Questions on the Octateuch 2.12–2.28
Greek text: PG 80.English: Claude (claude-opus-5-5), public domain (CC0).
Prologue 2
2.12PG 80 80:233
Τὸ, Ἐγὼ σκληρυνῶ τὴν καρδίαν Φαραώ, πῶς νοητέον; Μάλα βάδιον ἦν τῷ Θεῷ, μετὰ τὴν πρώτην ἀπείθειαν πανωλεθρίαν ἐπαγαγεῖν· ἀλλὰ ἀφράστῳ κεχρημένος μακροθυμίᾳ μετρίας αὐτῷ παιδείας ἐπήγαγε. Ταῦτα δὲ ἀντίτυπον ἐποίει τὴν ἐκείνου καρδίαν· οἰόμενος γὰρ μὴ δύνασθαι τὸν Θεὸν μείζοσι χρήσασθαι τιμωρίαις, τῶν μετρίων κατεφρόνει μαστίγων. Καὶ ὅτι τοῦθ᾽ οὕτως ἔχει, ἡ ἱστορία διδάσκει. Πρῶτον μὲν γὰρ τῶν θείων ἐκείνων ἐπακούσας ῥημάτων, Ἐξαπόστειλον τὸν λαὸν μου, ἵνα μοι λατρεύσωσιν ἐν τῇ ἐρήμῳ, ὑπολαβών ἔφη· Τίς ἐστι Κύριος οὗ εἰσακούσομαι τῆς φωνῆς αὐτοῦ; οὐκ οἶδα τὸν Κύριον, καὶ τὸν Ἰσραὴλ οὐκ ἐξαποστέλῶ. Ἔπειτα δὲ τῆς ῥάβδου μεταβληθείσης εἰς ὄφιν, φησὶν ἡ θεία Γραφή - Καὶ κατίσχυσεν ἡ καρδία Φαραὼ, καὶ οὐκ εἰσήκουσεν αὐτῶν, καθάπερ ἐλάλησεν αὐτοῖς Κύριος. Καὶ εὐθὺς ἐπάγει. Εἶπε δὲ Κύριος πρὸς Μωσῆν· Βεβάρηται ἡ καρδία Φαραὼ τοῦ μὴ ἐξαποστεῖλαι τὸν λαόν. Αμφότερα δὲ σημαίνει τὸ τῆς γνώμης αὐθαίρετον, καὶ τὸ, Κατίσχυσεν ἡ καρδία Φαραὼ, καὶ τὸ, Βεβάρηται ἡ καρδία Φαραώ βαρύνεται μὲν γὰρ καρδία ὑπὸ πονηρίας καθελκομένη. Καὶ τοῦτο σαφῶς ἡμᾶς ὁ μακάριος διδάσκει Δαβίδ· Αἱ ἀνομίαι μου ὑπερῆραν τὴν κεφαλήν μου, ὡσεὶ φορτίον βαρὺ ἐβαρύνθησαν ἐπ᾿ ἐμέ. Καὶ ὁ Ζακχαρίας τὴν ἀνομίαν ἐθεάσατο μολίβδου τάλαντον ἐν τῷ στόματι φέρουσαν. Ἡ δέ γε ἀπονοίᾳ χρωμένη καρδία κατισχύειν λέγεται, ὡς ἀνθισταμένη τῷ Δεσπότῃ Θεῷ καὶ νικᾷν αὐτοῦ νεανιευομένη τὴν δύναμιν. Ἡ γὰρ εὐσεβὴς ὑποτάττεται κατὰ τὴν προφητικὴν παραίνεσιν, τὴν λέγουσαν, Ὑποτάγηθι τῷ Κυρίῳ, καὶ ἱκέτευσον αὐτόν. Ἡ δέ γε ἀντίτυπος καὶ οἱονεὶ λιθίνη σκληρύνεται. Ὅθεν ὁ τῶν ὅλων Θεὸς διὰ τοῦ προφήτου Ἰεζεκιήλ περὶ τῶν Ἰουδαίων ἔφη· Καὶ ἐκσπάσω τὴν καρδίαν τὴν λιθίνην ἐξ αὐτῶν. ε Διά τοι τοῦτο καὶ ὁ μακάριος Μωσῆς, τὴν ἐπινίκιον ᾄδων ᾠδὴν περὶ τοῦ Φαραὼ καὶ τῶν Αἰγυπτίων, εἴρηκε· Κατέδυσαν εἰς βυθὸν ὡσεὶ λίθος. Καὶ πάλιν· Ἔδυσαν ὡσεὶ μόλιβδος ἐν ὕδατι σφοδρῷ. Ἐπειδὴ γὰρ ἐβάρυναν ἑαυτῶν τὴν καρδίαν, ἔδυσαν ὡσεὶ μόλιβδος· ἐπειδὴ δὲ καὶ ἐσκλήρυναν κατέδυσαν εἰς βυθὸν ὡσεὶ λίθος. Ὅτι δὲ ἡ ἀντιτυπία τῆς καρδίας, καὶ ἡ σκληρότης, ὑφ᾽ ἡμῶν αὐτῶν γίγνεται, μάρτυς ὁ θεῖος ᾿Απόστολος λέγων· ᾿Αγνοῶν ὅτι τὸ χρηστὸν τοῦ Θεοῦ εἰς μετάνοιάν σε ἄγει· κατὰ δὲ τὴν σκληρότητά σου, καὶ ἀμετανόητον καρδίαν, θησαυρίζεις σεαυτῷ ὀργὴν ἐν ἡμέρᾳ ὀργῆς καὶ ἀποκαλύψεως, καὶ δικαιοκρισίας τοῦ Θεοῦ, ὃς ἀποδώσει ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ. Πρὸς δὲ τούτοις κἀκεῖνο σκοπητέον, ὡς εἰ φύσει πονηρὸς ἦν ὁ Φαραὼ, οὐκ ἂν αὐτοῦ τὴν γνώμην ἐνήλλαξε νῦν δὲ ὁρῶμεν ὑπὸ μὲν τῆς παιδείας αὐτὸν μαλαττόμενον, ὑπὸ δὲ τῆς μακροθυμίας σκληρυνόμενον. Παιδευόμενος γὰρ ἡντιβόλει τὸν νομοθέτην, Προσεύξασθε περὶ ἐμοῦ, λέγων· καὶ πάλιν, Ὁ Κύ( ριος δίκαιος, ἐγὼ καὶ ὁ λαός μου ἀσεβής Τῆς δὲ τιμωρίας παυομένης ἐβαρύνετο", καὶ τοῖς προστάγμασι τοῖς θείοις ἀντέλεγε· καὶ τῆς μὲν κυνομυίας ἐπενεχθείσης, ἐν Αἰγύπτῳ θῦσαι προσέταξε τῷ Θεῷ· τοῦ θειοτάτου δὲ Μωσέως εἰρηκότος μὴ δύνασθαι τοῦτο δρᾶσαι διὰ τοὺς Αἰγυπτίους· Τὰ γὰρ ὑπ᾽ ἐκείνων, φησὶ, θεοποιούμενα θύσομεν, καὶ καταλεύοντες ἡμᾶς ἀποκτενοῦσιν· ἐπέτρεψεν εἰς τὴν ἔρημον ἀπελθεῖν, καὶ τὰς θυσίας ἐπιτελέσαι. Ἐπὶ τούτοις τοῦ προφήτου προσευξαμένου, καὶ τὴν κυνόμυιαν ἀποφήναντος φροῦδον, Ἐβάρυνε, φησὶ, τὴν καρδίαν αὐτοῦ καὶ ἐπὶ τούτου τοῦ καιροῦ, καὶ οὐκ ἠθέλησεν ἐξαποστεῖλαι τὸν λαόν.» Τοῦτο καὶ ἐπὶ τοῦ λοιμοῦ γεγένηται τῶν κτηνῶν Εἶδε γὰρ, φησὶ, Φαραὼ, ὅτι οὐκ ἐτελεύτησεν ἀπὸ πάντων τῶν κτηνῶν τῶν υἱῶν Ἰσραὴλ οὐδὲν καὶ ἐβαρύνθη ἡ καρδία Φαραὼ, καὶ οὐκ ἐξαπέστειλε τὸν λαόν· ἐν τούτοις ἅπασι δείξας τὸ τῆς γνώμης αὐθαίρετον. Καὶ διδάξας ὅπως αὐτοῖς ἐπηνέχθη τῶν φλυκταινῶν τὸ πάθος, καὶ ὅτι καὶ τοῖς φαρμακοῖς ἡ νόσος ἐπέσκηψε, καὶ οὐκ ἠδύναντο οἱ φαρμακοὶ στῆναι ἐναντίον Μωσῆ διὰ τὰ ἕλκη ἠσχύνοντο γὰρ καθηλκωμένοι, καὶ σφίσιν αὐτοῖς ἐπαμῦναι μὴ δυνάμενοι, ἐπήγαγε· Καὶ ἐσκλήρυνε Κύριος τὴν καρδίαν Φαραὼ, καὶ οὐκ εἰσήκουσεν αὐτῶν, καθὰ συνέταξεν αὐτοῖς Κύριος. Καὶ μετ᾿ ὀλίγα πρὸς αὐτὸν ἔφη τὸν Φαραώ· Ἕνεκεν τούτου διετηρήθης, ἵνα ἐνδείξωμαι ἐν σοὶ τὴν ἰσχύν μου, καὶ ὅπως διαγγελῇ τὸ ὄνομά μου ἐν τάσῃ τῇ γῇ. Καὶ αὖθις μετ᾿ ὀλίγα, καὶ ταῦτα ἔφη Ἰδὼν γὰρ, φησὶ, Φαραὼ ὅτι πέπαυται ὁ ὑετὸς, καὶ ἡ χάλαζα, καὶ αἱ φωναὶ, καὶ προσέθετο Φαραὼ τοῦ ἁμαρτάνειν· καὶ ἐβάρυνε τὴν καρδίαν αὐτοῦ, καὶ τῶν· θεραπόντων αὐτοῦ· καὶ ἐσκλήρυνε τὴν καρδίαν Φαραὼ”, καὶ οὐκ ἐξαπέστειλε τοὺς υἱοὺς Ἰσραὴλ, καθάπερ ἐλάλησε Κύριος τῷ Μωσῇ. Τὸ δὲ, καθάπερ ἐλάλησε, τὴν πρόγνωσιν τοῦ Θεοῦ δηλοῖ, ἀντὶ τοῦ, Οὐδὲν τούτων ἡγνόησεν ὁ τῶν ὅλων Θεὸς, ἀλλ᾽ ἐξαρχῆς προείρηκε. Ταῦτα δὲ πάντα διεξήλθον, δεῖξαι βουλόμενος, ὡς οὔτε φύσεως ἦν ὁ Φαραὼ πονηρᾶς, οὔτε ὁ Δεσπότης Θεὸς σκληράν αὐτοῦ καὶ ἀντίτυπον τὴν γνώμην εἰργάσατο· ὁ γὰρ νῦν μὲν εἰς τοῦτο ῥέπων, νῦν δὲ εἰς ἐκεῖνο, δείκνυσι τὸ τῆς γνώμης αὐθαίρετον. Ἵνα δὲ καὶ ἔκ τινος εἰκόνος τὸ ἀμφιβαλλόμενον διαλύσωμεν· ὁ ἥλιος τῇ τῆς θέρμης ἐνεργείᾳ τὸν μὲν κηρὸν ὑγραίνει, τὸν δὲ πηλὸν ξηραίνει, καὶ τὸν μὲν μαλάττει, τὸν δὲ σκληρύνει. "Ωσπερ τοίνυν οὗτος τῇ ἐνεργείᾳ τῇ μιᾷ τὰ ἐναντία ποιεῖ, οὕτω τῇ τοῦ Θεοῦ τῶν ὅλων μακροθυμίᾳ, οἱ μὲν ὠφέλειαν, οἱ δὲ βλάβην καρποῦνται· καὶ οἱ μὲν μαλάττονται, οἱ δὲ σκληρύνονται. Τοῦτο καὶ ὁ Κύριος ἐν τοῖς ἱεροῖς Εὐαγγελίοις δεδήλωκεν. Εἰς κρίμα γὰρ, φησὶν, ἐγὼ εἰς τὸν κόσμον τοῦτον ἦλθον, ἵνα οἱ μὴ βλέποντες βλέπωσι, καὶ οἱ βλέποντες τυφλοὶ γένωνται. Τοῦτο δὲ οὐ τοῦ Δεσπότου δηλοῖ τὸν σκοπόν. οὐδὲ γὰρ τούτου χάριν ἐλήλυθεν, ἵνα τυφλοὺς ἀποφήνῃ τοὺς βλέποντας· ἀλλὰ τὸ γεγενημένον δεδήλωκεν. Αὐτὸς μὲν γὰρ βούλεται πάντας ἀνθρώπους σωθῆναι, καὶ εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν. Ἐπειδὴ δὲ τὸ αὐθαίρετον ἔχει τῶν ἀνθρώπων ἡ φύσις, οἱ μὲν πεπιστευκότες σωτηρίας ἀπήλαυσαν, οἱ δὲ ἀπιστήσαντες πρόξενοι ἑαυτοῖς τῆς γεέννης γεγένηνται. Οὕτως ὁ Ἰούδας βλέπων (ἀπόστολος γὰρ ἦν), ὕστερον ἐτυφλώθη· ὁ δὲ θεσπέσιος Παῦλος τυφλὸς ὧν πρότερον, ἀνέβλεψεν ὕστερον. Οὕτω διὰ τῆς τοῦ Σωτῆρος ἐπιφανείας, ἐτυφλώθησαν μὲν τῶν Ἰουδαίων οἱ πλεῖστοι, ἀνέβλεψαν δὲ τὰ ἔθνη. Οὐ μὴν, ἐπειδή τινες ἔμελλον ἀπιστήσειν, ἐχρῆν μὴ γενέσθαι τὴν κατὰ σάρκα τοῦ Σωτῆρος ἡμῶν οἰκονομίαν· τοῦτο γὰρ ἀπεστέρει τὴν οἰκουμένην τῆς σωτηρίας. Οὕτω καὶ ὁ θειότατος ἔφη Συμεών· Ἰδοὺ οὗτος κεῖται εἰς πτῶσιν καὶ ἀνάστασιν πολλῶν ἐν τῷ Ἰσραὴλ, καὶ εἰς σημεῖον ἀντιλεγόμενον. Κἀκεῖνο μέντοι εἰδέναι χρή, ὡς τὸν παρόντα βίον ὁ τῶν ὅλων Θεὸς στάδιον τοῖς ἀνθρώποις ἀπέφηνεν, ἵν᾿ ἐν τούτῳ ἀγωνιζόμενοι, δηλώσωσι τὸν οἰκεῖον σκοπόν· ἐν δὲ γε τῷ μέλλοντι τὴν δικαίαν ποιούμενος κρίσιν, τοὺς μὲν ὡς νικηφόρους ἀγωνιστὰς στεφανώσῃ, τοὺς δὲ κολάσῃ ὡς τῆς κακίας ἐργάτας γεγενημένους. Ἐπειδὴ δὲ οὐχ ἅπαντες τῷ μέλλοντι πιστεύουσι βίῳ, μάλα σοφῶς ὁ τῶν ὅλων Θεὸς καὶ κολάζει τινὰς ἐν τῷδε τῷ βίῳ πονηρίᾳ συνεζηκότας, καὶ αὖ πάλιν ἄλλους ἀνακηρύττει εὐσεβείας πεφροντικότας ὡς μάλιστα. Τούτου χάριν ὁ θεῖος ᾿Απόστολος, τινὰς μὲν σκεύη ὀργῆς, τινὰς δὲ σκεύη ἐλέους ὠνόμασεν, ἐπειδὴ δι᾽ ἐκείνων τ* μὲν δῆλος γίνεται κολάζων ἐνδίχως ὁ Δεσπότης Θεός· διὰ δὲ τούτων ἐπιμελείας παντοδαπῆς ἀξιῶν καὶ προμηθείας τοὺς τῆς ἀρετῆς ἀθλητάς. Ἴδοι δ᾽ ἄν τις καὶ τῶν σωμάτων τοὺς ἰατροὺς τομαῖς καὶ καυτῆρσι χρωμένους, καὶ τοὺς κεκρυμμένους χυμοὺς καὶ χαλεπὴν τὴν νόσον ἐργαζομένους, ἀναμοχλεύοντας καὶ ἐξἀγοντας, καὶ τὰ λανθάνοντα πάθη δῆλα ποιοῦντας. Οὕτως καὶ ὁ τῶν ὅλων Θεὸς τῶν λογισμῶν τὴν πονηρίαν ταῖς παιδείαις γυμνοί. Τοῦτο γὰρ καὶ ἐν τῷ Δευτερονομίῳ πρὸς τὸν Ἰσραὴλ ἔφη· «Καὶ μνησθήσῃ πᾶσαν τὴν ὁδὸν, ἣν ἤγαγέ σε Κύριος ὁ Θεός σου τεσσαρακοστὸν ἔτος ἐν τῇ ἐρήμῳ, ὅπως κακώσῃ σε καὶ πειράσῃ σε, καὶ διαγνωσθῇ τὰ ἐν τῇ καρδίᾳ σου, εἰ φυλάξῃ τὰς ἐντολὰς αὐτοῦ, ἢ οὔ. Καὶ ἐκάκωσέ σε, καὶ ἐλιμαγχόνησε σε, > καὶ τὰ ἑξῆς. Καθάπερ δὲ πάλιν οἱ ἰατροὶ τοὺς ἀνηκέστως διακειμένους πολλῶν παρόντων τέμνουσιν, οὐκ ἐκείνοις τοσοῦτον ἐπικουροῦντες (ἴσασι γὰρ αὐτῶν τὴν νόσον ἀνίατον), ἀλλὰ τοὺς φοιτητὰς τὸν τῆς ἰατρείας διδάσκοντες τρόπον· οὕτω καὶ τὸν Φαραὼ ὠμοτάτη καὶ θηριώδει χρησάμενον γνώμῃ ταῖς παντοδαπαῖς τιμωρίαις ὑπέβαλεν ὁ Θεὸς, πάντας ὡς ἐπίπαν διδάσκων ἀνθρώπους, ὡς αὐτὸς ἰθύνει τὴν κτίσιν, καὶ τοῖς μὲν ἀδικουμένοις ἐπαμύνει δικαίως, κολάζει δὲ τοὺς ἀδικοῦντας ἐνδίκως Τοῦτο γὰρ καὶ πρὸς αὐτὸν ἔφη τὸν Φαραὼ, Ἕνεκεν τούτου διετηρήθης, ἵνα ἐνδείξωμαι ἐν σοὶ τὴν ἰσχύν μου, καὶ ὅπως διαγγελῇ τὸ ὄνομά μου ἐν πάσῃ τῇ γῇ. Ὅτι δὲ πάντοσε διέδραμε τῶν πεπραγμένων ἡ μνήμη, μάρτυς ἡ Ῥαάθ ἡ πόρνη εἰποῦσα τοῖς κατασκόποις, ὅτι Ὁ φόβος ὑμῶν καὶ ὁ τρόμος ὑμῶν ἐπέπεσεν ἐφ᾿ ἡμᾶς ἠκούσαμεν γὰρ ὅτι κατεξήρανε Κύριος ὁ Θεὸς ὑμῶν τὴν Ἐρυθρὰν θάλασσαν πρὸ προσώπου ὑμῶν μαρτυροῦσι δὲ καὶ οἱ ἀλλόφυλοι πόρ ῥωθεν τὴν κιβωτὸν θεασάμενοι, καὶ βοήσαντες, Οὐαὶ ἡμῖν οὗτος ὁ Θεὸς ὁ πατάξας τὴν Αἴγυπτον.)
To, Egō sklērynō tēn kardian Pharaō, pōs noēteon? Mala badion ēn tǭ Theǭ, meta tēn prōtēn apeitheian panōlethrian epagagein; alla aphrastǭ kechrēmenos makrothymią metrias autǭ paideias epēgage. Tauta de antitypon epoiei tēn ekeinou kardian; oiomenos gar mē dynasthai ton Theon meizosi chrēsasthai timōriais, tōn metriōn katephronei mastigōn. Kai hoti touth᾽ houtōs echei, hē historia didaskei. Prōton men gar tōn theiōn ekeinōn epakousas rhēmatōn, Exaposteilon ton laon mou, hina moi latreusōsin en tę̄ erēmǭ, hypolabōn ephē; Tis esti Kyrios hou eisakousomai tēs phōnēs autou? ouk oida ton Kyrion, kai ton Israēl ouk exapostelō. Epeita de tēs rhabdou metablētheisēs eis ophin, phēsin hē theia Graphē - Kai katischysen hē kardia Pharaō, kai ouk eisēkousen autōn, kathaper elalēsen autois Kyrios. Kai euthys epagei. Eipe de Kyrios pros Mōsēn; Bebarētai hē kardia Pharaō tou mē exaposteilai ton laon. Amphotera de sēmainei to tēs gnōmēs authaireton, kai to, Katischysen hē kardia Pharaō, kai to, Bebarētai hē kardia Pharaō barynetai men gar kardia hypo ponērias kathelkomenē. Kai touto saphōs hēmas ho makarios didaskei Dabid; Hai anomiai mou hyperēran tēn kephalēn mou, hōsei phortion bary ebarynthēsan ep᾿ eme. Kai ho Zakcharias tēn anomian etheasato molibdou talanton en tǭ stomati pherousan. Hē de ge aponoią chrōmenē kardia katischyein legetai, hōs anthistamenē tǭ Despotę̄ Theǭ kai nikąn autou neanieuomenē tēn dynamin. Hē gar eusebēs hypotattetai kata tēn prophētikēn parainesin, tēn legousan, Hypotagēthi tǭ Kyriǭ, kai hiketeuson auton. Hē de ge antitypos kai hoionei lithinē sklērynetai. Hothen ho tōn holōn Theos dia tou prophētou Iezekiēl peri tōn Ioudaiōn ephē; Kai ekspasō tēn kardian tēn lithinēn ex autōn. e Dia toi touto kai ho makarios Mōsēs, tēn epinikion ądōn ǭdēn peri tou Pharaō kai tōn Aigyptiōn, eirēke; Katedysan eis bython hōsei lithos. Kai palin; Edysan hōsei molibdos en hydati sphodrǭ. Epeidē gar ebarynan heautōn tēn kardian, edysan hōsei molibdos; epeidē de kai esklērynan katedysan eis bython hōsei lithos. Hoti de hē antitypia tēs kardias, kai hē sklērotēs, hyph᾽ hēmōn autōn gignetai, martys ho theios ᾿Apostolos legōn; ᾿Agnoōn hoti to chrēston tou Theou eis metanoian se agei; kata de tēn sklērotēta sou, kai ametanoēton kardian, thēsaurizeis seautǭ orgēn en hēmerą orgēs kai apokalypseōs, kai dikaiokrisias tou Theou, hos apodōsei hekastǭ kata ta erga autou. Pros de toutois kakeino skopēteon, hōs ei physei ponēros ēn ho Pharaō, ouk an autou tēn gnōmēn enēllaxe nyn de horōmen hypo men tēs paideias auton malattomenon, hypo de tēs makrothymias sklērynomenon. Paideuomenos gar hēntibolei ton nomothetēn, Proseuxasthe peri emou, legōn; kai palin, Ho Ky( rios dikaios, egō kai ho laos mou asebēs Tēs de timōrias pauomenēs ebaryneto", kai tois prostagmasi tois theiois antelege; kai tēs men kynomuias epenechtheisēs, en Aigyptǭ thysai prosetaxe tǭ Theǭ; tou theiotatou de Mōseōs eirēkotos mē dynasthai touto drasai dia tous Aigyptious; Ta gar hyp᾽ ekeinōn, phēsi, theopoioumena thysomen, kai kataleuontes hēmas apoktenousin; epetrepsen eis tēn erēmon apelthein, kai tas thysias epitelesai. Epi toutois tou prophētou proseuxamenou, kai tēn kynomuian apophēnantos phroudon, Ebaryne, phēsi, tēn kardian autou kai epi toutou tou kairou, kai ouk ēthelēsen exaposteilai ton laon.» Touto kai epi tou loimou gegenētai tōn ktēnōn Eide gar, phēsi, Pharaō, hoti ouk eteleutēsen apo pantōn tōn ktēnōn tōn huiōn Israēl ouden kai ebarynthē hē kardia Pharaō, kai ouk exapesteile ton laon; en toutois hapasi deixas to tēs gnōmēs authaireton. Kai didaxas hopōs autois epēnechthē tōn phlyktainōn to pathos, kai hoti kai tois pharmakois hē nosos epeskēpse, kai ouk ēdynanto hoi pharmakoi stēnai enantion Mōsē dia ta helkē ēschynonto gar kathēlkōmenoi, kai sphisin autois epamynai mē dynamenoi, epēgage; Kai esklēryne Kyrios tēn kardian Pharaō, kai ouk eisēkousen autōn, katha synetaxen autois Kyrios. Kai met᾿ oliga pros auton ephē ton Pharaō; Heneken toutou dietērēthēs, hina endeixōmai en soi tēn ischyn mou, kai hopōs diangelę̄ to onoma mou en tasę̄ tę̄ gę̄. Kai authis met᾿ oliga, kai tauta ephē Idōn gar, phēsi, Pharaō hoti pepautai ho hyetos, kai hē chalaza, kai hai phōnai, kai prosetheto Pharaō tou hamartanein; kai ebaryne tēn kardian autou, kai tōn; therapontōn autou; kai esklēryne tēn kardian Pharaō”, kai ouk exapesteile tous huious Israēl, kathaper elalēse Kyrios tǭ Mōsę̄. To de, kathaper elalēse, tēn prognōsin tou Theou dēloi, anti tou, Ouden toutōn hēgnoēsen ho tōn holōn Theos, all᾽ exarchēs proeirēke. Tauta de panta diexēlthon, deixai boulomenos, hōs oute physeōs ēn ho Pharaō ponēras, oute ho Despotēs Theos sklēran autou kai antitypon tēn gnōmēn eirgasato; ho gar nyn men eis touto rhepōn, nyn de eis ekeino, deiknysi to tēs gnōmēs authaireton. Hina de kai ek tinos eikonos to amphiballomenon dialysōmen; ho hēlios tę̄ tēs thermēs energeią ton men kēron hygrainei, ton de pēlon xērainei, kai ton men malattei, ton de sklērynei. "Ōsper toinyn houtos tę̄ energeią tę̄ mią ta enantia poiei, houtō tę̄ tou Theou tōn holōn makrothymią, hoi men ōpheleian, hoi de blabēn karpountai; kai hoi men malattontai, hoi de sklērynontai. Touto kai ho Kyrios en tois hierois Euangeliois dedēlōken. Eis krima gar, phēsin, egō eis ton kosmon touton ēlthon, hina hoi mē blepontes blepōsi, kai hoi blepontes typhloi genōntai. Touto de ou tou Despotou dēloi ton skopon. oude gar toutou charin elēlythen, hina typhlous apophēnę̄ tous blepontas; alla to gegenēmenon dedēlōken. Autos men gar bouletai pantas anthrōpous sōthēnai, kai eis epignōsin alētheias elthein. Epeidē de to authaireton echei tōn anthrōpōn hē physis, hoi men pepisteukotes sōtērias apēlausan, hoi de apistēsantes proxenoi heautois tēs geennēs gegenēntai. Houtōs ho Ioudas blepōn (apostolos gar ēn), hysteron etyphlōthē; ho de thespesios Paulos typhlos hōn proteron, aneblepsen hysteron. Houtō dia tēs tou Sōtēros epiphaneias, etyphlōthēsan men tōn Ioudaiōn hoi pleistoi, aneblepsan de ta ethnē. Ou mēn, epeidē tines emellon apistēsein, echrēn mē genesthai tēn kata sarka tou Sōtēros hēmōn oikonomian; touto gar apesterei tēn oikoumenēn tēs sōtērias. Houtō kai ho theiotatos ephē Symeōn; Idou houtos keitai eis ptōsin kai anastasin pollōn en tǭ Israēl, kai eis sēmeion antilegomenon. Kakeino mentoi eidenai chrē, hōs ton paronta bion ho tōn holōn Theos stadion tois anthrōpois apephēnen, hin᾿ en toutǭ agōnizomenoi, dēlōsōsi ton oikeion skopon; en de ge tǭ mellonti tēn dikaian poioumenos krisin, tous men hōs nikēphorous agōnistas stephanōsę̄, tous de kolasę̄ hōs tēs kakias ergatas gegenēmenous. Epeidē de ouch hapantes tǭ mellonti pisteuousi biǭ, mala sophōs ho tōn holōn Theos kai kolazei tinas en tǭde tǭ biǭ ponērią synezēkotas, kai au palin allous anakēryttei eusebeias pephrontikotas hōs malista. Toutou charin ho theios ᾿Apostolos, tinas men skeuē orgēs, tinas de skeuē eleous ōnomasen, epeidē di᾽ ekeinōn t* men dēlos ginetai kolazōn endichōs ho Despotēs Theos; dia de toutōn epimeleias pantodapēs axiōn kai promētheias tous tēs aretēs athlētas. Idoi d᾽ an tis kai tōn sōmatōn tous iatrous tomais kai kautērsi chrōmenous, kai tous kekrymmenous chymous kai chalepēn tēn noson ergazomenous, anamochleuontas kai exagontas, kai ta lanthanonta pathē dēla poiountas. Houtōs kai ho tōn holōn Theos tōn logismōn tēn ponērian tais paideiais gymnoi. Touto gar kai en tǭ Deuteronomiǭ pros ton Israēl ephē; «Kai mnēsthēsę̄ pasan tēn hodon, hēn ēgage se Kyrios ho Theos sou tessarakoston etos en tę̄ erēmǭ, hopōs kakōsę̄ se kai peirasę̄ se, kai diagnōsthę̄ ta en tę̄ kardią sou, ei phylaxę̄ tas entolas autou, ē ou. Kai ekakōse se, kai elimanchonēse se, > kai ta hexēs. Kathaper de palin hoi iatroi tous anēkestōs diakeimenous pollōn parontōn temnousin, ouk ekeinois tosouton epikourountes (isasi gar autōn tēn noson aniaton), alla tous phoitētas ton tēs iatreias didaskontes tropon; houtō kai ton Pharaō ōmotatē kai thēriōdei chrēsamenon gnōmę̄ tais pantodapais timōriais hypebalen ho Theos, pantas hōs epipan didaskōn anthrōpous, hōs autos ithynei tēn ktisin, kai tois men adikoumenois epamynei dikaiōs, kolazei de tous adikountas endikōs Touto gar kai pros auton ephē ton Pharaō, Heneken toutou dietērēthēs, hina endeixōmai en soi tēn ischyn mou, kai hopōs diangelę̄ to onoma mou en pasę̄ tę̄ gę̄. Hoti de pantose diedrame tōn pepragmenōn hē mnēmē, martys hē Rhaath hē pornē eipousa tois kataskopois, hoti Ho phobos hymōn kai ho tromos hymōn epepesen eph᾿ hēmas ēkousamen gar hoti katexērane Kyrios ho Theos hymōn tēn Erythran thalassan pro prosōpou hymōn martyrousi de kai hoi allophyloi por rhōthen tēn kibōton theasamenoi, kai boēsantes, Ouai hēmin houtos ho Theos ho pataxas tēn Aigypton.)
How should “I will harden Pharaoh's heart” be understood? It would have been very easy for God to bring total destruction on him after his first disobedience; but using indescribable long-suffering, he brought moderate chastisements upon him. These made his heart resistant; for, thinking that God could not use greater punishments, he despised the moderate scourges. That this is so the history teaches. First, on hearing those divine words, “Let my people go, that they may serve me in the desert,” he answered, “Who is the Lord, that I should listen to his voice? I do not know the Lord, and I will not let Israel go.” Then, when the rod was changed into a serpent, the divine Scripture says, “And Pharaoh's heart prevailed, and he did not listen to them, as the Lord had told them.” And at once it adds: “And the Lord said to Moses, Pharaoh's heart is made heavy, so as not to let the people go.” Both “Pharaoh's heart prevailed” and “Pharaoh's heart is made heavy” signify that his will was self-chosen; for a heart is made heavy when it is dragged down by wickedness. The blessed David teaches us this clearly: “My iniquities have gone over my head; like a heavy burden they weigh heavily upon me.” And Zechariah saw iniquity bearing a talent of lead in its mouth. The heart that acts in arrogance is said to “prevail,” as resisting God the Master and brashly trying to overcome his power. For the pious heart submits, according to the prophetic exhortation that says, “Submit to the Lord and entreat him.” But the resistant heart, stony as it were, is hardened. Hence the God of the universe said through the prophet Ezekiel about the Jews, “And I will draw out the stony heart from them.” For this reason too the blessed Moses, singing the song of victory over Pharaoh and the Egyptians, said, “They sank into the deep like a stone”; and again, “They sank like lead in the mighty water.” Since they made their heart heavy, they sank like lead; and since they also hardened it, they sank into the deep like a stone. That resistance and hardness of heart come from ourselves, the divine Apostle is witness, saying: “Not knowing that the kindness of God leads you to repentance? But by your hardness and impenitent heart you are storing up wrath for yourself on the day of wrath and revelation of the righteous judgment of God, who will repay each according to his works.” Besides this, one must consider that if Pharaoh had been wicked by nature, he would not have changed his mind; but we see him softened by chastisement and hardened by long-suffering. For when chastised, he entreated the lawgiver, saying, “Pray for me”; and again, “The Lord is righteous; I and my people are impious.” But when the punishment ceased, he grew heavy and spoke against the divine commands. When the dog-fly was brought upon them, he ordered them to sacrifice to God in Egypt; and when the most divine Moses said that this could not be done because of the Egyptians (“for we shall sacrifice,” he says, “what they deify, and they will stone us and kill us”), he allowed them to go into the desert and perform the sacrifices. When upon this the prophet prayed and made the dog-fly vanish, “he made his heart heavy,” it says, “at this time also, and would not let the people go.” The same happened with the plague of the cattle: “Pharaoh saw,” it says, “that not one of all the cattle of the sons of Israel had died; and Pharaoh's heart was made heavy, and he did not let the people go.” In all these things Scripture showed that his will was self-chosen. And after teaching how the affliction of the boils came upon them, and that the sickness struck the sorcerers too, and that the sorcerers could not stand before Moses because of the sores (for they were ashamed, covered with sores and unable to help themselves), it added: “And the Lord hardened Pharaoh's heart, and he did not listen to them, as the Lord had ordered them.” And shortly after he said to Pharaoh himself: “For this reason you have been preserved, that I may show my strength in you, and that my name may be proclaimed in all the earth.” And again, shortly after, it said this too: “When Pharaoh saw that the rain and the hail and the thunders had ceased, Pharaoh went on sinning; and he made his heart heavy, and that of his servants; and Pharaoh's heart was hardened, and he did not let the sons of Israel go, as the Lord had spoken to Moses.” “As he had spoken” shows God's foreknowledge; that is, the God of the universe was ignorant of none of these things, but foretold them from the beginning. I have gone through all this wishing to show that Pharaoh was not of a wicked nature, and that God the Master did not make his will hard and resistant; for one who inclines now this way and now that shows that his will is self-chosen. And to resolve the difficulty by an image as well: the sun, by the action of its heat, melts wax and dries clay; it softens the one and hardens the other. Just as the sun produces opposite effects by one action, so through the long-suffering of the God of the universe some reap benefit and others harm; some are softened and others hardened. The Lord showed this in the holy Gospels: “For judgment,” he says, “I came into this world, that those who do not see may see, and that those who see may become blind.” This does not show the Master's aim, for he did not come in order to make those who see blind; it declares what happened. He himself wills all human beings to be saved and to come to the knowledge of the truth. But since human nature has free choice, those who believed enjoyed salvation, while those who disbelieved brought Gehenna upon themselves. So Judas, who saw (for he was an apostle), was later blinded; while the inspired Paul, blind before, afterwards received his sight. So, through the appearing of the Savior, most of the Jews were blinded, while the nations received sight. Yet it was not right that, because some were going to disbelieve, our Savior's dispensation in the flesh should not take place; for that would have deprived the world of salvation. So too the most divine Simeon said, “See, this one is set for the fall and the rising of many in Israel, and for a sign that is spoken against.” One must also know that the God of the universe has made the present life a stadium for human beings, so that, contending in it, they may show their own aim; and in the life to come, making a just judgment, he will crown some as victorious contenders and punish others as having become workers of vice. But since not everyone believes in the life to come, the God of the universe very wisely both punishes in this life some who have lived in wickedness, and proclaims others who have cared most for piety. For this reason the divine Apostle named some vessels of wrath and others vessels of mercy, since through the former God the Master is shown punishing justly, and through the latter counting the athletes of virtue worthy of every care and providence. One may see the physicians of bodies too using incisions and cautery to draw up and draw out the hidden humors that cause a grievous disease, and making hidden affections manifest. So too the God of the universe lays bare the wickedness of thoughts by chastisements. For he said this to Israel too in Deuteronomy: “And you shall remember the whole way by which the Lord your God led you these forty years in the desert, to afflict you and test you, and that what was in your heart might be made known, whether you would keep his commandments or not. And he afflicted you and let you hunger,” and so on. And again, just as physicians operate on the incurably sick in the presence of many, not so much to help them (for they know that their disease is incurable) as to teach their students the method of healing, so too God subjected Pharaoh, who had a very cruel and beastly mind, to punishments of every kind, teaching all human beings generally that he himself governs creation, and justly defends the wronged, and justly punishes the wrongdoers. This is what he said to Pharaoh himself: “For this reason you have been preserved, that I may show my strength in you, and that my name may be proclaimed in all the earth.” That the memory of what was done spread everywhere, Rahab the harlot is witness, saying to the spies, “The fear of you and the dread of you has fallen upon us; for we have heard that the Lord your God dried up the Red Sea before you”; and the foreigners too bear witness, who, seeing the ark from afar, cried out, “Woe to us; this is the God who struck Egypt.”
Exod 4:21 (quotation, high confidence) · Exod 5:1–2 (quotation, high confidence) · Exod 7:13–14 (quotation, high confidence) · Ps 38:4 (37:5 LXX) (quotation, high confidence) · Zech 5:7–8 (allusion, high confidence) · Ps 37:7 (36:7 LXX) (quotation, high confidence) · Ezek 11:19 (quotation, high confidence) · Ezek 36:26 (allusion, medium confidence) · Exod 15:5 (quotation, high confidence) · Exod 15:10 (quotation, high confidence) · Rom 2:4–6 (quotation, high confidence) · Exod 9:27–28 (quotation, high confidence) · Exod 8:25–28 (allusion, high confidence) · Exod 8:26 (quotation, high confidence) · Exod 8:32 (8:28 LXX) (quotation, high confidence) · Exod 9:7 (quotation, high confidence) · Exod 9:11–12 (quotation, high confidence) · Exod 9:16 (quotation, high confidence) · Exod 9:34–35 (quotation, high confidence) · John 9:39 (quotation, high confidence) · 1 Tim 2:4 (allusion, high confidence) · Luke 2:34 (quotation, high confidence) · Rom 9:22–23 (allusion, high confidence) · Deut 8:2–3 (quotation, high confidence) · Josh 2:9–10 (quotation, high confidence) · 1 Sam 4:7–8 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains the hardening of Pharaoh's heart as Pharaoh's own response to God's patience, not God's doing: like the sun that softens wax and hardens clay, God's long-suffering benefits some and hardens others, and Pharaoh's punishment taught all nations.
- Quotations: Exod 4:21; Exod 5:1–2; Exod 7:13–14; Ps 38:4 (LXX 37:5); Ps 37:7 (LXX 36:7); Ezek 11:19 (compare 36:26); Exod 15:5, 10; Rom 2:4–6; Exod 9:28, 27; Exod 8:26; Exod 8:32 (LXX 8:28); Exod 9:7; Exod 9:12; Exod 9:16; Exod 9:34–35; John 9:39; Luke 2:34; Deut 8:2–3; Josh 2:9–10; 1 Sam 4:7–8. Allusions: Zech 5:7–8; Exod 8:25–28; Exod 9:11; 1 Tim 2:4; Rom 9:22–23. Remarks about the Jews are translated as written. In the scan several lines are interleaved in the comparison with physicians; they were restored to their places, and three stray fragments were removed.
Notes on the original text
- Digital text corrected (displaced line removed (restored below); displaced line restored to its place; stray mark; stray words from a neighboring line): ἐν τῷ στόματι τὸν Θεόν.. φέρουσαν → ἐν τῷ στόματι φέρουσαν; τὸ τῆς γνώμης καὶ ἐσκληρύνετο. αὐθαίρετον → τὸ τῆς γνώμης αὐθαίρετον; πονη&ρίαν → πονηρίαν; ἰθύνει τὴν κτίσιν, δὲ τοὺς ἀδικοῦντας → ἰθύνει τὴν κτίσιν, καὶ τοῖς μὲν ἀδικουμένοις ἐπαμύνει δικαίως, κολάζει δὲ τοὺς ἀδικοῦντας; Ὅτι δὲ σιν κατὰ τοὺς κεκρυμμένους χρωμένους χυμούς. πάντοσε → Ὅτι δὲ πάντοσε; διακει--" καὶ τοῖς μὲν ἀδικουμένοις ἐπαμύνει δικαίως, κολάζει μένους → διακειμένους .
Topics: Free will, Election and predestination, Providence, The last judgment, Repentance
Cite (SBL): Theodoret, Quaest. Oct. 2.12 (PG 80 80:233; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-12
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.13PG 80 80:241
Διατί δὲ συνεχώρησεν ὁ Θεὸς ταῦτα παθεῖν τὸν λαόν ; Ἵνα μὴ μόνον τοὺς Αἰγυπτίους, ἀλλὰ καὶ τοὺς ἐκείνων μισήσωσι θεοὺς, ὡς τοιαῦτα παρ᾿ αὐτῶν πεπονθότες· καὶ ἵνα συντόμως ὑπακούσωσιν ἐξελθεῖν κελευόμενοι. Εἰ γὰρ καὶ τούτων οὕτω γεγενημένων ἀνεμιμνήσκοντο τῆς ἐν Αἰγύπτῳ τρυφῆς”, καὶ πολλάκις ἐπειράθησαν ἀναστρέψαι, τίς ἂν αὐτοὺς ἔπεισε καταλιπεῖν τὴν Αἴγυπτον μηδὲν παρ᾿ αὐτῶν πεπονθότας δεινόν;
Diati de synechōrēsen ho Theos tauta pathein ton laon ? Hina mē monon tous Aigyptious, alla kai tous ekeinōn misēsōsi theous, hōs toiauta par᾿ autōn peponthotes; kai hina syntomōs hypakousōsin exelthein keleuomenoi. Ei gar kai toutōn houtō gegenēmenōn anemimnēskonto tēs en Aigyptǭ tryphēs”, kai pollakis epeirathēsan anastrepsai, tis an autous epeise katalipein tēn Aigypton mēden par᾿ autōn peponthotas deinon?
Why did God allow the people to suffer these things? So that they would hate not only the Egyptians but also their gods, as having suffered such things from them; and so that they would obey promptly when ordered to leave. For if, even after these things had happened, they remembered the luxury of Egypt and often tried to turn back, who would have persuaded them to leave Egypt if they had suffered nothing terrible there?
Exod 1:11–14 (allusion, high confidence) · Num 11:5 (allusion, medium confidence) · Num 14:4 (allusion, medium confidence)
Notes and citation
Summary: God let Israel suffer in Egypt so that they would hate Egypt and its gods and be willing to leave.
- Allusions: Exod 1:11–14; Num 11:5; Num 14:4.
Topics: Providence, Suffering and affliction
Cite (SBL): Theodoret, Quaest. Oct. 2.13 (PG 80 80:241; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-13
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-quaestiones-octateuchum-2-13) · 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.
2.14PG 80 80:241
Διατί ήβουλήθη ὁ ἄγγελος ἀνελεῖν τὸν Μωσῆν; Ἡ γυνὴ μὲν ἐτόπασε διὰ τὸ θάτερον τῶν παιδίων μὴ περιτμηθῆναι κατὰ τὸν τῶν Ἑβραίων νόμον· παραυτίκα γοῦν αὐτῷ τὴν περιτομὴν προσενήνοχε. Τινὲς δὲ φασιν, ἐπειδὴ πεμφθεὶς ἐπ᾿ ἐλευθερίᾳ τῶν ὁμοφύλων κοινωνὸν εἶχε τῆς ὁδοῦ τὴν ὁμόζυγον Οὓς ἐχρῆν συνιδεῖν, ὅτι πρὸς τὸ πεῖσαι τὸν κηδεστὴν ὡς οὐ καταφρονήσει τῆς γυναικὸς, οὐδὲ ἑτέραν αὐτῆς προτιμήσει, λαβεῖν αὐτὴν ἡναγκάσθη, ἀλλ' οὐ καταφρονητικῶς διακονῶν τῷ θείῳ προστάγματι. Αὐτίκα γοῦν λαβὼν τὴν ἀφορμὴν τοῦ ἀγγέλου, τὴν γυναῖκα πρὸς τοὺς οἰκείους ἀναστρέψαι προσέταξε. Καὶ ὅτι τοῦτό ἐστιν ἀληθὲς, ἡ ἱστορία διδάσκει. Μετὰ γὰρ τὴν ἔξοδον τὴν ἐξ Αἰγύπτου, διαβάντων αὐτῶν τὴν Ἐρυθρὰν θάλασσαν, καὶ εἰς τὸ Σίναιον παραγενομένων ὄρος, ἀφίκετο σὺν τῇ γυναικὶ πρὸς αὐτὸν ὁ κηδεστής. Λέγει δὲ οὕτως ἡ ἱστορία· «Ἔλαβε δὲ Ἰοθὼρ ὁ πενθερός Μωσῆ Σεπφώραν τὴν γυναῖκα Μωσῆ, μετὰ τὴν ἄφεσιν αὐτῆς, καὶ τοὺς δύο υἱοὺς αὐτοῦ, καὶ ἦλθε πρὸς τὸν Μωσῆν εἰς τὴν ἔρημον. Τοιγάρτοι ἄλλο τι κατασκευάζων ὁ ἄγγελος ἔδειξε τὴν ῥομφαίαν γυμνήν. Ἐπειδὴ γὰρ ὁ μέγας Μωσῆς ἐδεδίει τὸν Φαραὼ, καὶ πολλάκις τοῦτο τὸ δέος ἐδήλωσε, νῦν μὲν λέγων, Τίς εἰμι ἐγὼ, ὅτι πορεύσομαι πρὸς Φαραὼ βασιλέα Αἰγύπτου; νῦν, Προχείρισαι ἄλλον δυνάμενον ὃν ἐξαποστελεῖς· καὶ πάλιν, Ἰσχνόφωνος καὶ βραδύγλωσσος ἐγώ εἰμι· ἀπειλεῖ αὐτῷ τιμωρίαν ὁ ἄγγελος, φόβῳ φόβον ἐξελαύνων, τῷ μείζονι τὸν ἐλάττονα μονονουχὶ λέγων διὰ τῆς γεγυμνωμένης ῥομφαίας, Εἰ τὸν Φαραὼ δέδοικας, μᾶλλον δεῖσον ἐμὲ τὸν καὶ ἀοράτως σοι τὴν πληγὴν ἐπενεγκεῖν δυνάμενον.
Diati ēboulēthē ho angelos anelein ton Mōsēn? Hē gynē men etopase dia to thateron tōn paidiōn mē peritmēthēnai kata ton tōn Hebraiōn nomon; parautika goun autǭ tēn peritomēn prosenēnoche. Tines de phasin, epeidē pemphtheis ep᾿ eleutherią tōn homophylōn koinōnon eiche tēs hodou tēn homozygon Hous echrēn synidein, hoti pros to peisai ton kēdestēn hōs ou kataphronēsei tēs gynaikos, oude heteran autēs protimēsei, labein autēn hēnankasthē, all' ou kataphronētikōs diakonōn tǭ theiǭ prostagmati. Autika goun labōn tēn aphormēn tou angelou, tēn gynaika pros tous oikeious anastrepsai prosetaxe. Kai hoti touto estin alēthes, hē historia didaskei. Meta gar tēn exodon tēn ex Aigyptou, diabantōn autōn tēn Erythran thalassan, kai eis to Sinaion paragenomenōn oros, aphiketo syn tę̄ gynaiki pros auton ho kēdestēs. Legei de houtōs hē historia; «Elabe de Iothōr ho pentheros Mōsē Sepphōran tēn gynaika Mōsē, meta tēn aphesin autēs, kai tous dyo huious autou, kai ēlthe pros ton Mōsēn eis tēn erēmon. Toigartoi allo ti kataskeuazōn ho angelos edeixe tēn rhomphaian gymnēn. Epeidē gar ho megas Mōsēs edediei ton Pharaō, kai pollakis touto to deos edēlōse, nyn men legōn, Tis eimi egō, hoti poreusomai pros Pharaō basilea Aigyptou? nyn, Procheirisai allon dynamenon hon exaposteleis; kai palin, Ischnophōnos kai bradyglōssos egō eimi; apeilei autǭ timōrian ho angelos, phobǭ phobon exelaunōn, tǭ meizoni ton elattona mononouchi legōn dia tēs gegymnōmenēs rhomphaias, Ei ton Pharaō dedoikas, mallon deison eme ton kai aoratōs soi tēn plēgēn epenenkein dynamenon.
Why did the angel wish to kill Moses? His wife supposed that it was because one of the children had not been circumcised according to the law of the Hebrews; at any rate, she at once performed the circumcision on him. Some say that it was because, though he had been sent to free his kinsmen, he had his wife as companion on the journey. They ought to have seen that he was forced to take her in order to convince his father-in-law that he would not despise his wife nor prefer another to her, and not because he served the divine command contemptuously. Indeed, taking the angel as occasion, he ordered his wife to return to her own people. That this is true, the history teaches. For after the exodus from Egypt, when they had crossed the Red Sea and come to Mount Sinai, his father-in-law came to him with his wife. The history says: “Jethro, Moses' father-in-law, took Zipporah, Moses' wife, after she had been sent away, and his two sons, and came to Moses in the desert.” So the angel showed his naked sword to bring about something else. Since the great Moses was afraid of Pharaoh, and often showed this fear, saying now, “Who am I, that I should go to Pharaoh king of Egypt?” and now, “Appoint another who is able, whom you will send,” and again, “I am weak-voiced and slow of tongue,” the angel threatens him with punishment, driving out fear by fear, the lesser by the greater, and all but saying through the naked sword: “If you fear Pharaoh, fear me more, who can strike you even invisibly.”
Exod 4:24–26 (allusion, high confidence) · Exod 18:2–5 (quotation, high confidence) · Exod 3:11 (quotation, high confidence) · Exod 4:13 (quotation, high confidence) · Exod 4:10 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains the angel's attack on Moses as a means of driving out his fear of Pharaoh by a greater fear, and notes that it also occasioned the sending home of Zipporah.
- Quotations: Exod 18:2–5 (LXX); Exod 3:11; Exod 4:13; Exod 4:10. Allusion: Exod 4:24–26. The drawn sword is not mentioned in Exod 4:24; Theodoret assumes it. Fragments of the apparatus were removed from the text.
Notes on the original text
- Digital text corrected (apparatus fragments leaked into the text): τη τροφῆς. το Ἰοθ· ὁ γαμβρός. το ἀκού οἱ Ο'. → .
Topics: Circumcision, Angels, Marriage
Cite (SBL): Theodoret, Quaest. Oct. 2.14 (PG 80 80:241; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-14
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.15PG 80 80:243
Τί ἐστι, Καὶ τὸ ὄνομά μου Κύριος οὐκ ἐδήλωσα αὐτοῖς;» Διδάσκει πόσης αὐτὸν καὶ τιμῆς καὶ εὐμενείας ἠξίωσεν. "Ο γὰρ τοῖς πατριάρχαις οὐκ ἐδήλωσεν ὄνομα, τοῦτο αὐτῷ δῆλον ἐποίησεν ἔφῃ γὰρ πρὸς αὐτὸν, Ἐγώ εἰμι ὁ ὤν. Τοῦτο δὲ παρ' Ἑβραίοις ἄφραστον ὀνομάζεται ἀπείρηται γὰρ αὐτοῖς τοῦτο διὰ τῆς γλώττης προφέρειν. Γράφεται δὲ διὰ τῶν τεσσάρων στοιχείων διὸ καὶ τετράγραμμον αὐτὸ λέγουσι. Τοῦτο δὲ καὶ τῷ πετάλῳ ἐπεγέγραπτο τῷ χρυσῷ, ὁ τῷ μετώπῳ τοῦ ἀρχιερέως ἐπετίθετο τῇ ταινίᾳ τῆς κεφαλῆς προσδεσμούμενον. Καλοῦσι δὲ αὐτὸ Σαμαρείται μὲν Ἰαβὲ, Ἰουδαῖοι δὲ
Ti esti, Kai to onoma mou Kyrios ouk edēlōsa autois?» Didaskei posēs auton kai timēs kai eumeneias ēxiōsen. "O gar tois patriarchais ouk edēlōsen onoma, touto autǭ dēlon epoiēsen ephę̄ gar pros auton, Egō eimi ho ōn. Touto de par' Hebraiois aphraston onomazetai apeirētai gar autois touto dia tēs glōttēs propherein. Graphetai de dia tōn tessarōn stoicheiōn dio kai tetragrammon auto legousi. Touto de kai tǭ petalǭ epegegrapto tǭ chrysǭ, ho tǭ metōpǭ tou archiereōs epetitheto tę̄ tainią tēs kephalēs prosdesmoumenon. Kalousi de auto Samareitai men Iabe, Ioudaioi de
What does “And my name, Lord, I did not make known to them” mean? It teaches with how much honor and favor God counted Moses worthy. The name he had not made known to the patriarchs, he made plain to him; for he said to him, “I am He Who Is.” Among the Hebrews this is called the unutterable name, for they are forbidden to pronounce it with the tongue. It is written with four letters, which is why they call it the tetragram. It was also inscribed on the golden plate that was placed on the high priest's forehead, tied to the band around his head. The Samaritans call it Iabe, and the Jews …
Exod 6:3 (quotation, high confidence) · Exod 3:14 (quotation, high confidence) · Exod 28:36–38 (allusion, high confidence)
Notes and citation
Summary: God revealed to Moses the divine name withheld from the patriarchs, the tetragram, which the Hebrews do not pronounce.
- The section breaks off in the scan before the Jewish form of the name. Quotations: Exod 6:3 (LXX); Exod 3:14. Allusion: Exod 28:36–38.
Topics: God, Jews and Judaism
Cite (SBL): Theodoret, Quaest. Oct. 2.15 (PG 80 80:243; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-15
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.16PG 80 80:243
Τί δήποτε τῆς τοῦ ᾿Ααρὼν γυναικὸς, οὐ τὸν πατέρα μόνον, ἀλλὰ καὶ τὸν ἀδελφὸν δῆλον ἡμῖν πεποίηκεν ; Τῆς βασιλικῆς καὶ τῆς ἱερατικῆς φυλῆς τὴν ἐπιμιξίαν διδάσκει. Ὁ γὰρ Ναασσῶν υἱὸς τοῦ ᾿Αμιναδάβ· ὁ δὲ ᾿Αμιναδάβ τοῦ ᾿Αράμ· ὁ δὲ Ἀρὰμ τοῦ Ἐσρών ὁ δὲ Ἐσρὼν τοῦ Φαρές· ὁ δὲ Φαρὲς τοῦ Ἰούδα. Αὐτὸς δὲ ὁ Ναασσῶν φύλαρχος ἦν τοῦ Ἰούδα. Ἐκ τῆς τούτων συγγενείας ὁ Κύριος κατὰ σάρκα γεγέννηται. Οὐ μάτην τοίνυν τῆς βασιλικῆς καὶ τῆς ἱερατικῆς φυλῆς τὴν ἐπιμιξίαν ἐδίδαξεν· ἀλλὰ δεικνὺς ὡς ὁ Δεσπότης Χριστὸς ἐξ ἀμφοτέρων ἐβλάστησεν, ὁ βασιλεὺς καὶ ἱερεὺς κατὰ τὸ ἀνθρώπινον χρηματίσας
Ti dēpote tēs tou ᾿Aarōn gynaikos, ou ton patera monon, alla kai ton adelphon dēlon hēmin pepoiēken ? Tēs basilikēs kai tēs hieratikēs phylēs tēn epimixian didaskei. Ho gar Naassōn huios tou ᾿Aminadab; ho de ᾿Aminadab tou ᾿Aram; ho de Aram tou Esrōn ho de Esrōn tou Phares; ho de Phares tou Iouda. Autos de ho Naassōn phylarchos ēn tou Iouda. Ek tēs toutōn syngeneias ho Kyrios kata sarka gegennētai. Ou matēn toinyn tēs basilikēs kai tēs hieratikēs phylēs tēn epimixian edidaxen; alla deiknys hōs ho Despotēs Christos ex amphoterōn eblastēsen, ho basileus kai hiereus kata to anthrōpinon chrēmatisas
Why did he make known to us not only the father but also the brother of Aaron's wife? He teaches the intermingling of the royal and the priestly tribes. For Nahshon was the son of Amminadab, Amminadab of Aram, Aram of Hezron, Hezron of Perez, and Perez of Judah. Nahshon himself was leader of the tribe of Judah. From their kindred the Lord was born according to the flesh. Not without purpose, then, did he teach the intermingling of the royal and priestly tribes, but to show that Christ the Master sprang from both, being styled both king and priest according to his humanity.
Exod 6:23 (allusion, high confidence) · Ruth 4:18–20 (allusion, high confidence) · Num 1:7 (allusion, medium confidence) · Matt 1:3–4 (allusion, medium confidence)
Notes and citation
Summary: Aaron's marriage to Nahshon's sister joined the royal and priestly tribes, from both of which Christ, king and priest, descended.
- Allusions: Exod 6:23; Ruth 4:18–20; Num 1:7; Matt 1:3–4.
Notes on the original text
- Digital text corrected (stray letters): πεποίηκεν το ; → πεποίηκεν ;.
Topics: Christology, Incarnation
Cite (SBL): Theodoret, Quaest. Oct. 2.16 (PG 80 80:243; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-16
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.17PG 80 80:243
Πῶς ἐγένετο τοῦ ᾿Ααρών θεὸς ὁ Μωσῆς; Ὥσπερ ὁ Θεὸς προσέταττε τῷ Μωσῇ, οὕτως ὁ Μωσῆς τῷ ᾿Ααρών· διὸ δὴ καὶ προφήτης ὁ ᾿Ααρὼν προσηγορεύθη τοῦ Μωσέως.
Pōs egeneto tou ᾿Aarōn theos ho Mōsēs? Hōsper ho Theos prosetatte tǭ Mōsę̄, houtōs ho Mōsēs tǭ ᾿Aarōn; dio dē kai prophētēs ho ᾿Aarōn prosēgoreuthē tou Mōseōs.
How did Moses become Aaron's god? Just as God gave commands to Moses, so Moses gave commands to Aaron; that is why Aaron was called Moses' prophet.
Exod 7:1 (allusion, high confidence) · Exod 4:16 (allusion, high confidence)
Notes and citation
Summary: Moses was “god” to Aaron in that he gave him God's commands.
- Allusions: Exod 7:1; Exod 4:16.
Topics: Prophecy and fulfilment
Cite (SBL): Theodoret, Quaest. Oct. 2.17 (PG 80 80:243; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-17
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.18PG 80 80:243
Τί δήποτε συνεχώρησεν ὁ Θεὸς τοῖς φαρμα κοῖς ταὐτὰ δρᾶσαι τῷ Μωσῇ; Εἰσί τινες καὶ νῦν τῶν δυσσεβείᾳ συζώντων, οἵ φασι γοητείᾳ τεθαυματουργηκέναι τὸν θεσπέσιον Μωσῆν. Τούτου χάριν ὁ Θεὸς ἐνδέδωκε τοῖς φαρμακοῖς ἔνια δρᾶσαι, ἵνα δειχθῇ τὸ διάφορον. Μετέβαλον μὲν γὰρ καὶ αὐτοὶ τὰς ῥάβδους εἰς ὄφεις ἀλλ᾿ ἡ Μωσέως ῥάβδος τὰς ἐκείνων κατέπιεν, καὶ μετἐβαλον κἀκεῖνοι εἰς αἷμα τὸ ὕδωρ, ἀλλ᾽ εἰς τὴν προτέραν ἐπαναγαγεῖν τὸ ὕδωρ οὐκ ἴσχυσαν φύσιν. Καὶ τοὺς βατράχους ἐξήγαγον, οὐ μὴν καὶ ἀπαλλάξαι αὐτῶν τὰς τῶν Αἰγυπτίων ἡδυνήθησαν οἰκίας. Καὶ εἰς μὲν τὸ παιδεύειν τοὺς Αἰγυπτίους, καὶ τοῖς φαρμακοῖς ἐνεργεῖν ἐνεδίδου· εἰς δὲ τὸ παύειν τὴν τιμωρίαν οὐκέτι. Ἐπειδὴ γὰρ ὑπὸ τοῦ Θεοῦ κολαζό-μενος τῶν Αἰγυπτίων ὁ βασιλεὺς, οὐκ ἠρκεῖτο ταῖς θεηλάτοις πληγαῖς, ἀλλὰ καὶ τοῖς φαρμακοῖς αὔξειν τὴν τιμωρίαν ἐκέλευεν καὶ διὰ τούτων αὐτὸν ἐκόλα - ζεν ὁ Θεὸς, μονονουχί λέγων, Ἐπειδὴ τέρπη κολαζόμενος, καὶ διὰ τῶν ἐμῶν θεραπόντων παιδεύω, καὶ διὰ τῶν σῶν σε κολάζω· ἰδὼν δὲ πλέον αὐτὸν σκληρυνόμενον, ἐκώλυσε τὴν ἐνέργειαν ἐκείνων· καὶ οἱ τὸ μείζον ζῶον ἐξαγαγόντες τὸν βάτραχον, τὸν σκνίπα τὸν σμικρότατον ἐξαγαγεῖν οὐκ ἴσχυσαν, ἀλλὰ δάκτυλον Θεοῦ τὴν πληγὴν προσηγό. ρευσαν. Τὰς μέντοι φλυκταίνας καὶ τοῖς ἐκείνων ἐπήνεγκε σώμασιν, ἵνα καὶ αὐτοὶ μάθωσι, καὶ ὁ ἀνόητος αὐτῶν βασιλεὺς, ὡς οὐ μόνον ἐπέχειν οὐ δύνανται τὰς θεηλάτους πληγὰς, ἀλλὰ καὶ αὐτοὶ συντιμωροῦνται τοῖς ἄλλοις. ᾿Αναιδείας τοίνυν τὸ λέγειν μαγγανείᾳ τινὶ τεθαυματουργηκέναι τὸν Μωσῆν, τῶν μάγων βοώντων ὅτι θείας ἦν δυνάμεως τὰ σημεῖα. Εἰ γὰρ φαντασία ἦν τὸ παρ' αὐτοῦ δρώμενον, ἔδει κἀκείνους φαντάσαι, καὶ τὸν ὀμότεχνον διελέγξαι νῦν δὲ διαῤῥήδην βοῶσι Δάκτυλος Θεοῦ ἐστι τοῦτο.
Ti dēpote synechōrēsen ho Theos tois pharma kois tauta drasai tǭ Mōsę̄? Eisi tines kai nyn tōn dyssebeią syzōntōn, hoi phasi goēteią tethaumatourgēkenai ton thespesion Mōsēn. Toutou charin ho Theos endedōke tois pharmakois enia drasai, hina deichthę̄ to diaphoron. Metebalon men gar kai autoi tas rhabdous eis opheis all᾿ hē Mōseōs rhabdos tas ekeinōn katepien, kai metebalon kakeinoi eis haima to hydōr, all᾽ eis tēn proteran epanagagein to hydōr ouk ischysan physin. Kai tous batrachous exēgagon, ou mēn kai apallaxai autōn tas tōn Aigyptiōn hēdynēthēsan oikias. Kai eis men to paideuein tous Aigyptious, kai tois pharmakois energein enedidou; eis de to pauein tēn timōrian ouketi. Epeidē gar hypo tou Theou kolazo-menos tōn Aigyptiōn ho basileus, ouk ērkeito tais theēlatois plēgais, alla kai tois pharmakois auxein tēn timōrian ekeleuen kai dia toutōn auton ekola - zen ho Theos, mononouchi legōn, Epeidē terpē kolazomenos, kai dia tōn emōn therapontōn paideuō, kai dia tōn sōn se kolazō; idōn de pleon auton sklērynomenon, ekōlyse tēn energeian ekeinōn; kai hoi to meizon zōon exagagontes ton batrachon, ton sknipa ton smikrotaton exagagein ouk ischysan, alla daktylon Theou tēn plēgēn prosēgo. reusan. Tas mentoi phlyktainas kai tois ekeinōn epēnenke sōmasin, hina kai autoi mathōsi, kai ho anoētos autōn basileus, hōs ou monon epechein ou dynantai tas theēlatous plēgas, alla kai autoi syntimōrountai tois allois. ᾿Anaideias toinyn to legein manganeią tini tethaumatourgēkenai ton Mōsēn, tōn magōn boōntōn hoti theias ēn dynameōs ta sēmeia. Ei gar phantasia ēn to par' autou drōmenon, edei kakeinous phantasai, kai ton omotechnon dielenxai nyn de diarrhēdēn boōsi Daktylos Theou esti touto.
Why did God allow the sorcerers to do the same things as Moses? There are some even now among those who live in impiety who say that the inspired Moses worked his miracles by sorcery. For this reason God allowed the sorcerers to do some things, so that the difference might be shown. They too changed their rods into serpents, but Moses' rod swallowed theirs; they too changed water into blood, but could not bring the water back to its former nature; they brought out the frogs, but could not rid the houses of the Egyptians of them. For chastising the Egyptians he allowed the sorcerers to act too, but not for stopping the punishment. For since the king of the Egyptians, being punished by God, was not content with the plagues sent from God, but ordered the sorcerers too to increase the punishment, God punished him through them as well, all but saying, “Since you delight in being punished, I chastise you through my servants and punish you through yours.” But seeing him hardened the more, he stopped their activity; and those who had brought out the frog, the larger creature, could not bring out the gnat, the smallest, but called the plague the finger of God. He also brought the boils on their bodies, so that they and their senseless king might learn that they could not only not check the plagues sent by God, but were themselves punished along with the rest. It is shameless, then, to say that Moses worked his miracles by trickery, when the magicians cry out that the signs were the work of divine power. If what he did had been illusion, they too should have produced illusions and exposed their fellow craftsman; but in fact they cry out plainly, “This is the finger of God.”
Exod 7:11–12 (allusion, high confidence) · Exod 7:22 (allusion, high confidence) · Exod 8:7 (allusion, high confidence) · Exod 8:18 (allusion, high confidence) · Exod 8:19 (8:15 LXX) (quotation, high confidence) · Exod 9:11 (allusion, high confidence)
Notes and citation
Summary: God let Pharaoh's sorcerers imitate some signs so that their limits, and their own confession of “the finger of God,” would show that Moses' miracles were divine.
- Quotation: Exod 8:19 (LXX 8:15). Allusions: Exod 7:11–12, 22; Exod 8:7, 18; Exod 9:11.
Topics: Magic, divination, and astrology, Miracles
Cite (SBL): Theodoret, Quaest. Oct. 2.18 (PG 80 80:243; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-18
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.19PG 80 80:245
Τί δήποτε πρώτην αὐτοῖς τὴν τοῦ ὕδατος αυτοις ἐπήγαγε πληγήν; Πρῶτον ἐπειδὴ μέγα ἐφρόνουν ἐπὶ τῷ ποταμῷ, καὶ Θεὸν τοῦτον ἐνόμιζον, τὴν τῶν νεφῶν αὐτοῖς παρέχοντα χρείαν ἔπειτα καὶ διὰ τὰ βρέφη τῶν Ἰουδαίων εἰς τοῦτον παραπεμφθέντα μεταβληθεὶς γὰρ εἰς αἷμα, τῆς γεγενημένης κατηγορεῖ παιδοκτονίας. Τούτου χάριν καὶ τοὺς βατράχους ἀνέβλυσε τὰ ὕδατα, ἀντὶ τῶν ἐν ἐκείνοις ἀποπνιγέντων ἀνάδοθέντας παιδίων. Μιμεῖται γάρ πως τὰ βρέφη τοὺς βατράχους βαδίζοντα· μηδέπω γὰρ τοῖς ποσὶ μόνοις κεχρῆσθαι δυνάμενα, ταῖς χερσὶν ἐπαμύνει τῇ τῶν ποδῶν ἀσθενείᾳ. Προσώζεσε δὲ ἐκ τῶν βατράχων ἡ γῆ· ἐπειδὴ προσώζεσαν καὶ ἐσάπησαν τῶν Αἰγυπτίων οἱ μώλωπες ἐκ τῆς παμπόλλης πονηρίας.
Ti dēpote prōtēn autois tēn tou hydatos autois epēgage plēgēn? Prōton epeidē mega ephronoun epi tǭ potamǭ, kai Theon touton enomizon, tēn tōn nephōn autois parechonta chreian epeita kai dia ta brephē tōn Ioudaiōn eis touton parapemphthenta metablētheis gar eis haima, tēs gegenēmenēs katēgorei paidoktonias. Toutou charin kai tous batrachous aneblyse ta hydata, anti tōn en ekeinois apopnigentōn anadothentas paidiōn. Mimeitai gar pōs ta brephē tous batrachous badizonta; mēdepō gar tois posi monois kechrēsthai dynamena, tais chersin epamynei tę̄ tōn podōn astheneią. Prosōzese de ek tōn batrachōn hē gē; epeidē prosōzesan kai esapēsan tōn Aigyptiōn hoi mōlōpes ek tēs pampollēs ponērias.
Why did he bring upon them first the plague of the water? First, because they prided themselves on the river and thought it a god, since it supplied them what clouds supply; then because of the babies of the Jews that had been thrown into it. For when changed into blood it accuses the child-murder that had been committed. For this reason too the waters gushed forth the frogs, sent up in place of the children drowned in them; for babies, when they walk, somehow imitate frogs: not yet able to use their feet alone, they help the weakness of their feet with their hands. And the land stank of the frogs, since the wounds of the Egyptians stank and festered from their very great wickedness.
Exod 7:17–21 (allusion, high confidence) · Exod 1:22 (allusion, high confidence) · Exod 8:5–6 (allusion, high confidence) · Exod 8:14 (allusion, high confidence) · Ps 38:5 (37:6 LXX) (echo, medium confidence)
Notes and citation
Summary: The first plague struck the Nile, which Egypt worshiped and in which it had drowned the Hebrew babies; the frogs recalled the drowned children.
- Allusions: Exod 7:17–21; Exod 1:22; Exod 8:5–6, 14; Ps 38:5 (LXX 37:6, “my wounds stank and festered”).
Topics: Idolatry, The last judgment
Cite (SBL): Theodoret, Quaest. Oct. 2.19 (PG 80 80:245; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-19
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.20PG 80 80:247
Εἰ ὅλον τὸ ὕδωρ εἰς αἶμα μετεβλήθη, πως ἐποίησαν οἱ ἐπαοιδοὶ τῶν τῶν Αἰγυπτίων᾽ Αἰγυπτίων ταῖς φαρμακείαις αὐτῶν ὡσαύτως; Ἐπέλαζεν αὐτοῖς καὶ ἡ θάλαττα, τὸ δὲ πότιμον ὕδωρ εἰς αἷμα μετεβλήθη μόνον Ηδύναντο τοίνυν μετακομίσαι θαλάττιον ὕδωρ εἰς τὰ βασίλεια, καὶ μεταβαλεῖν εἰς τὴν τοῦ αἵματος χροιάν Τοῦ Θεοῦ δηλονότι συγχωροῦντος αὐτοῖς ἐνεργεῖν δι᾽ ἂς εἰρήκαμεν αἰτίας Επισημήνασθαι μέντοι καὶ τοῦτο δεῖ, ὡς τοὺς μὲν βατράχους ἐκ τῶν ὑδάτων ἐξήγαγε, τοὺς δὲ σκνίπας ἐκ τοῦ χώματος, τὴν δὲ κυνόμυιαν ὅθεν ἠθέλησεν, ἵνα μάθωσιν, ὡς ῥάδιον ἦν τῷ Θεῷ, καὶ δίχα γῆς, καὶ δίχα ὑδάτων, παραγαγεῖν ἃ βούλεται. Τούτου χάριν καὶ προλέγει τὰς τιμωρίας, ἵνα μὴ ἀπὸ ταυτομάτου ταῦτα συμβαίνειν τοπάσωσιν, ἀλλὰ ἔγνῶσι θεηλάτους εἶναι πληγάς. Τοῦτο γὰρ καὶ ὁ μακάριος εἴρηκε Μωσῆς καὶ σὺ, καὶ οἱ θεράποντές σου.
Ei holon to hydōr eis aima meteblēthē, pōs epoiēsan hoi epaoidoi tōn tōn Aigyptiōn᾽ Aigyptiōn tais pharmakeiais autōn hōsautōs? Epelazen autois kai hē thalatta, to de potimon hydōr eis haima meteblēthē monon Ēdynanto toinyn metakomisai thalattion hydōr eis ta basileia, kai metabalein eis tēn tou haimatos chroian Tou Theou dēlonoti synchōrountos autois energein di᾽ as eirēkamen aitias Episēmēnasthai mentoi kai touto dei, hōs tous men batrachous ek tōn hydatōn exēgage, tous de sknipas ek tou chōmatos, tēn de kynomuian hothen ēthelēsen, hina mathōsin, hōs rhadion ēn tǭ Theǭ, kai dicha gēs, kai dicha hydatōn, paragagein ha bouletai. Toutou charin kai prolegei tas timōrias, hina mē apo tautomatou tauta symbainein topasōsin, alla egnōsi theēlatous einai plēgas. Touto gar kai ho makarios eirēke Mōsēs kai sy, kai hoi therapontes sou.
If all the water was changed into blood, how did the enchanters of the Egyptians do the same with their sorceries? The sea lay near them too, and only the drinking water was changed into blood. They could therefore bring seawater to the palace and change it to the color of blood, God, clearly, allowing them to act for the reasons we have given. One must also note that he brought the frogs out of the waters, the gnats out of the dust, and the dog-fly from wherever he wished, so that they might learn that it was easy for God to bring forth what he wills both without earth and without waters. For this reason too he foretells the punishments, so that they would not suppose that these things happened by chance, but would know that they were plagues sent by God. For the blessed Moses too said this: “… both you and your servants.”
Exod 7:22 (allusion, high confidence) · Exod 8:16–17 (allusion, high confidence) · Exod 8:21 (allusion, high confidence) · Exod 9:30 (quotation, low confidence)
Notes and citation
Summary: The sorcerers could imitate the plague of blood with seawater; God varied the sources of the plagues and announced them beforehand to show they were his doing.
- The end of the section is fragmentary in the scan; the last quotation is probably Exod 9:30. A stray word was removed. Allusions: Exod 7:22; Exod 8:16–17, 21.
Notes on the original text
- Digital text corrected (stray word): πληγάς. Δεσπότης. Τοῦτο → πληγάς. Τοῦτο.
Topics: Magic, divination, and astrology, Miracles, Providence
Cite (SBL): Theodoret, Quaest. Oct. 2.20 (PG 80 80:247; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-20). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-20
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.21PG 80 80:247
Τί δήποτε μέλλων ἐπιφέρειν τὴν χάλαζαν παρηγγύησεν αὐτοῖς εἰς τοὺς οἴκους τὰ κτήνη συναγαγεῖ συναγαγεῖν; Φιλάνθρωπος ὢν ὁ Δεσπότης, ἐλέῳ τὰς τιμωρίας κεράννυσιν. Ἄλλως τε καὶ ᾔδει τινὰς ἀξίους φειδοῦς τοῦτο γὰρ, καὶ ἡ θεία διδάσκει Γραφή Ὁ φοβούμενος γὰρ, φησὶ, τὸ ῥῆμα Κυρίου τῶν θερα πόντων Φαραώ, συνήγαγε τὰ κτήνη αὐτοῦ εἰς τοὺς οἴκους· ὃς δὲ οὐ προσέσχε τῇ διανοίᾳ εἰς τὸ ῥῆμα Κυρίου, ἀφῆκε τὰ κτήνη ἐν τοῖς πεδίοις. Τὴν δὲ χάλαζαν καὶ τοὺς σκηπτοὺς αὐτοῖς ἐπενήνοχε, δεικνὺς, ὡς αὐτός ἐστι τῶν στοιχείων ἁπάντων Δεσπότης. Ἐπειδὴ γὰρ καὶ Αἰγύπτιοι, καὶ Ἕλληνες, ἐνόμιζον τοὺς μὲν οὐρανίους, τοὺς δὲ ἐπιγείους, τοὺς δὲ ὑποχθονίους εἶναι θεούς· καὶ τοὺς μὲν τῆς γῆς, τοὺς δὲ τῆς θαλάσσης δεσπόζειν· καὶ τοὺς μὲν τῶν ὀρέων, τοὺς δὲ τῶν πεδίων ἔχειν τὴν ἐξουσίαν ( διὸ καὶ οἱ Σύροι ἔλεγον, Θεὸς ὀρέων ὁ Θεὸς Ἰσραὴλ, καὶ οὐ Θεὸς κοιλάδων)· ἀναγκαίως ἄγαν ὁ τῶν ὅλων Θεὸς οὐ μόνον αὐτοὺς διὰ τοῦ ποταμοῦ καὶ τῆς γῆς, ἀλλὰ καὶ διὰ τοῦ ἀέρος καὶ τῆς θαλάσσης ἐπαί δευσε· καὶ οὐρανόθεν αὐτοῖς κεραυνοὺς ἐπαφῆκε, διδάσκων ὡς αὐτός ἐστι τῶν ὅλων ποιητὴς καὶ πρὸς αὐτόν Ἵνα γνῶς ὅτι τοῦ Κυρίου ἡ γῆ,
Ti dēpote mellōn epipherein tēn chalazan parēngyēsen autois eis tous oikous ta ktēnē synagagei synagagein? Philanthrōpos ōn ho Despotēs, eleǭ tas timōrias kerannysin. Allōs te kai ę̄dei tinas axious pheidous touto gar, kai hē theia didaskei Graphē Ho phoboumenos gar, phēsi, to rhēma Kyriou tōn thera pontōn Pharaō, synēgage ta ktēnē autou eis tous oikous; hos de ou prosesche tę̄ dianoią eis to rhēma Kyriou, aphēke ta ktēnē en tois pediois. Tēn de chalazan kai tous skēptous autois epenēnoche, deiknys, hōs autos esti tōn stoicheiōn hapantōn Despotēs. Epeidē gar kai Aigyptioi, kai Hellēnes, enomizon tous men ouranious, tous de epigeious, tous de hypochthonious einai theous; kai tous men tēs gēs, tous de tēs thalassēs despozein; kai tous men tōn oreōn, tous de tōn pediōn echein tēn exousian ( dio kai hoi Syroi elegon, Theos oreōn ho Theos Israēl, kai ou Theos koiladōn); anankaiōs agan ho tōn holōn Theos ou monon autous dia tou potamou kai tēs gēs, alla kai dia tou aeros kai tēs thalassēs epai deuse; kai ouranothen autois keraunous epaphēke, didaskōn hōs autos esti tōn holōn poiētēs kai pros auton Hina gnōs hoti tou Kyriou hē gē,
Why, when about to bring the hail, did he warn them to gather their cattle into the houses? The Master, loving humankind, mixes mercy with his punishments. Besides, he knew that some deserved to be spared; the divine Scripture teaches this: “Whoever of Pharaoh's servants feared the word of the Lord gathered his cattle into the houses; but whoever did not pay heed to the word of the Lord left his cattle in the fields.” He brought the hail and the thunderbolts on them to show that he is Master of all the elements. For since both Egyptians and Greeks thought that some gods were heavenly, others earthly, and others beneath the earth; that some ruled the land and others the sea; and that some had authority over the mountains and others over the plains (which is why the Syrians said, “The God of Israel is a God of mountains and not a God of valleys”), the God of the universe very necessarily chastised them not only through the river and the land, but also through the air and the sea, and sent down thunderbolts on them from heaven, teaching that he is the maker of all things; and he said to Pharaoh, “That you may know that the earth is the Lord's …”
Exod 9:19 (allusion, high confidence) · Exod 9:20–21 (quotation, high confidence) · Exod 9:23–24 (allusion, high confidence) · 1 Kgs 20:23 (quotation, high confidence) · 1 Kgs 20:28 (allusion, medium confidence) · Exod 9:29 (quotation, high confidence)
Notes and citation
Summary: God warned the Egyptians before the hail out of mercy, and struck through every element to show that he, not the many gods of the pagans, rules all.
- The section breaks off in the scan. Quotations: Exod 9:20–21; 1 Kgs 20:23, 28 (LXX 3 Kgdms 21:23, 28, paraphrased); Exod 9:29. Allusions: Exod 9:19, 23–24.
Topics: Paganism, Providence, God
Cite (SBL): Theodoret, Quaest. Oct. 2.21 (PG 80 80:247; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-21). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-21
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.22PG 80 80:247
Διατί τὰ τῶν Αἰγυπτίων ἀνεῖλε πρωτότοκα "; Ἐπειδὴ πρωτόγονον ὄντα τοῦ Θεοῦ τὸν Ἰσραὴλ ἄγαν σκληρῶς ἐκεῖνος ἐδουλαγώγει· τοῦτο γὰρ καὶ αὐτὸς εἴρηκεν ὁ Δεσπότης Θεός Υἱὸς πρωτότοκός & μου Ἰσραὴλ· μάλα δικαίως τὰ τῶν Αἰγυπτίων πρωτότοκα θανάτῳ παρέπεμψεν. Ἰστέον μέντοι, ὡς ὁ πρωτόγονος καὶ ἀδελφοὺς ἔχει, Ὁ γὰρ πρωτόγονος, ἢ πρωτότοκος, πολλῶν ἐστι πρῶτος. Γινωσκέτω τοίνυν ὁ Ἰσραὴλ, ὡς πρῶτος μὲν τοῦ Θεοῦ λαὸς ἐχρημάτισε. Πεπιστευκότα δὲ τὰ ἔθνη οὐ μόνον τῆς σωτηρίας τετύχηκεν, ἀλλὰ καὶ τῶν πρωτοτοκίων ἀπήλαυσε - Λαὸς γὰρ, φησὶ, λαοῦ ὑπερέξει· καὶ ὁ μείζων δουλεύσει τῷ ἐλάσσονι.
Diati ta tōn Aigyptiōn aneile prōtotoka "? Epeidē prōtogonon onta tou Theou ton Israēl agan sklērōs ekeinos edoulagōgei; touto gar kai autos eirēken ho Despotēs Theos Huios prōtotokos & mou Israēl; mala dikaiōs ta tōn Aigyptiōn prōtotoka thanatǭ parepempsen. Isteon mentoi, hōs ho prōtogonos kai adelphous echei, Ho gar prōtogonos, ē prōtotokos, pollōn esti prōtos. Ginōsketō toinyn ho Israēl, hōs prōtos men tou Theou laos echrēmatise. Pepisteukota de ta ethnē ou monon tēs sōtērias tetychēken, alla kai tōn prōtotokiōn apēlause - Laos gar, phēsi, laou hyperexei; kai ho meizōn douleusei tǭ elassoni.
Why did he kill the firstborn of the Egyptians? Since Pharaoh had enslaved Israel, God's first-begotten, very harshly (for God the Master himself said, “Israel is my firstborn son”), he very justly sent the firstborn of the Egyptians to death. One must know, however, that the first-begotten also has brothers; for the first-begotten, or firstborn, is the first of many. Let Israel know, then, that it was named God's first people; but the nations, having believed, not only obtained salvation but also enjoyed the rights of the firstborn: “For one people shall surpass a people,” it says, “and the elder shall serve the younger.”
Exod 4:22 (quotation, high confidence) · Exod 12:29 (allusion, high confidence) · Gen 25:23 (quotation, high confidence)
Notes and citation
Summary: Egypt's firstborn died because Pharaoh oppressed Israel, God's firstborn; yet the believing nations have received the rights of the firstborn.
- Quotations: Exod 4:22; Gen 25:23. Allusion: Exod 12:29. The remark addressed to Israel is translated as written.
Topics: The church and Israel, The last judgment
Cite (SBL): Theodoret, Quaest. Oct. 2.22 (PG 80 80:247; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-22). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-22
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.23PG 80 80:249
Τί αἰτιῶνταί τινες, τὸ προστεταχέναι τὸν Θεὸν τοῖς Ἑβραίοις αἰτῆσαι τοὺς Αἰγυπτίους σκεύη χρυσᾶ καὶ ἀργυρᾶ, καὶ ἐσθῆτα καὶ σκυ λεῦσαι τοὺς Αἰγυπτίους; οὕτω γὰρ ὁ Σύμμαχος τὸ σκευάσασθαι, ήρμήνευσεν. Πολὺν ἐν Αἰγυπτῳ χρόνον ὑπέμεινεν ὁ λαὸς πλινθουργῶν, καὶ τειχοποιῶν, καὶ πόλεις οἰκοδομῶν. Ἠβουλήθη τοίνυν μισθὸν αὐτοὺς τῶν πόνων λαβεῖν ὁ Δεσπότης Θεός. Διὸ δὴ καὶ ταῦτα δρᾶσαι προσέταξε. Καὶ μηδεὶς ἄδικον νομιζέτω, τοῦ Φαραὼ τὸν λαὸν ἠδικηκότος, τοὺς Αἰγυπτίους τὸν μισθόν εἰσπραχθῆναι. Ἐκοινώνουν γὰρ κἀκεῖνοι τῆς ἀδικίας, μιμούμενοι τὴν τοῦ βασιλέως ὠμότητα.
Ti aitiōntai tines, to prostetachenai ton Theon tois Hebraiois aitēsai tous Aigyptious skeuē chrysa kai argyra, kai esthēta kai sky leusai tous Aigyptious? houtō gar ho Symmachos to skeuasasthai, ērmēneusen. Polyn en Aigyptǭ chronon hypemeinen ho laos plinthourgōn, kai teichopoiōn, kai poleis oikodomōn. Ēboulēthē toinyn misthon autous tōn ponōn labein ho Despotēs Theos. Dio dē kai tauta drasai prosetaxe. Kai mēdeis adikon nomizetō, tou Pharaō ton laon ēdikēkotos, tous Aigyptious ton misthon eisprachthēnai. Ekoinōnoun gar kakeinoi tēs adikias, mimoumenoi tēn tou basileōs ōmotēta.
Why do some find fault with God's having commanded the Hebrews to ask the Egyptians for vessels of gold and silver and clothing, and to despoil the Egyptians? (For so Symmachus translated “to equip themselves.”) The people endured a long time in Egypt making bricks, building walls, and building cities. God the Master wished them to receive a wage for their labors; that is why he commanded them to do this. And let no one think it unjust that, though it was Pharaoh who had wronged the people, the wage was exacted from the Egyptians; for they too shared in the injustice, imitating the cruelty of their king.
Exod 3:21–22 (allusion, high confidence) · Exod 11:2 (allusion, high confidence) · Exod 12:35–36 (allusion, high confidence) · Exod 1:11–14 (allusion, medium confidence)
Notes and citation
Summary: The Egyptians' gold and clothing were the wages owed to Israel for its forced labor, and the Egyptians shared Pharaoh's guilt.
- Allusions: Exod 3:21–22; Exod 11:2; Exod 12:35–36 (Symmachus “despoil” for LXX “equip”); Exod 1:11–14.
Cite (SBL): Theodoret, Quaest. Oct. 2.23 (PG 80 80:249; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-23). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-23
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.24PG 80 80:249
Διατί φεύγουσιν ἐπιτελέσαι προσέταξε τὴν τοῦ Πάσχα ἑορτήν ; ᾿Αείμνηστον ἠβουλήθη φυλαχθῆναι τῆς σωτηρίας τὴν μνήμην. Διάτοι τοῦτο καὶ νομοθετῶν ἔλεγεν Ἐὰν ἐρωτήσῃ σε ὁ Υἱός σου λέγων, Τί ἐστιν τὸ Πάσχα; ἐρεῖς, ὅτι Ἐν τῇ σήμερον ἡμέρᾳ ἐξήγαγε τοὺς πατέρας ἡμῶν Κύριος ὁ Θεὸς ἐκ τῆς γῆς Αἰγύπτου καὶ ἐῤῥύσατο τὰ πρωτότοκα ἡμῶν, ἡνίκα ὁ ὀλοθρεύων ἐπάταξε τὰ πρωτότοκα τῶν Αἰγυπτίων. Τούτου χάριν παρακελεύεται ταύτην ἐπιτελοῦντας τὴν ἑορτὴν τῆς ὁδοιπορίας περικεῖσθαι τὸ σχῆμα. Ἔστωσαν γὰρ, φησὶν, αἱ ὀσφύες ὑμῶν περιεζωσμέναι, καὶ τὰ ὑποδήματα ὑμῶν ἐν τοῖς ποσὶν ὑμῶν, καὶ αἱ βακτηρίαι ὑμῶν ἐν ταῖς χερσὶν ὑμῶν, καὶ ἔδεσθε αὐτὸ μετὰ σπουδῆς. Πάσχα γάρ ἐστι Κυρίου. Τὸ δὲ πάσχα μὲν Φίλων ἡρμήνευσε διαβατήρια· ὁ δὲ Ἰώσηπος ὑπέρβασιν· ὁ δὲ Σύμμαχος ὑπερβάσεις· ὁ δὲ Θεοδοτίων φασὲχ, αὐτὴν τὴν Ἑβραίων τεθεικὼς φωνήν Σημαίνει δὲ τὸ ὄνομα τῶν Ἑβραίων, πρωτοτόκων τὴν σωτηρίαν. Παρεκελεύσατο γὰρ δέσμην ὑσσώπου λαβεῖν, καὶ τῷ αἵματι τοῦ θυομένου προβάτου ἐμβάψαντας τοὺς στα*θμοὺς ἐπιχρίσαι καὶ τὴν φλιὰν, ἵν᾿ ὅταν εἰσέλθῃ ὁ ὀλοθρεύων πατάξαι τὰ πρωτότοκα τῶν Αἰγυπτίων, ἰδὼν τὸ αἷμα ὑπερβῇ τῶν Ἑβραίων τὰς οἰκίας. Οὐκ ἐπειδὴ τοιούτων ἐδεῖτο σημείων ἡ ἀσώματος φύσις, ἀλλ᾽ ὅτι διὰ τοῦ συμβόλου κἀκείνους ἔδει μαθεῖν τὴν τοῦ Θεοῦ κηδεμονίαν· καὶ ἡμᾶς τοὺς τὸν ἄμωμον ἀμνὸν θύοντας γνῶναι προδιαγραφέντα τὸν τύπον. Κελεύει τοίνυν αὐτοῖς λαβεῖν οὐ μόνον ἐκ τῶν προβάτων ἄρνας ἐνιαυσίους, ἀλλὰ καὶ ἐκ τῶν αἰγῶν ἐρίφους οὐχ ἵνα κατὰ ταυτὸν τοῦτον κάκεῖνον θύσωσιν· ἀλλ᾽ ἕνα ὁ μὲν πρόβατον ἔχων, βύσῃ τοῦτο· ὁ δὲ σπανίζων προβάτου, τὸν ἔριφον. Παρεγγυᾷ δὲ τοῦτο λαβεῖν τῇ δεκάτῃ τοῦ πρώτου μηνὸς, ἵν' εὐτρεπίσῃ πρὸ τῆς ἑορτῆς· τῇ δὲ τεσσαρεσκαιδεκάτῃ πρὸς ἑσπέραν τυθῆναι. Κατὰ ταύτην γὰρ τὴν ἑσπέραν καὶ ὁ Δεσπότης Χριστὸς παρεδόθη τοῖς Ἰουδαίοις. Μετὰ πικρίδων δὲ αὐτὸ βρωθῆναι προσέταξεν, εἰς ἀνάμνησιν τῆς ἐν Αἰγύπτῳ πικροτάτης ζωῆς, καὶ τῆς χαλεπωτάτης δουλείας. Διὰ δὲ τῶν ͵ ἀζύμων ἐμφαίνει οὐ μόνον τῆς ὁδοιπορίας τὸ σύντονον, καὶ τὸ τῆς τροφῆς αὐτοσχέδιον, ἀλλὰ καὶ ὅτι προσήκει μηδὲ ἴχνος τῆς Αἰγυπτιακῆς ἐπιφέρεσθαι πολιτείας. Οὕτω γὰρ καὶ ὁ Κύριος ἐν τοῖς Εὐαγγελίοις ἡρμήνευσε, Προσέχετε, λέγων, ἀπὸ τῆς ζύμης τῶν Γραμματέων καὶ Φαρισαίων. Ἐκέλευσε δὲ καὶ τοὺς ἀρκοῦντας εἰς ἐδωδὴν προβάτου κατὰ ταυτὸν θῦσαι τὸ πάσχα, φιλαδελφίαν αὐτοὺς ἐκπαιδεύων, καὶ τὸν εἰς τοὺς πένητας ἔλεον. Διὰ τοῦτο παρακελεύεται καὶ τὰ περιττεύοντα τῶν κρεῶν κατακαίεσθαι, καὶ εἰς τὴν ὑστεραίαν μὴ φυλάττεσθαι· ταύτῃ καταναγκάζων αὐτοὺς καλεῖν τοὺς δεομένους εἰς κοινωνίαν τῆς ἑορτῆς. Ταῦτα δὲ πάντα τῶν ἡμετέρων ἐστὶ μυστηρίων αἰνίγματα. Χρίομεν γὰρ καὶ ἡμεῖς τῷ αἵματι τοῦ ἡμετέρου ἀμνοῦ, οὐ μόνον τὴν φλιὰν, ἀλλὰ καὶ τοὺς δύο σταθμούς· κατὰ μὲν τὸ ὁρώμενον, τὴν γλῶτταν καὶ τὰ χείλη καθαίροντές τε καὶ ἁγιάζοντες· κατὰ δὲ τὸ νοούμενον, ἀντὶ μὲν φλιᾶς τὸ λογικὸν, ἀντὶ δὲ τῶν δύο σταθμῶν τὸ θυμοιειδὲς καὶ τὸ ἐπιθυμητικόν. Ἁρμόττει δὲ ἡμῖν καὶ τὸ μήτε ὠμὰ μήτε ἐψημένα ἐσθίειν, ἀλλὰ ὀπτὰ πυρί. Οὔτε γὰρ μόνον τῷ γράμματι προσβλέπομεν, ἀλλὰ τὴν διάνοιαν ἐρευνῶμεν. Οὔτε μὴν ἀνθρωπίνους λογισμοὺς τοῖς θείοις ἐπεισάγομενλογίοις τοῦτο γὰρ καὶ Ἡσαΐας τινῶν κατηγόρησεν, ὡς ἀναμιγνύντων ὕδατι τὸν οἶνον. Ἀλλὰ μόνον χρώμεθα τῷ θείῳ πυρὶ, τῇ τοῦ παναγίου Πνεύματος χάριτι. Τὸ δὲ μὴ καταλιπεῖν τι τῶν κρεῶν εἰς τὴν ὑστεραίαν, οὕτω νοοῦμεν, ὅτι ὁ μέλλων βίος τῶν συμβόλων οὐ δεῖται· αὐτὰ γὰρ ὁρῶμεν ἐν ἐκείνῳ τὰ πράγματα. Τὰ δὲ ὀστᾶ τοῦ προβάτου συντρίβουσιν οἱ κακῶς τὰ θεῖα νοοῦντες λόγια, καὶ εἰς τὴν οἰκείαν αὐτὰ πειρώμενοι μεταφέρειν ἀσέβειαν. Τὸ δὲ μὴ μόνον ἐκ προβάτων, ἀλλὰ καὶ ἐξ ἐρίφων λαμβάνειν, τὴν θείαν πάλιν κηρύττει φιλανθρωπίαν. Οὐ γὰρ μόνον ὑπὲρ δικαίων, ἀλλὰ καὶ ὑπὲρ ἁμαρτωλῶν ὁ Δεσπότης Χριτὸς τὸ σωτήριον ὑπομεμένηκε πάθος. Οὕτω δὲ νοεῖν αὐτὸς ἡμᾶς ἐξεπαίδευσεν. ᾿Αμνοῖς μὲν γὰρ τὸν τῶν ἁγίων ἀπείκασε σύλλογον· τὸ δὲ σύστημα τῶν ἁμαρτωλῶν ἐρίφοις· ἔριφον γὰρ ὑπὲρ ἁμαρτίας ὁ νόμος προσφέρειν ἐκέλευσε. Καὶ τῶν θείων δὲ μυστηρίων οἱ μεταλαμβάνοντες, οἱ μὲν ὡς προβάτου μεταλαμβάνουσιν, ἅτε δὴ τελείαν τὴν ἀρετὴν κεκτημένοι οἱ δὲ ὡς ἐρίφου, διὰ μετανοίας ἐξαλείφοντες τὰς τῶν ἁμαρτημάτων κηλίδας. Οὕτω καὶ ὁ Σωτήρ ἡμῶν, οὐκ ἐκ σιτίνων μόνον, ἀλλὰ καὶ ἐκ κριθίνων ( ἄρτων τοὺς συνεληλυθότας διέθρεψε. Καὶ ἡμῖν δὲ ὁ Δεσπότης ἐκέλευσενἔχειν τὰς ὀσφύας περιεζωσμένας, καὶ τοὺς πόδας ὑποδεδεμένους, καὶ τοὺς λύχνους καιομένους, ὡς οἰκέτας δεσπότην προσμένοντας. Ἀλλ᾿ Ἑβραῖοι μὲν, ὡς Αἰγυπτίων ἀπαλλαττόμενοι, καὶ εἰς τὴν Χαναναίαν γῆν εἰσαγόμενοι, τοῦτο εἶχον τὸ σχῆμα ἡμεῖς δὲ, ὡς ἐντεῦθεν εἰς ἕτερον μεθιστάμενοι βίον. Διὰ τοῦτο καὶ ἡμῖν ὁ θεῖος παρακελεύεται Παῦλος, βοῶν, Ἐκκαθάρατε τὴν παλαιὰν ζύμην, ἵνα ἦτε νέον φύραμα, καθώς ἐστε ἄζυμοι. Καὶ ἐπήγαγε Καὶ γὰρ καὶ τὸ πάσχα ἡμῶν ὑπὲρ ἡμῶν ἐτύθη Χριστός. Καὶ προστέθεικεν ι "Ωστε ἑορτάζωμεν, μὴ ἐν ζύμῃ παλαιᾷ, μηδὲ ἐν ζύμῃ κακίας καὶ πονηρίας, ἀλλ᾽ ἐν ἀζύμοις εἰλικρινείας καὶ ἀληθείας. "Ανωθεν δὲ προμεμήνυκε τὴν τῶν ἐθνῶν σωτηρίαν ὁ τῶν ὅλων Θεός. Καὶ γὰρ τοὺς προσηλύτους μεταλαγχάνειν τοῦ πάσχα προσέταξε. Γειώραν γὰρ τὸν προσήλυτον ἐκάλεσε καὶ ἰσονομίας αὐτῷ μεταδέδωκεν· Ἔσται γὰρ, φησὶν, ὡς ὁ αὐτόχθων τῆς γῆς.» Καὶ τὸ, Ἐν οἰκίᾳ μιᾷ βρωθήσεται,» φυλάττουσιν οἱ πιστοὶ, ἐν μόνῃ τῇ τοῦ Θεοῦ ἐκκλησίᾳ τῶν θείων μεταλαμβάνοντες μυστηρίων, τὰς δὲ τῶν αἱρετικῶν συναγωγὰς βδελυττόμενοι. Τὰ μέντοι πτωτότοκα καὶ τῶν βοῶν καὶ τῶν προβάτων προσφέρεσθαι νενομοθέτηκεν ὁ Δεσπότης Θεὸς, τῆς τῶν πρωτοτόκων αὐτῶν σωτηρίας ἀναμιμνήσκων οὐδὲ γὰρ αὐτὸς τῶν θυμάτων ἐδεῖτο, ἀλλὰ τὴν ἐκείνων ὠφέλειαν ἐπραγματεύετο. Τοῦτο γὰρ καὶ αὐτὸς ὁ νόμος δηλοῖ. Ἐὰν ἐρωτήσῃ σε ὁ υἱός σου Τί ἐστι τοῦτο; καὶ ἐρεῖς πρὸς αὐτὸν, ὅτι Ἐν χειρὶ κραταιᾷ ἐξήγαγεν ἡμᾶς Κύριος ἐκ γῆς Αἰγύπτου, ἐξ οἴκου δουλείας. Ἡνίκα δὲ ἐσκλήρυνε Φαραώ ετ - ἐξαποστεῖλαι ἡμᾶς, ἀπέκτεινε Κύριος πᾶν πρωτότοκον ἐν γῇ Αἰγύπτῳ ἀπὸ πρωτοτόκου ἀνθρώπων, ἕως πρωτοτόκου κτηνῶν. Διὰ τοῦτο ἐγὼ θύω τῷ Κυρίῳ πᾶν διανοῖγον μήτραν, τὰ ἀρσενικά· καὶ πᾶν πρωτότοκον τῶν υἱῶν μου λυτρώσομαι. Καὶ ἔσται εἰς σημεῖον ἐπὶ τῆς χειρός σου, καὶ ἀσάλευτον πρὸ ὀφθαλμῶν σου. Ἐν γὰρ χειρὶ κραταιᾷ ἐξήγαγέ σε Κύριος ἐξ Αἰγύπτου. Τοιγάρτοι τούτων ἕκαστον οὐ τῆς τοῦ Θεοῦ χρείας ἕνεκεν, ἀλλὰ τῆς τοῦ λαοῦ ἐγίνετο ὠφελείας.
Diati pheugousin epitelesai prosetaxe tēn tou Pascha heortēn ? ᾿Aeimnēston ēboulēthē phylachthēnai tēs sōtērias tēn mnēmēn. Diatoi touto kai nomothetōn elegen Ean erōtēsę̄ se ho Huios sou legōn, Ti estin to Pascha? ereis, hoti En tę̄ sēmeron hēmerą exēgage tous pateras hēmōn Kyrios ho Theos ek tēs gēs Aigyptou kai errhysato ta prōtotoka hēmōn, hēnika ho olothreuōn epataxe ta prōtotoka tōn Aigyptiōn. Toutou charin parakeleuetai tautēn epitelountas tēn heortēn tēs hodoiporias perikeisthai to schēma. Estōsan gar, phēsin, hai osphyes hymōn periezōsmenai, kai ta hypodēmata hymōn en tois posin hymōn, kai hai baktēriai hymōn en tais chersin hymōn, kai edesthe auto meta spoudēs. Pascha gar esti Kyriou. To de pascha men Philōn hērmēneuse diabatēria; ho de Iōsēpos hyperbasin; ho de Symmachos hyperbaseis; ho de Theodotiōn phasech, autēn tēn Hebraiōn tetheikōs phōnēn Sēmainei de to onoma tōn Hebraiōn, prōtotokōn tēn sōtērian. Parekeleusato gar desmēn hyssōpou labein, kai tǭ haimati tou thyomenou probatou embapsantas tous sta*thmous epichrisai kai tēn phlian, hin᾿ hotan eiselthę̄ ho olothreuōn pataxai ta prōtotoka tōn Aigyptiōn, idōn to haima hyperbę̄ tōn Hebraiōn tas oikias. Ouk epeidē toioutōn edeito sēmeiōn hē asōmatos physis, all᾽ hoti dia tou symbolou kakeinous edei mathein tēn tou Theou kēdemonian; kai hēmas tous ton amōmon amnon thyontas gnōnai prodiagraphenta ton typon. Keleuei toinyn autois labein ou monon ek tōn probatōn arnas eniausious, alla kai ek tōn aigōn eriphous ouch hina kata tauton touton kakeinon thysōsin; all᾽ hena ho men probaton echōn, bysę̄ touto; ho de spanizōn probatou, ton eriphon. Parengyą de touto labein tę̄ dekatę̄ tou prōtou mēnos, hin' eutrepisę̄ pro tēs heortēs; tę̄ de tessareskaidekatę̄ pros hesperan tythēnai. Kata tautēn gar tēn hesperan kai ho Despotēs Christos paredothē tois Ioudaiois. Meta pikridōn de auto brōthēnai prosetaxen, eis anamnēsin tēs en Aigyptǭ pikrotatēs zōēs, kai tēs chalepōtatēs douleias. Dia de tōn ͵ azymōn emphainei ou monon tēs hodoiporias to syntonon, kai to tēs trophēs autoschedion, alla kai hoti prosēkei mēde ichnos tēs Aigyptiakēs epipheresthai politeias. Houtō gar kai ho Kyrios en tois Euangeliois hērmēneuse, Prosechete, legōn, apo tēs zymēs tōn Grammateōn kai Pharisaiōn. Ekeleuse de kai tous arkountas eis edōdēn probatou kata tauton thysai to pascha, philadelphian autous ekpaideuōn, kai ton eis tous penētas eleon. Dia touto parakeleuetai kai ta peritteuonta tōn kreōn katakaiesthai, kai eis tēn hysteraian mē phylattesthai; tautę̄ katanankazōn autous kalein tous deomenous eis koinōnian tēs heortēs. Tauta de panta tōn hēmeterōn esti mystēriōn ainigmata. Chriomen gar kai hēmeis tǭ haimati tou hēmeterou amnou, ou monon tēn phlian, alla kai tous dyo stathmous; kata men to horōmenon, tēn glōttan kai ta cheilē kathairontes te kai hagiazontes; kata de to nooumenon, anti men phlias to logikon, anti de tōn dyo stathmōn to thymoieides kai to epithymētikon. Harmottei de hēmin kai to mēte ōma mēte epsēmena esthiein, alla opta pyri. Oute gar monon tǭ grammati prosblepomen, alla tēn dianoian ereunōmen. Oute mēn anthrōpinous logismous tois theiois epeisagomenlogiois touto gar kai Hēsaïas tinōn katēgorēsen, hōs anamignyntōn hydati ton oinon. Alla monon chrōmetha tǭ theiǭ pyri, tę̄ tou panagiou Pneumatos chariti. To de mē katalipein ti tōn kreōn eis tēn hysteraian, houtō nooumen, hoti ho mellōn bios tōn symbolōn ou deitai; auta gar horōmen en ekeinǭ ta pragmata. Ta de osta tou probatou syntribousin hoi kakōs ta theia noountes logia, kai eis tēn oikeian auta peirōmenoi metapherein asebeian. To de mē monon ek probatōn, alla kai ex eriphōn lambanein, tēn theian palin kēryttei philanthrōpian. Ou gar monon hyper dikaiōn, alla kai hyper hamartōlōn ho Despotēs Chritos to sōtērion hypomemenēke pathos. Houtō de noein autos hēmas exepaideusen. ᾿Amnois men gar ton tōn hagiōn apeikase syllogon; to de systēma tōn hamartōlōn eriphois; eriphon gar hyper hamartias ho nomos prospherein ekeleuse. Kai tōn theiōn de mystēriōn hoi metalambanontes, hoi men hōs probatou metalambanousin, hate dē teleian tēn aretēn kektēmenoi hoi de hōs eriphou, dia metanoias exaleiphontes tas tōn hamartēmatōn kēlidas. Houtō kai ho Sōtēr hēmōn, ouk ek sitinōn monon, alla kai ek krithinōn ( artōn tous synelēlythotas diethrepse. Kai hēmin de ho Despotēs ekeleusenechein tas osphyas periezōsmenas, kai tous podas hypodedemenous, kai tous lychnous kaiomenous, hōs oiketas despotēn prosmenontas. All᾿ Hebraioi men, hōs Aigyptiōn apallattomenoi, kai eis tēn Chananaian gēn eisagomenoi, touto eichon to schēma hēmeis de, hōs enteuthen eis heteron methistamenoi bion. Dia touto kai hēmin ho theios parakeleuetai Paulos, boōn, Ekkatharate tēn palaian zymēn, hina ēte neon phyrama, kathōs este azymoi. Kai epēgage Kai gar kai to pascha hēmōn hyper hēmōn etythē Christos. Kai prostetheiken i "Ōste heortazōmen, mē en zymę̄ palaią, mēde en zymę̄ kakias kai ponērias, all᾽ en azymois eilikrineias kai alētheias. "Anōthen de promemēnyke tēn tōn ethnōn sōtērian ho tōn holōn Theos. Kai gar tous prosēlytous metalanchanein tou pascha prosetaxe. Geiōran gar ton prosēlyton ekalese kai isonomias autǭ metadedōken; Estai gar, phēsin, hōs ho autochthōn tēs gēs.» Kai to, En oikią mią brōthēsetai,» phylattousin hoi pistoi, en monę̄ tę̄ tou Theou ekklēsią tōn theiōn metalambanontes mystēriōn, tas de tōn hairetikōn synagōgas bdelyttomenoi. Ta mentoi ptōtotoka kai tōn boōn kai tōn probatōn prospheresthai nenomothetēken ho Despotēs Theos, tēs tōn prōtotokōn autōn sōtērias anamimnēskōn oude gar autos tōn thymatōn edeito, alla tēn ekeinōn ōpheleian epragmateueto. Touto gar kai autos ho nomos dēloi. Ean erōtēsę̄ se ho huios sou Ti esti touto? kai ereis pros auton, hoti En cheiri krataią exēgagen hēmas Kyrios ek gēs Aigyptou, ex oikou douleias. Hēnika de esklēryne Pharaō et - exaposteilai hēmas, apekteine Kyrios pan prōtotokon en gę̄ Aigyptǭ apo prōtotokou anthrōpōn, heōs prōtotokou ktēnōn. Dia touto egō thyō tǭ Kyriǭ pan dianoigon mētran, ta arsenika; kai pan prōtotokon tōn huiōn mou lytrōsomai. Kai estai eis sēmeion epi tēs cheiros sou, kai asaleuton pro ophthalmōn sou. En gar cheiri krataią exēgage se Kyrios ex Aigyptou. Toigartoi toutōn hekaston ou tēs tou Theou chreias heneken, alla tēs tou laou egineto ōpheleias.
Why did he command them to celebrate the feast of the Passover as they were fleeing? He wished the memory of their salvation to be kept forever. That is why, when legislating, he said: “If your son asks you, saying, What is the Passover? you shall say, On this day the Lord God brought our fathers out of the land of Egypt and rescued our firstborn, when the destroyer struck the firstborn of the Egyptians.” For this reason he bids those who celebrate this feast to put on the dress of travelers: “Let your loins be girded,” he says, “and your sandals on your feet, and your staffs in your hands; and you shall eat it in haste; for it is the Lord's Passover.” Philo translated pascha as “crossing-feast,” Josephus as “passing over,” Symmachus as “passings over,” while Theodotion put “phasech,” setting down the Hebrew word itself. The Hebrew name signifies the salvation of the firstborn. For he bade them take a bunch of hyssop, dip it in the blood of the sacrificed sheep, and smear the doorposts and the lintel, so that when the destroyer came in to strike the firstborn of the Egyptians, he would see the blood and pass over the houses of the Hebrews. Not that the incorporeal nature needed such signs; but through the symbol they had to learn God's care, and we, who sacrifice the spotless lamb, had to know that the type had been sketched in advance. He commands them to take not only yearling lambs from the sheep but also kids from the goats: not that they should sacrifice both together, but that one who had a sheep should sacrifice it, and one who lacked a sheep, the kid. He directs them to take it on the tenth of the first month, so as to prepare it before the feast, and to sacrifice it on the fourteenth toward evening; for on this evening Christ the Master too was handed over to the Jews. He ordered it to be eaten with bitter herbs, in remembrance of their very bitter life in Egypt and their very harsh slavery. By the unleavened bread he indicates not only the urgency of the journey and the makeshift nature of the food, but also that they must not carry with them even a trace of the Egyptian way of life. For so the Lord interpreted it in the Gospels, saying, “Beware of the leaven of the scribes and Pharisees.” He also commanded as many as sufficed to eat a sheep to sacrifice the Passover together, training them in brotherly love and in mercy toward the poor. For this reason too he bids that the meat left over be burned and not kept for the next day, thereby compelling them to invite the needy to share in the feast. All these things are riddles of our mysteries. For we too anoint with the blood of our lamb not only the lintel but also the two doorposts: visibly, cleansing and sanctifying the tongue and the lips; spiritually, the rational part in place of the lintel, and the spirited and the desiring parts in place of the two doorposts. It suits us too to eat neither raw nor boiled, but roasted with fire. For we neither look only to the letter, but search out the meaning; nor do we bring human reasonings into the divine oracles (Isaiah accused some of this, as mixing wine with water); we use only the divine fire, the grace of the all-holy Spirit. Leaving none of the meat for the next day we understand in this way: the life to come needs no symbols, for in it we see the realities themselves. Those who understand the divine oracles badly and try to carry them over to their own impiety break the bones of the sheep. Taking not only from the sheep but also from the goats proclaims, again, the divine love for humankind; for Christ the Master underwent the saving passion not only for the righteous but also for sinners. He himself taught us to understand it so: he likened the assembly of the saints to lambs and the company of sinners to goats; and the law commanded a goat to be offered for sin. And of those who partake of the divine mysteries, some partake as of a sheep, having acquired perfect virtue; others as of a kid, wiping out the stains of their sins through repentance. So too our Savior fed the crowds who had gathered not only from wheat loaves but also from barley loaves. And the Master commanded us too to have our loins girded, our feet shod, and our lamps burning, as servants awaiting their master. But the Hebrews had this dress as men released from the Egyptians and being brought into the land of Canaan; we have it as those removing from here to another life. That is why the divine Paul too exhorts us, crying, “Clean out the old leaven, that you may be a new lump, as you are unleavened”; and he added, “For our Passover too, Christ, was sacrificed for us”; and went on, “So let us keep the feast, not with old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth.” From of old the God of the universe announced beforehand the salvation of the nations; for he commanded proselytes too to share in the Passover. He called the proselyte geiōras and gave him equal rights: “He shall be,” he says, “like a native of the land.” And “It shall be eaten in one house” the faithful observe, partaking of the divine mysteries in the one church of God alone, and loathing the assemblies of the heretics. God the Master also legislated that the firstborn of both cattle and sheep be offered, reminding them of the salvation of their own firstborn; for he himself did not need the sacrifices, but was procuring their benefit. The law itself shows this: “If your son asks you, What is this? you shall say to him, With a strong hand the Lord brought us out of the land of Egypt, out of the house of slavery. When Pharaoh was hard-hearted about letting us go, the Lord killed every firstborn in the land of Egypt, from the firstborn of men to the firstborn of cattle. For this reason I sacrifice to the Lord every male that opens the womb, and every firstborn of my sons I will redeem. And it shall be a sign on your hand and immovable before your eyes; for with a strong hand the Lord brought you out of Egypt.” So each of these things was done not for any need of God's, but for the benefit of the people.
Exod 12:26–27 (quotation, high confidence) · Exod 12:11 (quotation, high confidence) · Exod 12:22–23 (allusion, high confidence) · Exod 12:3–10 (allusion, high confidence) · Matt 16:6 (quotation, high confidence) · Isa 1:22 (allusion, high confidence) · Exod 12:46 (quotation, high confidence) · Matt 25:32–33 (allusion, high confidence) · Lev 4:23 (allusion, medium confidence) · John 6:9 (allusion, high confidence) · Luke 12:35–36 (allusion, high confidence) · 1 Cor 5:7–8 (quotation, high confidence) · Exod 12:48–49 (quotation, high confidence) · Exod 13:14–16 (quotation, high confidence) · Exod 13:2 (allusion, medium confidence)
Notes and citation
Summary: Theodoret explains the Passover rites as a memorial of the exodus and a type of Christ's passion and the Christian mysteries: the lamb's blood, the unleavened bread, the one house as the one church, and the inclusion of proselytes as a sign of the nations' salvation.
- Quotations: Exod 12:26–27 (freely); Exod 12:11; Matt 16:6 (Theodoret has “scribes and Pharisees”); 1 Cor 5:7–8; Exod 12:48–49 (LXX γειώρας, “proselyte”); Exod 12:46; Exod 13:14–16. Allusions: Exod 12:3–10, 22–23; Isa 1:22; Matt 25:32–33; Lev 4:23; John 6:9; Luke 12:35–36; Exod 13:2. Philo explains the Passover as διαβατήρια (Spec. 2.145) and Josephus as ὑπέρβασις (Ant. 2.313). “Our mysteries” are the sacraments, especially the Eucharist; the remark about heretics is translated as written. Two lines exchanged in the scan were restored to their places, and a stray fragment was removed.
Notes on the original text
- Digital text corrected (displaced line restored to its place; line exchanged with a line below; restored; stray fragment inserted inside a word): ἐν τοῖς ποσὶν τοῦ Θεοῦ κηδεμονίαν· καὶ ἡμᾶς τοὺς τὸν ἅμωὑμῶν → ἐν τοῖς ποσὶν ὑμῶν; μαθεῖν τὴν μον ἀμνὸν → μαθεῖν τὴν τοῦ Θεοῦ κηδεμονίαν· καὶ ἡμᾶς τοὺς τὸν ἄμωμον ἀμνὸν; ἰσονομίας αὐδὲ μὴ τοιούτων. τῶ μεταδέδωκεν → ἰσονομίας αὐτῷ μεταδέδωκεν.
Extrabiblical texts: Philo, Spec. 2.145 (Philo of Alexandria (works); allusion); Josephus, Ant. 2.313 (Josephus (works); allusion)
Topics: Easter and the church year, Eucharist, Passion and death of Christ, Interpreting Scripture, The church, Heresy, Repentance
Cite (SBL): Theodoret, Quaest. Oct. 2.24 (PG 80 80:249; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-24). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-24
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.25PG 80 80:255
Τινές φασιν, εἰς δώδεκα διαιρέσεις διαιρεθῆναι τὴν θάλασσαν, καὶ ἑκάστην φυλὴν καθ' ἑαυτὴν διαβῆναι· καὶ τοῦτο νομίζουσι τὸν μακάριον εἰρηκέναι Δαβίδ, Τῷ καταδιελόντι τὴν Ερυθρὰν θάλασσαν εἰς διαιρέσεις. Ἐγὼ δὲ διχῆ νομίζω τμηθῆναι τὸιπέλαγος· τοῦτο γὰρ καὶ ἡ θεία διδάσκει Γραφή Τὸ δὲ ὕδωρ αὐτοῖς τεῖχος ἐκ δεξιῶν, καὶ τεῖχος ἐξ εὐωνύμων.» Τὴν δὲ ὁδὸν εὑρεῖαν γενέσθαι, σύμμετρον τῷ πλήθει τῶν παριόντων. Ωδήγησε γὰρ, φησὶν, αὐτοὺς ἐν ἀβύσσῳ, ὡς ἐν ἐρήμῳ. Τοῦτο δὲ τῆς ὁδοῦ τὴν εὐρυχωρίαν δηλοῖ. Οὐδὲ ἐκεῖνος μέντοι ὁ λόγος τῷ τῆς εὐσε βείας λυμαίνεται λόγῳ. Κἀκεῖνο γὰρ καὶ τοῦτο τῆς θείας ἔργον θαυματουργίας χρὴ μέντοι ἀκολουθεῖν τῇ τῆς θείας Γραφῆς ἀληθείᾳ. Τῇ δὲ δι' ὕδατος πανωλεθρίᾳ τὸν Φαραὼ πανστρατὶ παρέδωκεν ὁ δικαιότατος δικαστὴς, ἐπειδήπερ δι' ὕδατος ἀνεῖλε τὰ τῶν Ἑβραίων βρέφη.
Tines phasin, eis dōdeka diaireseis diairethēnai tēn thalassan, kai hekastēn phylēn kath' heautēn diabēnai; kai touto nomizousi ton makarion eirēkenai Dabid, Tǭ katadielonti tēn Erythran thalassan eis diaireseis. Egō de dichē nomizō tmēthēnai toipelagos; touto gar kai hē theia didaskei Graphē To de hydōr autois teichos ek dexiōn, kai teichos ex euōnymōn.» Tēn de hodon heureian genesthai, symmetron tǭ plēthei tōn pariontōn. Ōdēgēse gar, phēsin, autous en abyssǭ, hōs en erēmǭ. Touto de tēs hodou tēn eurychōrian dēloi. Oude ekeinos mentoi ho logos tǭ tēs euse beias lymainetai logǭ. Kakeino gar kai touto tēs theias ergon thaumatourgias chrē mentoi akolouthein tę̄ tēs theias Graphēs alētheią. Tę̄ de di' hydatos panōlethrią ton Pharaō panstrati paredōken ho dikaiotatos dikastēs, epeidēper di' hydatos aneile ta tōn Hebraiōn brephē.
Some say that the sea was divided into twelve divisions, and that each tribe crossed by itself; and they think that the blessed David said this: “To him who divided the Red Sea into divisions.” But I think that the sea was cut in two; for the divine Scripture teaches this: “And the water was a wall to them on the right and a wall on the left.” The road became broad, proportioned to the multitude passing through: “He led them through the deep,” it says, “as through a desert”; and this shows the breadth of the road. Yet that view does no harm to the doctrine of piety either; both this and that are the work of divine wonder-working. One must, however, follow the truth of the divine Scripture. The most just judge gave Pharaoh, with his whole army, over to total destruction by water, since he had killed the babies of the Hebrews by water.
Ps 136:13 (135:13 LXX) (quotation, high confidence) · Exod 14:22 (quotation, high confidence) · Ps 106:9 (105:9 LXX) (quotation, high confidence) · Exod 14:28–29 (allusion, high confidence) · Exod 1:22 (allusion, high confidence)
Notes and citation
Summary: Theodoret holds that the Red Sea was divided in two, not into twelve paths, and that Pharaoh's drowning repaid his drowning of the Hebrew infants.
- Quotations: Ps 136:13 (LXX 135:13); Exod 14:22; Ps 106:9 (LXX 105:9). Allusions: Exod 14:28–29; Exod 1:22.
Topics: Miracles, The last judgment
Cite (SBL): Theodoret, Quaest. Oct. 2.25 (PG 80 80:255; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-25). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-25
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.26PG 80 80:255
Ποῖον ἦν τὸ ξύλον, τὸ γλυκᾶναν ἐν τῇ Μεῤῥᾷ τὸ ὕδωρ ; Περιττὸν καὶ ἀνόνητον τὸ τὰ σεσιγημένα ζητεῖν. Ἀρκεῖ δὲ ἡμῖν μαθεῖν, ὡς διὰ τοῦ ξύλου τὸ πικρὸν ὕδωρ εἰς γλυκεῖαν μετεβλήθη ποιότητα. Καὶ τοῦτο γὰρ τὴν ἡμετέραν προδηλοῖ σωτηρίαν. Τὸ γὰρ σωτήριον τοῦ σταυροῦ ξύλον τὴν πικρὰν τῶν ἐθνῶν ἐγλύκανε θάλατταν.
Poion ēn to xylon, to glykanan en tę̄ Merrhą to hydōr ? Peritton kai anonēton to ta sesigēmena zētein. Arkei de hēmin mathein, hōs dia tou xylou to pikron hydōr eis glykeian meteblēthē poiotēta. Kai touto gar tēn hēmeteran prodēloi sōtērian. To gar sōtērion tou staurou xylon tēn pikran tōn ethnōn eglykane thalattan.
What was the wood that sweetened the water at Marah? It is superfluous and useless to seek what has been passed over in silence. It is enough for us to learn that through the wood the bitter water was changed to a sweet quality. This too foreshadows our salvation; for the saving wood of the cross sweetened the bitter sea of the nations.
Exod 15:23–25 (allusion, high confidence)
Notes and citation
Summary: The wood that sweetened the waters of Marah foreshadows the cross, which sweetened the bitterness of the nations.
- Allusion: Exod 15:23–25. A passage from a note on the ebb tide of the Red Sea, which continues in section 2.29, had entered the scan text at the end of this section; it was removed.
Notes on the original text
- Digital text corrected (passage from a note (on the ebb tide of the Red Sea) leaked into the text): χιν, : Ἐπειδὴ ἴχνη τοῦ τότε γεγενημένου θαύματος εἰς ἔτι καὶ νῦν δείκνυται, τῆς Ἐρυθρᾶς ἀμπωτιζούσης → .
Topics: Passion and death of Christ, Interpreting Scripture
Cite (SBL): Theodoret, Quaest. Oct. 2.26 (PG 80 80:255; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-26). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-26
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.27PG 80 80:257
Πῶς νοητέον τὸ ὑπὸ τοῦ ἀποστόλου εἰρημένον, Πάντες εἰς τὸν Μωσῆν ἐβαπτίσθησαν ἐν τῇ νεφέλῃ, καὶ ἐν τῇ θαλάσσῃ· καὶ πάντες τὸ αὐτὸ βρῶμα πνευματικὸν ἔφαγον, καὶ πάντες τὸ αὐτὸ πόμα πνευματικὸν ἔπιον· ἔπινον γὰρ ἐκ πνευματικῆς ἀκολουθούσης πέτρας· ἡ δὲ πέτρα ἦν ὁ Χριστός; Τύπος ην τῶν νέων τὰ παλαιά καὶ σκιὰ μὲν ὁ νόμος Μωσέως, σῶμα δὲ ἡ χάρις. Ἐπειδὴ τοίνυν ἐδίωκον τοὺς Ἑβραίους οἱ Αἰγύπτιοι, διαβάντες δὲ τὴν Ἐρυθρὰν θάλατταν οἱ Ἑβραῖοι τῆς πικρᾶς τῶν Αἰγυπτίων ἀπηλλάγησαν δεσποτείας· τύπον ἔχει τῆς κολυμβήθρας ἡ θάλαττα· ἡ δὲ νεφέλη, τοῦ πνεύματος· ὁ δὲ Μωσῆς, τοῦ Σωτῆρος Χριστοῦ τοῦ σταυροῦ δὲ, ἡ ῥάβδος· τοῦ διαβόλου, ὁ Φαραώ τῶν δαιμόνων, οἱ Αἰγύπτιοι· τὸ δὲ μάννα, τῆς θείας τροφῆς τὸ δὲ τῆς πέτρας ὕδωρ, τοῦ σωτηρίου αἵματος. Ωσπερ γὰρ ἐκεῖνοι μετὰ τὸ διαβῆναι τὴν Ἐρυθρὰν θάλασσαν, καὶ τῆς ξένης τροφῆς, καὶ τοῦ παραδόξου ἀπήλαυσαν νάματος οὕτως ἡμεῖς μετὰ τὸ σωτήριον βάπτισμα τῶν θείων μεταλαμβάνομεν μυστηρίων.
Pōs noēteon to hypo tou apostolou eirēmenon, Pantes eis ton Mōsēn ebaptisthēsan en tę̄ nephelę̄, kai en tę̄ thalassę̄; kai pantes to auto brōma pneumatikon ephagon, kai pantes to auto poma pneumatikon epion; epinon gar ek pneumatikēs akolouthousēs petras; hē de petra ēn ho Christos? Typos ēn tōn neōn ta palaia kai skia men ho nomos Mōseōs, sōma de hē charis. Epeidē toinyn ediōkon tous Hebraious hoi Aigyptioi, diabantes de tēn Erythran thalattan hoi Hebraioi tēs pikras tōn Aigyptiōn apēllagēsan despoteias; typon echei tēs kolymbēthras hē thalatta; hē de nephelē, tou pneumatos; ho de Mōsēs, tou Sōtēros Christou tou staurou de, hē rhabdos; tou diabolou, ho Pharaō tōn daimonōn, hoi Aigyptioi; to de manna, tēs theias trophēs to de tēs petras hydōr, tou sōtēriou haimatos. Ōsper gar ekeinoi meta to diabēnai tēn Erythran thalassan, kai tēs xenēs trophēs, kai tou paradoxou apēlausan namatos houtōs hēmeis meta to sōtērion baptisma tōn theiōn metalambanomen mystēriōn.
How should the Apostle's saying be understood: “All were baptized into Moses in the cloud and in the sea; and all ate the same spiritual food, and all drank the same spiritual drink; for they drank from the spiritual rock that followed them, and the rock was Christ”? The old things were a type of the new; the law of Moses was a shadow, and grace the body. Since the Egyptians pursued the Hebrews, and the Hebrews, having crossed the Red Sea, were freed from the bitter dominion of the Egyptians, the sea bears the type of the font; the cloud, of the Spirit; Moses, of Christ the Savior; the rod, of the cross; Pharaoh, of the devil; the Egyptians, of the demons; the manna, of the divine food; and the water from the rock, of the saving blood. For just as they, after crossing the Red Sea, enjoyed a strange food and an extraordinary stream, so we, after saving baptism, partake of the divine mysteries.
1 Cor 10:1–4 (quotation, high confidence) · Col 2:17 (allusion, medium confidence) · Exod 14:21–29 (allusion, medium confidence) · Exod 16:1–36 (allusion, medium confidence) · Exod 17:6 (allusion, medium confidence)
Notes and citation
Summary: Theodoret explains 1 Cor 10:1–4: the exodus is a type of baptism, and the manna and the water from the rock are types of the Eucharist.
- Quotation: 1 Cor 10:1–4. Allusions: Col 2:17; Exod 14; Exod 16; Exod 17:6.
Topics: Baptism, Eucharist, Interpreting Scripture
Cite (SBL): Theodoret, Quaest. Oct. 2.27 (PG 80 80:257; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-27). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-27
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.28PG 80 80:257
Διατί ἡ πέτρα Χριστὸς ὡνομάσθη; Ὡς τύπος γενομένη τοῦ Δεσπότου Χριστοῦ. Οὕτω καὶ ἡ θάλαττα βάπτισμα προσηγορεύθη, καίτοι οὐδενὸς ἐν αὐτῇ βαπτισθέντος κεκονιαμένος γὰρ μᾶλλον αὐτὴν, ἢ διάβροχος, διῆλθεν Ἰσραήλ *.
Diati hē petra Christos hōnomasthē? Hōs typos genomenē tou Despotou Christou. Houtō kai hē thalatta baptisma prosēgoreuthē, kaitoi oudenos en autę̄ baptisthentos kekoniamenos gar mallon autēn, ē diabrochos, diēlthen Israēl *.
Why was the rock named Christ? As having become a type of Christ the Master. So too the sea was called baptism, although no one was baptized in it; for Israel passed through it covered with dust rather than drenched.
1 Cor 10:2 (allusion, high confidence) · 1 Cor 10:4 (allusion, high confidence)
Notes and citation
Summary: The rock and the sea are called Christ and baptism as types.
- Allusion: 1 Cor 10:2, 4.
Topics: Baptism, Interpreting Scripture
Cite (SBL): Theodoret, Quaest. Oct. 2.28 (PG 80 80:257; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-28). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-28
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-quaestiones-octateuchum-2-28) · 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.