Questions on the Octateuch 2.29–2.59
Greek text: PG 80.English: Claude (claude-opus-5-5), public domain (CC0).
Prologue 2
2.29PG 80 80:257
Διατί ἄρτον ἀγγέλων τὸ μάννα προσηγόρευσεν ὁ προφήτης "; Ὡς ἀγγέλων τῇ τούτου δωρεᾷ διακεκονηκότων. Ἡ γὰρ ἀσώματος φύσις οὐ δεῖται τροφῆς. Οὕτως ἄρτος οὐρανοῦ προσηγορεύθη, ἐπειδὴ ἄνωθεν κατηνέχθη· οὐκ ἐξ αὐτοῦ τοῦ οὐρανοῦ, ἀλλ᾽ ἐκ τοῦ ἀέρος. Οὕτω καὶ πετεινὰ οὐρανοῦ προσηγόρευται τὰ τὸν ἀέρα διαπερῶντα.
Diati arton angelōn to manna prosēgoreusen ho prophētēs "? Hōs angelōn tę̄ toutou dōreą diakekonēkotōn. Hē gar asōmatos physis ou deitai trophēs. Houtōs artos ouranou prosēgoreuthē, epeidē anōthen katēnechthē; ouk ex autou tou ouranou, all᾽ ek tou aeros. Houtō kai peteina ouranou prosēgoreutai ta ton aera diaperōnta.
Why did the prophet call the manna the bread of angels? Because angels had ministered the gift of it; for the incorporeal nature needs no food. So too it was called bread of heaven, since it was brought down from above; not from heaven itself, but from the air. So too the creatures that pass through the air are called birds of heaven.
Ps 78:25 (77:25 LXX) (allusion, high confidence) · Ps 78:24 (77:24 LXX) (allusion, high confidence) · John 6:31 (allusion, medium confidence)
Notes and citation
Summary: The manna is called “bread of angels” because angels ministered it, and “bread of heaven” because it came from the air.
- Allusions: Ps 78:24–25 (LXX 77:24–25); John 6:31. A passage from a note (arguing against pagans that the crossing of the Red Sea was not a natural ebb tide), the continuation of the passage removed from section 2.26, had entered the scan text here; 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): καὶ της ὑπηργμένης παρὰ τοῦ Θεοῦ δωρεᾶς τοῖς Ἑβραίοις ἀνάμνησιν παρεχούσης Ἕλληνες τὸ γινόμενον πρόφασιν λαμβάνουσιν ἀσεβείας, ἐν πλείοσι τῆς θαλάσσης τόποις δεικνύντες ἀμπωτισμούς, φύσεως ἔργον, οὐ θείου θαύματος. Ἡμεῖς δὲ συγχωρήσαντες αὐτοῖς ὁ βούλονται νοεῖν, καὶ τῆς φύσεως εἶναι τὸν ἀμπωτισμὸντῆς Ἐρυθρᾶς κατὰ τοὺς τόπους, ἐν οἷς ἀπώλοντο μὲν οἱ Αἰγύπτιοι, διεσώθησαν δὲ οἱ Ἑβραῖοι, δόντες, πειθόμεθα τον σχοινοτῶς, ὥστε γυμνοῦν τὸν κρυπτόμενον αὐτοῖς τόπον, καὶ ποιεῖν ὁδὸν πλατεῖαν, μᾶλλον δὲ ὁδοὺς εὐθείας, θάλασσαν εἰς διαιρέσεις. Καὶ εἰ τὸ θαλάττιον ὕδωρ σχισθὲν ἐκ δεξιῶν τε καὶ ἐξ εὐωνύμων, ων, φύσιν ἔχει στῆναι, δίκην τειχῶν, ἀῤῥαγές. Ὅπερ ἐπὶ τῶν Ἰσραηλιτῶν γέγονεν, ὁδῷ το τοῖς θαλαττίοις τόποις χρωμένων. Εἰ δὲ ἀπιστεῖεν, ὅτι ταῦτά ποτε γέγονε, διατί μὴ τὰς κατὰ μέρος ἀντιλογίας ἀφέντες, αὐτὸ τοῦτο ζητοῦσι πρὸς ἡμᾶς διδασκάλῳ χρώμενοι τῇ ἀληθείᾳ, μᾶλλον δὲ τὴν ἀλήθειαν ἐκ τῶν ἀποδεικνυμένων πραγμάτων διδασκό μενοι; Ἐγχωρεῖ τὴν Ἐρυθρὰν ἀμπωτίζειν, πῆ μὲν ἐπιτρέχουσαν, πῆ δὲ ἀναχωροῦσαν· ἀλλ᾽ ἐπὶ τῶν Ἰσραηλιτῶν οὐκ ἦν ἀμπωτισμός. Πῶς γὰρ τὸ σχισθῆναι τὴν θάλασσαν καὶ παγῆναι εἰς τείχων στάσιν, εἴη νόμος ἐῴκει. → .
Topics: Angels
Cite (SBL): Theodoret, Quaest. Oct. 2.29 (PG 80 80:257; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-29). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-29
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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.
2.30PG 80 80:259
Διατί μάννα ἐκλήθη; Εὐθὺς αὐτὸ θεασάμενοι ἀλλήλους ἠρώτων, . Τι τοῦτο; Ἐπέθεσαν τοίνυν αὐτῷ προσηγορίαν, Τι τοῦτο; τοῦτο γὰρ ἐρμηνεύει τὸ μάννα. Τοῦτο δὲ καὶ ἡ ἱστορία διδάσκει. Ἰδόντες γὰρ, φησὶν υἱοὶ Ἰσραὴλ εἶπον ἕτερος τῷ ἑτέρῳ, Τί ἐστι τοῦτο; Ού γὰρ ἤδεσαν τί ἦν. Ἐγένετο τοίνυν ἡ ἐρώτησις ὄνομα. Τὸ δὲ, «ὡς ἔγκρις ἐν μέλιτι, ὁ Σύμμαχος οὕτως ἡρμήνευσεν, ὡς ἄμυλος ἐν μέλιτι. Τὸ δὲ γόμορ μέτρον ἦν Ἑβραϊκόν. Διδάσκει δὲ ὁ νομοθέτης, ὅτι τὸ δέκατον ἦν τῶν τριῶν μέτρων·, ὡς δὲ Ἰώσηπος ἔφη, τρεῖς ἥμισυ κοτύλας Αττικὰς
Diati manna eklēthē? Euthys auto theasamenoi allēlous ērōtōn, . Ti touto? Epethesan toinyn autǭ prosēgorian, Ti touto? touto gar ermēneuei to manna. Touto de kai hē historia didaskei. Idontes gar, phēsin huioi Israēl eipon heteros tǭ heterǭ, Ti esti touto? Ou gar ēdesan ti ēn. Egeneto toinyn hē erōtēsis onoma. To de, «hōs enkris en meliti, ho Symmachos houtōs hērmēneusen, hōs amylos en meliti. To de gomor metron ēn Hebraïkon. Didaskei de ho nomothetēs, hoti to dekaton ēn tōn triōn metrōn;, hōs de Iōsēpos ephē, treis hēmisy kotylas Attikas
Why was it called manna? As soon as they saw it, they asked one another, “What is this?” So they gave it the name “What is this?”, for this is what “manna” means. The history teaches this too: “When the sons of Israel saw it,” it says, “they said to one another, What is this? For they did not know what it was.” So the question became a name. “Like a cake in honey” Symmachus translated “like a starch cake in honey.” The gomor was a Hebrew measure. The lawgiver teaches that it was the tenth of three measures; as Josephus said, three and a half Attic kotylai …
Exod 16:15 (quotation, high confidence) · Exod 16:31 (quotation, high confidence) · Exod 16:36 (allusion, high confidence)
Notes and citation
Summary: The manna was named from the question “What is this?”; Theodoret also notes Symmachus' rendering and the measure gomor.
- The section breaks off in the scan. Quotations: Exod 16:15; Exod 16:31 (LXX and Symmachus). Allusion: Exod 16:36. Compare Josephus, Ant. 3.29, where the measure is given as seven Attic kotylai.
Extrabiblical texts: Josephus, Ant. 3.29 (Josephus (works); allusion)
Topics: Interpreting Scripture
Cite (SBL): Theodoret, Quaest. Oct. 2.30 (PG 80 80:259; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-30). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-30
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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.
2.31PG 80 80:259
Διατί τὸ καταλειφθὲν εἰς τὴν ὑστεραίαν τοῦ μάννα διεφθάρη; Ἐπειδὴ νόμου παράβασις ἦν. Διδάσκων γὰρ αὐτοὺς τῶν φροντίδων ἐλεύθερον βίον, ὑπέσχετο καθ' ἑκάστην αὐτοῖς ἡμέραν παρέχειν τὴν ἀναγκαίαν τροφήν· ἐκεῖνοι δὲ ἀπιστήσαντες, μέρος τι τοῦ συλλεγέντος εἰς τὴν ὑστεραίαν ἐφύλαξαν διὰ τοῦτο ἐπώζεσεν. Ὅτι γὰρ οὐ τῆς τοῦ μάννα φύσεως ἦν τὸ πάθος, μαρτυρεῖ τὸ Σάββατον, ἐν ᾧ ἀλώβητον διετηρήθη τὸ τῇ παρασκευῇ συλλεγέν. Μαρτυρεῖ δὲ καὶ τὸ ἐν τῇ κιβωτῷ ἐπὶ πολλαῖς διαφυλαχθὲν γε-· νεαῖς.
Diati to kataleiphthen eis tēn hysteraian tou manna diephtharē? Epeidē nomou parabasis ēn. Didaskōn gar autous tōn phrontidōn eleutheron bion, hypescheto kath' hekastēn autois hēmeran parechein tēn anankaian trophēn; ekeinoi de apistēsantes, meros ti tou syllegentos eis tēn hysteraian ephylaxan dia touto epōzesen. Hoti gar ou tēs tou manna physeōs ēn to pathos, martyrei to Sabbaton, en hǭ alōbēton dietērēthē to tę̄ paraskeuę̄ syllegen. Martyrei de kai to en tę̄ kibōtǭ epi pollais diaphylachthen ge-; neais.
Why did the manna left until the next day spoil? Because it was a transgression of the law. Teaching them a life free from cares, God promised to supply them each day with the food they needed; but they, disbelieving, kept part of what they had gathered until the next day, and for this reason it stank. That the spoiling did not belong to the nature of the manna is attested by the Sabbath, on which what had been gathered on the day of preparation was kept unspoiled; and it is attested also by what was kept in the ark for many generations.
Exod 16:19–20 (allusion, high confidence) · Exod 16:22–24 (allusion, high confidence) · Exod 16:33–34 (allusion, high confidence) · Heb 9:4 (allusion, medium confidence)
Notes and citation
Summary: Hoarded manna spoiled as a punishment for distrust, not by its nature, as the Sabbath portion and the manna kept in the ark show.
- Allusions: Exod 16:19–20, 22–24, 33–34; Heb 9:4.
Topics: Faith, Providence
Cite (SBL): Theodoret, Quaest. Oct. 2.31 (PG 80 80:259; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-31). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-31
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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.
2.32PG 80 80:259
Διατί ἐν τοῖς Σάββασιν οὐ παρεῖχε τὸ μάννα ; Ἐπειδὴ μόνοις αὐτοῖς τοῦ Σαββάτου τὴν ἀργίαν ἐνομοθέτησεν, ἔργῳ αὐτοὺς ἐδίδασκε φυλάττειν τὴν ἐντολήν. Τὸν δὲ τῆς φύσεως οὐκ ἐκώλυσε δρό μον. Ανίσχει γὰρ ἥλιος καὶ σελήνη, ὡσαύτως καὶ τὰ νέφη τὸν ὑετὸν ὠδίνει, καὶ ἄνεμοι πνέουσι, καὶ γυναῖκες τίκτουσι, καὶ τῶν ἀλόγων τὰ γένη.
Diati en tois Sabbasin ou pareiche to manna ? Epeidē monois autois tou Sabbatou tēn argian enomothetēsen, ergǭ autous edidaske phylattein tēn entolēn. Ton de tēs physeōs ouk ekōlyse dro mon. Anischei gar hēlios kai selēnē, hōsautōs kai ta nephē ton hyeton ōdinei, kai anemoi pneousi, kai gynaikes tiktousi, kai tōn alogōn ta genē.
Why did he not provide the manna on the Sabbaths? Since he legislated the Sabbath rest for them alone, he taught them by deed to keep the commandment. But he did not hinder the course of nature: the sun and the moon rise, the clouds likewise are in labor with rain, winds blow, women give birth, and so do the kinds of irrational animals.
Exod 16:25–30 (allusion, high confidence)
Notes and citation
Summary: God withheld the manna on the Sabbath to teach Israel the commandment, without stopping the course of nature.
- Allusion: Exod 16:25–30.
Topics: The Lord's day and the Sabbath, The law of Moses
Cite (SBL): Theodoret, Quaest. Oct. 2.32 (PG 80 80:259; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-32). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-32
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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.
2.33PG 80 80:259
Ποίοις ὅπλοις ἐχρῶντο τῷ ᾿Αμαλήκ πολεμοῦν τες ; Τῶν Αἰγυπτίων ὑποβρυχίων γεγενημένων, ἐξεβράσθη αὐτῶν εἰς τὴν ἠϊόνα μετὰ τῶν ὅπλων τὰ σώματα ταῦτα σκυλεύσαντες, ἐχρῶντο τούτοις ἐν τοῖς πολέμοις.
Poiois hoplois echrōnto tǭ ᾿Amalēk polemoun tes ? Tōn Aigyptiōn hypobrychiōn gegenēmenōn, exebrasthē autōn eis tēn ēïona meta tōn hoplōn ta sōmata tauta skyleusantes, echrōnto toutois en tois polemois.
What weapons did they use in fighting Amalek? When the Egyptians had been drowned, their bodies were cast up on the shore with their weapons; having stripped them, the Israelites used these in their wars.
Exod 14:30 (allusion, high confidence) · Exod 17:8–13 (allusion, high confidence)
Notes and citation
Summary: Israel fought Amalek with weapons taken from the drowned Egyptians.
- Allusions: Exod 14:30; Exod 17:8–13.
Topics: War and military service
Cite (SBL): Theodoret, Quaest. Oct. 2.33 (PG 80 80:259; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-33). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-33
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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.
2.34PG 80 80:259
Διατί τῶν Μωσέως χειρῶν ἐκτεταμένων ἐνίκα ὁ Ἰσραὴλ, καθιεμένων δὲ ἡττᾶτο; Τοῦ σταυρωθέντος ὑπὲρ ἡμῶν᾽ ἐπλήρου τὸν τύπον ἐκτείνων τὰς χεῖρας. Ἐδείχθη τοίνυν καὶ ἐν τῷ τύπῳ τῆς ἀληθείας ἡ δύναμις. Ὥσπερ γὰρ τοῦ θεράποντος τὰς χεῖρας ἐκτείνοντος ἔπεσεν ᾿Αμαλήκ· οὕτως τοῦ Δεσπότου τὰς χεῖρας ἐκτείνοντος, κατελύθη τοῦ διαβόλου τὸ στίφος. Καὶ ἐν ἐκείνῳ δὲ τῷ πολέμῳ ὁ τοῦ Σωτῆρος ἡμῶν ὁμώνυμος τὸ τρόπαιον ἔστησε τότε ταύτην τὴν προσηγορίαν λαβών, καὶ τοῖς λογάσι χρησάμενος συνεργοῖς, ὡς ὁ Δεσπότης Χριστὸς ὑπουργοῖς τοῖς ἱεροῖς ἀποστόλοις.
Diati tōn Mōseōs cheirōn ektetamenōn enika ho Israēl, kathiemenōn de hēttato? Tou staurōthentos hyper hēmōn᾽ eplērou ton typon ekteinōn tas cheiras. Edeichthē toinyn kai en tǭ typǭ tēs alētheias hē dynamis. Hōsper gar tou therapontos tas cheiras ekteinontos epesen ᾿Amalēk; houtōs tou Despotou tas cheiras ekteinontos, katelythē tou diabolou to stiphos. Kai en ekeinǭ de tǭ polemǭ ho tou Sōtēros hēmōn homōnymos to tropaion estēse tote tautēn tēn prosēgorian labōn, kai tois logasi chrēsamenos synergois, hōs ho Despotēs Christos hypourgois tois hierois apostolois.
Why did Israel win when Moses' hands were stretched out, and lose when they were lowered? By stretching out his hands he fulfilled the type of the one who was crucified for us. So the power of the truth was shown even in the type. For just as Amalek fell when the servant stretched out his hands, so when the Master stretched out his hands the host of the devil was destroyed. And in that war the namesake of our Savior set up the trophy, having then received this name, and used picked men as his helpers, as Christ the Master used the holy apostles as his ministers.
Exod 17:9–13 (allusion, high confidence) · Num 13:16 (allusion, medium confidence)
Notes and citation
Summary: Moses' outstretched hands prefigured the cross, and Joshua, Jesus' namesake, prefigured Christ with his apostles.
- Allusions: Exod 17:9–13; Num 13:16. “The namesake of our Savior” is Joshua (Greek Ἰησοῦς).
Topics: Passion and death of Christ, Christology, Interpreting Scripture
Cite (SBL): Theodoret, Quaest. Oct. 2.34 (PG 80 80:259; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-34). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-34
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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.
2.35PG 80 80:261
Τί ἐστιν, "Εσεσθέ μοι λαὸς περιούσιος ἀπὸ πάντων τῶν ἐθνῶν· ἐμὴ γὰρ ἐστι πᾶσα ἡ γῆ; Πάντων εἰμὶ, φησὶ, ποιητὴς καὶ Δεσπότης, καὶ πάντων ὡς ποιητὴς προμηθοῦμαι· ὑμᾶς δὲ οἷόν τινα λαὸν ἐξαίρετον ἐμαυτῷ ἀφιέρωσα. Τοῦτο γὰρ ἐπἡγαγεν· «Ὑμεῖς δὲ ἔσεσθέ μοι εἰς βασίλειον ἱεράτευμα, ἔθνος ἅγιον. Ὥσπερ γὰρ τοὺς Λευΐτας, Ἰσραηλίτας ὄντας, τῶν ἄλλων φυλῶν προτετίμηκε, καὶ εἰς τὴν θείαν ἀφιέρωσε λειτουργίαν - οὐ τῶν ἄλλων ἀμελῶν, ἀλλὰ διὰ τούτων τὴν ἐκείνων ποιούμενος ἐπιμέλειαν· οὕτω τὸ τοῦ Ἀβραὰμ, καὶ Ἰσαὰκ, καὶ Ἰακώβ, ἐξελέξατο σπέρμα· πρῶτον ἐπειδὴ ἐξ αὐτῶν ἤμελλε κατὰ σάρκα βλαστάνειν ὁ Δεσπότης Χριστός· ἔπειτα διὰ τῶν εἰς τούτους γινομένων τὴν οἰκείαν ἐπιδεικνὺς δύναμιν, καὶ πάντας ἀνθρώπους διδάσκων τὴν τῆς θεογνωσίας ὁδόν. Τούτων μέντοι εἰρημένων· ᾿Απεκρίθη πᾶς ὁ λαὸς, καὶ εἶπε· Πάντα ὅσα εἶπεν ὁ Θεὸς ποιήσομεν, καὶ ἀκουσόμεθα. Αὕτη δὲ τοῦ λαοῦ ἡ συνθήκη ὑπογραφῇ τινι ἔοικε γραμματίου· ὅθεν τὴν οἰκείαν παραβάντες ὁμολογίαν, ταῖς τῆς νομοθεσίας ἀραῖς ὑπεβλήθησαν, ὧν τοὺς εἰς αὐτὸν πεπιστευκότας ὁ Δεσπότης Χριστὸς ἠλευθέρωσε. Χριστὸς γὰρ, φησὶν, ἐξηγόρασεν ἡμᾶς ἐκ τῆς κατάρας τοῦ νόμου, γενόμενος ὑπὲρ ἡμῶν κατάρα. Τὸ μέντοι περιούσιος, ἐξαίρετος ὁ Σύμμαχος ἡρμήνευσεν.
Ti estin, "Esesthe moi laos periousios apo pantōn tōn ethnōn; emē gar esti pasa hē gē? Pantōn eimi, phēsi, poiētēs kai Despotēs, kai pantōn hōs poiētēs promēthoumai; hymas de hoion tina laon exaireton emautǭ aphierōsa. Touto gar epēgagen; «Hymeis de esesthe moi eis basileion hierateuma, ethnos hagion. Hōsper gar tous Leuïtas, Israēlitas ontas, tōn allōn phylōn protetimēke, kai eis tēn theian aphierōse leitourgian - ou tōn allōn amelōn, alla dia toutōn tēn ekeinōn poioumenos epimeleian; houtō to tou Abraam, kai Isaak, kai Iakōb, exelexato sperma; prōton epeidē ex autōn ēmelle kata sarka blastanein ho Despotēs Christos; epeita dia tōn eis toutous ginomenōn tēn oikeian epideiknys dynamin, kai pantas anthrōpous didaskōn tēn tēs theognōsias hodon. Toutōn mentoi eirēmenōn; ᾿Apekrithē pas ho laos, kai eipe; Panta hosa eipen ho Theos poiēsomen, kai akousometha. Hautē de tou laou hē synthēkē hypographę̄ tini eoike grammatiou; hothen tēn oikeian parabantes homologian, tais tēs nomothesias arais hypeblēthēsan, hōn tous eis auton pepisteukotas ho Despotēs Christos ēleutherōse. Christos gar, phēsin, exēgorasen hēmas ek tēs kataras tou nomou, genomenos hyper hēmōn katara. To mentoi periousios, exairetos ho Symmachos hērmēneusen.
What does “You shall be to me a special people out of all the nations; for all the earth is mine” mean? “I am the maker and Master of all,” he says, “and as maker I provide for all; but I have consecrated you to myself as a chosen people.” For he added: “You shall be to me a royal priesthood, a holy nation.” Just as he honored the Levites, who were Israelites, above the other tribes and consecrated them to the divine liturgy, not neglecting the others but caring for them through these, so he chose the seed of Abraham, Isaac, and Jacob: first, since Christ the Master was going to spring from them according to the flesh; then, so as to show his own power through what was done for them, and to teach all human beings the way of the knowledge of God. When this had been said, “All the people answered and said, All that God has said we will do and obey.” This agreement of the people is like the signature on a written bond; hence, having transgressed their own agreement, they were subjected to the curses of the legislation, from which Christ the Master freed those who believed in him: “Christ redeemed us,” it says, “from the curse of the law, having become a curse for us.” “Special” Symmachus translated “chosen.”
Exod 19:5–6 (quotation, high confidence) · Num 3:12 (allusion, medium confidence) · Exod 19:8 (quotation, high confidence) · Gal 3:13 (quotation, high confidence)
Notes and citation
Summary: God chose Israel as a priestly people for the sake of all nations and of Christ's coming; Israel's covenant pledge brought it under the Law's curses, from which Christ redeems believers.
- Quotations: Exod 19:5–6, 8; Gal 3:13. Allusion: Num 3:12.
Topics: The church and Israel, The law of Moses, Atonement
Cite (SBL): Theodoret, Quaest. Oct. 2.35 (PG 80 80:261; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-35). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-35
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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.
2.36PG 80 80:261
Τί δήποτε οὐ μόνον ἀγνισθῆναι, ἀλλὰ καὶ πλῦναι τὰ ἱμάτια προσετάχθησαν, ἡνίκα τὸν νόμον ἐδέχοντο; Διὰ τῶν σωματικῶν αὐτοὺς ἐπὶ τὰ πνευματικά ποδηγεῖ, καὶ δέος ἐντίθησι, καὶ εὐλαβεστέρους ποιεῖ. Ἐλογίζοντο γὰρ ἐκ τούτων, ὡς πολλῷ μᾶλλον τὴν ) διάνοιαν καθαρεύειν προσήκει. Διά τοι τοῦτο καὶ σαλπίγγων φωναὶ, καὶ κτύποι βροντῶν, καὶ γνόφος, καὶ θύελλα, καὶ πῦρ ἐν τῇ τοῦ ὄρους ἀκρωρείᾳ, καὶ καπνὸς ἄφατος ἐκπεμπόμενος· ἵνα διὰ τούτων ἁπάντων τὴν λιθίνὴν αὐτῶν καταμαλάξῃ καρδίαν. Ἐπειδὴ γὰρ τὰς μὲν τοῖς Αἰγυπτίοις ἐπενεχθείσας ἐθεάσαντο τιμωρίας, αὐτοὶ δὲ πεῖραν τῆς παιδείας oὐκ ἔλαβον, διὰ τούτων δεδίττεται, οἷα δὴ παῖδας ὥστε μὴ μόνον ἀγαπᾶν διὰ τὰς ἀῤῥήτους εὐεργεσίας, ἀλλὰ καὶ δεδιέναι διὰ τὰς τιμωρίας. Τούτου χάριν καὶ περὶ τῶν ἱερέων ἔφη - «Οἱ ἱερεῖς οἱ ἐγγίζοντες Κυρίῳ τῷ Θεῷ ἁγιασθήτωσαν, μή ποτε ἀπαλλάξῃ ἀπ᾿ αὐτῶν Κύριος. Ἐπειδὴ γὰρ εἰκὸς ἦν αὐτοὺς θαῤῥεῖν, ἅτε δὴ τὴν θείαν λειτουργίαν πεπιστευμέ νους, διδάσκει ὡς διαφερόντως τοὺς λειτουργεῖν Θεῷ πεπιστευμένους ὑπερτέρους εἶναι τῶν γηίνων προσήκει.
Ti dēpote ou monon agnisthēnai, alla kai plynai ta himatia prosetachthēsan, hēnika ton nomon edechonto? Dia tōn sōmatikōn autous epi ta pneumatika podēgei, kai deos entithēsi, kai eulabesterous poiei. Elogizonto gar ek toutōn, hōs pollǭ mallon tēn ) dianoian kathareuein prosēkei. Dia toi touto kai salpingōn phōnai, kai ktypoi brontōn, kai gnophos, kai thyella, kai pyr en tę̄ tou orous akrōreią, kai kapnos aphatos ekpempomenos; hina dia toutōn hapantōn tēn lithinēn autōn katamalaxę̄ kardian. Epeidē gar tas men tois Aigyptiois epenechtheisas etheasanto timōrias, autoi de peiran tēs paideias oyk elabon, dia toutōn dedittetai, hoia dē paidas hōste mē monon agapan dia tas arrhētous euergesias, alla kai dedienai dia tas timōrias. Toutou charin kai peri tōn hiereōn ephē - «Hoi hiereis hoi engizontes Kyriǭ tǭ Theǭ hagiasthētōsan, mē pote apallaxę̄ ap᾿ autōn Kyrios. Epeidē gar eikos ēn autous tharrhein, hate dē tēn theian leitourgian pepisteume nous, didaskei hōs diapherontōs tous leitourgein Theǭ pepisteumenous hyperterous einai tōn gēinōn prosēkei.
Why were they commanded not only to purify themselves but also to wash their clothes when they were receiving the Law? Through bodily things he leads them to spiritual things, puts fear in them, and makes them more reverent. For they reasoned from these that it was much more fitting for the mind to be clean. For this reason too there were sounds of trumpets, crashes of thunder, darkness, storm, fire on the summit of the mountain, and indescribable smoke sent forth, so that by all these he might soften their stony heart. For since they had seen the punishments brought on the Egyptians but had themselves had no experience of chastisement, he frightens them by these, as children, so that they might not only love him for his ineffable benefits but also fear him because of his punishments. For this reason too he said of the priests: “Let the priests who draw near to the Lord God be sanctified, lest the Lord do away with them.” Since they were likely to be overconfident, having been entrusted with the divine liturgy, he teaches that those entrusted with ministering to God ought especially to be above earthly things.
Exod 19:10 (allusion, high confidence) · Exod 19:14 (allusion, high confidence) · Exod 19:16 (allusion, high confidence) · Exod 19:18 (allusion, high confidence) · Exod 19:22 (quotation, high confidence)
Notes and citation
Summary: The washing of clothes and the terrors of Sinai taught Israel inner purity and fear of God, and the priests that their office demands greater holiness.
- Quotation: Exod 19:22 (LXX). Allusions: Exod 19:10, 14, 16, 18. Two stray fragments in the scan were removed.
Notes on the original text
- Digital text corrected (stray fragments leaked into the text): εἶπεν ὁ Θεὸς ποιεῖν. εἰς τοὺς ἐκ τούτων γινομένους. → .
Topics: Worship, Church office
Cite (SBL): Theodoret, Quaest. Oct. 2.36 (PG 80 80:261; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-36). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-36
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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.
2.37PG 80 80:263
Πῶς νοητέον τὸ, Οὐκ ἔσονταί σοι θεοί πλὴν ἐμοῦ; Οἱ μίαν οὐσίαν τῆς Τριάδος ὁμολογοῦντες φυλάττουσι τὸν νόμον τῆς θείας φωνῆς. ῎Αλλο γάρ τι παρὰ τὴν θείαν φύσιν θεοποιεῖν οὐκ ἀνέχονται. Οἱ δὲ τὴν ᾿Αρείου καὶ Εὐνομίου περικείμενοι λώβην, τὸν θεῖον νόμον ἄντικρυς παραβαίνουσιν Θεὸν μὲν τὸν Υἱὸν ὁμολογοῦντες, κτιστὸν δὲ ἀποκαλοῦντες, καὶ τῆς θείας οὐσίας ἀλλότριον. Τοῦ γὰρ Θεοῦ λέγοντος, Οὐκ ἔσονταί σοι θεοὶ ἕτεροι πλὴν ἐμοῦ, οὗτοι Θεὸν ἕτερον ἐπεισάγουσιν.
Pōs noēteon to, Ouk esontai soi theoi plēn emou? Hoi mian ousian tēs Triados homologountes phylattousi ton nomon tēs theias phōnēs. ᾿Allo gar ti para tēn theian physin theopoiein ouk anechontai. Hoi de tēn ᾿Areiou kai Eunomiou perikeimenoi lōbēn, ton theion nomon antikrys parabainousin Theon men ton Huion homologountes, ktiston de apokalountes, kai tēs theias ousias allotrion. Tou gar Theou legontos, Ouk esontai soi theoi heteroi plēn emou, houtoi Theon heteron epeisagousin.
How should “You shall have no gods besides me” be understood? Those who confess one substance of the Trinity keep the law of the divine voice; for they do not consent to deify anything other than the divine nature. But those clothed in the defilement of Arius and Eunomius openly transgress the divine law, confessing the Son to be God but calling him created and foreign to the divine substance. For when God says, “You shall have no other gods besides me,” these bring in another God.
Exod 20:3 (quotation, high confidence)
Notes and citation
Summary: Theodoret argues that the first commandment condemns the Arians and Eunomians, who call the Son God yet make him a creature.
- Quotation: Exod 20:3. The polemic against Arius and Eunomius is translated as written.
Topics: Trinity, Arianism, Heresy
Cite (SBL): Theodoret, Quaest. Oct. 2.37 (PG 80 80:263; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-37). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-37
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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.
2.38PG 80 80:263
Εἴδωλον καὶ ὁμοίωμα ποίαν ἔχει διαφοράν; Τὸ εἴδωλον οὐδεμίαν ὑπόστασιν ἔχει τὸ δὲ ὁμοίωμα, τινός ἐστιν ἵνδαλμα καὶ ἀπείκασμα. Ἐπειδή τοίνυν Ἕλληνες ἀναπλάττουσι τὰς οὐχ ὑφεστώσας Μορφὰς, Σφίγγας, καὶ Τρίτωνας, καὶ Κενταύ ρους καὶ Αἰγύπτιοι Κυνοπροσώπους, καὶ Βουκεφάλους εἴδωλα καλεῖ τὰ τῶν οὐχ ὑφεστώτων μιμήματα· ὁμοιώματα δὲ τὰ τῶν ὑφεστώτων εἰκάσματα", οἷον ἡλίου καὶ σελήνης, ἀστέρων, ἀνθρώπων, θηρίων, ἑρπετῶν, καὶ τῶν τούτοις παραπλησίων. Τούτοις κελεύει μήτε προσκυνεῖν, μήτε λατρεύειν. Οὐχ ἁπλῶς δὲ ἀπαγορεύει ἀμφότερα ἀλλ' ἐπειδὴ συμβαίνει τινὰς προσκυνῆσαι μὲν διὰ φόβον ἀνθρώπινον, οὐ μὴν καὶ λατρεῦσαι κατὰ ψυχὴν, ἐδίδαξεν ὡς ἑκάτερον ἀσεβές.
Eidōlon kai homoiōma poian echei diaphoran? To eidōlon oudemian hypostasin echei to de homoiōma, tinos estin hindalma kai apeikasma. Epeidē toinyn Hellēnes anaplattousi tas ouch hyphestōsas Morphas, Sphingas, kai Tritōnas, kai Kentau rous kai Aigyptioi Kynoprosōpous, kai Boukephalous eidōla kalei ta tōn ouch hyphestōtōn mimēmata; homoiōmata de ta tōn hyphestōtōn eikasmata", hoion hēliou kai selēnēs, asterōn, anthrōpōn, thēriōn, herpetōn, kai tōn toutois paraplēsiōn. Toutois keleuei mēte proskynein, mēte latreuein. Ouch haplōs de apagoreuei amphotera all' epeidē symbainei tinas proskynēsai men dia phobon anthrōpinon, ou mēn kai latreusai kata psychēn, edidaxen hōs hekateron asebes.
What difference is there between an idol and a likeness? An idol has no real existence; a likeness is the image and copy of something. Since the Greeks fashion forms that do not exist, Sphinxes, Tritons, and Centaurs, and the Egyptians dog-faced and bull-headed figures, he calls the imitations of things that do not exist idols, and the copies of things that do exist likenesses, such as images of the sun and moon, stars, men, beasts, creeping things, and the like. He commands them neither to bow down to these nor to serve them. He forbids both not without reason: since it happens that some bow down out of human fear without serving in their soul, he taught that each is impious.
Exod 20:4–5 (allusion, high confidence)
Notes and citation
Summary: An idol depicts what does not exist, a likeness what does; the commandment forbids both bowing down to and serving either.
- Allusion: Exod 20:4–5.
Topics: Idolatry, Paganism, Images and icons
Cite (SBL): Theodoret, Quaest. Oct. 2.38 (PG 80 80:263; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-38). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-38
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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.
2.39PG 80 80:263
Τί τὸ, ὁ Θεὸς ζηλωτής ἐστι; Ὁ νόμος τάξιν ἐπέχει ἀνδρὸς, ὁ δὲ λαὸς γυναικός. Καὶ τοῦτο ἡμᾶς ἐδίδαξεν ὁ Δεσπότης Θεὸς διὰ μὲν Ἡσαΐου λέγων Ποῖον τοῦτο τὸ βιβλίον τοῦ ἀποστασίου τῆς μητρὸς ὑμῶν;» Διὰ δὲ Ἱερεμίου• Καθὼς ἀθετεῖ γυνὴ εἰς τὸν συνόντα αὐτῇ, οὕτως ἠθέτησεν εἰς ἐμὲ ὁ οἶκος Ἰσραὴλ, καὶ ὁ οἶκος Ἰούδα, λέγει Κύριος. Καὶ πάλιν Ἐὰν ἀποστείλῃ ἀνὴρ τὴν γυναῖκα αὐτοῦ, καὶ πορευθεῖσα γένηται ἀνδρὶ ἑτέρῳ, μὴ ἀνακάμπτουσα ἀνακάμψει πρὸς αὐτὸν ἔτι; οὐ μιαινομένη μιανθήσεται ἡ γυνὴ ἐκείνη; Σὺ δὲ ἐξεπόρνευσας εἰς ποιμένας πολλοὺς, καὶ ἀνέκαμπτες πρός με, λέγει Κύριος. Καὶ ὁ ᾿Απόστολος δέ φησιν, ὅτι Ὁ νόμος κυριεύει τοῦ ἀνθρώπου ἐφ᾿ ὅσον χρόνον ζῇ. Ἡ γὰρ ὕπανδρος γυνὴ τῷ ζῶντι ἀνδρὶ δέδεται νόμῳ ἐὰν δὲ ἀποθάνῃ ὁ ἀνὴρ, κατήργηται ἀπὸ τοῦ νόμου τοῦ ἀνδρὸς, τοῦ μὴ εἶναι αὐτὴν μοιχαλίδα γενομένην ἀνδρὶ ἑτέρῳ. Οὕτως καὶ ὑμεῖς ἐθανατώθητε τῷ νόμῳ διὰ τοῦ σώματος τοῦ Χριστοῦ, εἰς τὸ γενέσθαι ὑμᾶς ἑτέρῳ τῷ ἐκ νεκρῶν ἐγερθέντι. Τούτου χάριν Θεὸν ζηλωτὴν ὀνομάζει ἑαυτόν τοῖς ἀνθρωπίνοις μὲν κεχρημένος ὀνόμασι, δεδιττόμενος δὲ αὐτοὺς, καὶ σωφρονεῖν ἀναγκάζων, ὥσπερ ἀνὴρ ῥάθυμον ἔχων γυναῖκα παραινῶν αὐτῇ λέγει Ζηλότυπός εἰμι, οὐ δύναμαι βλέπειν σε ἄλλῳ προσδιαλεγομένην ἀνδρί οὕτως ὁ Δεσπότης Θεὸς τῆς δεσιδαιμονίας αὐτοὺς ἀπαλλάξαι βουλόμενος, οὐ μόνον ζηλωτὴν ἑαυτὸν, ἀλλὰ καὶ πῦρ καταναλίσκον ἐκάλεσεν. Ὅτι δὲ φιλοστοργίας ὁ τοσοῦτος ζῆλος, αὐτὸς τοῦτο δεδήλωκεν ὁ Θεὸς διὰ τοῦ Ἰεζεκιὴλ εἰπών· Διὰ τοῦτο ἀποστήσεται ὁ ζῆλός μου ἀπὸ σοῦ· τουτέστιν, ὅτε ἠγάπων, ἐχρώμην τῷ ζήλῳ· ἀπωσά- - μενος δὲ σε, καὶ τὸν ζῆλον ἔσβεσα. Τοῦτο καὶ δι' ἑτέρου προφήτου δεδήλωκεν· Οὐκ ἐπισκέψομαι ἐπὶ τὰς θυγατέρας ὑμῶν ὅταν πορνεύσωσι, καὶ ἐπὶ τὰς νύμφας ὑμῶν ὅταν μοιχεύσωσιν. ᾿Αγάπης τοίνυν ὁ ζῆλος δηλωτικός.
Ti to, ho Theos zēlōtēs esti? Ho nomos taxin epechei andros, ho de laos gynaikos. Kai touto hēmas edidaxen ho Despotēs Theos dia men Hēsaïou legōn Poion touto to biblion tou apostasiou tēs mētros hymōn?» Dia de Hieremiou• Kathōs athetei gynē eis ton synonta autę̄, houtōs ēthetēsen eis eme ho oikos Israēl, kai ho oikos Iouda, legei Kyrios. Kai palin Ean aposteilę̄ anēr tēn gynaika autou, kai poreutheisa genētai andri heterǭ, mē anakamptousa anakampsei pros auton eti? ou miainomenē mianthēsetai hē gynē ekeinē? Sy de exeporneusas eis poimenas pollous, kai anekamptes pros me, legei Kyrios. Kai ho ᾿Apostolos de phēsin, hoti Ho nomos kyrieuei tou anthrōpou eph᾿ hoson chronon zę̄. Hē gar hypandros gynē tǭ zōnti andri dedetai nomǭ ean de apothanę̄ ho anēr, katērgētai apo tou nomou tou andros, tou mē einai autēn moichalida genomenēn andri heterǭ. Houtōs kai hymeis ethanatōthēte tǭ nomǭ dia tou sōmatos tou Christou, eis to genesthai hymas heterǭ tǭ ek nekrōn egerthenti. Toutou charin Theon zēlōtēn onomazei heauton tois anthrōpinois men kechrēmenos onomasi, dedittomenos de autous, kai sōphronein anankazōn, hōsper anēr rhathymon echōn gynaika parainōn autę̄ legei Zēlotypos eimi, ou dynamai blepein se allǭ prosdialegomenēn andri houtōs ho Despotēs Theos tēs desidaimonias autous apallaxai boulomenos, ou monon zēlōtēn heauton, alla kai pyr katanaliskon ekalesen. Hoti de philostorgias ho tosoutos zēlos, autos touto dedēlōken ho Theos dia tou Iezekiēl eipōn; Dia touto apostēsetai ho zēlos mou apo sou; toutestin, hote ēgapōn, echrōmēn tǭ zēlǭ; apōsa- - menos de se, kai ton zēlon esbesa. Touto kai di' heterou prophētou dedēlōken; Ouk episkepsomai epi tas thygateras hymōn hotan porneusōsi, kai epi tas nymphas hymōn hotan moicheusōsin. ᾿Agapēs toinyn ho zēlos dēlōtikos.
What does “God is jealous” mean? The Law holds the place of a husband, and the people that of a wife. God the Master taught us this, saying through Isaiah, “What is this certificate of divorce of your mother?” and through Jeremiah, “As a woman is faithless to the one who lives with her, so the house of Israel and the house of Judah have been faithless to me, says the Lord”; and again, “If a man sends away his wife, and she goes and becomes another man's, will she ever return to him? Will not that woman be utterly defiled? But you have played the harlot with many shepherds, and you returned to me, says the Lord.” And the Apostle says: “The law rules over a person as long as he lives. For the married woman is bound by law to her living husband; but if the husband dies, she is released from the law of the husband, so that she is not an adulteress if she becomes another man's. So you too were put to death to the law through the body of Christ, so that you might belong to another, to him who was raised from the dead.” For this reason he names himself a jealous God, using human names, frightening them and compelling them to be chaste. Just as a husband with a careless wife admonishes her, saying, “I am jealous; I cannot bear to see you talking with another man,” so God the Master, wishing to free them from superstition, called himself not only jealous but also a consuming fire. That such jealousy belongs to affection God himself showed through Ezekiel, saying, “Therefore my jealousy will depart from you”; that is, “When I loved you, I was jealous; having rejected you, I have quenched my jealousy too.” He showed this also through another prophet: “I will not punish your daughters when they commit sexual immorality, nor your brides when they commit adultery.” Jealousy, then, is a sign of love.
Exod 20:5 (allusion, high confidence) · Isa 50:1 (quotation, high confidence) · Jer 3:20 (quotation, high confidence) · Jer 3:1 (quotation, high confidence) · Rom 7:1–4 (quotation, high confidence) · Deut 4:24 (allusion, high confidence) · Ezek 16:42 (quotation, high confidence) · Hos 4:14 (quotation, high confidence)
Notes and citation
Summary: God calls himself jealous as a husband of his people, to keep them from idolatry; his jealousy is a sign of love.
- Quotations: Isa 50:1; Jer 3:20; Jer 3:1 (LXX); Rom 7:1–4; Ezek 16:42; Hos 4:14. Allusions: Exod 20:5; Deut 4:24. The marriage imagery for God, the Law, and the people is Scripture's and Theodoret's own; Rom 7:2–3 on the release of a widow is quoted as part of the figure.
Topics: God, Idolatry, Marriage, Divorce and remarriage, The law of Moses
Cite (SBL): Theodoret, Quaest. Oct. 2.39 (PG 80 80:263; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-39). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-39
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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.
2.40PG 80 80:265
Πῶς τὸ δίκαιον σώζεται, τῶν παίδων ὑπὲρ τῶν πατέρων κολαζομένων; Μείζους αἱ ἀπειλαὶ τῶν κολάσεων παρὰ τῷ Δεσπότῇ Θεῷ. Καὶ τοῦτο ῥάδιον μαθεῖν παρὰ τῆς θείας Γραφῆς· Πᾶς γὰρ, φησὶν, ἀπερίτμητος ἄρσην, ὃς οὐ περιτμηθήσεται τῇ ἡμέρᾳ τῇ ὀγδόῃ, ἐξολοθρευθήσεται. ᾿Αλλ' ἔστιν εὑρεῖν τοὺς μὲν περιτετμημένους ἐν τῇ ἐρήμῳ διαφόρως ἀναιρεθέντας τοὺς δὲ ἀπεριτμήτους μεμενηκότας τῆς τῶν προγόνων ἐπαγγελίας τετυχηκότας τούτους γὰρ ἐν Γαλγάλοις Ἰησοῦς περιέτεμεν. Οὕτω ταῖς ἐχούσαις ζύμην οἰκίαις πανωλεθρίαν ἠπείλησεν· ἀλλ᾽ οὐκ ἐπήγαγε τὴν τιμωρίαν κατὰ τὴν ἀπειλήν. Καὶ ἐνταῦθα τοίνυν. ὡς τεται ταῖς ἀπειλαῖς, καί φησιν· ᾿Αποδιδοὺς ἁμαρτίας πατέρων ἐπὶ τέκνα ἐπὶ τρίτην καὶ τετάρτην γενεὰν τοῖς μισοῦσί με. Ὅτι γὰρ τὸ γυμνῷ προσέχειν τῷ γράμματι δυσσεβὲς, αὐτὸς ὁ Θεὸς διδάσκει τάναντία νομοθετῶν· Οὐκ ἀποθανοῦνται γὰρ, φησὶ, παῖδες ὑπὲρ πατέρων, οὐδὲ πατέρες ὑπὲρ παίδων ἀλλ᾽ ἕκαστος ἐν τῇ ἁμαρτίᾳ αὐτοῦ ἀποθανεῖται. Καὶ διὰ τοῦ προφήτου Ἰεζεκιήλ φησι Τίς ὑμῖν ἡ παραβολὴ αὕτη λεγόντων Οἱ πατέρες ἔφαγον ὄμφακα, καὶ οἱ ὀδόντες τῶν τέκνων ἡμωδίασαν Ζῶ γὰρ ἐγὼ, λέγει Κύριος, εἰ ἔσται ἡ παραβολὴ αὕτη, ἀλλὰ τῶν φαγόντων τὸν ὄμφακα αἱμωδιάσουσιν οἱ ὀδόντες ὅτι πᾶσαι αἱ ψυχαὶ ἐμαί εἰσι. Καὶ τὰ ἑξῆς δὲ τὴν αὐτὴν ἔχει διάνοιαν. Ἐγὼ δὲ φιλόπαιδας καὶ φιλοπαιδίας πεφροντικοτας δεδίς οἶμαι μᾶλλον τὴν θείαν φιλανθρωπίαν ἐμφαίνειν τὴν ἀπειλήν. Πρόσκειται γάρ Τοῖς μισοῦσι με τουτέστι, μακροθυμῶ τοῖς πατράσιν ήμαρτηκόσι μακροθυμῶ καὶ παισίν. Εἰ δὲ οἱ ἔκγονοι καὶ οἱ ἀπέκγονοι τὴν τῶν πατέρων καὶ προγόνων ζηλώσαιεν πονηρίαν, ἐπάξω τὴν τιμωρίαν· ἡ δὲ τῶν προγόνων εὐσέβεια μέχρι πολλοῦ τῷ γένει προξενήσει τὴν σωτηρίαν Ποιῶν γὰρ, φησὶν, ἔλεον εἰς χιλιάδας καὶ μυριάδας τοῖς ἀγαπῶσί με, καὶ τοῖς φυλάττουσι τὰ προστάγματά μου. Εὕροι δ᾽ ἄν τις κὰν τῇ ἱστορίᾳ τὴν τῶν θείων λογίων ἀλήθειαν Πέμπτῃ γὰρ γενεᾷ, φησὶν, ἀνέβησαν οἱ υἱοὶ Ἰσραὴλ ἐξ Αἰγύπτου. Ἀλλὰ τοῖς τῶν Αἰγυπτίων ἐν Αἰγύπτῳ δεδουλευκότες θεοῖς, οὐκ ἔτισαν δίκας οὔτε οἱ πατέ( ρες αὐτῶν, οὔτε οἱ προπάτορες αὐτῶν· αὐτοὶ δὲ ζηλώσαντες τὴν ἐκείνων ἀσέβειαν ἐκολάσθησαν· ὡς μετὰ τοσαύτην εὐεργεσίαν, καὶ τὰ μυρία θαύματα τὴν ἀσέβειαν οὐκ ἐκπτύσαντες. Οἱ δὲ τούτων παῖδες, τὸν Σωτῆρα Θεὸν ἠγαπηκότες, τῆς προγονικῆς ἀπήλαυσαν ὑποσχέσεως. Καὶ ὁρῶμεν τὸ ἀψευδὲς τῆς πρὸς τοὺς πατριάρχας γεγενημένης ἐπαγγελίας τὰ γὰρ ἔθνη διὰ τοῦ σπέρματος Ἀβραὰμ τῆς εὐλογίας τετύχηκεν. Ἐπειδὴ τοίνυν τὸν μόσχον ἤμελλον προσκυνεῖν, τὴν τιμωρίαν προσαπειλεί.
Pōs to dikaion sōzetai, tōn paidōn hyper tōn paterōn kolazomenōn? Meizous hai apeilai tōn kolaseōn para tǭ Despotę̄ Theǭ. Kai touto rhadion mathein para tēs theias Graphēs; Pas gar, phēsin, aperitmētos arsēn, hos ou peritmēthēsetai tę̄ hēmerą tę̄ ogdoę̄, exolothreuthēsetai. ᾿All' estin heurein tous men peritetmēmenous en tę̄ erēmǭ diaphorōs anairethentas tous de aperitmētous memenēkotas tēs tōn progonōn epangelias tetychēkotas toutous gar en Galgalois Iēsous perietemen. Houtō tais echousais zymēn oikiais panōlethrian ēpeilēsen; all᾽ ouk epēgage tēn timōrian kata tēn apeilēn. Kai entautha toinyn. hōs tetai tais apeilais, kai phēsin; ᾿Apodidous hamartias paterōn epi tekna epi tritēn kai tetartēn genean tois misousi me. Hoti gar to gymnǭ prosechein tǭ grammati dyssebes, autos ho Theos didaskei tanantia nomothetōn; Ouk apothanountai gar, phēsi, paides hyper paterōn, oude pateres hyper paidōn all᾽ hekastos en tę̄ hamartią autou apothaneitai. Kai dia tou prophētou Iezekiēl phēsi Tis hymin hē parabolē hautē legontōn Hoi pateres ephagon omphaka, kai hoi odontes tōn teknōn hēmōdiasan Zō gar egō, legei Kyrios, ei estai hē parabolē hautē, alla tōn phagontōn ton omphaka haimōdiasousin hoi odontes hoti pasai hai psychai emai eisi. Kai ta hexēs de tēn autēn echei dianoian. Egō de philopaidas kai philopaidias pephrontikotas dedis oimai mallon tēn theian philanthrōpian emphainein tēn apeilēn. Proskeitai gar Tois misousi me toutesti, makrothymō tois patrasin ēmartēkosi makrothymō kai paisin. Ei de hoi ekgonoi kai hoi apekgonoi tēn tōn paterōn kai progonōn zēlōsaien ponērian, epaxō tēn timōrian; hē de tōn progonōn eusebeia mechri pollou tǭ genei proxenēsei tēn sōtērian Poiōn gar, phēsin, eleon eis chiliadas kai myriadas tois agapōsi me, kai tois phylattousi ta prostagmata mou. Heuroi d᾽ an tis kan tę̄ historią tēn tōn theiōn logiōn alētheian Pemptę̄ gar geneą, phēsin, anebēsan hoi huioi Israēl ex Aigyptou. Alla tois tōn Aigyptiōn en Aigyptǭ dedouleukotes theois, ouk etisan dikas oute hoi pate( res autōn, oute hoi propatores autōn; autoi de zēlōsantes tēn ekeinōn asebeian ekolasthēsan; hōs meta tosautēn euergesian, kai ta myria thaumata tēn asebeian ouk ekptysantes. Hoi de toutōn paides, ton Sōtēra Theon ēgapēkotes, tēs progonikēs apēlausan hyposcheseōs. Kai horōmen to apseudes tēs pros tous patriarchas gegenēmenēs epangelias ta gar ethnē dia tou spermatos Abraam tēs eulogias tetychēken. Epeidē toinyn ton moschon ēmellon proskynein, tēn timōrian prosapeilei.
How is justice preserved when children are punished for their fathers? With God the Master the threats are greater than the punishments. This is easy to learn from the divine Scripture: “Every uncircumcised male,” it says, “who is not circumcised on the eighth day shall be destroyed.” Yet one finds that those who had been circumcised were killed in various ways in the desert, while those who remained uncircumcised obtained the promise made to their ancestors; for Joshua circumcised them at Gilgal. So too he threatened houses that had leaven with total destruction, but did not bring the punishment as threatened. Here too, then, he uses threats, and says: “Repaying the sins of fathers upon children to the third and fourth generation of those who hate me.” That attending to the bare letter is impious, God himself teaches by legislating the opposite: “Children shall not die for fathers, nor fathers for children; but each shall die in his own sin.” And through the prophet Ezekiel he says: “What is this parable of yours, who say, The fathers ate sour grapes, and the children's teeth were set on edge? As I live, says the Lord, this parable shall no longer be; but the teeth of those who ate the sour grapes shall be set on edge; for all souls are mine.” What follows has the same sense. But I think that the threat, by frightening those who love their children and care about having children, rather displays the divine love for humankind. For “of those who hate me” is added; that is: “I am patient with fathers who have sinned, and I am patient with their children too; but if the descendants and their offspring emulate the wickedness of their fathers and ancestors, I will bring the punishment; while the piety of the ancestors will procure salvation for the race for a long time.” For he says, “showing mercy to thousands and myriads of those who love me and keep my commandments.” One could find the truth of the divine oracles in the history too: “In the fifth generation,” it says, “the sons of Israel went up out of Egypt.” Although they had served the gods of the Egyptians in Egypt, neither their fathers nor their forefathers paid the penalty; but they themselves, emulating their impiety, were punished, as men who had not spat out their impiety after such great benefits and countless miracles. Their children, having loved God the Savior, enjoyed the promise made to their ancestors. And we see the truthfulness of the promise made to the patriarchs; for the nations obtained the blessing through the seed of Abraham. Since, then, they were going to worship the calf, he added the threat of punishment.
Gen 17:14 (quotation, high confidence) · Josh 5:2–7 (allusion, high confidence) · Exod 12:15 (allusion, high confidence) · Exod 12:19 (allusion, medium confidence) · Exod 20:5–6 (quotation, high confidence) · Deut 24:16 (quotation, high confidence) · Ezek 18:2–4 (quotation, high confidence) · Exod 13:18 (quotation, high confidence) · Ezek 20:7–8 (allusion, medium confidence) · Gen 22:18 (allusion, medium confidence) · Exod 32:1–6 (allusion, high confidence)
Notes and citation
Summary: God's threat to punish children for their fathers' sins is a warning greater than the punishment; it applies only to children who imitate their fathers, as other texts and Israel's history show.
- Quotations: Gen 17:14; Exod 20:5–6 (LXX); Deut 24:16; Ezek 18:2–4; Exod 13:18 (LXX “in the fifth generation”). Allusions: Josh 5:2–7; Exod 12:15, 19; Ezek 20:7–8; Exod 32:1–6; Gen 22:18. Some words of one sentence are garbled in the scan and are translated by sense.
Topics: Sin, The last judgment, God, Parents and children
Cite (SBL): Theodoret, Quaest. Oct. 2.40 (PG 80 80:265; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-40). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-40
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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.
2.41PG 80 80:267
Τί ἐστιν· «Οὐ λήψῃ τὸ ὄνομα Κυρίου τοῦ Θεοῦ σου ἐπὶ ματαίω; τινὲς δὲ τὸ ὀμωμοκότα ψεύσασθαι. Ἐγὼ δὲ οἶμαι, Τινές φασιν ἀπαγορεύειν τὸ ἐπιθεῖναι τοῖς ματαίοις, τουτέστι τοῖς εἰδώλοις, τὴν τοῦ Θεοῦ Θεοῦ προσηγορίαν Υλι τὸν θεῖον παρακελεύεσθαι νόμον, δίχα διδασκαλίας, ἢ προσευχῆς, ἢ ἀναγκαίας τινὸς χρείας, τὴν θείαν μὴ προφέρειν προσηγορίαν. Καὶ γὰρ εἰώθασί τινες, καὶ παίζοντες, καὶ γελῶντες, προφέρειν ὡς ἔτυχε διὰ τῆς γλώττης τὸ σεβάσμιον ὄνομα. Τοῦτο οἶμαι τὸν θεῖον νόμον ἀπαγορεύειν. Εἰ γὰρ τὴν πολυτελεστέραν ἐσθῆτα ταῖς ἑορταῖς φυλάττειν εἰώθασιν οἱ πολλοὶ, πολλῷ μᾶλλον τὸ θεῖον ὄνομα ποοσευχαῖς καὶ διδασκαλίαι· ἀφιεροῦν δίκαιον.
Ti estin; «Ou lēpsę̄ to onoma Kyriou tou Theou sou epi mataiō? tines de to omōmokota pseusasthai. Egō de oimai, Tines phasin apagoreuein to epitheinai tois mataiois, toutesti tois eidōlois, tēn tou Theou Theou prosēgorian Yli ton theion parakeleuesthai nomon, dicha didaskalias, ē proseuchēs, ē anankaias tinos chreias, tēn theian mē propherein prosēgorian. Kai gar eiōthasi tines, kai paizontes, kai gelōntes, propherein hōs etyche dia tēs glōttēs to sebasmion onoma. Touto oimai ton theion nomon apagoreuein. Ei gar tēn polytelesteran esthēta tais heortais phylattein eiōthasin hoi polloi, pollǭ mallon to theion onoma pooseuchais kai didaskaliai; aphieroun dikaion.
What does “You shall not take the name of the Lord your God in vain” mean? Some say that it forbids giving God's title to vain things, that is, to idols; others, that it forbids lying after swearing an oath. But I think that the divine law commands us not to utter the divine title except in teaching, or prayer, or some necessary need. For some are accustomed, even while joking and laughing, to bring the venerable name onto their tongues at random. This, I think, is what the divine law forbids. If most people usually keep their more costly clothing for feasts, it is much more right to dedicate the divine name to prayers and teaching.
Exod 20:7 (quotation, high confidence)
Notes and citation
Summary: Theodoret takes the third commandment to forbid using God's name casually, outside teaching, prayer, or real need.
- Allusion: Exod 20:7. The opening of the answer is jumbled in the scan and is translated in its evident order.
Cite (SBL): Theodoret, Quaest. Oct. 2.41 (PG 80 80:267; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-41). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-41
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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.
2.42PG 80 80:269
Διατι τὸ Σάββατον τῇ ἀργίᾳ τετιμηκεν; Φιλανθρωπίαν τὸν λαὸν ἐξεπαίδευσεν. Ἐπήγαγε γάρ· ἵνα ἀναπαύσηται ὁ παῖς σου, καὶ ἡ παιδίσκη σου, ὁ βοῦς σου, καὶ τὸ ὑποζύγιόν σου, καὶ πᾶν ᾿ κτῆνός σου, καὶ ὁ προσήλυτος ὁ παοοικῶν ἐν σοί.
Diati to Sabbaton tę̄ argią tetimēken? Philanthrōpian ton laon exepaideusen. Epēgage gar; hina anapausētai ho pais sou, kai hē paidiskē sou, ho bous sou, kai to hypozygion sou, kai pan ᾿ ktēnos sou, kai ho prosēlytos ho paooikōn en soi.
Why did he honor the Sabbath with rest? He was training the people in kindness. For he added: “that your servant and your maidservant may rest, your ox and your beast of burden and all your cattle, and the proselyte who sojourns among you.”
Exod 20:10 (quotation, high confidence) · Exod 23:12 (quotation, medium confidence) · Deut 5:14 (quotation, medium confidence)
Notes and citation
Summary: The Sabbath rest taught kindness to servants, animals, and strangers.
- Quotation: Exod 20:10 combined with Exod 23:12 and Deut 5:14.
Topics: The Lord's day and the Sabbath, Slavery, The law of Moses
Cite (SBL): Theodoret, Quaest. Oct. 2.42 (PG 80 80:269; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-42). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-42
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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.
2.43PG 80 80:269
Καὶ διατί μὴ ἐν ἄλλῃ ἡμέρᾳ τοῦτο γενέσθαι προσέταξεν ; Τοῦτο ἄν τις εἶπε καὶ περὶ ἄλλης ἡμέρας, τί δήποτε ταύτην ἐξελέξατο, καὶ οὐχ ἑτέραν. Εἶχε δὲ ὅμως αὕτη λόγον τινὰ πεῖσαι δυνάμενον τὴν Ἰουδαίων ὠμότητα, τῷ τὸν τῶν ὅλων Θεὸν ἐν ἓξ ἡμέραις τὰ πάντα δημιουργῆσαι, ἐν δὲ τῇ ἑβδόμῃ μηδὲν ποιῆσαι, εὐλογίᾳ δὲ ταύτην τιμῆσαι. Τοῦτο γὰρ ἔφη Μωσῆς ὅτι Ἐν ἓξ ἡμέραις ἐποίησε Κύριος ὁ Θεός σου τὸν οὐρανὸν καὶ τὴν γῆν, καὶ τὴν θάλασσαν καὶ πάντα τὰ ἐν αὐτοῖς· καὶ κατέπαυσε τῇ ἡμέρᾳ τῇ ἑβδόμῃ, καὶ ἡγίασεν αὐτήν.
Kai diati mē en allę̄ hēmerą touto genesthai prosetaxen ? Touto an tis eipe kai peri allēs hēmeras, ti dēpote tautēn exelexato, kai ouch heteran. Eiche de homōs hautē logon tina peisai dynamenon tēn Ioudaiōn ōmotēta, tǭ ton tōn holōn Theon en hex hēmerais ta panta dēmiourgēsai, en de tę̄ hebdomę̄ mēden poiēsai, eulogią de tautēn timēsai. Touto gar ephē Mōsēs hoti En hex hēmerais epoiēse Kyrios ho Theos sou ton ouranon kai tēn gēn, kai tēn thalassan kai panta ta en autois; kai katepause tę̄ hēmerą tę̄ hebdomę̄, kai hēgiasen autēn.
And why did he not command this to be done on another day? One could say the same about any other day: why did he choose this one and not another? Yet this day had a reason able to persuade the harshness of the Jews: that the God of the universe created all things in six days, did nothing on the seventh, and honored it with a blessing. For this is what Moses said: “In six days the Lord your God made heaven and earth and the sea and all that is in them; and he rested on the seventh day and sanctified it.”
Exod 20:11 (quotation, high confidence)
Notes and citation
Summary: The seventh day was chosen because God rested on it after the six days of creation.
- Quotation: Exod 20:11. The remark about the Jews is translated as written.
Topics: The Lord's day and the Sabbath, Creation
Cite (SBL): Theodoret, Quaest. Oct. 2.43 (PG 80 80:269; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-43). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-43
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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.
2.44PG 80 80:269
Τί εστιν Ἐὰν δὲ θυσιαστήριον ἐκ λίθων ποιῇς μοι, οὐκ οἰκοδομήσεις αὐτοὺς τμητούς. Τὸ γὰρ ἐγχειρίδιόν σου ἐπιβέβληκας ἐπ' αὐτὸ καὶ μεμίανται;, Ὅτι σιδήρῳ ἐχρῶντο, καὶ οἱ τὰ ξύλα τῆς σκηνῆς τεκτηνάμενοι καὶ οἱ τὸν χρυσὸν, καὶ τὸν ἄργυρον, καὶ τὸν χαλκὸν ἐργασάμενοι, οὐδένα ἀντερεῖν οἶμαι. Ὅτι δὲ καὶ οἱ ἱερεῖς ταῖς μαχαίραις ἱεράτευον τὰς θυσίας, καὶ ἀπέδερον, καὶ ἔτεμνον, ἀναμφίλεκτον εἶναι οἶμαι καὶ τοῦτο. Ζητητέον τοίνυν, πῶς ταῦτα μὲν ὁ σίδηρος οὐκ ἐμίαινε τοὺς δὲ τμητοὺς ἐμίαινε λίθους. Τοιγάρτοι δῆλόν ἐστιν ὡς ἄλλα δι᾽ ἄλλων κατασκευάζει. Ἐπειδὴ γὰρ ἐν τῇ ἐρήμῳ τεσσαράκοντα διετέλεσαν ἔτη, συνεχῶς ἀπαίροντες, καὶ τοὺς τόπους ἀμείβοντες, ἀπαγορεύει ἐκ λίθων εἰργασμένων θυσιαστήρια οἰκοδομεῖσθαι, ἵνα μὴ τούτων τὴν γῆν τὴν ἐπηγγελμένην ἀπειληφότων, ἐν τοῖς θυσιαστηρίοις τούτοις οἱ πλησιόχωροι τὰς τῶν δαιμόνων θυσίας ἐπιτελέσωσι. Διὰ τοῦτο προσέταξεν, ἢ ἐκ γῆς, ἢ ἐξ αὐτοφυῶν λίθων ταῦτα κατασκευάζεσθαι· ἐπειδήπερ εκάτερον εὐδιάλυτον. Ὅτι δὲ μετὰ τὴν τοῦ ναοῦ κατασκευὴν οὐκ ἐξῆν ἑτέρωθι θύειν, αὐτὸς ὁ νόμος διδάσκει. Εἰ δὲ θύειν ἔξω τοῦ ναοῦ ὁ νόμος ἀπεῖργε, καὶ τὸ θυσιαστήριον οἰκοδομεῖν ὡσαύτως ἐκώλυσεν αὐτίκα γοῦν εἰς ἔλεγχον τῶν ἀσεβούντων, Ἠλίας ὁ πάνυ προσενεγκεῖν ἐν τῷ Καρμήλῳ θυσίαν ἀναγκασθεὶς, ἰσαρίθμους τῶν φυλῶν αὐτοφυεῖς συνέθηκε λίθους, καὶ ἐπὶ τούτων τὴν θυσίαν προσήνεγκεν, ὥστε τὴν οἰκοδομίαν εὐθὺς διαλυθῆναι, καὶ μηδένα ἕτερον ἐν ἐκείνῳ τῷ χωρίῳ θυσίαν προσενεγκεῖν.
Ti estin Ean de thysiastērion ek lithōn poię̄s moi, ouk oikodomēseis autous tmētous. To gar encheiridion sou epibeblēkas ep' auto kai memiantai?, Hoti sidērǭ echrōnto, kai hoi ta xyla tēs skēnēs tektēnamenoi kai hoi ton chryson, kai ton argyron, kai ton chalkon ergasamenoi, oudena anterein oimai. Hoti de kai hoi hiereis tais machairais hierateuon tas thysias, kai apederon, kai etemnon, anamphilekton einai oimai kai touto. Zētēteon toinyn, pōs tauta men ho sidēros ouk emiaine tous de tmētous emiaine lithous. Toigartoi dēlon estin hōs alla di᾽ allōn kataskeuazei. Epeidē gar en tę̄ erēmǭ tessarakonta dietelesan etē, synechōs apairontes, kai tous topous ameibontes, apagoreuei ek lithōn eirgasmenōn thysiastēria oikodomeisthai, hina mē toutōn tēn gēn tēn epēngelmenēn apeilēphotōn, en tois thysiastēriois toutois hoi plēsiochōroi tas tōn daimonōn thysias epitelesōsi. Dia touto prosetaxen, ē ek gēs, ē ex autophyōn lithōn tauta kataskeuazesthai; epeidēper ekateron eudialyton. Hoti de meta tēn tou naou kataskeuēn ouk exēn heterōthi thyein, autos ho nomos didaskei. Ei de thyein exō tou naou ho nomos apeirge, kai to thysiastērion oikodomein hōsautōs ekōlysen autika goun eis elenchon tōn asebountōn, Ēlias ho pany prosenenkein en tǭ Karmēlǭ thysian anankastheis, isarithmous tōn phylōn autophyeis synethēke lithous, kai epi toutōn tēn thysian prosēnenken, hōste tēn oikodomian euthys dialythēnai, kai mēdena heteron en ekeinǭ tǭ chōriǭ thysian prosenenkein.
What does “If you make me an altar of stones, you shall not build them hewn; for you have put your blade upon it, and it is defiled” mean? That both those who made the wooden parts of the tabernacle and those who worked the gold, silver, and bronze used iron, no one, I think, will deny. And that the priests performed the sacrifices with knives, flaying and cutting, I think is also beyond dispute. One must ask, then, how iron did not defile these things, yet defiled hewn stones. It is clear that he arranges some things by means of others. Since they spent forty years in the desert, continually setting out and changing places, he forbids altars to be built of worked stones, so that, once they had taken the promised land, the neighboring peoples would not perform sacrifices to demons on these altars. For this reason he commanded them to be made either of earth or of natural stones, since each is easily dismantled. That after the building of the temple it was not permitted to sacrifice anywhere else, the law itself teaches; and if the law forbade sacrificing outside the temple, it likewise prevented building an altar. So, to convict the impious, the great Elijah, compelled to offer a sacrifice on Carmel, put together natural stones equal in number to the tribes and offered the sacrifice on them, so that the structure was at once dismantled and no one else offered sacrifice in that place.
Exod 20:25 (quotation, high confidence) · Exod 20:24 (allusion, high confidence) · Deut 12:13–14 (allusion, high confidence) · 1 Kgs 18:31–32 (allusion, high confidence)
Notes and citation
Summary: Theodoret explains the ban on hewn altar stones as a way to keep Israel's wilderness altars from being reused for pagan sacrifice.
- Quotation: Exod 20:25. Allusions: Exod 20:24; Deut 12:13–14; 1 Kgs 18:31–32.
Topics: Worship, Idolatry, The law of Moses
Cite (SBL): Theodoret, Quaest. Oct. 2.44 (PG 80 80:269; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-44). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-44
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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.
2.45PG 80 80:271
Διατί τοῦ Ἑβραίου, τοῦ τὴν ἐλευθερίαν δέξασθαι μὴ βουλομένου, διατρηθῆναι τὸ ὡτίον προσέταξεν ; Πάντων αὐτοὺς προτιμᾶν τὴν ἐλευθερίαν διδάσκει. Τὸν τοίνυν ταύτης οὐκ ἀντεχόμενον, ἀλλὰ τὴν δουλείαν ἀσπαζόμενον, εἰς αἰσχύνην τοῦτο λαβεῖν τὸ σημεῖον παρακελεύεται. Πρὸς δὲ τούτῳ, καὶ τὴν ὑπακοὴν διὰ τῆς ἀκοῆς τὸ σημεῖον ἐμφαίνει, καὶ τὸ παρὰ τὴν θύραν τὸ μὴ ἐξεῖναι προβαίνειν οὐκ ἐπιτρέποντος τοῦ δεσπότου.
Diati tou Hebraiou, tou tēn eleutherian dexasthai mē boulomenou, diatrēthēnai to hōtion prosetaxen ? Pantōn autous protiman tēn eleutherian didaskei. Ton toinyn tautēs ouk antechomenon, alla tēn douleian aspazomenon, eis aischynēn touto labein to sēmeion parakeleuetai. Pros de toutǭ, kai tēn hypakoēn dia tēs akoēs to sēmeion emphainei, kai to para tēn thyran to mē exeinai probainein ouk epitrepontos tou despotou.
Why did he command that the ear of the Hebrew who did not wish to receive his freedom be pierced? He teaches them to prize freedom above all things. The one who does not hold fast to it but embraces slavery he bids receive this sign as a disgrace. Besides this, the sign through the ear indicates obedience, and its being made at the door indicates that he may not go out unless his master permits.
Exod 21:5–6 (allusion, high confidence) · Deut 15:16–17 (allusion, medium confidence)
Notes and citation
Summary: The piercing of the ear of a slave who refused freedom marked a disgrace and signified obedience to his master.
- Allusions: Exod 21:5–6; Deut 15:16–17.
Topics: Slavery, The law of Moses
Cite (SBL): Theodoret, Quaest. Oct. 2.45 (PG 80 80:271; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-45). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-45
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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.
2.46PG 80 80:271
Διατί πρόσκειται Καὶ δουλεύσει αὐτῷ εἰς τὸν αἰῶνα, δήλης οὔσης τῆς ἀνθρωπίνης ζωῆς;» Ἐντεῦθεν δῆλον, ὡς οὐ πανταχοῦ ὁ αἰὼν τοῦ ἀπείρου δηλωτικὸς, ἀλλ᾽ ἔστιν ὅτε καὶ ὡρισμένου χρόνου σημαντικός. Οὕτω καὶ ὁ μακάριος λέγει Δαβίδ· «Ὁ αἰὼν ἡμῶν εἰς φωτισμὸν τοῦ προσώπου σου. Τὸν δὲ ἀνθρώπινον οὕτως ὠνόμασε βίον
Diati proskeitai Kai douleusei autǭ eis ton aiōna, dēlēs ousēs tēs anthrōpinēs zōēs?» Enteuthen dēlon, hōs ou pantachou ho aiōn tou apeirou dēlōtikos, all᾽ estin hote kai hōrismenou chronou sēmantikos. Houtō kai ho makarios legei Dabid; «Ho aiōn hēmōn eis phōtismon tou prosōpou sou. Ton de anthrōpinon houtōs ōnomase bion
Why is “and he shall serve him forever” added, when human life plainly has its limits? From this it is clear that “forever” does not everywhere signify the infinite, but sometimes also signifies a fixed time. So too the blessed David says, “Our lifetime is in the light of your face,” giving this name to human life.
Exod 21:6 (quotation, high confidence) · Ps 90:8 (89:8 LXX) (quotation, high confidence)
Notes and citation
Summary: “Forever” in Exod 21:6 means a lifetime, since the Greek word can denote a limited time.
- Quotations: Exod 21:6; Ps 90:8 (LXX 89:8). The Greek αἰών means both “age, lifetime” and “eternity.”
Topics: Slavery, Interpreting Scripture
Cite (SBL): Theodoret, Quaest. Oct. 2.46 (PG 80 80:271; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-46). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-46
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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.
2.47PG 80 80:271
Τὸν ἀκουσίως πεφονευκότα, διὰ τὶ φεύγειν παρακελεύεται **. Τὴν φονικὴν αὐτῶν ἰατρεύων γνώμην, καὶ διδάσκων, ὡς εἰ τὸ παρὰ γνώμην ἀνελεῖν ἕνοχον τῇ τιμωρίᾳ ποιεῖ, πολλῷ μᾶλλον τὸ γνώμῃ φονεύειν κολάσεως ἄξιον. Πρὸς δὲ τούτῳ, καὶ τοὺς τέμνοντας ξύλα, καὶ τοὺς ἀκοντίζοντας λίθους 3*, προμηθεστέρους ἐργάζεται, καὶ μέντοι καὶ τοὺς ἄλλο τι τοιοῦτο δρῶντας παρασκευάζει δεδιέναι καὶ τρέμειν, ἵνα μὴ παρὰ γνώμην τινὰ τῶν πελαζόντων ἢ πόῤῥωθεν ὄντων πημαίνωσι. Χαλινοῖ δὲ καὶ τὸν τῶν συγγενῶν τοῦ πεφονευμένου θυμὸν τῇ τοῦ πεφονευκότος φυγῇ.
Ton akousiōs pephoneukota, dia ti pheugein parakeleuetai **. Tēn phonikēn autōn iatreuōn gnōmēn, kai didaskōn, hōs ei to para gnōmēn anelein henochon tę̄ timōrią poiei, pollǭ mallon to gnōmę̄ phoneuein kolaseōs axion. Pros de toutǭ, kai tous temnontas xyla, kai tous akontizontas lithous 3*, promēthesterous ergazetai, kai mentoi kai tous allo ti toiouto drōntas paraskeuazei dedienai kai tremein, hina mē para gnōmēn tina tōn pelazontōn ē porrhōthen ontōn pēmainōsi. Chalinoi de kai ton tōn syngenōn tou pephoneumenou thymon tę̄ tou pephoneukotos phygę̄.
Why does he bid one who has killed involuntarily to flee? He is healing their murderous disposition, and teaching that if killing against one's will makes one liable to punishment, much more does murder by intention deserve punishment. Besides this, he makes those who cut wood and those who throw stones more careful, and prepares others who do anything of the kind to fear and tremble, lest they harm, against their will, someone near them or far away. And by the flight of the killer he bridles the anger of the relatives of the one killed.
Exod 21:13 (allusion, high confidence) · Num 35:11–25 (allusion, medium confidence) · Deut 19:4–6 (allusion, medium confidence)
Notes and citation
Summary: The law of flight for accidental killers teaches the gravity of murder, encourages care, and restrains revenge.
- Allusions: Exod 21:13; Num 35:11–25; Deut 19:4–6.
Topics: Killing and murder, The law of Moses
Cite (SBL): Theodoret, Quaest. Oct. 2.47 (PG 80 80:271; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-47). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-47
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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.
2.48PG 80 80:271
Τί ἐστιν ἐξεικονισμένον; Φασὶ τοῦ σώματος ἐν τῇ μήτρᾳ τελείου διαπλασθέντος, τότε ἐμψυχοῦσθαι τὸ ἔμβρυον. Καὶ γὰρ τοῦ ᾿Ἀδὰμ τὸ σῶμα πρότερον ὁ ποιητὴς διαπλάσας, τότε ἐνεφύσησε τὴν ψυχήν. Κελεύει τοίνυν ὁ νομοθέτης, γυναικὸς ἐγκύμονος ἀμβλωσάσης ἐν μάχῃ, εἰ μὲν ἐξεικονισμένον ἐξέλθοι τὸ βρέφος, τουτέστι μεμορφωμένον, φόνον τὸ πρᾶγμα καλεῖσθαι, καὶ τὴν ἴσην ὑπέχειν τιμωρίαν τὸν δεδρακότα· εἰ δὲ μὴ ἐξέλθοι μεμορφωμένον, μὴ λογίζεσθαι φόνον, ἐπειδήπερ εὐδέπω ψυχωθὲν ἐξημβλώθη· ἀλλὰ ζημίαν τιννύειν τὸν αἴτιον.
Ti estin exeikonismenon? Phasi tou sōmatos en tę̄ mētrą teleiou diaplasthentos, tote empsychousthai to embryon. Kai gar tou ᾿Adam to sōma proteron ho poiētēs diaplasas, tote enephysēse tēn psychēn. Keleuei toinyn ho nomothetēs, gynaikos enkymonos amblōsasēs en machę̄, ei men exeikonismenon exelthoi to brephos, toutesti memorphōmenon, phonon to pragma kaleisthai, kai tēn isēn hypechein timōrian ton dedrakota; ei de mē exelthoi memorphōmenon, mē logizesthai phonon, epeidēper eudepō psychōthen exēmblōthē; alla zēmian tinnyein ton aition.
What does “fully formed” mean? They say that when the body has been completely formed in the womb, the embryo is then given a soul. For the maker too first formed Adam's body and then breathed in the soul. The lawgiver, then, commands that when a pregnant woman miscarries in a fight, if the baby comes out fully formed, that is, shaped, the deed is to be called murder and the one who did it is to undergo the equal punishment; but if it does not come out formed, it is not to be reckoned murder, since it miscarried before receiving a soul, but the one responsible is to pay a fine.
Exod 21:22–23 (allusion, high confidence) · Gen 2:7 (allusion, medium confidence)
Notes and citation
Summary: Theodoret explains the LXX law of Exod 21:22–23: causing the miscarriage of a formed fetus is murder, of an unformed one a fineable offence, on the view that the soul is given once the body is formed.
- Allusions: Exod 21:22–23 (LXX, which distinguishes a fetus “not fully formed” from one “fully formed”); Gen 2:7. The view on the time of ensoulment is introduced as what “they say” and is translated exactly.
Topics: Abortion, infanticide, and exposure, The soul, Killing and murder
Cite (SBL): Theodoret, Quaest. Oct. 2.48 (PG 80 80:271; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-48). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-48
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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.
2.49PG 80 80:273
Διατί τὸν κερατιστὴν ταῦρον ἀναιρεῖσθαι κελεύει; Καὶ διὰ τῶν ἀλόγων παιδευων τοὺς λογικοὺς ἡλίκον ὁ φόνος κακόν
Diati ton keratistēn tauron anaireisthai keleuei? Kai dia tōn alogōn paideuōn tous logikous hēlikon ho phonos kakon
Why does he command the goring bull to be killed? Even through irrational animals he is teaching the rational how great an evil murder is.
Exod 21:28 (allusion, high confidence)
Notes and citation
Summary: Killing the goring bull teaches the gravity of murder.
- Allusion: Exod 21:28.
Topics: Killing and murder, The law of Moses
Cite (SBL): Theodoret, Quaest. Oct. 2.49 (PG 80 80:273; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-49). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-49
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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.
2.50PG 80 80:273
Διατί ὁ μόσχον κεκλοφὼς πενταπλάσια ἀπαιτεῖσθαι. κελεύεται, ὁ δὲ πρόβατον τετραπλάσια; Ὅτι τὰ μείζονα τῶν αμαρτημάτων μειζόνων ἄξια τιμημάτων οὕτω καὶ ὁ Κύριος ἐδίδαξεν· «Ὦ μὲν γὰρ, φησὶ, πολὺ δοθήσεται, πολὺ καὶ ἀπαιτήσουσι παρ' αὐτοῦ.»
Diati ho moschon keklophōs pentaplasia apaiteisthai. keleuetai, ho de probaton tetraplasia? Hoti ta meizona tōn amartēmatōn meizonōn axia timēmatōn houtō kai ho Kyrios edidaxen; «Ō men gar, phēsi, poly dothēsetai, poly kai apaitēsousi par' autou.»
Why is one who has stolen a calf required to repay fivefold, and one who has stolen a sheep fourfold? Because greater sins deserve greater penalties. So too the Lord taught: “To whom much is given, from him much will be required.”
Exod 22:1 (21:37 LXX) (allusion, high confidence) · Luke 12:48 (quotation, high confidence)
Notes and citation
Summary: Greater thefts receive greater penalties.
- Quotation: Luke 12:48. Allusion: Exod 22:1 (LXX 21:37).
Topics: The law of Moses, The last judgment
Cite (SBL): Theodoret, Quaest. Oct. 2.50 (PG 80 80:273; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-50). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-50
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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.
2.51PG 80 80:273
Πῶς νοητέον το Θεοὺς οὐ κακολογήσεις; Τοὺς κριτὰς ὀνομάζει θεοὺς, ὡς κατὰ μίμησιν τοῦ τῶν ὅλων Θεοῦ κρίνειν πεπιστευμένους. Καὶ τοῦτο σαφέστερον ἐδίδαξεν ὁ προφήτης Δαβίδ· εἰπὼν γὰρ, Ὁ Θεὸς ἔστη ἐν συναγωγῇ θεῶν, ἐν μέσῳ δὲ θεοὺς διακρίνει ἐπήγαγεν· Ἕως πότε κρίνετε άδικίαν, καὶ πρόσωπα ἁμαρτωλῶν λαμβάνετε; Κρίνατε ὀρφανῷ καὶ πτωχῷ, ταπεινὸν καὶ πένητα δικαιώσατε. Ἐξέλεσθε πένητα καὶ πτωχόν· ἐκ χειρὸς ἁμαρτωλοῦ ῥύσασθε αὐτόν.» Εἶτα κατηγορῶν προστέθεικεν· Οὐκ ἔγνωσαν, οὐδὲ συνῆκαν, ἐν σκότει διαπορεύονται. Ἐπιδείκνυσι δὲ καὶ τὴν οἰκείαν φιλοτιμίαν. Ἐγὼ γὰρ, φησὶν, εἶπον θεοί ἐστε, καὶ υἱοὶ Ὑψίστου πάντες. Ὑμεῖς δὲ ὡς ἄνθρωποι ἀποθνήσκετε, καὶ ὡς εἷς τῶν ἀρχόντων πίπτετε. Οὕτω καὶ ἐνταῦθα, θεοὺς οὐ κακολογήσεις, καὶ ἄρχοντα τοῦ λαοῦ σου οὐκ ἐρεῖς κακῶς.
Pōs noēteon to Theous ou kakologēseis? Tous kritas onomazei theous, hōs kata mimēsin tou tōn holōn Theou krinein pepisteumenous. Kai touto saphesteron edidaxen ho prophētēs Dabid; eipōn gar, Ho Theos estē en synagōgę̄ theōn, en mesǭ de theous diakrinei epēgagen; Heōs pote krinete adikian, kai prosōpa hamartōlōn lambanete? Krinate orphanǭ kai ptōchǭ, tapeinon kai penēta dikaiōsate. Exelesthe penēta kai ptōchon; ek cheiros hamartōlou rhysasthe auton.» Eita katēgorōn prostetheiken; Ouk egnōsan, oude synēkan, en skotei diaporeuontai. Epideiknysi de kai tēn oikeian philotimian. Egō gar, phēsin, eipon theoi este, kai huioi Hypsistou pantes. Hymeis de hōs anthrōpoi apothnēskete, kai hōs heis tōn archontōn piptete. Houtō kai entautha, theous ou kakologēseis, kai archonta tou laou sou ouk ereis kakōs.
How should “You shall not revile gods” be understood? He calls the judges gods, as men entrusted with judging in imitation of the God of the universe. The prophet David taught this more clearly; for having said, “God stood in the assembly of gods; in their midst he judges gods,” he added: “How long will you judge unjustly and show partiality to sinners? Judge for the orphan and the poor; do justice to the lowly and needy. Rescue the needy and poor; deliver him from the hand of the sinner.” Then, accusing them, he added: “They have not known nor understood; they walk about in darkness.” And he shows his own generosity: “I said, You are gods, and all of you sons of the Most High; but you die like men, and fall like one of the rulers.” So here too: “You shall not revile gods, and you shall not speak evil of a ruler of your people.”
Exod 22:28 (22:27 LXX) (quotation, high confidence) · Ps 82:1–7 (81:1-Ps LXX) (quotation, high confidence)
Notes and citation
Summary: The “gods” of Exod 22:28 are judges, as Psalm 82 shows.
- Quotations: Exod 22:28 (LXX 22:27); Ps 82:1–7 (LXX 81:1–7).
Topics: Rulers and the state, Interpreting Scripture
Cite (SBL): Theodoret, Quaest. Oct. 2.51 (PG 80 80:273; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-51). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-51
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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.
2.52PG 80 80:273
Τίνος ἕνεκεν θηριάλωτα κρέα ἐσθίειν ἀπαγορεύει; Λογικωτέραν αὐτοὺς διδάσκει ζωὴν, καὶ μηδὲν ἔχειν παρεγγυᾷ θηριῶδες. Τὰ γὰρ θηρία οὐ θύει πρότερον, εἶθ᾽ οὕτως ἐσθίει Διὰ τοῦτο μετ᾿ ὀλίγα καὶ τῶν ἐχθρῶν ἐπιμελεῖσθαι κελεύει, καὶ τοῦ δυσμενῶς διακειμένου τὸν βοῦν πλανώμενον μὴ παρορᾶν, ἀλλ᾽ ἐπιστρέφειν εἰς τὴν τοῦ δυσμενοῦς οἰκίαν, καὶ τὸ ὑποζύγιον τὸ πεπτωκὸς ἀνιστάναι· καὶ ταῖς τοιαύταις εὐεργεσίαις τὰς καταλλαγὰς μηχανᾶσθαι. Διδάσκει δὲ διὰ τούτων, ὡς εἷς Παλαιᾶς καὶ Καινῆς Διαθήκης νομοθέτης, καὶ ὁ τοῦτον δεδωκὼς τὸν νόμον, καὶ τὸν εὐαγγελικὸν ἐδωρήσατο.
Tinos heneken thērialōta krea esthiein apagoreuei? Logikōteran autous didaskei zōēn, kai mēden echein parengyą thēriōdes. Ta gar thēria ou thyei proteron, eith᾽ houtōs esthiei Dia touto met᾿ oliga kai tōn echthrōn epimeleisthai keleuei, kai tou dysmenōs diakeimenou ton boun planōmenon mē paroran, all᾽ epistrephein eis tēn tou dysmenous oikian, kai to hypozygion to peptōkos anistanai; kai tais toiautais euergesiais tas katallagas mēchanasthai. Didaskei de dia toutōn, hōs heis Palaias kai Kainēs Diathēkēs nomothetēs, kai ho touton dedōkōs ton nomon, kai ton euangelikon edōrēsato.
Why does he forbid eating meat torn by beasts? He teaches them a more rational life and directs them to have nothing beastly about them; for beasts do not first slaughter and then eat. For this reason, shortly after, he also commands them to care for their enemies: not to overlook the straying ox of one who is hostile, but to bring it back to the enemy's house, and to raise up the fallen beast of burden, and by such kindnesses to contrive reconciliation. By these he teaches that the lawgiver of the Old and New Testaments is one, and that he who gave this law also bestowed the law of the Gospel.
Exod 22:31 (22:30 LXX) (allusion, high confidence) · Exod 23:4–5 (allusion, high confidence) · Matt 5:44 (echo, low confidence)
Notes and citation
Summary: The ban on torn meat and the duty to help an enemy's animals teach humane conduct and show that one God gave both Testaments.
- Allusions: Exod 22:31 (LXX 22:30); Exod 23:4–5; Matt 5:44. Stray words from other lines were removed.
Notes on the original text
- Digital text corrected (stray words from other lines): νειν ἐκελεύσθη. ἁμαρτωλοῦ ῥύσασθε αὐτόν. → .
Topics: Love of enemies and forgiveness of wrongs, The law of Moses
Cite (SBL): Theodoret, Quaest. Oct. 2.52 (PG 80 80:273; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-52). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-52
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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.
2.53PG 80 80:275
Τί ἐστιν· Οὐκ ὀφθήσῃ ἐνώπιον Κυρίου Θεοῦ σου κενός; Απιὼν προσκυνῆσαι τῷ Δεσπότῃ Θεῷ, τὰ δυνατά σοι πρόσφερε δῶρα. Ἡμᾶς δὲ ὁ λόγος διδάσκει, εἰ μὲν χρήματα ἔχοιμεν, μετὰ τῆς τῶν πενήτων θεραπείας προσεύχεσθαι τῷ Θεῷ· εἰ δὲ τὸν ἀκτήμονα προαιρούμεθα βίον, μὴ κενὴν ἔχειν τῶν ἀγαθῶν· τὴν ψυχὴν, ἀλλ᾽ ἔχουσαν τὸν πλοῦτον τῆς ἀρετῆς.
Ti estin; Ouk ophthēsę̄ enōpion Kyriou Theou sou kenos? Apiōn proskynēsai tǭ Despotę̄ Theǭ, ta dynata soi prosphere dōra. Hēmas de ho logos didaskei, ei men chrēmata echoimen, meta tēs tōn penētōn therapeias proseuchesthai tǭ Theǭ; ei de ton aktēmona proairoumetha bion, mē kenēn echein tōn agathōn; tēn psychēn, all᾽ echousan ton plouton tēs aretēs.
What does “You shall not appear before the Lord your God empty” mean? When you go to worship God the Master, bring the gifts you can. The word teaches us that, if we have money, we should pray to God together with care for the poor; and if we choose the life without possessions, we should not have a soul empty of good things, but one that has the wealth of virtue.
Exod 23:15 (quotation, high confidence) · Exod 34:20 (allusion, medium confidence)
Notes and citation
Summary: Coming before God “not empty” means bringing alms if one has wealth, or virtue if one has chosen poverty.
- Quotation: Exod 23:15 (compare 34:20).
Topics: Almsgiving and care for the poor, Wealth and poverty, Prayer
Cite (SBL): Theodoret, Quaest. Oct. 2.53 (PG 80 80:275; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-53). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-53
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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.
2.54PG 80 80:275
Ποία ἐστὶν ἑορτὴ ἡ τοῦ θερισμοῦ τῶν πρωτογενημάτων, καὶ ποία ἑορτὴ συντελείας ἐπ᾿ ἐξὀδῳ τοῦ ἐνιαυτοῦ; Ἑορτὴν πρωτογενημάτων τὴν Πεντηκοστὴν καλεῖ ἑορτὴν δὲ συντελείας ἐπ᾿ ἐξόδῳ τοῦ ἐνιαυτοῦ, τὴν τῆς Σκηνοπηγίας. Καὶ τοῦτο διδάσκων ἐπήγαγε ε Τρεῖς καιροὺς τοῦ ἐνιαυτοῦ ὀφθήσεται πᾶν ἀρσενικόν σου ἐνώπιον Κυρίου τοῦ Θεοῦ σου·, τουτέστι τῇ ἑορτῇ τοῦ Πάσχα, καὶ τῇ Πεντηκοστῇ καὶ τῇ Σκηνοπηγίᾳ ᾿Αναμιμνήσκει δὲ τὸ μὲν Πάσχα, τῆς ἐξόδου τῆς ἐξ Αἰγύπτου, καὶ τῆς παρασχεθείσης ἐλευθερίας· ἡ δὲ Πεντηκοστή, τῆς εἰς τὴν γῆν τῆς ἐπαγγελίας εἰσόδου. Ἐκεῖ γὰρ σπείροντες, τὰς ἀπαρχὰς τῶν γενημάτων προσέφερον. Ἐν γὰρ τῇ ἐρήμῳ τὸν ἄσπορον καὶ ἀνήροτον ἤσθιον ἄρτον. Ἡ δ σκηνοπηγία τὴν ἐν ἐρήμῳ διαγωγὴν ὑπογράφει. Ἐν σκηναῖς γὰρ οἰκοῦντες τεσσαράκοντα διετέλεσαν ἔτη. Ἐν ταύταις ταῖς ἑορταῖς συντρέχειν εἰς τὸν θεῖον νεὼ παρεγγύησεν· ἵνα καὶ τῶν θείων ἀναμιμνήσκωνται δωρεῶν, καὶ εἰς ὁμόνοιαν καὶ φιλίαν συνάπτωνται· καὶ φιλεορτασταὶ ὄντες, μὴ περὶ τὰ τεμένη τῶν δαιμόνων τρυφῶσιν, ἀλλ᾽ ἐν τῷ ναῷ τοῦ πεποιηκότος, καὶ τὰ ἀγαθὰ χορηγοῦντος, τῆς ἑορταστικῆς ἀπολαύωσιν εὐωχίας.
Poia estin heortē hē tou therismou tōn prōtogenēmatōn, kai poia heortē synteleias ep᾿ exodǭ tou eniautou? Heortēn prōtogenēmatōn tēn Pentēkostēn kalei heortēn de synteleias ep᾿ exodǭ tou eniautou, tēn tēs Skēnopēgias. Kai touto didaskōn epēgage e Treis kairous tou eniautou ophthēsetai pan arsenikon sou enōpion Kyriou tou Theou sou;, toutesti tę̄ heortę̄ tou Pascha, kai tę̄ Pentēkostę̄ kai tę̄ Skēnopēgią ᾿Anamimnēskei de to men Pascha, tēs exodou tēs ex Aigyptou, kai tēs paraschetheisēs eleutherias; hē de Pentēkostē, tēs eis tēn gēn tēs epangelias eisodou. Ekei gar speirontes, tas aparchas tōn genēmatōn prosepheron. En gar tę̄ erēmǭ ton asporon kai anēroton ēsthion arton. Hē d skēnopēgia tēn en erēmǭ diagōgēn hypographei. En skēnais gar oikountes tessarakonta dietelesan etē. En tautais tais heortais syntrechein eis ton theion neō parengyēsen; hina kai tōn theiōn anamimnēskōntai dōreōn, kai eis homonoian kai philian synaptōntai; kai phileortastai ontes, mē peri ta temenē tōn daimonōn tryphōsin, all᾽ en tǭ naǭ tou pepoiēkotos, kai ta agatha chorēgountos, tēs heortastikēs apolauōsin euōchias.
What is the feast of the harvest of the firstfruits, and what is the feast of completion at the end of the year? He calls Pentecost the feast of the firstfruits, and the feast of Tabernacles the feast of completion at the end of the year. Teaching this, he added: “Three times in the year every male of yours shall appear before the Lord your God,” that is, at the feast of the Passover, at Pentecost, and at Tabernacles. The Passover reminds them of the exodus from Egypt and the freedom given them; Pentecost, of the entry into the land of promise, for there they sowed and offered the firstfruits of their produce, whereas in the desert they ate bread that was neither sown nor ploughed; and Tabernacles depicts the life in the desert, for they lived forty years in tents. He bade them gather at the divine temple at these feasts, so that they might remember the divine gifts and be joined in concord and friendship, and, being lovers of feasts, might not revel around the precincts of demons, but enjoy the festal banquet in the temple of him who made them and supplies their good things.
Exod 23:16 (allusion, high confidence) · Exod 23:17 (quotation, high confidence) · Lev 23:1–44 (allusion, medium confidence)
Notes and citation
Summary: Theodoret identifies the feasts of Exod 23 and explains that the three pilgrim feasts recalled God's gifts and drew Israel away from pagan festivals.
- Quotation: Exod 23:17. Allusions: Exod 23:16; Lev 23.
Topics: Worship, The law of Moses, Idolatry
Cite (SBL): Theodoret, Quaest. Oct. 2.54 (PG 80 80:275; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-54). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-54
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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.
2.55PG 80 80:275
Τί ἐστιν· Οὐ θύσεις ἐπὶ ζύμη, αἶμα θυσιάσμα τός μου ; Αζύμους ἄρτους τῷ θυσιαστηρίῳ προσέφερον· ζυμίτας δὲ ἀπαγορεύει προσφέρειν· διὰ τῶν αἰσθητῶν διδάσκων τὰ νοητά. Ἐπειδὴ γὰρ ὁ ἄζυμος ἄρτος αὐτοσχέδιός ἐστιν· ὁ δὲ ζυμίτης ἔχει τι τῆς ζύμης τῆς παλαιᾶς· ἀπαγορεύει ὁ νόμος, μηδὲν τοῖς θείοις τῆς Αἰγυπτιακῆς ἀναμιγνῦναι διδασκαλίας. Οὕτω καὶ ὁ Κύριος τοῖς ἱεροῖς λέγει μαθηταῖς· Προσέχετε ἀπὸ τῆς ζύμης τῶν Γραμματέων καὶ Φαρισαίων
Ti estin; Ou thyseis epi zymē, aima thysiasma tos mou ? Azymous artous tǭ thysiastēriǭ prosepheron; zymitas de apagoreuei prospherein; dia tōn aisthētōn didaskōn ta noēta. Epeidē gar ho azymos artos autoschedios estin; ho de zymitēs echei ti tēs zymēs tēs palaias; apagoreuei ho nomos, mēden tois theiois tēs Aigyptiakēs anamignynai didaskalias. Houtō kai ho Kyrios tois hierois legei mathētais; Prosechete apo tēs zymēs tōn Grammateōn kai Pharisaiōn
What does “You shall not sacrifice the blood of my sacrifice with leaven” mean? They offered unleavened loaves at the altar; he forbids offering leavened ones, teaching intelligible things through perceptible ones. Since unleavened bread is made on the spot, while leavened bread has something of the old leaven, the law forbids mixing anything of Egyptian teaching with divine things. So too the Lord says to the holy disciples, “Beware of the leaven of the scribes and Pharisees.”
Exod 23:18 (quotation, high confidence) · Matt 16:6 (quotation, high confidence)
Notes and citation
Summary: The ban on leaven with sacrifices signifies that nothing of pagan teaching should be mixed with divine worship.
- Quotations: Exod 23:18; Matt 16:6 (as in 2.24).
Topics: Worship, Interpreting Scripture
Cite (SBL): Theodoret, Quaest. Oct. 2.55 (PG 80 80:275; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-55). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-55
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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.
2.56PG 80 80:277
Πῶς νοητέον τὸ, ι Οὐκ ἐψήσεις ἄρνα ἐν γάλακτι μητρὸς αὐτοῦ; Πολλάκις ἔφην, ὅτι διὰ πάντων αὐτοὺς φιλανθρω πίαν διδάσκει. Τινὲς οὖν φασιν ἀπαγορεύειν τὸν νόμον τὸ εὐθυγενὲς ἐσθίειν τινὲς δὲ τῷ μητρῴῳ γάλακτι μὴ συνεψεῖν τρόπον γάρ τινα καὶ τὴν μητέρα συνεψεῖ. ᾿Απαγορεύει δὲ καὶ τὸ τῷ Θεῷ προσφέρειν κατὰ ταυτὸν μητέρα, καὶ τὸ τεχθὲν ἐξ αὐτῆς. Καὶ αὐτοῖς δὲ παρεκελεύσατο στρουθῶν εὑρηκόσι τὴν νεοττίαν, μὴ συνθηρεύειν τοῖς νεοττοῖς τὴν μητέρα· τοῦτο γὰρ ἐστιν ἐξαλεῖψαι τῶν ὀρνέων τὸ γένος.
Pōs noēteon to, i Ouk epsēseis arna en galakti mētros autou? Pollakis ephēn, hoti dia pantōn autous philanthrō pian didaskei. Tines oun phasin apagoreuein ton nomon to euthygenes esthiein tines de tǭ mētrǭǭ galakti mē synepsein tropon gar tina kai tēn mētera synepsei. ᾿Apagoreuei de kai to tǭ Theǭ prospherein kata tauton mētera, kai to techthen ex autēs. Kai autois de parekeleusato strouthōn heurēkosi tēn neottian, mē synthēreuein tois neottois tēn mētera; touto gar estin exaleipsai tōn orneōn to genos.
How should “You shall not boil a lamb in its mother's milk” be understood? I have often said that through everything he teaches them kindness. Some say that the law forbids eating the newborn; others, that it forbids boiling it in its mother's milk, for in a way one boils the mother along with it. He also forbids offering to God at the same time a mother and its offspring. And he commanded them, when they found a sparrows' nest, not to catch the mother together with the young; for this would be to wipe out the kind of birds.
Exod 23:19 (quotation, high confidence) · Lev 22:28 (allusion, high confidence) · Deut 22:6–7 (allusion, high confidence)
Notes and citation
Summary: Several animal laws, including the ban on boiling a kid in its mother's milk, teach kindness.
- Allusions: Exod 23:19; Lev 22:28; Deut 22:6–7.
Topics: The law of Moses, Ethics
Cite (SBL): Theodoret, Quaest. Oct. 2.56 (PG 80 80:277; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-56). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-56
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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.
2.57PG 80 80:277
Πῶς νοητέον, Τὸν ἀριθμὸν των ετων σου ἀναπληρώσω; ι Τὴν ὡρισμένην φησὶ τοῖς ἀνθρώποις ζωήν· τουτἐστιν, εἰς γῆρας μακρὸν ἐλθεῖν σε παρασκευάσω.
Pōs noēteon, Ton arithmon tōn etōn sou anaplērōsō? i Tēn hōrismenēn phēsi tois anthrōpois zōēn; toutestin, eis gēras makron elthein se paraskeuasō.
How should “I will fulfil the number of your days” be understood? He means the life allotted to human beings; that is, “I will make you reach a long old age.”
Exod 23:26 (quotation, high confidence)
Notes and citation
Summary: The promise means a long life.
- Quotation: Exod 23:26.
Cite (SBL): Theodoret, Quaest. Oct. 2.57 (PG 80 80:277; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-57). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-57
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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.
2.58PG 80 80:277
Τί ἐστιν, Ἀποστελῶ τὰς σφηκίας προτέρας σου; ι Ὡς τοῖς Αἰγυπτίοις βατράχους, καὶ σκνίπας, καὶ κυνόμυιαν ἔπεμψεν, οὕτω τοῖς Χαναναίοις, καὶ τοῖς ἄλλοις ἔθνεσι, τὰς σφηκίας. Τοῦτο δὲ δηλοῖ τὴν ὑπερβάλλουσαν δύναμιν τοῦ Θεοῦ ὅτι καὶ διὰ τῶν σμικρῶν ζωῦφίων, καὶ τοῖς οἰκείοις ἐπικουρεῖ, καὶ τοῖς ἐναντίοις ἐπάγει τὸν ὄλεθρον. Τοῦτο καὶ διὰ τοῦ μακαρίου λέγει Δαβίδ· Εἰ ὁ λαός μου ἤκουσέ μου, Ἰσραὴλ ταῖς ὁδοῖς μου εἰ ἐπορεύθη, ἐν τῷ μηδενὶ ἂν τοὺς ἐχθροὺς αὐτῶν ἐταπείνωσα ἀντὶ τοῦ, εὐπετῶς ἂν μάλα καὶ ῥᾳδίως τοὺς πολεμοῦντας αὐτοὺς ἐξωλόθρευσα.
Ti estin, Apostelō tas sphēkias proteras sou? i Hōs tois Aigyptiois batrachous, kai sknipas, kai kynomuian epempsen, houtō tois Chananaiois, kai tois allois ethnesi, tas sphēkias. Touto de dēloi tēn hyperballousan dynamin tou Theou hoti kai dia tōn smikrōn zōyphiōn, kai tois oikeiois epikourei, kai tois enantiois epagei ton olethron. Touto kai dia tou makariou legei Dabid; Ei ho laos mou ēkouse mou, Israēl tais hodois mou ei eporeuthē, en tǭ mēdeni an tous echthrous autōn etapeinōsa anti tou, eupetōs an mala kai rhądiōs tous polemountas autous exōlothreusa.
What does “I will send the hornets before you” mean? As he sent frogs and gnats and the dog-fly on the Egyptians, so he sent the hornets on the Canaanites and the other nations. This shows the surpassing power of God, that even through small creatures he both helps his own and brings destruction on their opponents. He says this through the blessed David too: “If my people had listened to me, if Israel had walked in my ways, I would have humbled their enemies as nothing”; meaning, “I would very easily and readily have destroyed those who warred against them.”
Exod 23:28 (quotation, high confidence) · Ps 81:13–14 (80:14-Ps LXX) (quotation, high confidence)
Notes and citation
Summary: God's hornets, like the plagues of Egypt, show his power to defeat Israel's enemies by small creatures.
- Quotations: Exod 23:28; Ps 81:13–14 (LXX 80:14–15).
Topics: Providence
Cite (SBL): Theodoret, Quaest. Oct. 2.58 (PG 80 80:277; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-58). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-58
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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.
2.59PG 80 80:277
Πῶς ἐπαγγειλάμενος ὁ Θεὸς μέχρι τοῦ Εὐφράτου τοῦ ποταμοῦ παραδώσειν αὐτοῖς τὴν γῆν, οὐκ ἐπλήρωσε τὴν ὑπόσχεσιν; Διὰ Ἱερεμίου τοῦ προφήτου τουτο σαφεστερον πεποίηκεν ὁ Θεός Πέρας γὰρ, φησὶ, λαλήσω ἐπὶ ἔθνος καὶ βασιλείαν, τοῦ οἰκοδομεῖν καὶ καταφυτεύειν· καὶ ἔσται, ἐὰν στραφὲν τὸ ἔθνος ἐκεῖνο ποιήσῃ πονηρά, οὐ μὴ ἐπαγάγω ἐπ᾿ αὐτῷ πάντα τὰ ἀγαθὰ ὅσα ἐλάλησα, καὶ τὰ ἑξῆς. Εἰσήγαγε τοίνυν ὁ Θεὸς εἰς ἣν ἐπηγγείλατο γῆν. Ἐπειδη δὲ φυλάξαι τὸν θεῖον οὐκ ἠβουλήθησαν νόμον, οὐ πᾶσαν αὐτοῖς παρέδωκεν, ἀλλ᾽ εἴασέ τινας διηνεκῶς αὐτοῖς πολεμοῦντας, ἵνα πολεμούμενοι τὴν θείαν αἰτῶσι βοήθειαν. Καὶ τοῦτο διαφερόντως ἡ τῶν Κριτῶν ἱστορία διδάσκει. Δαβὶδ μέντοι τῷ βασιλεῖ καὶ τούτους ὑπέταξε. Καὶ γὰρ οἱ ἀλλόφυλοι φόρους ἐδίδοσαν· καὶ Συρία Δαμασκοῦ, καὶ Συρία Σουβᾶ. Καὶ Σολομῶν δὲ, ἕως ηὐσέβει, ταύτην εἶχε τὴν δυναστείαν· ἀποκλίνας δὲ εἰς ἀσέβειαν, τῆς ἐξουσίας ἐξέπεσε. Καὶ τούτοις δὲ δώσειν ἐπηγγείλατο, τὰς ἐντολὰς καὶ τὸν νόμον φυλάττουσιν.
Pōs epangeilamenos ho Theos mechri tou Euphratou tou potamou paradōsein autois tēn gēn, ouk eplērōse tēn hyposchesin? Dia Hieremiou tou prophētou touto saphesteron pepoiēken ho Theos Peras gar, phēsi, lalēsō epi ethnos kai basileian, tou oikodomein kai kataphyteuein; kai estai, ean straphen to ethnos ekeino poiēsę̄ ponēra, ou mē epagagō ep᾿ autǭ panta ta agatha hosa elalēsa, kai ta hexēs. Eisēgage toinyn ho Theos eis hēn epēngeilato gēn. Epeidē de phylaxai ton theion ouk ēboulēthēsan nomon, ou pasan autois paredōken, all᾽ eiase tinas diēnekōs autois polemountas, hina polemoumenoi tēn theian aitōsi boētheian. Kai touto diapherontōs hē tōn Kritōn historia didaskei. Dabid mentoi tǭ basilei kai toutous hypetaxe. Kai gar hoi allophyloi phorous edidosan; kai Syria Damaskou, kai Syria Souba. Kai Solomōn de, heōs ēusebei, tautēn eiche tēn dynasteian; apoklinas de eis asebeian, tēs exousias exepese. Kai toutois de dōsein epēngeilato, tas entolas kai ton nomon phylattousin.
How is it that God, having promised to give them the land as far as the river Euphrates, did not fulfil the promise? God made this clearer through the prophet Jeremiah: “I will finally speak,” he says, “concerning a nation and a kingdom, to build and to plant; and if that nation turns and does evil, I will not bring upon it all the good things that I have spoken,” and so on. God did bring them into the land he had promised; but since they would not keep the divine law, he did not hand all of it over to them, but left some nations to make war on them continually, so that, being warred against, they would ask for divine help. The history of the Judges teaches this especially. Yet he subjected even these nations to King David: the foreigners paid him tribute, and so did Syria of Damascus and Syria of Soba. Solomon too had this dominion as long as he was pious, but when he turned aside to impiety he fell from his power. He had promised to give them this land on condition that they kept the commandments and the law.
Exod 23:31 (allusion, high confidence) · Jer 18:9–10 (quotation, high confidence) · Judg 2:20–3:4 (allusion, high confidence) · 2 Sam 8:2–6 (allusion, high confidence) · 1 Kgs 4:21 (allusion, medium confidence) · 1 Kgs 11:9–14 (allusion, medium confidence)
Notes and citation
Summary: God's promise of land as far as the Euphrates was conditional on obedience, so it was only partly fulfilled, though David and Solomon ruled that far for a time.
- Quotation: Jer 18:9–10 (LXX). Allusions: Exod 23:31; Judg 2:20–3:4; 2 Sam 8:2–6; 1 Kgs 4:21; 1 Kgs 11:9–14. Lines from a note on the hornets had been inserted into a sentence in the scan and were removed.
Notes on the original text
- Digital text corrected (lines from a note on the hornets inserted in the sentence): ἐχθροὺς τῶν Ἰσραηλιτῶν ἐκβαλεῖν ἐπαγγέλλεται. Οὐ γὰρ τὸ ζῶον νῦν τὴν σφηκίαν λέγει, τῷ δὲ ὀνόματι τοῦ τοὺς → .
Topics: Providence, The law of Moses
Cite (SBL): Theodoret, Quaest. Oct. 2.59 (PG 80 80:277; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-59). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/2-59
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-quaestiones-octateuchum-2-59) · 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.