφοὺς γὰρ ὑποκρινόμενος ἠνέσχετο ἑαυτῷ τὸν οἰωνισμὸν περιθεῖναι, ἀλλ᾽ ἄλλῳ τινὶ τὴν αὐτὴν πεπιστευμένῳ ἀρχήν. Οὐ γὰρ εἶπεν, οἰωνίζομαι, ἀλλ᾽, «οἰωνισμῷ οἰωνίζεται ὁ ἄνθρωπος οἷος ἐγώ.
Ti estin, Oiōnismǭ oiōnizetai en autǭ ? Auxēsai tēs dokousēs klopēs to enklēma boulēthentes, manteias organon to potērion onomazousi. Touto de kai autos ephē ho Iōsēph; Ouk oidate hoti hoiōnismǭ oiōnizetai anthrōpos hoios egō?» Tauta de elegen, ou manteią kai oiōnois kechrēmenos, alla pros tēn prokeimenēn hypothesin schēmatizōn tous logous. "Axion de autou thaumasai tōn logōn to akribes. Oude adelphous gar hypokrinomenos ēnescheto heautǭ ton oiōnismon peritheinai, all᾽ allǭ tini tēn autēn pepisteumenǭ archēn. Ou gar eipen, oiōnizomai, all᾽, «oiōnismǭ oiōnizetai ho anthrōpos hoios egō.
What does “He divines by divination with it” mean? Wishing to increase the charge of the apparent theft, they call the cup an instrument of divination. Joseph himself said this too: “Do you not know that a man like me divines by divination?” He said this not because he used divination and omens, but shaping his words to the matter in hand. One should admire the precision of his words. Not even while playing a part before his brothers did he consent to attribute divination to himself, but rather to someone else entrusted with the same office. For he did not say, “I divine,” but “a man such as I divines by divination.”
Gen 44:5 (quotation, high confidence) · Gen 44:15 (quotation, high confidence)
Notes and citation
Summary: Joseph's servants called the cup a divining cup to aggravate the charge; Joseph himself, Theodoret argues, never claimed to practice divination.
- Quotations: Gen 44:5, 15 (LXX). Theodoret's reading of Joseph's words is his own.
Topics: Magic, divination, and astrology, Lying and truthfulness
Cite (SBL): Theodoret, Quaest. Oct. 1.105 (PG 80 80:209; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/1-105). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/1-105
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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.
1.106PG 80 80:211
Τί δήποτε τὸ κατὰ τὸ κόνδυ κατεσκεύασε δρᾶμα; Βασανίσαι τῶν ἀδελφῶν ἡβουλήθη τὴν γνώμην, καὶ γνῶναι σαφῶς, εἰ τῷ Βενιαμὶν συκοφαντουμένῳ συναγωνίζονται· διά τοι τοῦτο καὶ εἰς τὸν ἐκείνου σάκκον τὸ κόνδυ κατέκρυψεν. Ἐπειδὴ δὲ οὐχ ἁπλῶς συνηγοροῦντας, ἀλλὰ καὶ ὑπερμαχοῦντας ἐθεάσατο, ῥίψας τὸ προσωπεῖον τὸ ἀρχικὸν, τὸ ἀδελφικὸν ἐπέδειξε πρόσωπον. Ἐκείνων δὲ καταπτηξάντων, καὶ μονονουχὶ χάναι αὐτοῖς βουληθέντων τὴν γῆν, αὐτὸς παραθαῤῥύνει λέγων· «Νῦν οὖν μὴ λυπεῖσθε μηδὲ σκληρὸν ὑμῖν φανήτω ὅτι ἀπέδοσθέ με ὧδε Εἰς γὰρ ζωὴν ἀπέσταλκέ με ὁ Θεὸς ἔμπροσθεν ὑμῶν. Μάλα δὲ χαριέντως καὶ προπέμπων αὐτοὺς παρήνεσεν. Μὴ ὀργίζεσθε γὰρ, φησὶν, ἐν τῇ ὁδῷ, ἀντὶ τοῦ, Μὴ τοιαῦτα δράσητε, οἷα εἰς ἐμὲ τετολμήκατε.
Ti dēpote to kata to kondy kateskeuase drama? Basanisai tōn adelphōn hēboulēthē tēn gnōmēn, kai gnōnai saphōs, ei tǭ Beniamin sykophantoumenǭ synagōnizontai; dia toi touto kai eis ton ekeinou sakkon to kondy katekrypsen. Epeidē de ouch haplōs synēgorountas, alla kai hypermachountas etheasato, rhipsas to prosōpeion to archikon, to adelphikon epedeixe prosōpon. Ekeinōn de kataptēxantōn, kai mononouchi chanai autois boulēthentōn tēn gēn, autos paratharrhynei legōn; «Nyn oun mē lypeisthe mēde sklēron hymin phanētō hoti apedosthe me hōde Eis gar zōēn apestalke me ho Theos emprosthen hymōn. Mala de charientōs kai propempōn autous parēnesen. Mē orgizesthe gar, phēsin, en tę̄ hodǭ, anti tou, Mē toiauta drasēte, hoia eis eme tetolmēkate.
Why did he contrive the drama of the cup? He wished to test his brothers' disposition and to know clearly whether they would stand by Benjamin when he was falsely accused; that is why he hid the cup in his sack. When he saw them not merely speaking in his defense but fighting for him, he threw off the mask of the ruler and showed his brother's face. When they cowered and all but wished the earth to open for them, he encouraged them, saying: “Now do not be grieved, and let it not seem hard to you that you sold me here; for God has sent me before you for life.” And very graciously, when sending them off, he advised them: “Do not quarrel on the way,” meaning, “Do not do such things as you dared against me.”
Gen 44:1–34 (allusion, high confidence) · Gen 45:1–4 (allusion, high confidence) · Gen 45:5 (quotation, high confidence) · Gen 45:24 (quotation, high confidence)
Notes and citation
Summary: Joseph used the cup to test whether his brothers would defend Benjamin, and when they did he revealed himself and reassured them.
- Quotations: Gen 45:5; Gen 45:24 (LXX “do not be angry on the way”). Allusions: Gen 44:1–34; Gen 45:1–4.
Topics: Forgiveness of sins, Providence
Cite (SBL): Theodoret, Quaest. Oct. 1.106 (PG 80 80:211; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/1-106). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/1-106
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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.
1.107PG 80 80:211
Τί δήποτε καὶ τὴν γῆν τῶν Αἰγυπτίων, καὶ τὰ κτήνη προσεπόρισε τῷ βασιλεῖ; Οὔτε τὰ κτήνη θρέψαι οἷοί τε ἦσαν ἐν σιτοδείᾳ καὶ σπανοσιτίᾳ, οὔτε σπεῖραι τὴν γῆν. Ταῦτα τοίνυν λαβὼν ἐν τῷ καιρῷ τοῦ λιμοῦ ὕστερον ἀποδέδωκε, τῆς προσόδου τὸ πέμπτον εἰσφέρειν νομοθετήσας, ἵνα ἐν ταῖς ἐνδείαις ἀποκειμένας ἔχωσι τὰς τῆς ζωῆς ἀφορμάς. Εἰς θεραπείαν δὲ τοῦ βασιλέως τὴν ἱερατικὴν γῆν ἀτελῆ καταλέλοιπε μόνην. Ταύτης δὲ τῆς τιμῆς οἱ τοῦ Θεοῦ τοῦ ὄντος οὐκ ἀπολαύουσιν ἱερεῖς. Τοσοῦτον οἱ δυσσεβεῖς τοῖς οὐκ οὖσι θεοῖς ἀπένεμον σέβας.
Ti dēpote kai tēn gēn tōn Aigyptiōn, kai ta ktēnē proseporise tǭ basilei? Oute ta ktēnē threpsai hoioi te ēsan en sitodeią kai spanositią, oute speirai tēn gēn. Tauta toinyn labōn en tǭ kairǭ tou limou hysteron apodedōke, tēs prosodou to pempton eispherein nomothetēsas, hina en tais endeiais apokeimenas echōsi tas tēs zōēs aphormas. Eis therapeian de tou basileōs tēn hieratikēn gēn atelē kataleloipe monēn. Tautēs de tēs timēs hoi tou Theou tou ontos ouk apolauousin hiereis. Tosouton hoi dyssebeis tois ouk ousi theois apenemon sebas.
Why did he also acquire for the king the land of the Egyptians and their cattle? In the dearth and scarcity of grain they could neither feed their cattle nor sow the land. So he took these in the time of famine and gave them back afterwards, making it law that they should pay a fifth of the produce, so that in times of want they might have the means of life stored up. He left only the priests' land exempt from service to the king. The priests of the true God do not enjoy this honor; so great was the reverence that the impious gave to gods that do not exist.
Gen 47:13–26 (allusion, high confidence)
Notes and citation
Summary: Joseph's acquisition of Egypt's land was a famine measure, returned for a fifth of the produce; Theodoret notes that pagan priests' land was exempt, an honor Christian priests do not receive.
- Allusion: Gen 47:13–26.
Topics: Rulers and the state, Church office
Cite (SBL): Theodoret, Quaest. Oct. 1.107 (PG 80 80:211; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/1-107). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/1-107
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-quaestiones-octateuchum-1-107) · 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.