Questions on the Octateuch 5.13–5.42
Greek text: PG 80.English: Claude (claude-opus-5-5), public domain (CC0).
Prologue 5
5.13PG 80 80:421
Τί ἐστιν, Οὐ φοιβήσετε καὶ οὐκ ἐπιθήσετε φαλάκρωμα ἀνὰ μέσον τῶν ὀφθαλμῶν ὑμῶν ἐπὶ νεκρῷ; ἀλιτήριον, καὶ τῇ τούτων τιμωρίᾳ ὁ σωφρονι… Τῶν δυσσεβῶν ἐθνῶν ἀπαγορεύει τὰ ἔθη καὶ διὰ μὲν τοῦ, Οὐ φοιβήσετε, τὰς μαντείας ἐξέβαλε. Φοῖβον γὰρ τὸν ψευδόμαντιν ἐκάλουν τὸν Πύθιον. Διὰ δὲ τοῦ, Οὐ ποιήσετε φαλάκρωμα ἀνὰ μέσον τῶν ὀφθαλμῶν ὑμῶν ἐπὶ νεκρῷ, τὴν τοῦ πένθους ἀπηγόρευσεν ἀμετρίαν. Τινὲς μὲν γὰρ τῶν ἀλλοφύλων ἐθνῶν τὰς τῆς κεφαλῆς ἀπεκείροντο τρίχας, καὶ ταύτας προσέφερον τοῖς νεκροῖς τινὲς δὲ τὰς τῶν γενείων, ἄλλοι τὰς τῶν ὀφρύων. Ταῦτα γίνεσθαι ὁ θεῖος ἀπηγόρευσε νόμος. Ὅτι δὲ δύο δεκάτας ἀφορίζεσθαι πάντων προσέταξε, σαφῶς ἐνταῦθα δεδήλωκε Δεκάτην γάρ, φησὶν, ἀποδεκατώσεις παντὸς γεννήματος τοῦ σπέρματός σου· τὸ γέννημα τοῦ ἀγροῦ σου ἐνιαυτὸν κατ᾿ ἐνιαυτόν καὶ φαγῇ αὐτὸ ἐναντίον Κυρίου τοῦ Θεοῦ σου ἐν τῷ τόπῳ ᾧ ἐὰν ἐκλέξηται Κύριος ὁ Θεός σου ἐπικληθῆναι τὸ ὄνομα αὐτοῦ ἐκεῖ. Εἰ δὲ μία δεκάτη ἦν, πῶς οἷόν τε καὶ τοὺς Λευΐτας λαμβάνειν καὶ τοὺς προσκομίζοντας εὐωχεῖσθαι; ἀλλὰ δῆλον ὡς τοῖς μὲν Λευῖταις μίαν δεκάτην ἀπένειμεν, ταῖς δὲ τῶν προσφερόντων εὐωχίαις ἑτέραν. Τοῦτο δὲ δηλοῖ καὶ τὰ ἐπαγόμενα. Ἐὰν γὰρ, φησὶν, ᾗ ἡ ὁδὸς μακρὰν ἀπὸ σοῦ, διαπώλησον, καὶ λαβὼν τὴν τιμὴν, εἰς ἐκεῖνον ἴθι τὸν τόπον ὂν ἂν ἐκλέξηται Κύριος ὁ Θεός σου, καὶ δὸς τὸ ἀργύριον εἰς πᾶν ὁ ἐπιθυμεῖ ἡ ψυχή σου, ἐπὶ βουσὶν, ἢ ἐπὶ προβάτοις, ἢ ἐπὶ οἴνῳ, ἢ ἐπὶ σίκερᾳ, ἢ ἐπὶ παντὶ ᾧ ἐπιθυμεῖ ἡ ψυχή σου καὶ φαγῇ ἐκεῖ ἐναντίον Κυρίου τοῦ Θεοῦ σου, σὺ καὶ ὁ οἶκός σου, καὶ ὁ Λευίτης ὁ ἐν ταῖς πόλεσί σου, ὅτι οὐκ ἔστιν αὐτῷ μερὶς οὐδὲ κλῆρος μετὰ σοῦ. Εἶτα περὶ τῶν ὀφειλόντων δοθῆναι τοῖς Λευίταις νομοθετεῖ. Μετὰ τρία ἔτη ἐξοίσεις πᾶν τὸ ἐπιδέκατον τῶν γεννημάτων σου ἐν τῷ ἐνιαυτῷ ἐκείνῳ· καὶ θήσεις αὐτὸ ἐν ταῖς πόλεσί σου καὶ ἐλεύσεται ὁ Λευίτης ὅτι οὐκ ἔστιν αὐτῳ μερὶς οὐδὲ κλῆρος μετὰ σοῦ· καὶ ὁ προσήλυτος, καὶ ὁ ὀρφανὸς, καὶ ἡ χήρα, οἱ ἐν ταῖς πόλεσί σου καὶ φάγονται, καὶ ἐμπλησθήσονται, ἵνα εὐλογήσῃ σε Κύριος ὁ Θεός σου ἐν πᾶσι τοῖς ἔργοις σου οἷς ἂν ποιῇς. Ἰστέον δὲ ὡς Ιώσηππος, ἐντεῦθεν λαβὼν ἀφορμὴν, μᾶλλον δὲ καὶ τὸ Ἰουδαίων ἐπιστάμενος ἔθος ὡς Ἰουδαῖος, τρεῖς ἔφη δεκάτας προστεταχέναι τὸν νόμον προσφέρεσθαι, τὴν μὲν τοῖς Λευΐταις, τὴν δὲ τοῖς ὀρφανοῖς καὶ ταῖς χήραις, τὴν δὲ ἄλλην ταῖς τῶν προσφερόντων εὐωχίαις.
Ti estin, Ou phoibēsete kai ouk epithēsete phalakrōma ana meson tōn ophthalmōn hymōn epi nekrǭ? alitērion, kai tę̄ toutōn timōrią ho sōphroni… Tōn dyssebōn ethnōn apagoreuei ta ethē kai dia men tou, Ou phoibēsete, tas manteias exebale. Phoibon gar ton pseudomantin ekaloun ton Pythion. Dia de tou, Ou poiēsete phalakrōma ana meson tōn ophthalmōn hymōn epi nekrǭ, tēn tou penthous apēgoreusen ametrian. Tines men gar tōn allophylōn ethnōn tas tēs kephalēs apekeironto trichas, kai tautas prosepheron tois nekrois tines de tas tōn geneiōn, alloi tas tōn ophryōn. Tauta ginesthai ho theios apēgoreuse nomos. Hoti de dyo dekatas aphorizesthai pantōn prosetaxe, saphōs entautha dedēlōke Dekatēn gar, phēsin, apodekatōseis pantos gennēmatos tou spermatos sou; to gennēma tou agrou sou eniauton kat᾿ eniauton kai phagę̄ auto enantion Kyriou tou Theou sou en tǭ topǭ hǭ ean eklexētai Kyrios ho Theos sou epiklēthēnai to onoma autou ekei. Ei de mia dekatē ēn, pōs hoion te kai tous Leuïtas lambanein kai tous proskomizontas euōcheisthai? alla dēlon hōs tois men Leuitais mian dekatēn apeneimen, tais de tōn prospherontōn euōchiais heteran. Touto de dēloi kai ta epagomena. Ean gar, phēsin, hę̄ hē hodos makran apo sou, diapōlēson, kai labōn tēn timēn, eis ekeinon ithi ton topon on an eklexētai Kyrios ho Theos sou, kai dos to argyrion eis pan ho epithymei hē psychē sou, epi bousin, ē epi probatois, ē epi oinǭ, ē epi sikerą, ē epi panti hǭ epithymei hē psychē sou kai phagę̄ ekei enantion Kyriou tou Theou sou, sy kai ho oikos sou, kai ho Leuitēs ho en tais polesi sou, hoti ouk estin autǭ meris oude klēros meta sou. Eita peri tōn opheilontōn dothēnai tois Leuitais nomothetei. Meta tria etē exoiseis pan to epidekaton tōn gennēmatōn sou en tǭ eniautǭ ekeinǭ; kai thēseis auto en tais polesi sou kai eleusetai ho Leuitēs hoti ouk estin autǭ meris oude klēros meta sou; kai ho prosēlytos, kai ho orphanos, kai hē chēra, hoi en tais polesi sou kai phagontai, kai emplēsthēsontai, hina eulogēsę̄ se Kyrios ho Theos sou en pasi tois ergois sou hois an poię̄s. Isteon de hōs Iōsēppos, enteuthen labōn aphormēn, mallon de kai to Ioudaiōn epistamenos ethos hōs Ioudaios, treis ephē dekatas prostetachenai ton nomon prospheresthai, tēn men tois Leuïtais, tēn de tois orphanois kai tais chērais, tēn de allēn tais tōn prospherontōn euōchiais.
What is the meaning of “You shall not practise Phoebus-divination, and you shall not make a bald patch between your eyes for the dead”? [End of question 12:] … the wretch, and by their punishment … brought to their senses. [Answer:] He forbids the customs of the impious nations. By “You shall not practise Phoebus-divination” he expelled divinations, for they called the false prophet Pythian Apollo “Phoebus.” By “You shall not make a bald patch between your eyes for the dead” he forbade excess in mourning. For some of the foreign nations cut off the hair of their heads and offered it to the dead; some that of their beards, others that of their eyebrows. The divine law forbade these things to be done. That he ordered two tithes of everything to be set apart he has shown clearly here: “You shall tithe a tithe of all the produce of your seed, the produce of your field year by year, and you shall eat it before the Lord your God in the place which the Lord your God chooses to have his name invoked there.” If there were one tithe, how could both the Levites receive it and those bringing it feast on it? Clearly, he assigned one tithe to the Levites and another to the feasts of those who brought it. What follows shows this too: “If the way is too long for you,” he says, “sell it, and taking the price go to the place which the Lord your God chooses, and spend the money on whatever your soul desires, on oxen or sheep, on wine or strong drink, or on whatever your soul desires; and you shall eat there before the Lord your God, you and your household, and the Levite who is in your cities, for he has no portion or inheritance with you.” Then he legislates about what is owed to the Levites: “After three years you shall bring out all the tithe of your produce in that year, and lay it up in your cities; and the Levite shall come, because he has no portion or inheritance with you, and the proselyte, the orphan and the widow who are in your cities, and they shall eat and be filled, so that the Lord your God may bless you in all the works that you do.” It should be known that Josephus, taking his starting point from this, or rather knowing the custom of the Jews as a Jew, said that the law ordered three tithes to be brought: one to the Levites, another to the orphans and widows, and another to the feasts of those who brought it.
Deut 14:1 (quotation, high confidence) · Deut 14:22–23 (quotation, high confidence) · Deut 14:24–27 (quotation, high confidence) · Deut 14:28–29 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains the bans on divination and mourning rites and argues from Deut 14 that the law required two tithes, noting Josephus's count of three.
- Deut 14:1 (Septuagint “you shall not practise Phoebus-divination”, where the Hebrew means “cut yourselves”); Deut 14:22–23, 24–27, 28–29. Josephus, Ant. 4.240 (cf. 4.68, 205). The words marked “[End of question 12:]” belong to the end of 5.12 but are printed here in the edition; they are kept where the scan prints them. A sentence that repeats the argument (“… it was possible, because he legislated that the people bring two tithes, one for the Levites and one for a feast”) is printed inside the Deut 14:27 quotation; it is removed (logged).
Notes on the original text
- Digital text corrected (interleaved line repeating the argument removed from inside the quotation; split word; stray letter; stray mark; stray mark; OCR letter; words of 5.12 printed here kept and separated): ὑμῶν ἐπὶ νεκρῷ;› ἀλιτήριον, καὶ τῇ τούτων τιμωοίᾳ ὁ σωφρονιΤῶν → ὑμῶν ἐπὶ νεκρῷ; ἀλιτήριον, καὶ τῇ τούτων τιμωρίᾳ ὁ σωφρονι… Τῶν; Διὰ δὲ τοῦ, ε Οὐ ποιήσετε → Διὰ δὲ τοῦ, Οὐ ποιήσετε; πάντων προσέταξε", → πάντων προσέταξε,; αὐτῷ μερὶς δύο δεκάτας προσάγειν νενομοθέτηκε τῷ λαῷ. οἷόν τε ἦν, ὅτι δύο δεκάτας προσάγειν νενομοθέτηκε τῷ λαῷ μίαν τοῖς Λευίταις, καὶ μίαν εἰς λόγον δοχῆς εὐοὐδὲ κλῆρος μετὰ σοῦ Εἶτα → αὐτῷ μερὶς οὐδὲ κλῆρος μετὰ σοῦ. Εἶτα; ὀφει λόντων → ὀφειλόντων; ὀρφα νοῖς → ὀρφανοῖς.
Extrabiblical texts: Josephus, Ant. 4.240 (Josephus (works); allusion)
Cite (SBL): Theodoret, Quaest. Oct. 5.13 (PG 80 80:421; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/5-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/5-13
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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.
5.14PG 80 80:423
Διατί τὸ πεπηρωμένον πρωτότοκον ἀπαγορεύει προσφέρειν ; Διὰ τῶν ἀλόγων παιδεύων τοὺς λογικοὺς, ἄρτιον ἔχειν τὸ φρόνημα, πρὸς πᾶν ἔργον ἀγαθὸν ἐξηρτισμένον.
Diati to pepērōmenon prōtotokon apagoreuei prospherein ? Dia tōn alogōn paideuōn tous logikous, artion echein to phronēma, pros pan ergon agathon exērtismenon.
Why does he forbid offering a maimed firstborn? Through the irrational animals he teaches rational beings to have a sound mind, fully equipped for every good work.
Deut 15:21 (allusion, high confidence) · 2 Tim 3:17 (allusion, medium confidence)
Notes and citation
Summary: Unblemished offerings teach that our minds must be sound and ready for good works.
- Deut 15:21; 2 Tim 3:17. Short but complete: one question and its answer.
Notes on the original text
- Digital text corrected (split word): ἐξηρ τισμένον → ἐξηρτισμένον.
Cite (SBL): Theodoret, Quaest. Oct. 5.14 (PG 80 80:423; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/5-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/5-14
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
5.15PG 80 80:423
Τίς ὁ τῶν ἀζύμων λόγος, Ὁ νόμος ἡμᾶς ἐδίδαξεν. Ἔφη γὰρ, Ἑπτὰ ἡμέρας φαγῇ ἄρτον κακώσεως, ὅτι ἐν σπουδῇ ἐξήλθετε ἐξ Αἰγύπτου. Αποχρώντως δὲ καὶ περὶ τούτου εἰρήκαμεν ἤδη τὴν Ἔξοδον ἑρμηνεύοντες.
Tis ho tōn azymōn logos, Ho nomos hēmas edidaxen. Ephē gar, Hepta hēmeras phagę̄ arton kakōseōs, hoti en spoudę̄ exēlthete ex Aigyptou. Apochrōntōs de kai peri toutou eirēkamen ēdē tēn Exodon hermēneuontes.
What is the reason for the unleavened bread? The law has taught us. For it said, “Seven days you shall eat the bread of affliction, because you came out of Egypt in haste.” We have already spoken sufficiently about this too when interpreting Exodus.
Deut 16:3 (quotation, high confidence)
Notes and citation
Summary: Unleavened bread recalls the hasty departure from Egypt.
- The question is intact; the edition prints it without a question mark. Deut 16:3.
Cite (SBL): Theodoret, Quaest. Oct. 5.15 (PG 80 80:423; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/5-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/5-15
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
5.16PG 80 80:423
Τί ἐστι, Δικαίως τὸ δίκαιον διώξετε; Κατὰ τὸν τοῦ δικαίου, φησὶ, σκοπὸν, μὴ διὰ δόξαν κενὴν, μηδὲ διὰ θεραπείαν ἀνθρωπίνην, ἀλλὰ δι᾿ αὐτὸ τὸ ἀγαθὸν, μετέρχου τὸ ἀγαθόν Εἰσὶ γάρ τινες, γνώμῃ μὲν οὐ τιμῶντες τὸ δίκαιον, διὰ δὲ τοὺς ἀληθῶς τιμῶντας τὸ δίκαιον, ὑποκρινόμενοι τιμᾶν τὸ δίκαιον.
Ti esti, Dikaiōs to dikaion diōxete? Kata ton tou dikaiou, phēsi, skopon, mē dia doxan kenēn, mēde dia therapeian anthrōpinēn, alla di᾿ auto to agathon, meterchou to agathon Eisi gar tines, gnōmę̄ men ou timōntes to dikaion, dia de tous alēthōs timōntas to dikaion, hypokrinomenoi timan to dikaion.
What is the meaning of “You shall pursue what is just justly”? According to the aim of justice, he means: pursue the good not for vainglory, nor to court men, but for the sake of the good itself. For there are some who do not honour justice in their hearts but, because of those who truly honour justice, pretend to honour it.
Deut 16:20 (quotation, high confidence)
Notes and citation
Summary: Justice must be pursued for its own sake, not for show.
- Deut 16:20 (Septuagint).
Topics: Ethics
Cite (SBL): Theodoret, Quaest. Oct. 5.16 (PG 80 80:423; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/5-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/5-16
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
5.17PG 80 80:423
Τί ἐστιν, Ἐὰν ἀδυνατήσῃ ἀπὸ σοῦ ῥῆμα ἐν κρίσει ἀνὰ μέσον αἵματος, καὶ ἀνὰ μέσον κρίσεως, καὶ ἀνὰ μέσον ἀφῆς, καὶ τὰ ἑξῆς; Ἐὰν, φησὶ, μὴ δυνηθῇς εὑρεῖν τὸ ἀληθὲς δικάζων, ἢ τὸ σῶμα τὸ λεπρὸν δοκιμάζων· τοῦτο γὰρ ἀφὴν καλεῖ· μηδὲ διαγνῷς εἴτε ἀλφός ἐστιν εἴτε λέπρα, μήτε κρίνῃς, μήτε δικάσῃς ἐξ ὑποψίας, ἀλλ᾽ εἰς τὸν θεῖον νεὼν ἄπιθι, καὶ δίδαξον ταῦτα τὸν ἱερέα, ἢ τὸν κατ᾿ ἐκεῖνον τὸν καιρὸν τὴν δημαγωγίαν πεπιστευμένον, καὶ τὸ κελευόμενον πλήρωσον. Εἰ δὲ τις τύφῳ χρώμενος τοῖς ὑπὸ τοῦ ἀρχιερέως, ἢ τοῦ κριτοῦ λεγομένοις ἀντείποι, θανάτῳ ζημιούσθω, καὶ γινέσθω τοῖς ἄλλοις ὠφελείας ἀρχέτυπον.
Ti estin, Ean adynatēsę̄ apo sou rhēma en krisei ana meson haimatos, kai ana meson kriseōs, kai ana meson aphēs, kai ta hexēs? Ean, phēsi, mē dynēthę̄s heurein to alēthes dikazōn, ē to sōma to lepron dokimazōn; touto gar aphēn kalei; mēde diagnǭs eite alphos estin eite lepra, mēte krinę̄s, mēte dikasę̄s ex hypopsias, all᾽ eis ton theion neōn apithi, kai didaxon tauta ton hierea, ē ton kat᾿ ekeinon ton kairon tēn dēmagōgian pepisteumenon, kai to keleuomenon plērōson. Ei de tis typhǭ chrōmenos tois hypo tou archiereōs, ē tou kritou legomenois anteipoi, thanatǭ zēmiousthō, kai ginesthō tois allois ōpheleias archetypon.
What is the meaning of “If a matter in judgment is too hard for you, between blood and blood, between judgment and judgment, between stroke and stroke,” and what follows? If, he says, you cannot find the truth when judging, or when examining a leprous body (for this is what he calls a “stroke”) you cannot tell whether it is a white patch or leprosy, neither decide nor judge on suspicion, but go to the divine temple, inform the priest of these things, or the one entrusted at that time with leading the people, and do what is commanded. And if anyone, out of arrogance, contradicts what is said by the high priest or the judge, let him be punished with death and become an example for the benefit of the others.
Deut 17:8 (quotation, high confidence) · Deut 17:9–13 (allusion, high confidence)
Notes and citation
Summary: Hard cases were to be referred to the priest or judge at the sanctuary, whose decision was binding.
- Deut 17:8–13 (Septuagint, “stroke”, i.e. a skin disease). In the edition the lines of this answer are interleaved; they are put back in order (logged).
Notes on the original text
- Digital text corrected (OCR accent; interleaved OCR lines put back in order; split word): καὶ τὰ ἑξῆς; γὰρ ἀφὴν καλεῖ· μηδὲ διαγνῷς εἴτε ἀλφός ἐστιν, Ἐὰν, φησὶ, μὴ δυνηθῇς εὑρεῖν τὸ ἀληθὲς δικάζων, ἢ τὸ σῶμα τὸ λεπρὸν δοκιμάζων τοῦτο εἴτε λέπρα μήτε → καὶ τὰ ἑξῆς; Ἐὰν, φησὶ, μὴ δυνηθῇς εὑρεῖν τὸ ἀληθὲς δικάζων, ἢ τὸ σῶμα τὸ λεπρὸν δοκιμάζων· τοῦτο γὰρ ἀφὴν καλεῖ· μηδὲ διαγνῷς εἴτε ἀλφός ἐστιν εἴτε λέπρα, μήτε; πλήρω σον → πλήρωσον; ἀρχέτύπον → ἀρχέτυπον.
Cite (SBL): Theodoret, Quaest. Oct. 5.17 (PG 80 80:423; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/5-17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/5-17
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
5.18PG 80 80:425
Τι δήποτε κελεύει τὸν ἄρχοντα ἵππους μη πληθύνειν; Βούλεται αὐτοὺς τῷ Θεῷ μόνῳ θαῤῥεῖν. Διά τοι τοῦτο καὶ Δαβὶδ ὁ μακάριος ἐβόα· Οὐ σώζεται βασιλεὺς διὰ πολλὴν δύναμιν, καὶ γίγας οὐ σωθήσεται ἐν πλήθει ἰσχύος αὐτοῦ. Ψευδὴς ἵππος εἰς σωτηρίαν, ἐν δὲ πλήθει δυνάμεως αὐτοῦ οὐ σωθήσεται.
Ti dēpote keleuei ton archonta hippous mē plēthynein? Bouletai autous tǭ Theǭ monǭ tharrhein. Dia toi touto kai Dabid ho makarios eboa; Ou sōzetai basileus dia pollēn dynamin, kai gigas ou sōthēsetai en plēthei ischyos autou. Pseudēs hippos eis sōtērian, en de plēthei dynameōs autou ou sōthēsetai.
Why does he command the ruler not to multiply horses? He wants them to trust in God alone. For this reason the blessed David also cried, “A king is not saved by great power, and a giant will not be saved by the greatness of his strength. A horse is a false hope for salvation, and by the greatness of its power it will not be saved.”
Deut 17:16 (allusion, high confidence) · Ps 33:16–17 (32:16-Ps LXX) (quotation, high confidence)
Notes and citation
Summary: The king was not to multiply horses so that Israel would trust in God alone.
- Deut 17:16; Ps 33:16–17 (32:16–17 in the Septuagint).
Cite (SBL): Theodoret, Quaest. Oct. 5.18 (PG 80 80:425; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/5-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/5-18
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
5.19PG 80 80:425
Διατί τὴν αἰχμάλωτον θρηνεῖν τοὺς οἰκείους κελεύει ῥητὸν ἡμερῶν ἀριθμὸν εἶθ' οὕτω συναφθῆναι τῷ ταύτην ἀνδραποδίσαντι; Οὐ βούλεται ἀναμιγῆναι θρῆνον εὐφροσύνῃ, οὐδὲ μειδιάματι δάκρυον. Τούτου χάριν προσέταξε καιρὸν αὐτὴν τοῦ πένθους λαβεῖν τριάκοντα ἡμέρας, εἶθ' οὕτως τοῦ πένθους ἀπαλλαγεῖσαν μεταλαχεῖν τῆς γαμικῆς ὁμιλίας. Πρὸς δὲ τούτῳ καὶ τὴν ἐπιθυμίαν τὴν ἐκείνου κολάζει, κελεύων μὴ τῆς ἡδονῆς τὸ πάθος, ἀλλὰ τὸν λογισμὸν τῆς κοινωνίας ἡγήσασθαι. Ἐὰν δὲ μετὰ τὴν κοινωνίαν παραιτήσηται τὸν γάμον, ἀπολυθῆναι προσέταξε, μισθὸν τῆς κοινωνίας τὴν ἐλευθερίαν λαβοῦσαν.
Diati tēn aichmalōton thrēnein tous oikeious keleuei rhēton hēmerōn arithmon eith' houtō synaphthēnai tǭ tautēn andrapodisanti? Ou bouletai anamigēnai thrēnon euphrosynę̄, oude meidiamati dakryon. Toutou charin prosetaxe kairon autēn tou penthous labein triakonta hēmeras, eith' houtōs tou penthous apallageisan metalachein tēs gamikēs homilias. Pros de toutǭ kai tēn epithymian tēn ekeinou kolazei, keleuōn mē tēs hēdonēs to pathos, alla ton logismon tēs koinōnias hēgēsasthai. Ean de meta tēn koinōnian paraitēsētai ton gamon, apolythēnai prosetaxe, misthon tēs koinōnias tēn eleutherian labousan.
Why does he command the captive woman to mourn her family for a set number of days and only then be joined to the man who took her captive? He does not want lament mingled with gladness, nor tears with smiles. For this reason he ordered her to have a time of mourning of thirty days, and then, released from mourning, to share in married intercourse. Besides this, he also curbs the man's desire, commanding that not the passion of pleasure but the reasoned choice of partnership should lead. And if after their union he refuses the marriage, he ordered her to be released, receiving her freedom as the price of the union.
Deut 21:10–14 (allusion, high confidence)
Notes and citation
Summary: The captive wife's month of mourning separated grief from marriage and restrained the captor's lust; if he rejected her, she went free.
- Deut 21:10–14.
Notes on the original text
- Digital text corrected (repeated letters): κελεύει ει ῥητὸν → κελεύει ῥητὸν.
Topics: Marriage, Divorce and remarriage
Cite (SBL): Theodoret, Quaest. Oct. 5.19 (PG 80 80:425; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/5-19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/5-19
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
5.20PG 80 80:425
Διατί κοινὴν εἶναι βούλεται τὴν τῶν γονέων κατηγορίαν κατὰ παιδὸς γιγνομένην; Ἐπειδὴ μαρτυρεῖ τῇ τῆς κατηγορίας ἀληθείᾳ τῶν κατηγορούντων ἡ συμφωνία. Συμβαίνει γὰρ πολλάκις, μάτην τοῦ πατρὸς κατηγοροῦντος, ἀντειπεῖν τὴν μητέρα· ἢ τῆς μητρὸς αἰτιωμένης, ἀντειπεῖν τὸν πατέρα. Τὰ αὐτὰ μέντοι καὶ ἀμφοτέρων κατηγορούντων, δῆλον ἔσται τῆς κατηγορίας τὸ ἀληθές. Οὗ δὴ χάριν ἀναιρεῖσθαι κελεύει τὸν οὕτω κατηγορούμενον.
Diati koinēn einai bouletai tēn tōn goneōn katēgorian kata paidos gignomenēn? Epeidē martyrei tę̄ tēs katēgorias alētheią tōn katēgorountōn hē symphōnia. Symbainei gar pollakis, matēn tou patros katēgorountos, anteipein tēn mētera; ē tēs mētros aitiōmenēs, anteipein ton patera. Ta auta mentoi kai amphoterōn katēgorountōn, dēlon estai tēs katēgorias to alēthes. Hou dē charin anaireisthai keleuei ton houtō katēgoroumenon.
Why does he want the accusation against a son to be made by both parents together? Because the agreement of the accusers bears witness to the truth of the accusation. For it often happens that when the father accuses without cause the mother contradicts, or when the mother blames, the father contradicts. But when both make the same accusation, the truth of the charge will be clear. For this reason he commands that the son so accused be put to death.
Deut 21:18–21 (allusion, high confidence)
Notes and citation
Summary: Both parents had to accuse a rebellious son so that their agreement would establish the truth.
- Deut 21:18–21.
Notes on the original text
- Digital text corrected (OCR letter): ἀντε:πεῖν → ἀντειπεῖν.
Cite (SBL): Theodoret, Quaest. Oct. 5.20 (PG 80 80:425; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/5-20). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/5-20
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
5.21PG 80 80:425
Τί δήποτε τὸν νεοττοὺς ὀρνίθων εὑρηκότα, τούτους μὲν κελεύει λαβεῖν, τοὺς δὲ γεγεννηκότας ἀφεῖναι; Φιλανθρωπίαν παιδεύει. Εἰ γὰρ τοὺς τεκόντας λάβοι, καὶ καταλίποι τοὺς νεοττοὺς, ἀπολοῦνται πάντως, οὐκ ὄντος τοῦ τρέφοντος. Εἰ δὲ καὶ τούτους κάκείνους θηρεύσοι, διαφθαρήσεται δηλονότι τῶν ὀρνίθων τὸ γένος, εἰ πάντες τὰ ὅμοια δράσαιεν.
Ti dēpote ton neottous ornithōn heurēkota, toutous men keleuei labein, tous de gegennēkotas apheinai? Philanthrōpian paideuei. Ei gar tous tekontas laboi, kai katalipoi tous neottous, apolountai pantōs, ouk ontos tou trephontos. Ei de kai toutous kakeinous thēreusoi, diaphtharēsetai dēlonoti tōn ornithōn to genos, ei pantes ta homoia drasaien.
Why does he command the one who has found young birds to take them but let the parents go? He teaches kindness. For if he takes the parents and leaves the young, they will certainly perish, there being no one to feed them. And if he catches both these and those, the race of birds will clearly be destroyed, if everyone does the same.
Deut 22:6–7 (allusion, high confidence)
Notes and citation
Summary: Sparing the mother bird teaches kindness and preserves the species.
- Deut 22:6–7. Marginal catchwords printed at the end of the section are removed.
Notes on the original text
- Digital text corrected (OCR letter; marginal catchwords leaked into the line): δηλονόπι → δηλονότι; δράσαιεν. κολάζων ἐκέλευσε. τῶν ὀρνίθων → δράσαιεν..
Topics: Ethics
Cite (SBL): Theodoret, Quaest. Oct. 5.21 (PG 80 80:425; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/5-21). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/5-21
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
5.22PG 80 80:427
Τίνος χάριν στεφάνην τῷ δώματι γενέσθαι παρεκελεύσατο; Ἐδίδαξε τὰ ἑξῆς. Ἔφη γάρ· Καὶ οὐ ποιήσεις φόνον ἐν τῇ οἰκίᾳ σου, ἐὰν πέσοι ὁ πεσὼν ἀπ᾿ αὐτοῦ. Λόγῳ γὰρ ἡμᾶς τιμήσας, βούλεται τούτῳ εἰς δέον κεχρῆσθαι, καὶ πάντων προμηθεῖσθαι, καὶ μὴ ἀνοήτως πάντων παραχωρεῖν τῷ Θεῷ· ἀλλὰ τὰ παρ᾿ ἑαυτῶν συνεισφέροντας ἀναμένειν τὴν ἐκεῖθεν βοήθειαν. Οὕτω σπείροντες οὐ θαῤῥοῦμεν τῇ γῇ, ἀλλὰ τὴν θείαν φιλανθρωπίαν προσμένομεν· καὶ χρώμενοι ἰατροῖς, ἴσμεν ὅτι τοῦ Θεοῦ τὸ διὰ τούτων ἰάσασθαι. Τοσαῦτα γὰρ ἡ τέχνη δύναται, ὅσαπερ ὁ ταύτην δεδωκὼς βούλεται.
Tinos charin stephanēn tǭ dōmati genesthai parekeleusato? Edidaxe ta hexēs. Ephē gar; Kai ou poiēseis phonon en tę̄ oikią sou, ean pesoi ho pesōn ap᾿ autou. Logǭ gar hēmas timēsas, bouletai toutǭ eis deon kechrēsthai, kai pantōn promētheisthai, kai mē anoētōs pantōn parachōrein tǭ Theǭ; alla ta par᾿ heautōn syneispherontas anamenein tēn ekeithen boētheian. Houtō speirontes ou tharrhoumen tę̄ gę̄, alla tēn theian philanthrōpian prosmenomen; kai chrōmenoi iatrois, ismen hoti tou Theou to dia toutōn iasasthai. Tosauta gar hē technē dynatai, hosaper ho tautēn dedōkōs bouletai.
For what reason did he enjoin that a parapet be made for the roof? He taught it in what follows. For he said, “And you shall not bring bloodshed on your house, if anyone falls from it.” Having honoured us with reason, he wants us to use it as we ought, to take forethought for everything, and not foolishly to leave everything to God, but to contribute our own part and then wait for help from above. So when we sow, we do not trust in the earth but await the divine kindness; and when we use physicians, we know that it is God's work to heal through them. For the art can do as much as the one who gave it wills.
Deut 22:8 (quotation, high confidence)
Notes and citation
Summary: The parapet law teaches us to use our reason and take precautions, while trusting God for the outcome.
- Deut 22:8.
Topics: Ethics
Cite (SBL): Theodoret, Quaest. Oct. 5.22 (PG 80 80:427; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/5-22). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/5-22
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
5.23PG 80 80:427
Τί ἐστιν, Οὐ κατασπερεῖς τὸν ἀμπελῶνά σου διάφορον, ἵνα μὴ ἁγιασθῇ τὸ γέννημα, καὶ τὸ σπέρμα, ὃ ἂν σπείρῃς μετὰ τοῦ γεννήματος τοῦ ἀμπελῶνός σου; Καὶ τὴν ἀπληστίαν ἐκκόπτει, καὶ αὐτῶν προμηθεῖται τῶν γεωργούντων. Πλείονα γὰρ ἡ γῆ σπέρματα δεχομένη, ἐξιτήλους δίδωσι τοὺς καρπούς. Κελεύει τοίνυν μήτε ἀναμεμιγμένα σπέρματα καταβαλεῖν μήτε μὴν τὰς ἀμπέλους σπείρειν. Εἶτα τῷ παραβαίνοντι δίδωσιν ἐπιτίμιον, τὴν τοῦ κέρδους κολάζων ἐπιθυμίαν. Ἐκέλευσε γὰρ ἑαυτῷ τὰ τοιαῦτα προσφέρεσθαι. Τοῦτο γὰρ εἶπεν, Ἵνα μὴ ἁγιασθῇ τὸ γέννημα.
Ti estin, Ou kataspereis ton ampelōna sou diaphoron, hina mē hagiasthę̄ to gennēma, kai to sperma, ho an speirę̄s meta tou gennēmatos tou ampelōnos sou? Kai tēn aplēstian ekkoptei, kai autōn promētheitai tōn geōrgountōn. Pleiona gar hē gē spermata dechomenē, exitēlous didōsi tous karpous. Keleuei toinyn mēte anamemigmena spermata katabalein mēte mēn tas ampelous speirein. Eita tǭ parabainonti didōsin epitimion, tēn tou kerdous kolazōn epithymian. Ekeleuse gar heautǭ ta toiauta prospheresthai. Touto gar eipen, Hina mē hagiasthę̄ to gennēma.
What is the meaning of “You shall not sow your vineyard with a different kind, lest the produce be made holy, and the seed which you sow with the produce of your vineyard”? He both cuts out greed and takes thought for the farmers themselves. For when the earth receives more seeds, it yields feeble fruits. He commands, then, neither to sow mixed seeds nor to sow among the vines. Then he sets a penalty for the transgressor, curbing the desire for gain: he ordered such produce to be offered to himself. For this is what he said: “lest the produce be made holy.”
Deut 22:9 (quotation, high confidence)
Notes and citation
Summary: The ban on sowing among vines curbs greed and protects the soil; the penalty was forfeit of the crop to God.
- Deut 22:9 (Septuagint).
Notes on the original text
- Digital text corrected (split word; stray letter): σου; ι Καὶ → σου; Καὶ; σπέρ· ματα → σπέρματα.
Cite (SBL): Theodoret, Quaest. Oct. 5.23 (PG 80 80:427; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/5-23). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/5-23
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
5.24PG 80 80:427
Διατί τῷ μοιχῷ παραπλησίως κολάζεσθαι κελεύει τὸν φθείροντα τὴν ἄλλῳ μεμνηστευμένην; Ἐπειδὴ τὰ τῆς μνηστείας αὐτῇ συνήρμοσεν σύμβολα· ὅθεν καὶ γυναῖκα αὐτὴν προσηγόρευσεν. Ἐταπείνωσε γὰρ, φησὶ, τὴν γυναῖκα τοῦ πλησίον. Κατὰ τοῦτο καὶ ἡ ἁγία Παρθένος γυνὴ τοῦ Ἰωσὴφ ἐχρημάτισεν. Μὴ φοβηθῇς γὰρ, φησί, παραλαβεῖν Μαριάμ τὴν γυναϊκά σου.
Diati tǭ moichǭ paraplēsiōs kolazesthai keleuei ton phtheironta tēn allǭ memnēsteumenēn? Epeidē ta tēs mnēsteias autę̄ synērmosen symbola; hothen kai gynaika autēn prosēgoreusen. Etapeinōse gar, phēsi, tēn gynaika tou plēsion. Kata touto kai hē hagia Parthenos gynē tou Iōsēph echrēmatisen. Mē phobēthę̄s gar, phēsi, paralabein Mariam tēn gynaïka sou.
Why does he command that the man who violates a woman betrothed to another be punished like an adulterer? Because she had received the tokens of betrothal; that is why he also called her a wife: “For he humbled his neighbour's wife,” it says. In the same way the holy Virgin too was called Joseph's wife: “Do not be afraid,” it says, “to take Mary your wife.”
Deut 22:23–24 (quotation, high confidence) · Matt 1:20 (quotation, high confidence)
Notes and citation
Summary: A betrothed woman counted as a wife, so violating her was punished as adultery; Mary too is called Joseph's wife.
- Deut 22:23–24; Matt 1:20.
Notes on the original text
- Digital text corrected (split word): κει λεύει → κελεύει.
Topics: Marriage
Cite (SBL): Theodoret, Quaest. Oct. 5.24 (PG 80 80:427; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/5-24). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/5-24
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
5.25PG 80 80:427
Διατί τὸν θλαδίαν καὶ τὸν ἐκτομίαν εἰσελθεῖν εἰς ἐκκλησίαν ἀπαγορεύει; Τὸ ἄγονον τῆς ψυχῆς διὰ τούτων αἰνίττεται. ᾿Αλλοτρία γὰρ Θεοῦ ἡ τῶν ἀγαθῶν ἀκαρπία. "Αλλως δὲ οὐ μόνον ἐπὶ τῶν ἀνθρώπων, ἀλλὰ καὶ ἐπὶ τῶν κτηνῶν ἀπαγορεύει τὰ τοιαῦτα ποιεῖν· εἰς γὰρ τὴν τοῦ γένους αὔξησιν τὰ γεννητικὰ δεδημιούργηται μόρια. Ωσπερ δὲ τὴν ἀκαρπίαν ἀπαγορεύει, οὕτως καὶ τὸν πονηρὸν ἐκβάλλει καρπόν. Οὐκ εἰσελεύσεται γὰρ φησὶν, ἐκ πόρνης εἰς Ἐκκλησίαν Κυρίου.
Diati ton thladian kai ton ektomian eiselthein eis ekklēsian apagoreuei? To agonon tēs psychēs dia toutōn ainittetai. ᾿Allotria gar Theou hē tōn agathōn akarpia. "Allōs de ou monon epi tōn anthrōpōn, alla kai epi tōn ktēnōn apagoreuei ta toiauta poiein; eis gar tēn tou genous auxēsin ta gennētika dedēmiourgētai moria. Ōsper de tēn akarpian apagoreuei, houtōs kai ton ponēron ekballei karpon. Ouk eiseleusetai gar phēsin, ek pornēs eis Ekklēsian Kyriou.
Why does he forbid the man with crushed testicles and the eunuch to enter the assembly? Through them he hints at the barrenness of the soul; for unfruitfulness in good things is foreign to God. Moreover, he forbids doing such things not only to human beings but also to animals; for the organs of generation were made for the increase of the race. And as he forbids barrenness, so he also casts out evil fruit: “For one born of a harlot,” he says, “shall not enter the assembly of the Lord.”
Deut 23:1 (23:2 LXX) (allusion, high confidence) · Deut 23:2 (23:3 LXX) (quotation, high confidence) · Lev 22:24 (allusion, medium confidence)
Notes and citation
Summary: Excluding eunuchs signifies spiritual barrenness; the law also forbade castration and excluded the illegitimate.
- Deut 23:1–2 (23:2–3 in the Septuagint, “one born of a harlot”); Lev 22:24.
Notes on the original text
- Digital text corrected (OCR accent; stray letter): ἐπὶ Η τῶν → ἐπὶ τῶν; οὕτως και τὸν → οὕτως καὶ τὸν.
Cite (SBL): Theodoret, Quaest. Oct. 5.25 (PG 80 80:427; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/5-25). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/5-25
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
5.26PG 80 80:429
Τί δήποτε τὴν πρὸς Μωαβίτας καὶ Ἀμμανίτας ἐπιμιξίαν κωλύει, οὐ κατὰ ῥητόν τινα χρόνον, ἀλλ᾽ ἕως εἰς τὸν αἰῶνα; Πρῶτον διὰ τὴν παράνομον αὐτῶν ῥίζαν· ἐκ παρανόμου γὰρ γεγέννηται συνουσίας. Ἔπειτα διὰ τὴν ἀσέβειαν, ἧς καὶ τοὺς Ἰσραηλίτας μεταλαχεῖν παρεσκεύασαν, ὡραῖσαντες τὰς γυναῖκας, καὶ διὰ τούτων αὐτοὺς εἰς τὴν τῶν εἰδώλων λατρείαν ἀγρεύσαντες. Τὸν μέντοι Ἰδουμαῖον, καὶ τὸν Αἰγύπτιον, μετὰ τρίτην κελεύει προσίεσθαι γενεάν· τὸν μὲν ὡς ἀδελφὸν, τὸν δὲ ὡς εὐεργέτην ἐν καιρῷ γεγενημένον. Λιμοῦ γὰρ προσπεσόντος, εἰς Αἴγυπτον εἰσελθόντες οἱ πατέρες αὐτῶν διετράφησαν. Διδάσκει, τοίνυν ἡμᾶς ὁ νόμος μηδὲ παλαιᾶς εὐεργεσίας ἀμνημονεῖν
Ti dēpote tēn pros Mōabitas kai Ammanitas epimixian kōlyei, ou kata rhēton tina chronon, all᾽ heōs eis ton aiōna? Prōton dia tēn paranomon autōn rhizan; ek paranomou gar gegennētai synousias. Epeita dia tēn asebeian, hēs kai tous Israēlitas metalachein pareskeuasan, hōraisantes tas gynaikas, kai dia toutōn autous eis tēn tōn eidōlōn latreian agreusantes. Ton mentoi Idoumaion, kai ton Aigyption, meta tritēn keleuei prosiesthai genean; ton men hōs adelphon, ton de hōs euergetēn en kairǭ gegenēmenon. Limou gar prospesontos, eis Aigypton eiselthontes hoi pateres autōn dietraphēsan. Didaskei, toinyn hēmas ho nomos mēde palaias euergesias amnēmonein
Why does he forbid mixing with the Moabites and Ammonites, not for a set time but for ever? First because of their lawless root, for they were born of a lawless intercourse. Then because of the impiety in which they made the Israelites share, by adorning their women and through them ensnaring them into the worship of idols. The Edomite and the Egyptian, however, he commands to be admitted after the third generation: the one as a brother, the other as having been a benefactor in time of need. For when famine struck, their fathers went into Egypt and were fed. The law, then, teaches us not to forget even an old kindness.
Deut 23:3–8 (23:4-Deut LXX) (allusion, high confidence) · Gen 19:30–38 (allusion, high confidence) · Num 25:1–3 (allusion, high confidence)
Notes and citation
Summary: Moabites and Ammonites were excluded for their incestuous origin and their seduction of Israel; Edomites and Egyptians were admitted as kin and benefactors.
- Deut 23:3–8; Gen 19:30–38; Num 25:1–3; Gen 46–47. Theodoret's attribution of the seduction at Peor to Moabite women follows Num 25:1.
Notes on the original text
- Digital text corrected (repeated mark): παρεσκεύασαν,, → παρεσκεύασαν,.
Cite (SBL): Theodoret, Quaest. Oct. 5.26 (PG 80 80:429; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/5-26). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/5-26
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
5.27PG 80 80:429
Τί ἐστιν, "Ὅτι Κύριος ὁ Θεός σου ἐμπεριπατεῖ ἐν τῇ παρεμβολῇ σου; Οἶδε πολλάκις δυσοσμίας ὁ ἀὴρ ἐμπιπλάμενος λοιμὸν ἐμποιεῖν. Ἐκέλευσε τοίνυν αὐτοῖς στρατοπεδευομένοις τὴν ἐκκρινομένην καταχωννύναι κόπρον. Ἵνα δὲ μὴ ἀπειθήσαντες βλάβην εἰσδέξωνται, ἀναγκαίως ἐπήγαγεν Ὅτι Κύριος ὁ Θεός σου ἐμπεριπατεῖ ἐν τῇ παρεμβολῇ σου, καὶ τὴν αἰτίαν διδάσκει· Ἐξελέσθαι σε καὶ παραδοῦναι τὸν ἐχθρόν σου πρὸ προσώπου σου. Διὰ δὲ τούτου παιδεύει μηδὲν πράττειν παράνομον. Τοῦτο γὰρ ἐπάγει Καὶ ἔσται ἡ παρεμβολή σου ἁγία, καὶ οὐχ εὑρεθήσεται ἐν σοὶ ἀσχημοσύνη πράγματος.»
Ti estin, "Hoti Kyrios ho Theos sou emperipatei en tę̄ parembolę̄ sou? Oide pollakis dysosmias ho aēr empiplamenos loimon empoiein. Ekeleuse toinyn autois stratopedeuomenois tēn ekkrinomenēn katachōnnynai kopron. Hina de mē apeithēsantes blabēn eisdexōntai, anankaiōs epēgagen Hoti Kyrios ho Theos sou emperipatei en tę̄ parembolę̄ sou, kai tēn aitian didaskei; Exelesthai se kai paradounai ton echthron sou pro prosōpou sou. Dia de toutou paideuei mēden prattein paranomon. Touto gar epagei Kai estai hē parembolē sou hagia, kai ouch heurethēsetai en soi aschēmosynē pragmatos.»
What is the meaning of “For the Lord your God walks in your camp”? Air filled with foul smells often causes plague. He commanded them, then, when encamped, to cover up the excrement they discharged. And so that they would not disobey and suffer harm, he necessarily added, “For the Lord your God walks in your camp,” and he teaches the reason: “to deliver you and give up your enemy before you.” Through this he trains them to do nothing lawless; for he adds, “And your camp shall be holy, and no indecent thing shall be found among you.”
Deut 23:12–13 (23:13-Deut LXX) (allusion, high confidence) · Deut 23:14 (23:15 LXX) (quotation, high confidence)
Notes and citation
Summary: The sanitary law protected the camp from disease; God's presence in the camp called for holiness.
- Deut 23:12–14 (23:13–15 in the Septuagint).
Cite (SBL): Theodoret, Quaest. Oct. 5.27 (PG 80 80:429; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/5-27). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/5-27
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
5.28PG 80 80:429
Τι ἐστι τελεσφόρος, καὶ τελισκόμενος, καὶ τελισκομένη Ὥσπερ ἡμεῖς πιστοὺς ὀνομάζομεν τοὺς τῶν θείων μυστηρίων μετέχοντας, οὕτως τετελεσμένους ἐκάλει τὰ ἔθνη τοὺς δαιμόνων τινῶν διδασκομένους μυστήρια. Τελεσφόρον τοίνυν καλεῖ τὸν μυσταγωγοῦντα, τελισκόμενον δὲ τὸν μυσταγωγούμενον.
Ti esti telesphoros, kai teliskomenos, kai teliskomenē Hōsper hēmeis pistous onomazomen tous tōn theiōn mystēriōn metechontas, houtōs tetelesmenous ekalei ta ethnē tous daimonōn tinōn didaskomenous mystēria. Telesphoron toinyn kalei ton mystagōgounta, teliskomenon de ton mystagōgoumenon.
What is meant by “one who performs initiations,” and “a man being initiated,” and “a woman being initiated”? As we call those who share in the divine mysteries “the faithful,” so the nations called those taught the mysteries of certain demons “the initiated.” He calls “one who performs initiations,” then, the one who conducts the mystery rites, and “one being initiated” the one who is led into them.
Deut 23:17 (23:18 LXX) (quotation, high confidence)
Notes and citation
Summary: The Septuagint's terms for initiates refer to people initiated into pagan mystery cults.
- The question is intact; the edition prints it without a question mark. Deut 23:17 (23:18 in the Septuagint, which reads these words where the Hebrew speaks of cult prostitutes). Words of Deut 23:3 printed at the end from a neighbouring column are removed.
Notes on the original text
- Digital text corrected (words from a neighbouring column (Deut 23:3) leaked into the line): μυσταγωγούμενον. ελεύσεται Μωαβίτης καὶ ᾿Αμμανίτης εἰς εἰς ἐκκλησίαν, ἐκκλ καὶ ἕως εἰς τὸν αἰῶνα, καὶ ἕως δεκάτης γενεᾶς οὐκ → μυσταγωγούμενον..
Cite (SBL): Theodoret, Quaest. Oct. 5.28 (PG 80 80:429; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/5-28). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/5-28
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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.
5.29PG 80 80:431
Τίνα ἐστὶ, Τὰ ἐκπορευόμενα διὰ τῶν χειλέων σου φυλάξῃ; Ἐπαγγελλόμενος τῷ Θεῷ, χρέος νόμιζε τὴν ὑπόσχεσιν. Σπούδασον τοίνυν ταύτην ἀποδοῦναι συντόμως. Τοῦτο γὰρ ἔφη Οὐ χρονιεῖς ἀποδοῦναι τὴν εὐχήν σου, ὅτι ἐκζητῶν ἐκζητήσει Κύριος ὁ Θεός σου παρὰ σοῦ, καὶ ἔσται σοι ἁμαρτία. Εἶτα διδάσκων, ὅτι τῆς ἐξουσίας ἐστὶ τῆς γνώμης τὸ ὑποσχέσθαι ἢ μὴ, ἐπήγαγεν· Ἐὰν δὲ μὴ θελήσῃς εὔξασθαι, οὐκ ἔσται σοι ἁμαρτία. Ὅθεν καὶ ὁ μακάριος Δαβίδ· ᾿Αποδώσω σοι τὰς εὐχάς μου, ἂς διέστειλε τὰ χείλη μου, καὶ ἐλάλησε τὸ στόμα μου ἐν τῇ θλίψει μου. Πάλιν μέντοι τὸν περὶ τῆς λέπρας τεθεικὼς νόμον, τῆς Μαρίας ἀνέμνησε, λέγων Μνήσθητι ὅσα ἐποίησε Κύριος ὁ Θεός σου τῇ Μαρίᾳ ἐν τῇ ὁδῷ·» διδάσκων ὡς θεήλατος ἡ πληγή, καὶ ταύτην αὐτοῖς ἁμαρτάνουσιν ἐπέφερεν ὁ Θεός· καὶ αὖ πάλιν μεταμελουμένων ἔπαυσε. Καὶ μέντοι καὶ περὶ τῆς τῶν παίδων ἀπειλῆς τὸ ἀμφίβολον ἔλυσεν. Ἔφη γάρ· Οὐκ ἀποθανοῦνται πατέρες ὑπὲρ τέκνων, οὐδὲ τέκνα ὑπὲρ πατέρων. Ἕκαστος τῇ ἑαυτοῦ ἁμαρτίᾳ ἀποθανεῖται. Εἰκὸς γὰρ καὶ πατέρας συμβουλεῦσαι μὲν παισὶ τὰ συμφέροντα μηδὲν δὲ διὰ τὴν ἐκείνων ἀπείθειαν ὀνῆσαι· καὶ παῖδας κρείττους τῶν πατέρων γενέσθαι.
Tina esti, Ta ekporeuomena dia tōn cheileōn sou phylaxę̄? Epangellomenos tǭ Theǭ, chreos nomize tēn hyposchesin. Spoudason toinyn tautēn apodounai syntomōs. Touto gar ephē Ou chronieis apodounai tēn euchēn sou, hoti ekzētōn ekzētēsei Kyrios ho Theos sou para sou, kai estai soi hamartia. Eita didaskōn, hoti tēs exousias esti tēs gnōmēs to hyposchesthai ē mē, epēgagen; Ean de mē thelēsę̄s euxasthai, ouk estai soi hamartia. Hothen kai ho makarios Dabid; ᾿Apodōsō soi tas euchas mou, as diesteile ta cheilē mou, kai elalēse to stoma mou en tę̄ thlipsei mou. Palin mentoi ton peri tēs lepras tetheikōs nomon, tēs Marias anemnēse, legōn Mnēsthēti hosa epoiēse Kyrios ho Theos sou tę̄ Marią en tę̄ hodǭ;» didaskōn hōs theēlatos hē plēgē, kai tautēn autois hamartanousin epepheren ho Theos; kai au palin metameloumenōn epause. Kai mentoi kai peri tēs tōn paidōn apeilēs to amphibolon elysen. Ephē gar; Ouk apothanountai pateres hyper teknōn, oude tekna hyper paterōn. Hekastos tę̄ heautou hamartią apothaneitai. Eikos gar kai pateras symbouleusai men paisi ta sympheronta mēden de dia tēn ekeinōn apeitheian onēsai; kai paidas kreittous tōn paterōn genesthai.
What is meant by “You shall keep what goes out through your lips”? When you make a promise to God, consider the promise a debt; be eager, then, to pay it quickly. For he said this: “You shall not delay to pay your vow, for the Lord your God will surely require it of you, and it will be sin in you.” Then, teaching that it is in the power of one's will to promise or not, he added: “But if you do not wish to vow, there will be no sin in you.” Hence the blessed David too says: “I will pay you my vows, which my lips uttered and my mouth spoke in my affliction.” Again, having set down the law about leprosy, he recalled Miriam, saying, “Remember what the Lord your God did to Miriam on the way,” teaching that the stroke was sent by God, and that God brought it on them when they sinned and again stopped it when they repented. He also resolved the ambiguity of the threat about children. For he said, “Fathers shall not die for children, nor children for fathers; each shall die for his own sin.” For it is likely both that fathers advise their children well but gain nothing because of their disobedience, and that children become better than their fathers.
Deut 23:23 (23:24 LXX) (quotation, high confidence) · Deut 23:21 (23:22 LXX) (quotation, high confidence) · Deut 23:22 (23:23 LXX) (quotation, high confidence) · Ps 66:13–14 (65:13-Ps LXX) (quotation, high confidence) · Deut 24:8–9 (quotation, high confidence) · Deut 24:16 (quotation, high confidence) · Exod 20:5 (allusion, medium confidence)
Notes and citation
Summary: Vows must be paid promptly though no one is forced to vow; Miriam's leprosy came from God; each person dies for his own sin.
- Deut 23:23, 21–22 (23:24, 22–23 in the Septuagint); Ps 66:13–14 (65:13–14 in the Septuagint); Deut 24:8–9; Deut 24:16. “The threat about children” refers to Exod 20:5.
Notes on the original text
- Digital text corrected (OCR letter; OCR spacing; stray letter): Τίνα ἐστὶ, ι Τὰ → Τίνα ἐστὶ, Τὰ; φυλάξῃ ; → φυλάξῃ;; Δαβίδα ᾿Αποδώσω → Δαβίδ· ᾿Αποδώσω.
Cite (SBL): Theodoret, Quaest. Oct. 5.29 (PG 80 80:431; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/5-29). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/5-29
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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.
5.30PG 80 80:431
Τι δήποτε τοῦ Θεοῦ κελεύσαντος τεσσαράκοντα λαμβάνειν τὸν πλημμελήσαντα μάστιγας παρὰ μίαν πληγὴν ἐπιφέρουσιν οἱ Ἰουδαῖοι; Ἐπειδὴ ὁ πλείων ἀριθμὸς τὸν αἰκιζόμενον ἀτιμοῖ Ἐὰν γὰρ προσθῶσι μαστιγῶσαι αὐτὸν, ἀσχημονήσει ὁ ἀδελφός σου ἐναντίον σου. Παρὰ μίαν διδόασιν, ἵνα μὴ τὸν ἀκριβῆ φυλάττοντες ἀριθμὸν, καὶ ἄκοντες τὸν τυπτόμενον ἀτιμάσωσι, τὸν περιττὸν ἐπιφέροντες.
Ti dēpote tou Theou keleusantos tessarakonta lambanein ton plēmmelēsanta mastigas para mian plēgēn epipherousin hoi Ioudaioi? Epeidē ho pleiōn arithmos ton aikizomenon atimoi Ean gar prosthōsi mastigōsai auton, aschēmonēsei ho adelphos sou enantion sou. Para mian didoasin, hina mē ton akribē phylattontes arithmon, kai akontes ton typtomenon atimasōsi, ton peritton epipherontes.
Why, when God commanded that the offender receive forty lashes, do the Jews inflict one less? Since a larger number dishonours the one being punished: “For if they add to the lashing of him, your brother will be disgraced before you.” They give one less so that, while keeping to the exact number, they do not unwittingly dishonour the one beaten by inflicting an extra one.
Deut 25:3 (quotation, high confidence) · 2 Cor 11:24 (allusion, medium confidence)
Notes and citation
Summary: The Jews give forty lashes less one to avoid exceeding the legal limit.
- Deut 25:3; cf. 2 Cor 11:24.
Cite (SBL): Theodoret, Quaest. Oct. 5.30 (PG 80 80:431; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/5-30). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/5-30
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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.
5.31PG 80 80:431
Τί ἐστιν, Οὐ φιμώσεις βοῦν ἀλοῶντα; Τὸ μὲν τῆς ἀναγωγῆς νόημα σαφῶς ἡμᾶς ἐδίδαξεν ὁ θεῖος Ἀπόστολος Καὶ αὐτὸ δὲ τὸ πρόχειρον εὐσεβές. "Αδικον γὰρ τὸν ἀρόσαντα τὴν γῆν, καὶ τὰ δράγματα σὺν πόνῳ τέμνοντα, μὴ μετασχεῖν τοῦ καρποῦ.
Ti estin, Ou phimōseis boun aloōnta? To men tēs anagōgēs noēma saphōs hēmas edidaxen ho theios Apostolos Kai auto de to procheiron eusebes. "Adikon gar ton arosanta tēn gēn, kai ta dragmata syn ponǭ temnonta, mē metaschein tou karpou.
What is the meaning of “You shall not muzzle an ox while it is threshing”? The divine Apostle taught us clearly the higher meaning; but the plain sense too is pious. For it is unjust that the one who ploughed the land and cut the sheaves with toil should not share in the fruit.
Deut 25:4 (quotation, high confidence) · 1 Cor 9:9–10 (allusion, high confidence) · 1 Tim 5:18 (allusion, medium confidence)
Notes and citation
Summary: Paul gave the spiritual sense, but the literal law also teaches justice to the labourer.
- Deut 25:4; 1 Cor 9:9–10; 1 Tim 5:18.
Notes on the original text
- Digital text corrected (stray mark): ἀλοῶντα;, → ἀλοῶντα;.
Cite (SBL): Theodoret, Quaest. Oct. 5.31 (PG 80 80:431; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/5-31). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/5-31
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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.
5.32PG 80 80:431
Τί δήποτε ἐμπτύεσθαι κελεύει τὸν τοῦ ἄπαιδος ἀδελφοῦ τὴν γυναῖκα μὴ βουλόμενον γήμαι; ᾿Ανάγκην αὐτοῖς διὰ τῆς ἀτιμίας φιλαδελφίας. ῎Ἄμεινον μὲν γὰρ ἦν διὰ τὴν φύσιν προμηθεῖσθαι τοῦ τεθνηκότος. Ἐπειδὴ δὲ οὐχ ἅπαντες αἱδοῦνται τὸν τῆς φύσεως νόμον, τὴν τῆς ἀτιμίας αὐτοῖς ἀνάγκην ἐπέθηκεν.
Ti dēpote emptyesthai keleuei ton tou apaidos adelphou tēn gynaika mē boulomenon gēmai? ᾿Anankēn autois dia tēs atimias philadelphias. ᾿Ameinon men gar ēn dia tēn physin promētheisthai tou tethnēkotos. Epeidē de ouch hapantes haidountai ton tēs physeōs nomon, tēn tēs atimias autois anankēn epethēken.
Why does he command that the man who will not marry the wife of his childless brother be spat upon? Through the dishonour he laid on them a compulsion to brotherly love. It would have been better to provide for the dead man out of natural affection. But since not all respect the law of nature, he imposed on them the compulsion of dishonour.
Deut 25:5–10 (allusion, high confidence)
Notes and citation
Summary: Public shaming compelled the duty of levirate marriage where brotherly love failed.
- Deut 25:5–10. The first sentence of the answer is garbled in the edition (marginal catchwords removed); translated by sense.
Notes on the original text
- Digital text corrected (marginal catchwords leaked into the line): φιλαδελφίας τὸ περιττόν. ἐπιθεῖς. ῎Ἄμεινον → φιλαδελφίας. ῎Ἄμεινον.
Topics: Marriage, Divorce and remarriage
Cite (SBL): Theodoret, Quaest. Oct. 5.32 (PG 80 80:431; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/5-32). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/5-32
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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.
5.33PG 80 80:433
Διατί πανωλεθρίᾳ κελεύει παραδοῦναι τὸν ᾿Αμαλήκ; Καὶ δυσσεβεῖς ἦσαν, καὶ μισάδελφοι. Καὶ γὰρ ἐκ τοῦ Ἡσαῦ κατάγοντες τὸ γένος, πρῶτοι τὸν κατὰ τοῦ Ἰσραὴλ ἀνεδέξαντο πόλεμον, καὶ ταῦτα πόρῥωθεν ὄντος, καὶ τοῖς ὁρίοις αὐτῶν μὴ πελάσαντος. Ἐδίδαξε δὲ πάλιν σαφέστερον, ὡς δύο ἀφορίζεσθαι δεκάτας προσέταξεν. Ἐφη δὲ οὕτως· Ἐὰν δὲ συντελέσῃς ἀποδεκατῶσαι πᾶν τὸ ἐπιδέκατον τῶν γεννημάτων τῆς γῆς σου, ἐν τῷ ἔτει τῷ τρίτῳ, τὸ δεύτερον ἐπιδέκατον δώσεις τῷ Λευΐτῃ, καὶ τῷ προσηλύτῳ, καὶ τῇ χήρᾳ, καὶ τῷ ὀρφανῷ καὶ φάγονται ἐν ταῖς πόλεσί σου καὶ ἐμπλησθήσονται "Ὅτι μέντοι οὐκ ἐν μιᾷ ἡμέρᾳ τῷ λαῷ ταύτην τὴν διδασκαλίαν ὁ προφήτης προσήνεγκε, καὶ ταῦτα δηλοῖ. Προσέταξε γὰρ, φησὶ, Μωσῆς καὶ ἡ γερουσία Ἰσραὴλ, λέγοντες· Φυλάσσεσθε ποιεῖν πάσας τὰς ἐντολὰς ταύτας, ὅσας ἐγὼ ἐντέλλομαι ὑμῖν σήμερον. Εἶτα ἐκέλευσεν ὁ Δεσπότης Θεὸς, μετὰ τὸ διαβῆναι τὸν Ἰορδάνην, δύο στῆσαι λίθους μεγάλους, καὶ κονιάσαι αὐτοὺς, καὶ αὐτοῖς ἐπιγράψαι τὰς ἐντολάς· ἔπειτα ἐκ λίθων αὐτοφυῶν οἰκοδομῆσαι θυσιαστήριον ἐν τῷ ὄρει Γεβάλ, καὶ τὰς νενομισμένας ἐπιτελέσαι θυσίας· καὶ πρὸς ταῖς ἄλλαις, οἷόν τινα χαριστήριον, τὴν τοῦ σωτηρίου καὶ μετὰ ταῦτα εὐωχηθῆναι, τὸν εὐεργέτην ἀνυμνοῦντας Θεόν.
Diati panōlethrią keleuei paradounai ton ᾿Amalēk? Kai dyssebeis ēsan, kai misadelphoi. Kai gar ek tou Hēsau katagontes to genos, prōtoi ton kata tou Israēl anedexanto polemon, kai tauta porrhōthen ontos, kai tois horiois autōn mē pelasantos. Edidaxe de palin saphesteron, hōs dyo aphorizesthai dekatas prosetaxen. Ephē de houtōs; Ean de syntelesę̄s apodekatōsai pan to epidekaton tōn gennēmatōn tēs gēs sou, en tǭ etei tǭ tritǭ, to deuteron epidekaton dōseis tǭ Leuïtę̄, kai tǭ prosēlytǭ, kai tę̄ chērą, kai tǭ orphanǭ kai phagontai en tais polesi sou kai emplēsthēsontai "Hoti mentoi ouk en mią hēmerą tǭ laǭ tautēn tēn didaskalian ho prophētēs prosēnenke, kai tauta dēloi. Prosetaxe gar, phēsi, Mōsēs kai hē gerousia Israēl, legontes; Phylassesthe poiein pasas tas entolas tautas, hosas egō entellomai hymin sēmeron. Eita ekeleusen ho Despotēs Theos, meta to diabēnai ton Iordanēn, dyo stēsai lithous megalous, kai koniasai autous, kai autois epigrapsai tas entolas; epeita ek lithōn autophyōn oikodomēsai thysiastērion en tǭ orei Gebal, kai tas nenomismenas epitelesai thysias; kai pros tais allais, hoion tina charistērion, tēn tou sōtēriou kai meta tauta euōchēthēnai, ton euergetēn anymnountas Theon.
Why does he command Amalek to be given over to utter destruction? Because they were impious and hated their brothers. For, tracing their descent from Esau, they were the first to take up war against Israel, and that when Israel was far away and had not come near their borders. He taught again, more clearly, that he had ordered two tithes to be set apart. He spoke thus: “When you have finished tithing all the tithe of the produce of your land in the third year, you shall give the second tithe to the Levite, and to the proselyte, and to the widow, and to the orphan, and they shall eat in your cities and be filled.” That the prophet did not give the people this teaching on one day, this too shows: “Moses and the council of elders of Israel commanded,” it says, “saying, ‘Take care to do all these commandments which I command you today.’” Then God the Master commanded that after crossing the Jordan they should set up two great stones, plaster them, and write the commandments on them; then build an altar of natural stones on Mount Ebal and perform the customary sacrifices; and, besides the others, the peace offering as a kind of thank offering, and afterwards feast, singing hymns to God their benefactor.
Deut 25:17–19 (allusion, high confidence) · Exod 17:8–16 (allusion, high confidence) · Gen 36:12 (allusion, medium confidence) · Deut 26:12 (quotation, high confidence) · Deut 27:1 (quotation, high confidence) · Deut 27:2–7 (allusion, high confidence)
Notes and citation
Summary: Amalek was destroyed for its unprovoked hostility to its kin; Deut 26 confirms the second tithe; Moses commanded the inscribed stones and altar on Ebal.
- Deut 25:17–19; Exod 17:8–16; Gen 36:12 (Amalek a descendant of Esau). Deut 26:12 (Septuagint, “the second tithe”); 27:1; 27:2–7 (the Septuagint names Mount Ebal, Gebal). Laws of destruction are translated as written.
Notes on the original text
- Digital text corrected (stray letters): Καὶει δυσσεβεῖς → Καὶ δυσσεβεῖς.
Cite (SBL): Theodoret, Quaest. Oct. 5.33 (PG 80 80:433; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/5-33). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/5-33
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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.
5.34PG 80 80:433
Τί δήποτε κατάραις αὐτοὺς καὶ εὐλογίαις ὑπέβαλεν ; Ὁ Δεσπότης Χριστὸς τὰ τέλεια μαθήματα τοῖς τελείοις προσενεγκών, βασιλείαν μὲν οὐρανῶν τοῖς ταῦτα πληροῦσιν ὑπέσχετο, ἠπείλησε δὲ τοῖς παραβαίνουσι γέενναν. Ἰουδαίοις δὲ χαμαιπετὲς ἔχουσι καὶ χαμαίζηλον φρόνημα, τὰς τῇ γῇ προσηκούσας ἀρὰς καὶ εὐλογίας ἀπένειμεν. Οἱ γὰρ μηδὲ τοῖς ὀρωμένοις πιστεύσαντες θαύμασι, πῶς ἂν ἐδέξαντο τὰ τῷ μέλλοντι βίῳ προσήκοντα; Ἐπισημήνασθαι δὲ χρὴ, ὡς τὰς μὲν εὐλογίας ταῖς ἐκ τῶν ἐλευθέρων βεβλαστηκυίαις φυλαῖς ἀπένειμε, καὶ τὴν ἱερατικὴν ἐνταῦθα τῷ λαῷ συνηρίθμησε καὶ τὴν τοῦ Ἰωσὴφ διπλῆν οὖσαν, ὡς μιαν προσέταξεν εὐλογεῖν, Τὰς δὲ κατάρας τοῖς ἡμιδούλοις ἐκλήρωσε συντάξας αὐτοῖς διὰ τὸν τῶν φυλῶν ἀριθμὸν, τὸν Ῥουβεὶν καὶ τὸν Ζαβουλών· τὸν μὲν ὡς ἁμαρτία περιπεπτωκότα, τὸν δὲ ὡς ἔσχατον τῶν τῆς Λείας υἱῶν Ἐπαρᾶσθαι δὲ πρὸ τῶν ἄλλων πάντων ἐκέλευσε τοῖς εἰς τὸ Θεῖον ἀσεβοῦσι, καὶ τὰ χειροποίητα προσκυνοῦσιν ἀγάλματα. Εἶτα τοῖς εἰς τοὺς πατέρας παρανομοῦσι. Μετὰ γὰρ τὰ θεῖα δίκαιον θεραπεύειν τούτους, δι' ὧν εἰς τὸ εἶναι παρήχθημεν. Ἔπειτα τοῖς ἐπικερτομοῦσι τοὺς τὸ βλέπειν ἀφῃρημένους, καὶ τῆς εὐθείας αὐτοὺς ἐκτρέπειν ὁδοῦ πειρωμένοις· καὶ ἁπαξαπλῶς τοῖς τὰς προειρημένας παραβαίνουσιν ἐντολάς. Ταῦτα δὲ τῶν ἱερέων λεγόντων, ἐπιλέγειν ἐκέλευσε τὸν λαὸν, Γένοιτο, γένοιτο οἷον ὑπογραφήν τινα γραμματείου ταύτην παρ' αὐτῶν κομιζόμενος τὴν φωνήν. Τοῖς δὲ τὰς θείας φυλάττουσιν ἐντολὰς, τὰς παντοδαπὰς δέδωκεν εὐλογίας, καὶ τοῖς τὰς πόλεις καὶ τὰς κώμας οἰκοῦσιν εὐπαιδίαν, πολυπαιδίαν, ποιμνίων καὶ βουκολίων πολυγονίαν, καὶ τὴν ἀπὸ γῆς εὐκαρπίαν, τὴν εν εἰρήνῃ διαγωγὴν, τὴν ἐν πολέμοις νίκην· καὶ τὰ τούτοις προσόμοια. Ταῖς δὲ σωματικαῖς καὶ πνευματικὴν εὐλογίαν προστέθεικεν ᾿Αναστήσαι σε Κύριος ἑαυτῷ λαὸν ἄγιον, ὃν τρόπον ὤμοσε τοῖς πατράσι σου. Καὶ τοῦτον δὲ προστέθεικε τὸν διορισμόν Ἐὰν εἰσακούσῃς τῆς φωνῆς Κυρίου τοῦ Θεοῦ σου, καὶ πορευθῇς ἐν ταῖς ὁδοῖς αὐτοῦ. Ταῦτα γὰρ οἱ μὲν ὁρῶντες, οἱ δὲ ἀκούοντες φοβηθήσονται, λογιζόμενοι τὴν θείαν κηδεμονίαν ἧς ἀπολαύετε Τὸ μέντοι, Γενέσθαι εἰς κεφαλὴν, καὶ μὴ εἰς οὐρὰν, ἄρχοντα λέγει καὶ μὴ δουλεύοντα. Τοῦτο γὰρ ἐπήγαγε· Καὶ ἔσῃ τότε ἐπάνω, καὶ οὐχ ὑποκάτω. Εἶτα πάλιν ἐπιφέρει τὰς ἀρὰς τἀναντία τῶν προβῥηθεισῶν ἐχούσας εὐλογιῶν, ἀγονίαν δυσκληρίαν, ἔνδειαν, νόσους, ταλαιπωρίαν, λιμὸν, λοιμὸν, πόλεμον, ἧτταν, ἀνομβρίαν, γῆς ἀκαρπίαν. Τοῦτο γὰρ ἡ σιδηρᾶ γῆ δηλοῖ, καὶ ὁ χαλκοῦς οὐρανός. Ἔπειτα τὰ ἐν πολιορκίᾳ γινόμενα· Γυναῖκα λήψῃ, καὶ ἀνὴρ ἕτερος ἤξει καὶ ἄξει αὐτήν· οἰκίαν οἰκοδομήσεις, καὶ οὐκ ἐνοικήσεις ἐν αὐτῇ· ἀμπελῶνα φυτεύσεις, καὶ οὐ τρυγήσεις αὐτόν· ὁ μόσχος σου ἐσφαγμένος ἐναντίον σου, καὶ μὴ φάγῃ ἐξ αὐτοῦ· καὶ τὰ ἑξῆς τὴν αὐτὴν ἔχει διάνοιαν. Προστίθησι δὲ καὶ ἑλκῶν ἀπειλὰς, καὶ παθημάτων διαφορὰς, καὶ ἀνδραποδισμοὺς, καὶ τὸ πάντων χαλεπώτατον· Ὁ προσήλυτος, φησὶν, ὅστις ἔστι σοι ἀναβήσεται ἐπὶ σὲ ἄνω, σὺ δὲ καταβήσῃ κάτω. Αἰνίττεται δὲ διὰ τούτων τῶν ἐθνῶν τὴν εὐσέβειαν, καὶ τὴν αὐτῶν ἀπιστίαν προείπεν αὐτοῖς, καὶ τὴν ὑπὸ ᾿Ασσυρίων, καὶ Βαβυλωνίων, καὶ Μακεδόνων, καὶ τὸ τελευταῖον τῆς ὑπὸ Ῥωμαίων γεγενημένης πολιορκίας τὰς συμφοράς. Φαγῇ γὰρ, ἔφη, τὰ ἔκγονα τῆς κοιλίας σου, κρέα υἱῶν σου καὶ θυγατέρων σου, ὅσα ἔδωκέ σοι Κύριος ὁ Θεός σου ἐν τῇ στενοχωρίᾳ σου, καὶ ἐν τῇ θλίψει σου, ᾗ θλίψει σε ὁ ἐχθρός σου καὶ τὰ ἄλλα ὅσα μετὰ τὴν πεῖραν ὁ προφήτης Ἱερεμίας ἔφη τοὺς θρήνους συγγράφων. Ἠπείλησε δὲ οὐ μόνον ταύτας, ἀλλὰ καὶ ἑτέρας πολλαπλασίας ἐποίσειν αὐτοῖς τιμωρίας, τὰς θείας παραβαίνουσιν ἐντολάς. Ἠπείλησεν αὐτοῖς καὶ τὴν Αἰγυπτίων δουλείαν, ἧς πεῖραν λαβόντες ἕναυλον εἶχον τὴν μνήμην. Οἱ γὰρ ἐξανδραποδίζοντές σε, φησὶν, ἐκεῖνοί σε ἀποδώσονται.
Ti dēpote katarais autous kai eulogiais hypebalen ? Ho Despotēs Christos ta teleia mathēmata tois teleiois prosenenkōn, basileian men ouranōn tois tauta plērousin hypescheto, ēpeilēse de tois parabainousi geennan. Ioudaiois de chamaipetes echousi kai chamaizēlon phronēma, tas tę̄ gę̄ prosēkousas aras kai eulogias apeneimen. Hoi gar mēde tois orōmenois pisteusantes thaumasi, pōs an edexanto ta tǭ mellonti biǭ prosēkonta? Episēmēnasthai de chrē, hōs tas men eulogias tais ek tōn eleutherōn beblastēkuiais phylais apeneime, kai tēn hieratikēn entautha tǭ laǭ synērithmēse kai tēn tou Iōsēph diplēn ousan, hōs mian prosetaxen eulogein, Tas de kataras tois hēmidoulois eklērōse syntaxas autois dia ton tōn phylōn arithmon, ton Rhoubein kai ton Zaboulōn; ton men hōs hamartia peripeptōkota, ton de hōs eschaton tōn tēs Leias huiōn Eparasthai de pro tōn allōn pantōn ekeleuse tois eis to Theion asebousi, kai ta cheiropoiēta proskynousin agalmata. Eita tois eis tous pateras paranomousi. Meta gar ta theia dikaion therapeuein toutous, di' hōn eis to einai parēchthēmen. Epeita tois epikertomousi tous to blepein aphę̄rēmenous, kai tēs eutheias autous ektrepein hodou peirōmenois; kai hapaxaplōs tois tas proeirēmenas parabainousin entolas. Tauta de tōn hiereōn legontōn, epilegein ekeleuse ton laon, Genoito, genoito hoion hypographēn tina grammateiou tautēn par' autōn komizomenos tēn phōnēn. Tois de tas theias phylattousin entolas, tas pantodapas dedōken eulogias, kai tois tas poleis kai tas kōmas oikousin eupaidian, polypaidian, poimniōn kai boukoliōn polygonian, kai tēn apo gēs eukarpian, tēn en eirēnę̄ diagōgēn, tēn en polemois nikēn; kai ta toutois prosomoia. Tais de sōmatikais kai pneumatikēn eulogian prostetheiken ᾿Anastēsai se Kyrios heautǭ laon agion, hon tropon ōmose tois patrasi sou. Kai touton de prostetheike ton diorismon Ean eisakousę̄s tēs phōnēs Kyriou tou Theou sou, kai poreuthę̄s en tais hodois autou. Tauta gar hoi men horōntes, hoi de akouontes phobēthēsontai, logizomenoi tēn theian kēdemonian hēs apolauete To mentoi, Genesthai eis kephalēn, kai mē eis ouran, archonta legei kai mē douleuonta. Touto gar epēgage; Kai esę̄ tote epanō, kai ouch hypokatō. Eita palin epipherei tas aras tanantia tōn probrhētheisōn echousas eulogiōn, agonian dysklērian, endeian, nosous, talaipōrian, limon, loimon, polemon, hēttan, anombrian, gēs akarpian. Touto gar hē sidēra gē dēloi, kai ho chalkous ouranos. Epeita ta en poliorkią ginomena; Gynaika lēpsę̄, kai anēr heteros ēxei kai axei autēn; oikian oikodomēseis, kai ouk enoikēseis en autę̄; ampelōna phyteuseis, kai ou trygēseis auton; ho moschos sou esphagmenos enantion sou, kai mē phagę̄ ex autou; kai ta hexēs tēn autēn echei dianoian. Prostithēsi de kai helkōn apeilas, kai pathēmatōn diaphoras, kai andrapodismous, kai to pantōn chalepōtaton; Ho prosēlytos, phēsin, hostis esti soi anabēsetai epi se anō, sy de katabēsę̄ katō. Ainittetai de dia toutōn tōn ethnōn tēn eusebeian, kai tēn autōn apistian proeipen autois, kai tēn hypo ᾿Assyriōn, kai Babylōniōn, kai Makedonōn, kai to teleutaion tēs hypo Rhōmaiōn gegenēmenēs poliorkias tas symphoras. Phagę̄ gar, ephē, ta ekgona tēs koilias sou, krea huiōn sou kai thygaterōn sou, hosa edōke soi Kyrios ho Theos sou en tę̄ stenochōrią sou, kai en tę̄ thlipsei sou, hę̄ thlipsei se ho echthros sou kai ta alla hosa meta tēn peiran ho prophētēs Hieremias ephē tous thrēnous syngraphōn. Ēpeilēse de ou monon tautas, alla kai heteras pollaplasias epoisein autois timōrias, tas theias parabainousin entolas. Ēpeilēsen autois kai tēn Aigyptiōn douleian, hēs peiran labontes henaulon eichon tēn mnēmēn. Hoi gar exandrapodizontes se, phēsin, ekeinoi se apodōsontai.
Why did he subject them to curses and blessings? Christ the Master, offering perfect teachings to the perfect, promised the kingdom of heaven to those who fulfil them and threatened Gehenna to those who transgress. But to the Jews, whose mind was low and grovelling, he assigned curses and blessings belonging to the earth. For those who did not believe even the wonders they saw, how would they have accepted what belongs to the life to come? One should note that he assigned the blessings to the tribes sprung from the free wives (and here he counted the priestly tribe with the people, and ordered Joseph's tribe, though double, to bless as one), and allotted the curses to the half-slave tribes, ranging with them, to make up the number of the tribes, Reuben and Zebulun: the one as having fallen into sin, the other as the last of Leah's sons. He ordered them to curse first of all those who are impious toward the Divine and worship handmade images; then those who sin against their fathers, for after divine things it is right to honour those through whom we were brought into being; then those who mock people deprived of sight and try to turn them from the straight road; and, in short, those who transgress the aforementioned commandments. As the priests said these things, he commanded the people to respond, “So be it, so be it,” receiving this word from them like a signature on a document. To those who keep the divine commandments he gave blessings of every kind: to those living in the cities and villages, good children and many children, abundant increase of flocks and herds, fruitfulness from the earth, life in peace, victory in war, and the like. To the bodily blessings he also added a spiritual one: “May the Lord raise you up for himself as a holy people, as he swore to your fathers.” And he added this condition: “If you listen to the voice of the Lord your God and walk in his ways.” For some seeing these things and others hearing of them will fear, considering the divine care you enjoy. “To be the head and not the tail” means a ruler and not a slave; for he added, “And you shall then be above and not below.” Then he brings on the curses, which are the opposite of the blessings mentioned: childlessness, misfortune, want, disease, misery, famine, plague, war, defeat, drought, barrenness of the earth; for this is what the iron earth and the bronze heaven mean. Then what happens in a siege: “You shall take a wife, and another man shall come and take her; you shall build a house and not live in it; you shall plant a vineyard and not gather its grapes; your calf shall be slaughtered before you, and you shall not eat of it,” and what follows has the same sense. He adds threats of sores, various sufferings, enslavements, and the hardest of all: “The proselyte who is with you,” he says, “shall go up above you, and you shall go down below.” Through these he hints at the piety of the nations; and he foretold to them their unbelief, and the calamities under the Assyrians, the Babylonians and the Macedonians, and finally those of the siege by the Romans. “For you shall eat,” he said, “the offspring of your womb, the flesh of your sons and your daughters, whom the Lord your God has given you, in the distress and in the affliction with which your enemy will afflict you,” and the other things that the prophet Jeremiah spoke of after experiencing them, when he wrote the Lamentations. And he threatened to bring on them not only these but many more punishments if they transgressed the divine commandments. He also threatened them with slavery in Egypt, of which, having experienced it, they kept a fresh memory: “For those who enslave you,” he says, “will sell you.”
Deut 27:12–13 (allusion, high confidence) · Deut 27:15–26 (allusion, high confidence) · Deut 28:1–14 (allusion, high confidence) · Deut 28:9 (quotation, high confidence) · Deut 28:10 (allusion, high confidence) · Deut 28:13 (quotation, high confidence) · Deut 28:23 (allusion, high confidence) · Deut 28:30–31 (quotation, high confidence) · Deut 28:43 (quotation, high confidence) · Deut 28:53 (quotation, high confidence) · Lam 2:20 (allusion, medium confidence) · Lam 4:10 (allusion, medium confidence) · Deut 28:68 (quotation, medium confidence)
Notes and citation
Summary: Israel, unable to grasp promises of the life to come, was given earthly blessings and curses; Theodoret explains the ceremony on Gerizim and Ebal and reads the curses as foretelling Israel's later disasters.
- Deut 27:12–13 (tribes; the blessing tribes are sons of Leah and Rachel, the cursing tribes the sons of the handmaids with Reuben and Zebulun); 27:15–26 (curses; “So be it” is the Septuagint for Amen); 28:1–14 (blessings), 28:9–10, 13; 28:15–68 (curses), 28:23, 30–31, 43, 53, 68 (Septuagint). The sufferings in Lamentations: Lam 2:20; 4:10. Theodoret's characterization of the Jews and his reading of the curses as fulfilled in Israel's history are translated as written. A footnote marker and marginal catchwords printed in the text are removed.
Notes on the original text
- Digital text corrected (OCR letter and repeated syllable; footnote marker; marginal catchwords leaked into the line; stray letter; stray mark): κατάοαις αὐτα αὐτοὺς → κατάραις αὐτοὺς; φοβηθήσονται, – λογιζόμενοι → φοβηθήσονται, λογιζόμενοι; Τοῦτο γὰρε ἡ → Τοῦτο γὰρ ἡ; διάνοιαν 3*. → διάνοιαν.; καὶ τὸ πάντων τὴν τούτοις ἔχ. διάνοιαν. λήψεται αὐτήν. χαλεπώτατον· → καὶ τὸ πάντων χαλεπώτατον·.
Topics: Eschatology
Cite (SBL): Theodoret, Quaest. Oct. 5.34 (PG 80 80:433; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/5-34). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/5-34
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-quaestiones-octateuchum-5-34) · 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.
5.35PG 80 80:437
Ταύτας τὰς ἀρὰς, καὶ τὰς εὐλογίας τοῖς τούτων οὐκ ἐδεδώκει πατράσιν. Ἔχει τοίνυν ἡ βίβλος αὕτη καινήν τινα παρὰ τὰς ἄλλας διδασκαλίαν. Ἐπεσημήνατο τοῦτο καὶ ὁ προφήτης. Πεπληρωκὼς γὰρ τὸν περὶ τῶν ἀρῶν καὶ τῶν εὐλογιῶν λόγον, ἐπήγαγεν Οὗτοι οἱ λόγοι τῆς διαθήκης, ἧς ἐνετείλατο Κύριος τῷ Μωσῇ στῆσαι τοῖς υἱοῖς Ἰσραὴλ ἐν γῇ Μωάβ, πλὴν τῆς διαθήκης ἧς διέθετο αὐτοῖς ἐν Χωρήβ. Ἐπειδὴ γὰρ ἔμελλεν αὐτοὺς εἰσάγειν εἰς ἣν ἐπηγγείλατο γῆν, ἀναγκαίως καὶ ταῖς τῶν ἀγαθῶν ἐπαγγελίαις προτρέπει, καὶ ταῖς τῶν τιμωριῶν ἀπειλαῖς καταπλήττει, καὶ πάντα κινεῖ πόρον εἰς τὴν τῶν ψυχῶν αὐτῶν ἰατρείαν.
Tautas tas aras, kai tas eulogias tois toutōn ouk ededōkei patrasin. Echei toinyn hē biblos hautē kainēn tina para tas allas didaskalian. Epesēmēnato touto kai ho prophētēs. Peplērōkōs gar ton peri tōn arōn kai tōn eulogiōn logon, epēgagen Houtoi hoi logoi tēs diathēkēs, hēs eneteilato Kyrios tǭ Mōsę̄ stēsai tois huiois Israēl en gę̄ Mōab, plēn tēs diathēkēs hēs dietheto autois en Chōrēb. Epeidē gar emellen autous eisagein eis hēn epēngeilato gēn, anankaiōs kai tais tōn agathōn epangeliais protrepei, kai tais tōn timōriōn apeilais kataplēttei, kai panta kinei poron eis tēn tōn psychōn autōn iatreian.
These curses and blessings he had not given to their fathers. This book, then, contains some teaching new in comparison with the others. The prophet too pointed this out. For having finished the account of the curses and the blessings, he added: “These are the words of the covenant which the Lord commanded Moses to establish with the sons of Israel in the land of Moab, besides the covenant which he made with them at Horeb.” For since he was about to bring them into the land he had promised, he necessarily both urges them on with promises of good things and strikes them with threats of punishments, and tries every means for the healing of their souls.
Deut 29:1 (28:69 LXX) (quotation, high confidence)
Notes and citation
Summary: The blessings and curses of Deuteronomy are new teaching, a covenant in Moab beside the one at Horeb.
- The section has no question in the edition; it may have been lost, or the section may continue 5.34. Deut 29:1 (28:69 in the Septuagint).
Notes on the original text
- Digital text corrected (split word): λό γον → λόγον; δι ἐθετο → διέθετο.
Cite (SBL): Theodoret, Quaest. Oct. 5.35 (PG 80 80:437; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/5-35). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/5-35
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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.
5.36PG 80 80:437
Τί δήποτε πλείους τῶν εὐλογιῶν αἱ ἀραί; Τοὺς πονηροὺς οἰκέτας οὐ τοσοῦτον ὠφελοῦσιν αἱ τῆς ἐλευθερίας ἐπαγγελίαι, ὅσον τῶν μαστίγων αἱ ἀπειλαί.
Ti dēpote pleious tōn eulogiōn hai arai? Tous ponērous oiketas ou tosouton ōphelousin hai tēs eleutherias epangeliai, hoson tōn mastigōn hai apeilai.
Why are the curses more numerous than the blessings? Promises of freedom do not help bad servants as much as threats of the whip.
Deut 28:1–68 (allusion, medium confidence)
Notes and citation
Summary: The curses outnumber the blessings because threats move the wayward more than promises.
- Deut 28. Short but complete: one question and its answer.
Cite (SBL): Theodoret, Quaest. Oct. 5.36 (PG 80 80:437; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/5-36). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/5-36
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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.
5.37PG 80 80:437
Πῶς νοητέον τὸ, Οὐκ ἔδωκε Κύριος ὁ Θεὸς ὑμῖν καρδίαν εἰδέναι, καὶ ὀφθαλμοὺς βλέπειν, καὶ ὦτα ἀκούειν, ἕως τῆς ἡμέρας ταύτης; Ὡς τὸ, Παρέδωκεν αὐτοὺς εἰς ἀδόκιμον νοῦν·, καὶ, Παρέδωκεν αὐτοὺς εἰς πάθη ἀτιμίας, καὶ, Ἑσκλήρυνε Κύριος τὴν καρδίαν Φαραώ.» ᾿Αγαθῶν γὰρ αἴτιος ὁ Θεὸς, κακῶν δὲ ἀναίτιος. Ἐπιδείκνυσι γὰρ τὸ πρακτέον καὶ ἀποτρέπει μὲν τῶν ἐναντίων, οὐ βιάζεται δὲ τῶν ἀνθρώπων τὴν γνώμην, ἀλλὰ τῷ αὐτεξουσίῳ παραχωρεῖ. Ἐπειδὴ δὲ συγχωρεῖ γενέσθαι τἀναντία κωλῦσαι δυνάμενος, οὐκ ἀνέχεται δὲ κωλύειν, ἵνα μὴ βίᾳ καὶ ἀνάγκῃ γένηται τὸ πραττόμενον (τὸ γὰρ ἐθελούσιον τῆς ἀρετῆς ἀξιέπαινον), τὴν συγχώρησιν αἰτίαν ἐκάλεσε. Τούτῳ ἔοικε τὸ ἐν τοῖς θείοις Εὐαγγελίοις εἰρημένον Τετύφλωκεν αὐτῶν τοὺς ὀφθαλμοὺς, καὶ πεπώρωκεν αὐτῶν τὴν καρδίαν. Καὶ μὴν πάντα πόρον ἐκίνησεν, ὥστε αὐτοὺς ἀπολαῦσαι τῆς σωτηρίας· θαυματουργῶν, τὰ πεπηρωμένα μέλη θεραπεύων, ἐν ἐρήμῳ τρέφων, τοῖς στοιχείοις κελεύων. Οὐ τοίνυν αὐτὸς τῆς ἐκείνων αἴτιος ἀπιστίας. Τί δήποτε τοίνυν ὁ εὐαγγελιστὴς τὴν προφητικὴν τέθεικε μαρτυρίαν; Ἵνα δείξῃ ὡς οὐδὲν τούτων ἠγνόησεν ὁ Δεσπότης Θεός· ἀλλὰ πόῤῥωθεν αὐτὰ προηγόρευσεν. ᾿Ακοῇ γὰρ, φησὶν, ἀκούσετε καὶ οὐ μὴ συνῆτε καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε. Οὕτω νοητέον καὶ τὸ ἐνταῦθα κείμενον Οὐκ ἔδωκε Κύριος ὑμῖν καρδίαν εἰδέναι, καὶ ὀφθαλμοὺς βλέπειν, καὶ ὦτα ἀκούειν, ἕως τῆς ἡμέρας ταύτης.» Εἰ δὲ αὐτοῖς οὐκ ἔδωκε τὸ βλέπειν, καὶ τὸ ἀκούειν, καὶ τὸ λογίζεσθαι, τί δήποτε καὶ ἐπαρᾶται, καὶ τιμωρεῖται τοὺς οὐχ ἑκόντας παρανομήσαντας; Ἀλλὰ περιττὸν οἶμαι περὶ τούτου μηκύνειν. Δῆλον γὰρ καὶ τοῖς ἄγαν ἀνοήτοις, ὡς ὁ τοιαύτην διδασκαλίαν προσενεγκὼν, οὐκ ἀφαιρεῖται τὸ βλέπειν, ἀλλὰ ποδηγεῖ, καὶ φωτίζει, καὶ τὴν εὐθεῖαν ὁδὸν ἐπιδείκνυσι. Διδάσκει δὲ τοῦτο καὶ τὰ ἑξῆς· Οὐχ ὑμῖν γὰρ μόνοις ἐγὼ διατίθεμαι τὴν διαθήκην ταύτην καὶ τὴν ἀρὰν ταύτην, ἀλλὰ καὶ τοῖς ὁδεύουσι μεθ' ὑμῶν σήμερον ἔναντι Κυρίου τοῦ Θεοῦ ὑμῶν, καὶ τοῖς μὴ οὖσιν ὧδε μεθ' ὑμῶν σήμερον. Ὁ δὲ καὶ τῶν μελλόντων ἔσεσθαι προμηθούμενος, πῶς ἂν τῶν παρόντων καὶ δεχομένων τὸν νόμον ἡμέλησε; Τί δήποτε δὲ καὶ ἐνομοθέτει τοῖς συνιέναι μὴ δυναμένοις; Ἰστέον δὲ καὶ τοῦτο, ὡς καὶ τοῖς ἀνθρωπίνοις πολλάκις οἱ προφῆται κέχρηνται λόγοις, ὡς μᾶλλον γνωριμωτέροις. Εἰώθασι δέ τινες καὶ οἰκέταις ἐγκαλοῦντες, καὶ μαθηταῖς, λέγειν Ἐτύφλωσεν ὁ Θεὸς τὴν καρδίαν σου, ἐκώφωσεν ὁ Θεὸς τὰ ὦτά σου. Τοιοῦτόν τι καὶ ἐνταῦθα ὁ προφήτης πεποίηκε, καὶ διὰ τῶν συνήθων λόγων τῆς ἀνοίας αὐτῶν κατηγόρησε.
Pōs noēteon to, Ouk edōke Kyrios ho Theos hymin kardian eidenai, kai ophthalmous blepein, kai ōta akouein, heōs tēs hēmeras tautēs? Hōs to, Paredōken autous eis adokimon noun;, kai, Paredōken autous eis pathē atimias, kai, Hesklēryne Kyrios tēn kardian Pharaō.» ᾿Agathōn gar aitios ho Theos, kakōn de anaitios. Epideiknysi gar to prakteon kai apotrepei men tōn enantiōn, ou biazetai de tōn anthrōpōn tēn gnōmēn, alla tǭ autexousiǭ parachōrei. Epeidē de synchōrei genesthai tanantia kōlysai dynamenos, ouk anechetai de kōlyein, hina mē bią kai anankę̄ genētai to prattomenon (to gar ethelousion tēs aretēs axiepainon), tēn synchōrēsin aitian ekalese. Toutǭ eoike to en tois theiois Euangeliois eirēmenon Tetyphlōken autōn tous ophthalmous, kai pepōrōken autōn tēn kardian. Kai mēn panta poron ekinēsen, hōste autous apolausai tēs sōtērias; thaumatourgōn, ta pepērōmena melē therapeuōn, en erēmǭ trephōn, tois stoicheiois keleuōn. Ou toinyn autos tēs ekeinōn aitios apistias. Ti dēpote toinyn ho euangelistēs tēn prophētikēn tetheike martyrian? Hina deixę̄ hōs ouden toutōn ēgnoēsen ho Despotēs Theos; alla porrhōthen auta proēgoreusen. ᾿Akoę̄ gar, phēsin, akousete kai ou mē synēte kai blepontes blepsete kai ou mē idēte. Houtō noēteon kai to entautha keimenon Ouk edōke Kyrios hymin kardian eidenai, kai ophthalmous blepein, kai ōta akouein, heōs tēs hēmeras tautēs.» Ei de autois ouk edōke to blepein, kai to akouein, kai to logizesthai, ti dēpote kai eparatai, kai timōreitai tous ouch hekontas paranomēsantas? Alla peritton oimai peri toutou mēkynein. Dēlon gar kai tois agan anoētois, hōs ho toiautēn didaskalian prosenenkōn, ouk aphaireitai to blepein, alla podēgei, kai phōtizei, kai tēn eutheian hodon epideiknysi. Didaskei de touto kai ta hexēs; Ouch hymin gar monois egō diatithemai tēn diathēkēn tautēn kai tēn aran tautēn, alla kai tois hodeuousi meth' hymōn sēmeron enanti Kyriou tou Theou hymōn, kai tois mē ousin hōde meth' hymōn sēmeron. Ho de kai tōn mellontōn esesthai promēthoumenos, pōs an tōn parontōn kai dechomenōn ton nomon hēmelēse? Ti dēpote de kai enomothetei tois synienai mē dynamenois? Isteon de kai touto, hōs kai tois anthrōpinois pollakis hoi prophētai kechrēntai logois, hōs mallon gnōrimōterois. Eiōthasi de tines kai oiketais enkalountes, kai mathētais, legein Etyphlōsen ho Theos tēn kardian sou, ekōphōsen ho Theos ta ōta sou. Toiouton ti kai entautha ho prophētēs pepoiēke, kai dia tōn synēthōn logōn tēs anoias autōn katēgorēse.
How is “The Lord your God has not given you a heart to know, and eyes to see, and ears to hear, until this day” to be understood? Like “He gave them up to a debased mind,” and “He gave them up to dishonourable passions,” and “The Lord hardened Pharaoh's heart.” For God is the cause of good things but not the cause of evil ones. He shows what should be done and turns people away from the opposite, but he does not force human will; he leaves it to its free choice. And since he permits the opposite to happen, though able to prevent it, and does not consent to prevent it, so that what is done may not be done by force and compulsion (for it is the voluntary character of virtue that is praiseworthy), Scripture has called the permission a cause. Like this is the saying in the divine Gospels: “He has blinded their eyes and hardened their heart.” And yet he tried every means so that they might enjoy salvation: working wonders, healing maimed limbs, feeding them in the wilderness, giving orders to the elements. So he is not the cause of their unbelief. Why then did the evangelist set down the prophetic testimony? To show that God the Master was ignorant of none of these things but foretold them long before: “For you will indeed hear,” he says, “and not understand, and you will indeed see and not perceive.” So also the present text is to be understood: “The Lord has not given you a heart to know, and eyes to see, and ears to hear, until this day.” If he had not given them sight and hearing and reasoning, why does he curse and punish those who broke the law unwillingly? But I think it superfluous to say more about this. It is clear even to the very foolish that the one who offered such teaching does not take away sight, but guides, enlightens and shows the straight road. What follows also teaches this: “For not with you alone do I make this covenant and this curse, but also with those who travel with you today before the Lord your God, and with those who are not here with you today.” He who takes thought even for those who will exist in the future, how could he have neglected those present and receiving the law? And why would he legislate for those unable to understand? This too should be known: the prophets often use human expressions, as more familiar. Some, when reproaching servants or pupils, are accustomed to say, “God has blinded your heart, God has deafened your ears.” Something like this the prophet has done here too, accusing them of folly in customary words.
Deut 29:4 (29:3 LXX) (quotation, high confidence) · Rom 1:28 (quotation, high confidence) · Rom 1:26 (quotation, high confidence) · Exod 9:12 (quotation, high confidence) · John 12:40 (quotation, high confidence) · Isa 6:10 (allusion, medium confidence) · Matt 13:14 (quotation, high confidence) · Isa 6:9 (allusion, medium confidence) · Deut 29:14–15 (29:13-Deut LXX) (quotation, high confidence)
Notes and citation
Summary: God is said to withhold understanding only in the sense that he permits human free choice; he is the cause of good, not of evil.
- Deut 29:4 (29:3 in the Septuagint); Rom 1:28, 26; Exod 9:12; John 12:40 (Isa 6:10); Matt 13:14 (Isa 6:9); Deut 29:14–15 (29:13–14 in the Septuagint). Marginal catchwords printed inside a word and at the end of the section are removed.
Notes on the original text
- Digital text corrected (marginal catchwords leaked into the line; marginal catchwords leaked into the word; split word; stray letter; stray mark): ᾿Αγαἐνετείλατο. ὑμῶν καρδ. Κύριος Διατί ταύτας, κ. λ. θῶν γὰρ → ᾿Αγαθῶν γὰρ; ἐπι– δείκνυσι → ἐπιδείκνυσι; ἀνθρωπί νοις → ἀνθρωπίνοις; πεποίηκε, Η καὶ → πεποίηκε, καὶ; κατηγόρησε. Κύριος ὁ Θεὸς ἡμῶν. ταύτην. τοῖς ὧδε οὖσι. → κατηγόρησε.; Οὐκ ἔδωκε΄ Κύριος → Οὐκ ἔδωκε Κύριος.
Cite (SBL): Theodoret, Quaest. Oct. 5.37 (PG 80 80:437; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/5-37). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/5-37
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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.
5.38PG 80 80:441
Πῶς νοητέον, Ἐάν τις ἀκούσῃ τὰ ῥήματα τῆς ἀρᾶς ταύτης, καὶ ἐπιφημίσηται ἐν τῇ καρδίᾳ αὐτοῦ, λέγων· "Ὅσιά μοι γένοιτο, ὅτι ἐν τῇ ἀποπλανήσει τῆς καρδίας μου πορεύσομαι; Τὸν κατὰ τῶν θείων θρασυνόμενον ἐντολῶν ὁ λόγος διέγραψε. Πολλοὶ μὲν γὰρ διὰ ῥαθυμίαν τὸν θεῖον παραβαίνουσι νόμον. Πολλοὶ δὲ δι' αὐθάδειαν καὶ τῦφον καταφρονοῦσι τῶν ἐντολῶν. Τοῦτον ἐνταῦθα δεδήλωκεν, ὡς τὴν ἐναντίαν ὁδὸν προαιρούμενον, καὶ τὴν πλανῶσαν τῆς εὐθείας προκρίνοντα. Τούτῳ τὸν ἔσχατον ἠπείλησεν ὄλεθρον· ὥστε καὶ τοῖς ὁρῶσι, καὶ τοῖς ἀκούουσιν, ἀσεβείας γενέσθαι παράδειγμα. Διδάσκων δὲ αὐτοὺς ὡς οὐδὲν ἀγνοεῖ τῶν λάθρα γιγνομένων, ἐπήγαγε Τὰ κρυπτὰ Κυρίῳ τῷ Θεῷ ὑμῶν τὰ δὲ φανερὰ ὑμῖν καὶ τοῖς τέκνοις ὑμῶν. Ὥσπερ, φησὶν, ὑμεῖς γιγνώσκετε τὰ προφανῶς γιγνόμενα, οὕτως ἐμοὶ δῆλα καὶ αὐτὰ τῶν λογισμῶν τὰ κινήματα. Εἰσάγει δὲ καὶ τὸν περὶ μετανοίας λόγον. Ἐὰν γὰρ, φησὶν, τὰς θείας παραβεβηκὼς ἐντολὰς ταύταις ταῖς ἀραῖς περιπέσῃς, καὶ δορυάλωτος γενόμενος τὸν τῆς δουλείας δέξῃ ζυγόν· εἶτα σώφρονι χρησάμενος λογισμῷ, τὰς τῆς ξυλείας αἰτίας ἐπιζητήσῃς, καὶ ἐξιλεώσῃ τὸν νομοθέτην, οἴκτῳ χρώμενος ἐπανάξει σε, καὶ τὴν πατρῴαν ἀποδώσει σοι γῆν. Καὶ τοῦτο πολλάκις γεγένηται, καὶ διδάσκει σαφῶς καὶ τῶν Κριτῶν ἡ βίβλος, καὶ τῶν Βασιλειῶν, καὶ τῶν Παραλειπομένων ἡ ἱστορία Ὕστερον μέντοι κατὰ τοῦ Σωτῆρος λυττήσαντες εἰς ἅπασαν μὲν γῆν καὶ θάλατταν διεσπάρησαν τετρακοσίων δὲ διεληλυθότων ἐτῶν οὐκ ἔτυχον ἀνακλήσεως. Ἐπέδειξε δὲ καὶ τῆς τῶν νόμων φυλακῆς τὴν εὐκολίαν Ἡ ἐντολὴ γὰρ, φησὶν, αὕτη, ἣν ἐγὼ ἐντέλλομαί σοι σήμερον, οὐχ ὑπέρογκος, οὐδὲ μακράν ἐστιν ἀπὸ σοῦ οὐκ ἐν τῷ οὐρανῷ ἐστι, λέγων· Τίς ἀναβήσεται εἰς τὸν οὐρανὸν, καὶ λήψεται ἡμῖν αὐτὴν, καὶ ἀκούσαντες αὐτὴν ποιήσομεν; οὐδὲ πέραν τῆς θαλάσσης, λέγων· Τις διαπεράσει εἰς τὸ πέραν τῆς θαλάσσης, καὶ λήψεται ἡμῖν αὐτὴν, καὶ ἀκουστὴν ἡμῖν ποιήσει αὐτὴν, καὶ ποιήσομεν;» Οὔτε πτερῶν σοι, φησὶ, χρεία εἰς πτῆσιν, οὔτε πλοίων εἰς ἀποδημίαν, ἵνα διδαχδῇς τὸ πρακτέον ᾿Αλλ' ἐγγύς σου τὸ ῥῆμα σφόδρα ἐν τῷ στόματί σου, καὶ ἐν τῇ καρδίᾳ σου, καὶ ἐν ταῖς χερσί σου ποιεῖν αὐτό. Δηλοῖ δὲ διὰ μὲν τοῦ στόματος, τὴν τῶν θείων λογίων μελέτην διὰ δὲ τῆς καρδίας, τὴν τῆς ψυχῆς προθυμίαν· διὰ δὲ τῶν χειρῶν, τὴν πρᾶξιν τῶν ἐντολῶν. Ταύτῃ τῇ μαρτυρίᾳ καὶ ὁ θεῖος ἐχρήσατο Παῦλος Ἐὰν γὰρ, φησὶν, ὁμολογήσῃς ἐν τῷ στόματί σου Κύριον Ἰησοῦν, καὶ πιστεύσῃς ἐν τῇ καρδίᾳ σου, ὅτι ὁ Θεὸς αὐτὸν ἤγειρεν ἐκ νεκρῶν, σωθήσῃ. Καρδίᾳ γὰρ πιστεύεται εἰς δικαιοσύνην· στόματι δὲ ὁμολογεῖται εἰς σωτηρίαν. Τέθεικε δὲ καὶ τῆς τῶν νόμων φυλακῆς καὶ τῆς παραβάσεως τὰ ἄθλα, καὶ τὴν ζωὴν, καὶ τὸν θάνατον.
Pōs noēteon, Ean tis akousę̄ ta rhēmata tēs aras tautēs, kai epiphēmisētai en tę̄ kardią autou, legōn; "Hosia moi genoito, hoti en tę̄ apoplanēsei tēs kardias mou poreusomai? Ton kata tōn theiōn thrasynomenon entolōn ho logos diegrapse. Polloi men gar dia rhathymian ton theion parabainousi nomon. Polloi de di' authadeian kai typhon kataphronousi tōn entolōn. Touton entautha dedēlōken, hōs tēn enantian hodon proairoumenon, kai tēn planōsan tēs eutheias prokrinonta. Toutǭ ton eschaton ēpeilēsen olethron; hōste kai tois horōsi, kai tois akouousin, asebeias genesthai paradeigma. Didaskōn de autous hōs ouden agnoei tōn lathra gignomenōn, epēgage Ta krypta Kyriǭ tǭ Theǭ hymōn ta de phanera hymin kai tois teknois hymōn. Hōsper, phēsin, hymeis gignōskete ta prophanōs gignomena, houtōs emoi dēla kai auta tōn logismōn ta kinēmata. Eisagei de kai ton peri metanoias logon. Ean gar, phēsin, tas theias parabebēkōs entolas tautais tais arais peripesę̄s, kai doryalōtos genomenos ton tēs douleias dexę̄ zygon; eita sōphroni chrēsamenos logismǭ, tas tēs xyleias aitias epizētēsę̄s, kai exileōsę̄ ton nomothetēn, oiktǭ chrōmenos epanaxei se, kai tēn patrǭan apodōsei soi gēn. Kai touto pollakis gegenētai, kai didaskei saphōs kai tōn Kritōn hē biblos, kai tōn Basileiōn, kai tōn Paraleipomenōn hē historia Hysteron mentoi kata tou Sōtēros lyttēsantes eis hapasan men gēn kai thalattan diesparēsan tetrakosiōn de dielēlythotōn etōn ouk etychon anaklēseōs. Epedeixe de kai tēs tōn nomōn phylakēs tēn eukolian Hē entolē gar, phēsin, hautē, hēn egō entellomai soi sēmeron, ouch hyperonkos, oude makran estin apo sou ouk en tǭ ouranǭ esti, legōn; Tis anabēsetai eis ton ouranon, kai lēpsetai hēmin autēn, kai akousantes autēn poiēsomen? oude peran tēs thalassēs, legōn; Tis diaperasei eis to peran tēs thalassēs, kai lēpsetai hēmin autēn, kai akoustēn hēmin poiēsei autēn, kai poiēsomen?» Oute pterōn soi, phēsi, chreia eis ptēsin, oute ploiōn eis apodēmian, hina didachdę̄s to prakteon ᾿All' engys sou to rhēma sphodra en tǭ stomati sou, kai en tę̄ kardią sou, kai en tais chersi sou poiein auto. Dēloi de dia men tou stomatos, tēn tōn theiōn logiōn meletēn dia de tēs kardias, tēn tēs psychēs prothymian; dia de tōn cheirōn, tēn praxin tōn entolōn. Tautę̄ tę̄ martyrią kai ho theios echrēsato Paulos Ean gar, phēsin, homologēsę̄s en tǭ stomati sou Kyrion Iēsoun, kai pisteusę̄s en tę̄ kardią sou, hoti ho Theos auton ēgeiren ek nekrōn, sōthēsę̄. Kardią gar pisteuetai eis dikaiosynēn; stomati de homologeitai eis sōtērian. Tetheike de kai tēs tōn nomōn phylakēs kai tēs parabaseōs ta athla, kai tēn zōēn, kai ton thanaton.
How is “If anyone hears the words of this curse and blesses himself in his heart, saying, ‘May holy things be mine, for I will walk in the wandering of my heart’” to be understood? The passage describes the one who is insolent toward the divine commandments. Many transgress the divine law through carelessness; but many despise the commandments through self-will and pride. It is this man he has shown here, as one who chooses the opposite road and prefers the one that leads astray to the straight one. He threatened him with utter destruction, so that he would become an example of impiety to those who see and those who hear. Teaching them that he knows everything done in secret, he added: “The hidden things belong to the Lord our God, but the revealed things to you and your children.” As you know what is done openly, he means, so the very movements of thoughts are plain to me. He also introduces the teaching about repentance. If, he says, having transgressed the divine commandments, you fall under these curses and, taken captive, receive the yoke of slavery, and then, using sober reasoning, seek out the causes of your slavery and appease the lawgiver, he will have pity and bring you back and restore to you your ancestral land. This happened many times, as the book of Judges and the history of the Kingdoms and of the Chronicles clearly teach. Later, however, having raged against the Saviour, they were scattered over all land and sea, and though four hundred years have passed they have not obtained a recall. He also showed how easy it is to keep the laws: “For this commandment,” he says, “which I command you today, is not too heavy, nor is it far from you. It is not in heaven, that you should say, ‘Who will go up to heaven and get it for us, so that we may hear it and do it?’ Nor is it beyond the sea, that you should say, ‘Who will cross to the other side of the sea and get it for us, and make it heard by us, and we will do it?’” You need neither wings for flight, he means, nor ships for a voyage, to be taught what you must do; “but the word is very near you, in your mouth and in your heart and in your hands, to do it.” By the mouth he means meditation on the divine oracles; by the heart, the eagerness of the soul; by the hands, the doing of the commandments. The divine Paul also used this testimony: “For if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. For with the heart one believes unto righteousness, and with the mouth one confesses unto salvation.” He has also set out the prizes for keeping the laws and for transgressing them: life and death.
Deut 29:19–21 (29:18-Deut LXX) (quotation, high confidence) · Deut 29:29 (29:28 LXX) (quotation, high confidence) · Deut 30:1–5 (allusion, high confidence) · Deut 30:11–14 (quotation, high confidence) · Rom 10:9–10 (quotation, high confidence) · Deut 30:15–19 (allusion, high confidence)
Notes and citation
Summary: Moses condemns deliberate contempt of the law, promises restoration to the repentant, and shows the law is near and easy to keep, as Paul applies to faith in Christ.
- Deut 29:19–21 (29:18–20 in the Septuagint); 29:29 (29:28 in the Septuagint); 30:1–5; 30:11–14 (Septuagint, “in your hands”); Rom 10:9–10; Deut 30:15–19. “Four hundred years” counts from the fall of Jerusalem in AD 70 to Theodoret's day. The printed text has “ξυλείας” where “slavery” (δουλείας) is meant; translated by sense. Theodoret's statements about the Jews are translated as written.
Notes on the original text
- Digital text corrected (OCR letters lost; footnote marker; repeated syllable; split word; stray letter; stray mark): ταύτης της, → ταύτης,; πορεύσομαι; ι Τὸν → πορεύσομαι; Τὸν; ἀσεβείας νέσθαι → ἀσεβείας γενέσθαι; λή·ψεται → λήψεται; αὐτὴν *, → αὐτὴν,; φυλα κῆς → φυλακῆς.
Cite (SBL): Theodoret, Quaest. Oct. 5.38 (PG 80 80:441; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/5-38). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/5-38
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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.
5.39PG 80 80:443
Τί δήποτε μετὰ ἑπτὰ ἔτη προσέταξεν ὁ νομοθέτης ταύτην αὐτοῖς ἀναγνωσθῆναι τὴν βίβλον ; Οὐκ ἦγον σχολὴν πολεμοῦντες, καὶ τὰς πόλεις πολιορκοῦντες καὶ μέντοι, καὶ μετὰ τὴν νίκην, κατὰ φυλὰς τὴν γῆν μεριζόμενοι, καὶ κατὰ δήμους, καὶ πατριὰς, καὶ καθ᾽ ἕνα· εἶτα οἰκοδομοῦντες, καὶ γεωργοῦντες, καὶ τ᾿ ἄλλα ποιοῦντες, ὅσα πράττειν ἀνάγκη τοὺς ξένης γῆς τὴν δεσποτείαν παρειληφότας. Τούτου χάριν τῷ ἑβδόμῳ ἔτει, μετὰ τὴν τούτων ἀπαλλαγὴν, γενέσθαι προσέταξε τὴν ἀνάγνωσιν.
Ti dēpote meta hepta etē prosetaxen ho nomothetēs tautēn autois anagnōsthēnai tēn biblon ? Ouk ēgon scholēn polemountes, kai tas poleis poliorkountes kai mentoi, kai meta tēn nikēn, kata phylas tēn gēn merizomenoi, kai kata dēmous, kai patrias, kai kath᾽ hena; eita oikodomountes, kai geōrgountes, kai t᾿ alla poiountes, hosa prattein anankē tous xenēs gēs tēn despoteian pareilēphotas. Toutou charin tǭ hebdomǭ etei, meta tēn toutōn apallagēn, genesthai prosetaxe tēn anagnōsin.
Why did the lawgiver order this book to be read to them after seven years? They had no leisure while they were fighting and besieging the cities; and also after the victory, while they were dividing the land by tribes, by clans, by families and by individuals; then building, farming and doing all the other things that those who have taken possession of a foreign land must do. For this reason he ordered the reading to take place in the seventh year, after they were free of these tasks.
Deut 31:10–13 (allusion, high confidence)
Notes and citation
Summary: The law was to be read every seventh year, when Israel had leisure from war and settlement.
- Deut 31:10–13.
Notes on the original text
- Digital text corrected (repeated syllable; stray letter; stray letters): ἀναγνωσθή θῆναι → ἀναγνωσθῆναι; Οὐκ ἐ8 ἦγον → Οὐκ ἦγον; καὶ ο πατριὰς → καὶ πατριὰς.
Topics: Scripture and canon
Cite (SBL): Theodoret, Quaest. Oct. 5.39 (PG 80 80:443; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/5-39). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/5-39
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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.
5.40PG 80 80:443
Διατί τὸν οὐρανὸν καὶ τὴν γῆν διαμαρτύρεσθαι προσετάχθη ; Οὐκ ἐπειδὴ ἔμψυχα ταῦτα καὶ λογικά, ἀλλ᾽ ὅτι πάντων ἐστὶ τῶν κτισμάτων περιεκτικά. Τοῦτο καὶ Ἠσαΐας ὁ προφήτης πεποίηκεν· "Ακουε γὰρ, φησὶν, οὐρανέ, καὶ ἐνωτίζου, γῆ, ὅτι Κύριος ἐλάλησε. Τοῦτο καὶ ὁ θεῖος Ἱερεμίας Ἐξέστη γὰρ, φησὶν, ὁ οὐρανὸς ἐπὶ τούτῳ, καὶ ἔφριξεν ἐπιπλεῖον ἡ γῆ, λέγει Κύριος. Ἐπειδὴ γὰρ εἰς μαρτυρίαν αὐτὰ τῆς ἀπειλῆς ὁ νομοθέτης ἐκάλεσεν, εἰκότως μετὰ τὴν τῶν νόμων παράβασιν, καὶ φρίξαι λέγεται, καὶ ἐκστῆναι. Οὕτω καὶ Ἰακὼβ καὶ ὁ Λάβαν τὸν βουνὸν ὠνόμασαν βουνὸν τῆς μαρτυρίας καὶ Ἀβραὰμ ὁ πατριάρχης, καὶ ᾿Αβιμέλεχ τῶν Γεράρων ὁ βασιλεὺς, φρέαρ τοῦ ὅρκου· ὡς ἐκεῖ μεθ᾽ ὅρκου ποιησάμενοι τὰς συνθήκας.
Diati ton ouranon kai tēn gēn diamartyresthai prosetachthē ? Ouk epeidē empsycha tauta kai logika, all᾽ hoti pantōn esti tōn ktismatōn periektika. Touto kai Ēsaïas ho prophētēs pepoiēken; "Akoue gar, phēsin, ourane, kai enōtizou, gē, hoti Kyrios elalēse. Touto kai ho theios Hieremias Exestē gar, phēsin, ho ouranos epi toutǭ, kai ephrixen epipleion hē gē, legei Kyrios. Epeidē gar eis martyrian auta tēs apeilēs ho nomothetēs ekalesen, eikotōs meta tēn tōn nomōn parabasin, kai phrixai legetai, kai ekstēnai. Houtō kai Iakōb kai ho Laban ton bounon ōnomasan bounon tēs martyrias kai Abraam ho patriarchēs, kai ᾿Abimelech tōn Gerarōn ho basileus, phrear tou horkou; hōs ekei meth᾽ horkou poiēsamenoi tas synthēkas.
Why was he commanded to call heaven and earth to witness? Not because they are living and rational, but because they contain all created things. The prophet Isaiah also did this: “Hear, O heaven, and give ear, O earth, for the Lord has spoken.” So did the divine Jeremiah: “Heaven was astonished at this, and the earth shuddered greatly, says the Lord.” For since the lawgiver called them as witnesses of the threat, fittingly, after the transgression of the laws, they are said to shudder and be astonished. So too Jacob and Laban named the hill “the hill of witness,” and Abraham the patriarch and Abimelech king of Gerar named the well “the well of the oath,” as having made their agreements there with an oath.
Deut 31:28 (allusion, high confidence) · Deut 32:1 (allusion, high confidence) · Isa 1:2 (quotation, high confidence) · Jer 2:12 (quotation, high confidence) · Gen 31:47–48 (allusion, high confidence) · Gen 21:31 (allusion, high confidence)
Notes and citation
Summary: Heaven and earth are called as witnesses because they contain all creation, as hills and wells were named witnesses of covenants.
- Deut 31:28; 32:1; Isa 1:2; Jer 2:12; Gen 31:47–48; Gen 21:31.
Cite (SBL): Theodoret, Quaest. Oct. 5.40 (PG 80 80:443; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/5-40). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/5-40
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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.
5.41PG 80 80:443
Πῶς νοητέον τὸ, Ἐγὼ παραζηλώσω ὑμᾶς ἐπ᾿ οὐκ ἔθνει, ἐπ᾿ ἔθνει ἀσυνέτῳ παροργιῶ ὑμᾶς ; Οὐκ ἔθνος ἓν οἱ τῷ Σωτῆρι Χριστῷ πεπιστευκότες, ἀλλὰ μυρία. Καὶ ταῦτα δὲ ποτε ἀσύνετα ἦν, καὶ ἀνόητα, ᾗ φησιν ὁ μακάριος Παῦλος· Ἦμεν γάρ ποτε καὶ ἡμεῖς ἀνόητοι, ἀπειθεῖς, πλανώμενοι, δουλεύοντες ἐπιθυμίαις καὶ ἡδοναῖς ποικίλαις, καὶ τὰ ἑξῆς. Ωσπερ τοίνυν, φησὶν, ὑμεῖς τὸν ἕνα καταλιπόντες Θεὸν, πολλοὺς ψευδωνύμους προτετιμήκατε οὕτως ἐγὼ τὸν ἕνα λαὸν ἀποῤῥίψας, πᾶσι τοῖς ἔθνεσι παρέξω τὴν σωτηρίαν. ᾿Αλλ᾽ ὑμεῖς μὲν, τοὺς οὐχ ὄντας τετιμηκότες θεοὺς οὐκ ἀπεφήνατε θεούς. Ἐγὼ δὲ τὰ ἀσύνετα ἔθνη θείας ἐμπλήσω σοφίας· ὑμεῖς δὲ ὁρῶντες τῷ φθόνῳ τακήσεσθε.
Pōs noēteon to, Egō parazēlōsō hymas ep᾿ ouk ethnei, ep᾿ ethnei asynetǭ parorgiō hymas ? Ouk ethnos hen hoi tǭ Sōtēri Christǭ pepisteukotes, alla myria. Kai tauta de pote asyneta ēn, kai anoēta, hę̄ phēsin ho makarios Paulos; Ēmen gar pote kai hēmeis anoētoi, apeitheis, planōmenoi, douleuontes epithymiais kai hēdonais poikilais, kai ta hexēs. Ōsper toinyn, phēsin, hymeis ton hena katalipontes Theon, pollous pseudōnymous protetimēkate houtōs egō ton hena laon aporrhipsas, pasi tois ethnesi parexō tēn sōtērian. ᾿All᾽ hymeis men, tous ouch ontas tetimēkotes theous ouk apephēnate theous. Egō de ta asyneta ethnē theias emplēsō sophias; hymeis de horōntes tǭ phthonǭ takēsesthe.
How is “I will make you jealous with what is no nation; with a foolish nation I will provoke you” to be understood? Those who have believed in Christ the Saviour are not one nation but countless ones. And these were once foolish and senseless, as the blessed Paul says: “For we too were once senseless, disobedient, led astray, slaves to various desires and pleasures,” and so on. As you, he means, abandoned the one God and preferred many falsely named ones, so I will reject the one people and give salvation to all the nations. But you, though you honoured those who are not gods, did not make them gods; whereas I will fill the foolish nations with divine wisdom, and you, seeing it, will waste away with envy.
Deut 32:21 (quotation, high confidence) · Rom 10:19 (allusion, medium confidence) · Titus 3:3 (quotation, high confidence)
Notes and citation
Summary: God's threat to provoke Israel by a “no nation” is fulfilled in the many nations that believed in Christ.
- Deut 32:21; Rom 10:19; Titus 3:3. Theodoret's reading of the verse as Israel's rejection is translated as written.
Notes on the original text
- Digital text corrected (joined words; split word; stray letters): ἓνοἱ → ἓν οἱ; δουλεύον τες → δουλεύοντες; ἑξῆς. χχι, Ωσπερ → ἑξῆς. Ωσπερ.
Cite (SBL): Theodoret, Quaest. Oct. 5.41 (PG 80 80:443; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/5-41). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/5-41
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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.
5.42PG 80 80:445
Πῶς νοητέον τὸ, Εὐφράνθητε, ἔθνη, μετὰ τοῦ λαοῦ αὐτοῦ, καὶ ἐνισχυσάτωσαν αὐτοὺς πάντες ἄγγελοι Θεοῦ Καὶ ἐξ Ἰουδαίων πολλαὶ μυριάδες ἐπίστευσαν τῷ Δεσπότη Χριστῷ, καὶ τὸ πλεῖστον τῶν κατὰ τὴν οἰκουμένην ἐθνῶν· ἀλλὰ τοῖς ἔθνεσι τὴν διδασκαλίαν οἱ ἐξ Ἰουδαίων πεπιστευκότες παρέδωκαν Ἐξ Ἰουδαίων γὰρ οἱ θεῖοι ἀπόστολοι. Ταῦτα τοίνυν προθεσπίζων ὁ προφήτης ἔφη· Εὐφράνθητε, ἔθνη, μετὰ τοῦ λαοῦ αὐτοῦ, τουτέστι τῶν ἐξ Ἰουδαίων πεπιστευκότων καὶ ἐνισχυσάτωσαν αὐτοὺς πάντες ἄγγελοι Θεοῦ, τοὺς εἰς αὐτὸν πεπιστευκότας. Καὶ γὰρ τοῦ Σωτῆρος ἡμῶν γεννηθέντος, χορὸς ἀγγέλων ὑμνεῖ τὴν θείαν φιλανθρωπίαν, βοῶν Δόξα ἐν ὑψίστοις Θεῷ, καὶ ἐπὶ γῆς εἰρήνη, ἐν ἀνθρώποις εὐδοκία.» Καὶ τὰς ἀσπάρτους δὲ καὶ ἀλοχεύτους ἐκείνας ὠδῖνας Γαβριήλ προείρηκεν ὁ ἀρχάγγελος. Κὰν τῷ πρὸς τὸν διάβολον ἀγῶνι παρῆσαν τῶν ἀγγέλων οἱ δῆμοι. Προσελθόντες γὰρ, φησὶν, ἄγγελοι διηκόνουν αὐτῷ. Καὶ τῷ πάθει δὲ παρῆσαν, καὶ μετὰ τὴν ἀνάστασιν τῷ τάφῳ προσήδρευον, καὶ ταῖς γυναιξὶν ἔλεγον· Τί ζητεῖτε τὸν ζῶντα μετὰ τῶν νεκρῶν; Καὶ μετὰ τὴν εἰς οὐρανοὺς ἄνοδον τοῖς ἱεροῖς ἔφασαν ἀποστόλοις· Τί ἑστήκατε ἐμβλέποντες εἰς τὸν οὐρανόν; οὗτος ὁ Ἰησοῦς ὁ ἀναληφθεὶς ἀφ᾽ ὑμῶν εἰς τὸν οὐρανὸν, οὕτως ἐλεύσεται, ὃν τρόπον ἐθεάσασθε αὐτὸν πορευόμενον εἰς τὸν οὐρανόν. Καὶ τῷ Κορνηλίῳ ἄγγελος τὰ κατὰ τὸν μέγαν Πέτρον ἐμήνυσε. Καὶ ὁ θεῖος ᾿Απόστολος ἐν τῷ πλοίῳ τοῖς συμπλέουσιν ἔφη Ὤφθη μοι ἄγγελος τοῦ Θεοῦ οὗ είμι. Καὶ πολλὰ δὲ τοιαῦτα εὕροι τις ἂν, εἴπερ ἐθέλῃ Ταῦτα μέντοι περὶ τῶν πεπιστευκότων εἰπὼν ὁ προφήτης, προλέγει καὶ τῶν ἀπίστων τὰς τιμωρίας, καὶ δήλας τούτων τὰς αἰτίας ποιεῖ. Ἔφη γὰρ οὕτως Ὅτι τὸ αἷμα τῶν υἱῶν αὐτοῦ ἐκδικεῖται, καὶ ἐκδικήσει, καὶ ἀνταποδώσει δίκην τοῖς ἐχθροῖς αὐτοῦ, καὶ τοῖς μισοῦσιν αὐτὸν ἀνταποδώσει καὶ ἐκκαθαριεῖ Κύριος τὴν γῆν τοῦ λαοῦ αὐτοῦ. Υἱοὺς δὲ νῦν τοῦ Θεοῦ κέκληκε τοὺς ἁγίους, οὓς ἀνεῖλον οἱ μιαιφόνοι. Ἵνα γὰρ τῶν προφητῶν τὰς σφαγὰς καταλίπω, καὶ τοῦ Δεσπότου τὸ σωτήριον πάθος, τὸν μὲν καλλίνικον κατέλευσαν Στέφανον, ξύλῳ δὲ τὸν μέγαν ἀνεῖλον Ἰάκωβον· εἰς θεραπείαν δὲ αὐτῶν καὶ τὸν ἕτερον Ἰάκωβον Ἡρώδης ἀπετυμπάνισε, καὶ πολλὰς δὲ ἄλλας μιαιφονίας ἐτόλμησαν καὶ τῶν τῷ Κυρίῳ πεπιστευκότων τὰς οἰκίας ἐξεπόρθησαν. Καὶ τοῦτο δε δεδήλωκεν ὁ θεῖος ᾿Απόστολος ἐν τῇ πρὸς Ἑβραίους Ἐπιστολῇ· Καὶ τὴν ἁρπαγὴν τῶν ὑπαρχόντων ὑμῶν μετὰ χαρᾶς προσεδέξασθε. Καὶ Θεσσαλονικεῦσι δὲ ἐπιστέλλων οὕτως ἔφη· Μιμηταὶ γὰρ ἐγένεσθε τῶν ἁγίων τῶν ἐν τῇ Ἰουδαίᾳ. Τὰ γὰρ αὐτὰ καὶ ὑμεῖς ἐπάθετε ὑπὸ τῶν ἰδίων συμφυλετῶν, καθάπερ ἐκεῖνοι ὑπὸ τῶν Ἰουδαίων, τῶν καὶ τὸν Κύριον Ἰησοῦν ἀποκτεινάντων, καὶ τοὺς ἰδίους προφήτας, καὶ ἡμᾶς ἐκδιωξάντων, καὶ Θεῷ μὴ ἀρεσκόντων, καὶ πᾶσιν ἀνθρώποις ἐναντίων. Ταῦτα καὶ ὁ Κύριος αὐτῶν κατηγόρησεν ἐν τῇ τοῦ ἀμπελῶνος παραβολῇ, ὅτι τῶν δούλων ὃν μὲν ἔδειραν, ὃν δὲ ἀπέκτειναν, ὃν δὲ ἐλιθοβόλησαν· τούτου χάριν αὐτοὺς εἰς πᾶσαν τὴν οἰκουμένην διέσπειρεν.
Pōs noēteon to, Euphranthēte, ethnē, meta tou laou autou, kai enischysatōsan autous pantes angeloi Theou Kai ex Ioudaiōn pollai myriades episteusan tǭ Despotē Christǭ, kai to pleiston tōn kata tēn oikoumenēn ethnōn; alla tois ethnesi tēn didaskalian hoi ex Ioudaiōn pepisteukotes paredōkan Ex Ioudaiōn gar hoi theioi apostoloi. Tauta toinyn prothespizōn ho prophētēs ephē; Euphranthēte, ethnē, meta tou laou autou, toutesti tōn ex Ioudaiōn pepisteukotōn kai enischysatōsan autous pantes angeloi Theou, tous eis auton pepisteukotas. Kai gar tou Sōtēros hēmōn gennēthentos, choros angelōn hymnei tēn theian philanthrōpian, boōn Doxa en hypsistois Theǭ, kai epi gēs eirēnē, en anthrōpois eudokia.» Kai tas aspartous de kai alocheutous ekeinas ōdinas Gabriēl proeirēken ho archangelos. Kan tǭ pros ton diabolon agōni parēsan tōn angelōn hoi dēmoi. Proselthontes gar, phēsin, angeloi diēkonoun autǭ. Kai tǭ pathei de parēsan, kai meta tēn anastasin tǭ taphǭ prosēdreuon, kai tais gynaixin elegon; Ti zēteite ton zōnta meta tōn nekrōn? Kai meta tēn eis ouranous anodon tois hierois ephasan apostolois; Ti hestēkate emblepontes eis ton ouranon? houtos ho Iēsous ho analēphtheis aph᾽ hymōn eis ton ouranon, houtōs eleusetai, hon tropon etheasasthe auton poreuomenon eis ton ouranon. Kai tǭ Kornēliǭ angelos ta kata ton megan Petron emēnyse. Kai ho theios ᾿Apostolos en tǭ ploiǭ tois sympleousin ephē Ōphthē moi angelos tou Theou hou eimi. Kai polla de toiauta heuroi tis an, eiper ethelę̄ Tauta mentoi peri tōn pepisteukotōn eipōn ho prophētēs, prolegei kai tōn apistōn tas timōrias, kai dēlas toutōn tas aitias poiei. Ephē gar houtōs Hoti to haima tōn huiōn autou ekdikeitai, kai ekdikēsei, kai antapodōsei dikēn tois echthrois autou, kai tois misousin auton antapodōsei kai ekkathariei Kyrios tēn gēn tou laou autou. Huious de nyn tou Theou keklēke tous hagious, hous aneilon hoi miaiphonoi. Hina gar tōn prophētōn tas sphagas katalipō, kai tou Despotou to sōtērion pathos, ton men kallinikon kateleusan Stephanon, xylǭ de ton megan aneilon Iakōbon; eis therapeian de autōn kai ton heteron Iakōbon Hērōdēs apetympanise, kai pollas de allas miaiphonias etolmēsan kai tōn tǭ Kyriǭ pepisteukotōn tas oikias exeporthēsan. Kai touto de dedēlōken ho theios ᾿Apostolos en tę̄ pros Hebraious Epistolę̄; Kai tēn harpagēn tōn hyparchontōn hymōn meta charas prosedexasthe. Kai Thessalonikeusi de epistellōn houtōs ephē; Mimētai gar egenesthe tōn hagiōn tōn en tę̄ Ioudaią. Ta gar auta kai hymeis epathete hypo tōn idiōn symphyletōn, kathaper ekeinoi hypo tōn Ioudaiōn, tōn kai ton Kyrion Iēsoun apokteinantōn, kai tous idious prophētas, kai hēmas ekdiōxantōn, kai Theǭ mē areskontōn, kai pasin anthrōpois enantiōn. Tauta kai ho Kyrios autōn katēgorēsen en tę̄ tou ampelōnos parabolę̄, hoti tōn doulōn hon men edeiran, hon de apekteinan, hon de elithobolēsan; toutou charin autous eis pasan tēn oikoumenēn diespeiren.
How is “Rejoice, O nations, with his people, and let all the angels of God strengthen them” to be understood? Many tens of thousands of the Jews too believed in Christ the Master, and most of the nations throughout the world; but it was those of the Jews who believed who handed on the teaching to the nations, for the divine apostles were from the Jews. Foretelling these things, then, the prophet said: “Rejoice, O nations, with his people,” that is, with those of the Jews who believed; “and let all the angels of God strengthen them,” that is, those who believed in him. For when our Saviour was born, a choir of angels sang of the divine kindness, crying, “Glory to God in the highest, and on earth peace, good will among men.” And Gabriel the archangel foretold that birth without seed and without labour. And in the contest with the devil the companies of angels were present: “For angels came,” it says, “and ministered to him.” They were present at the passion too, and after the resurrection they attended the tomb and said to the women, “Why do you seek the living among the dead?” And after the ascension into heaven they said to the holy apostles, “Why do you stand looking into heaven? This Jesus, who was taken up from you into heaven, will come in the same way as you saw him going into heaven.” And an angel told Cornelius about the great Peter. And the divine Apostle on the ship said to those sailing with him, “There appeared to me an angel of the God to whom I belong.” One could find many such things if one wished. Having said these things about the believers, the prophet also foretells the punishments of the unbelievers and makes their causes plain. For he spoke thus: “For the blood of his sons is avenged, and he will avenge and repay justice to his enemies, and repay those who hate him; and the Lord will cleanse the land of his people.” He has here called the saints whom the murderers killed “sons of God.” To pass over the slaughter of the prophets and the saving passion of the Master, they stoned the victorious Stephen, they killed the great James with a club, and to please them Herod beheaded the other James; they dared many other murders and plundered the houses of those who believed in the Lord. The divine Apostle showed this too in the Letter to the Hebrews: “And you accepted joyfully the plundering of your property.” And writing to the Thessalonians he said: “For you became imitators of the saints in Judea; for you suffered the same things from your own countrymen as they did from the Jews, who killed both the Lord Jesus and their own prophets, and drove us out, and do not please God, and oppose all men.” The Lord too accused them of this in the parable of the vineyard: of the servants, they beat one, killed another and stoned another. For this reason he scattered them over the whole world.
Deut 32:43 (quotation, high confidence) · Rom 15:10 (allusion, medium confidence) · Luke 2:14 (quotation, high confidence) · Luke 1:26–35 (allusion, high confidence) · Matt 4:11 (quotation, high confidence) · Luke 24:5 (quotation, high confidence) · Acts 1:11 (quotation, high confidence) · Acts 10:3–6 (allusion, high confidence) · Acts 27:23 (quotation, high confidence) · Acts 7:58–60 (allusion, high confidence) · Acts 12:2–3 (allusion, high confidence) · Heb 10:34 (quotation, high confidence) · 1 Thess 2:14–15 (quotation, high confidence) · Matt 21:35 (quotation, high confidence)
Notes and citation
Summary: The Song of Moses foretells the joy of Jewish and Gentile believers, attended by angels throughout Christ's life, and the punishment of those who killed the saints.
- The question is intact; the edition prints it without a question mark. Deut 32:43 (Septuagint; cf. Rom 15:10; Heb 1:6). Luke 2:14; 1:26–35; Matt 4:11; Luke 24:5; Acts 1:11; Acts 10:3–6; 27:23; Acts 7:58–60; Acts 12:2–3; Heb 10:34; 1 Thess 2:14–15; Matt 21:35. The death of James “the Just” by a club is told by Hegesippus in Eusebius, Hist. eccl. 2.23. Theodoret's polemic against the Jews, partly in Paul's words, is translated as written. The words “the sons” and a stray letter printed inside the sentence are removed.
Notes on the original text
- Digital text corrected (joined words; stray letters; stray letters from a neighbouring column; stray mark): Καὶτὰς → Καὶ τὰς; Υἱοὺς δὲ νῦν αὐτόν. Λ του Θεοῦ κεκληκε → Υἱοὺς δὲ νῦν τοῦ Θεοῦ κέκληκε; μετὰ χαρᾶς σε προσεδέξασθε → μετὰ χαρᾶς προσεδέξασθε; ἔφη - Μιμηταὶ → ἔφη· Μιμηταὶ; τῶν καὶ " τὸν → τῶν καὶ τὸν.
Topics: Persecution, Martyrdom
Cite (SBL): Theodoret, Quaest. Oct. 5.42 (PG 80 80:445; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/5-42). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-octateuchum/5-42
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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.