Questions on Kings and Chronicles 3.19–3.41
Greek text: PG 80.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 3
3.19PG 80 80:681
Τί ἐστι, Καὶ ἔδωκεν αὐτὰς Φαραὼ ἀποστολάς τῇ θυγατρὶ αὐτοῦ, γυναικὶ Σολομῶντος "Ας εἶλε πόλεις προῖκα αὐτῇ δέδωκε, τῷ Σολομῶντι κατεγγυήσας
Ti esti, Kai edōken autas Pharaō apostolas tę̄ thygatri autou, gynaiki Solomōntos "As eile poleis proika autę̄ dedōke, tǭ Solomōnti katengyēsas
What does “And Pharaoh gave them as a dowry to his daughter, Solomon's wife” mean? He gave the cities he had captured to her as a dowry when he betrothed her to Solomon.
1 Kgs 9:16 (quotation, high confidence)
Notes and citation
Summary: Pharaoh gave the cities he had captured as his daughter's dowry.
- 1 Kgs 9:16 (LXX ἀποστολάς). The printed question lacks a question mark; this short question holds one question and answer.
Notes on the original text
- Digital text corrected (word split by the OCR): Σολο μῶντι → Σολομῶντι.
Cite (SBL): Theodoret, Quaest. Reg. 3.19 (PG 80 80:681; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-regnorum/3-19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-regnorum/3-19
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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.
3.20PG 80 80:681
Πῶς νοητέον τὸ, ᾿Απέστειλε Χιράμ βασιλεύς Τύρου τοὺς παῖδας αὐτοῦ χρῖσαι τὸν Σολομῶντα ἀντὶ Δαβὶδ τοῦ πατρὸς αὐτοῦ; Χρίσιν τὴν χειροτονίαν ἐκάλεσεν· οὐχ ὅτι ὁ ἀλλόφυλος ἔχριε τοῦ Ἰσραὴλ τὸν βασιλέα ἀλλ' ὡς πατρῷος φίλος, σύμψηφος ἐγένετο τῇ βασιλείᾳ.
Pōs noēteon to, ᾿Apesteile Chiram basileus Tyrou tous paidas autou chrisai ton Solomōnta anti Dabid tou patros autou? Chrisin tēn cheirotonian ekalesen; ouch hoti ho allophylos echrie tou Israēl ton basilea all' hōs patrǭos philos, sympsēphos egeneto tę̄ basileią.
How should “Hiram king of Tyre sent his servants to anoint Solomon in place of David his father” be understood? It called the appointment an anointing; not that the foreigner anointed the king of Israel, but that, as a friend of his father, he gave his vote to the kingship.
1 Kgs 5:1 (3 Kgdms 5:15 LXX) (quotation, high confidence)
Notes and citation
Summary: Hiram did not literally anoint Solomon but, as David's friend, endorsed his accession.
- 1 Kgs 5:1 (LXX 5:15, “to anoint”).
Cite (SBL): Theodoret, Quaest. Reg. 3.20 (PG 80 80:681; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-regnorum/3-20). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-regnorum/3-20
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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.
3.21PG 80 80:681
Τὸ μαχεὶρ τί σημαίνει; Μέτρον ἑρμηνεύεται· «Ἕδωκε γὰρ, φησὶν, ὁ Σολομὼν τῷ Χιρὰμ εἴκοσι χιλιάδας κόρων πυροῦ μαχεὶρ τῷ οἴκῳ αὐτοῦ, καὶ εἴκοσι χιλιάδας βέθ έλαίου κεκομμένου. Τὸ δὲ βὲθ οἱ ἄλλοι βάτον ἡρμήνευσαν. Ὁ δὲ βάτος μέτρον ἐστὶ Παλαιστίνων, ἑβδομήκοντα καὶ τέσσαρας χόας χωροῦν, ὡς Ιώσηπος ἔφησεν
To macheir ti sēmainei? Metron hermēneuetai; «Hedōke gar, phēsin, ho Solomōn tǭ Chiram eikosi chiliadas korōn pyrou macheir tǭ oikǭ autou, kai eikosi chiliadas beth elaiou kekommenou. To de beth hoi alloi baton hērmēneusan. Ho de batos metron esti Palaistinōn, hebdomēkonta kai tessaras choas chōroun, hōs Iōsēpos ephēsen
What does machir signify? It is interpreted as a measure. “For Solomon gave Hiram,” it says, “twenty thousand kors of wheat as machir for his household, and twenty thousand beth of beaten oil.” The others translated beth as bath. The bath is a measure of the Palestinians holding seventy-four choes, as Josephus said.
1 Kgs 5:11 (3 Kgdms 5:25 LXX) (quotation, high confidence)
Notes and citation
Summary: Machir and beth (bath) are measures; Josephus gives the size of the bath.
- 1 Kgs 5:11 (LXX 5:25); Josephus, Ant. 8.2.9. A displaced duplicate of the answer to 3.20 printed inside the word “translated” is removed by a logged correction.
Notes on the original text
- Digital text corrected (displaced duplicate of the answer to 3.20 printed inside the word ἡρμήνευσαν; stray letters): βάτον ἡροὐ γὰρ ὡς ἀλλόφυλος ἔχρισε τὸν Δαβὶδ τὸν βασιλέα· ἀλλ᾿ ὡς πατρόφιλος σύμψηφος ἐγένετο τῆς βασιλείας. μήνευσαν → βάτον ἡρμήνευσαν; χόας το χωροῦν → χόας χωροῦν.
Extrabiblical texts: Josephus, Ant. 8.2.9 (Josephus (works); allusion)
Cite (SBL): Theodoret, Quaest. Reg. 3.21 (PG 80 80:681; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-regnorum/3-21). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-regnorum/3-21
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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.
3.22PG 80 80:683
Τι δήποτε οὐκ εὐθὺς βασιλεύσας, ἀλλ' ἐν τετάρτῳ ἔτει τῆς οἰκοδομίας ἤρξατο; Τὰς ὕλας ηὐτρέπισε πρότερον· εἶθ' οὕτω κατέπηξε τὰ θεμέλια τοῦτο καὶ ὁ ἱστοριογράφος ἐδίδαξε Καὶ ἡτοίμασε τοὺς λίθους, καὶ τὰ ξύλα, τρισὶν ἔτεσιν εἰς τὴν οἰκοδομὴν τοῦ οἴκου.
Ti dēpote ouk euthys basileusas, all' en tetartǭ etei tēs oikodomias ērxato? Tas hylas ēutrepise proteron; eith' houtō katepēxe ta themelia touto kai ho historiographos edidaxe Kai hētoimase tous lithous, kai ta xyla, trisin etesin eis tēn oikodomēn tou oikou.
Why did he begin the building not as soon as he became king, but in the fourth year? He first prepared the materials, and then laid the foundations. The historian taught this: “And he prepared the stones and the timber for three years for the building of the house.”
1 Kgs 6:1 (allusion, high confidence) · 1 Kgs 5:18 (3 Kgdms 5:32 LXX) (quotation, high confidence)
Notes and citation
Summary: Solomon spent three years preparing materials before laying the temple's foundations in his fourth year.
- 1 Kgs 6:1; 5:18 (LXX 5:32, “three years”).
Notes on the original text
- Digital text corrected (stray letter; stray letters): τετάρτῳτι ἔτει → τετάρτῳ ἔτει; τοῦτο καὶ ὰ ὁ → τοῦτο καὶ ὁ.
Cite (SBL): Theodoret, Quaest. Reg. 3.22 (PG 80 80:683; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-regnorum/3-22). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-regnorum/3-22
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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.
3.23PG 80 80:683
Εἰ λίθοις ἀπελεκήτοις τὸν ναὸν ᾠκοδόμησε, ποῦ τοσούτων ἐδεῖτο λατόμων; Αὐτὸν τὸν ναὸν ἐξ ἀπελεκήτων ᾠκοδόμησε λίθων, τῆς θείας Προνοίας τοιούτους αὐτοφυεῖς εὑρεθῆναι λίθους ἐθελησάσης, ὥστε μηδενὸς εἰς ἁρμονίαν δεηθῆναι σιδήρου, ἀλλ᾽ ὑπὲρ πᾶσαν οἰκοδομικὴν τέχνην ἀλλήλοις συναρμοσθῆναι. Τοῖς δὲ τμητοῖς λίθοις τὸν τοῦ ἱεροῦ περίβολον ἐδομήσατο, καὶ τὰ βασίλεια, καὶ τὸ τῆς μητροπόλεως τεῖχος, καὶ τὰς ἄλλας πόλεις, ἂς ὀχυρωτέρας ἀπέφηνεν. Ἐν κεφαλαίῳ δὲ τοῦ νεὼ τὴν οἰκοδομίαν ἐκφράσω. Τούτου τὸ μῆκος ἐξήκοντα πήχεων ἦν, εἴκοσι δὲ τὸ εὗρος. Ἐτέτραπτο δὲ οὐ πρὸς ἕω· ἵνα οἱ προσευχόμενοι μὴ τὸν ἥλιον ἀνίσχοντα προσκυνῶσιν, ἀλλὰ τὸν τοῦ ἡλίου Δεσπότην. Θαυμαζέτω δὲ μηδεὶς, εἰ τῆς θείας Γραφῆς τεσσαράκοντα πήχεων τὸ μῆκος, εἴκοσι δὲ τὸ εὗρος εἰρηκυίας τὸ μῆκος ἑξήκοντα εἶπον ἐγώ. Μετ' ὀλίγα γὰρ καὶ τῶν ἄλλων εἴκοσι ἐπιμέμνηται, τὰ ἅγια τῶν ἁγίων ἐπιδεικνῦσα. Ταῦτα καὶ Δαβεὶρ ὀνομάζει. Οὐκοῦν τεσσαράκοντα μὲν πήχεων ὁ ἄλλος ναὸς ἦν, εἴκοσι δὲ τῶν ἁγίων τὰ ῞Αγια. Συνῳκοδόμηντο δὲ τῷ ναῷ καὶ ἔξωθεν οἰκίσκοι ἕτεροι, ὥστε καὶ τὴν οἰκοδομὴν συνέχειν, καὶ μηδένα τῶν Λευῖτῶν προσψαύειν τοῖς τοῦ ναοῦ τοίχοις. Μόνοις γὰρ τοῖς ἱερεῦσιν εἰσιτητὸν ἦν εἰς τὸν πρῶτον ναὸν τὸν καλούμενον ῞Αγια· εἰς δὲ τὸ ἄδυτον καὶ ἀνάκτορον, ἅπερ ῞Αγια τῶν ἁγίων ὠνόμασεν, οὐδὲ τούτοις ἐπιβαίνειν ἐξῆν. Μόνος γὰρ ὁ ἀρχιερεὺς τῶν ἀψαύστων κατατολμᾷν ἐπετέτακτο καὶ οὐδ᾽ οὗτος ἀεὶ, ἀλλ᾽ ἐν τῷ ἑβδόμῳ μηνὶ, τῇ ἡμέρᾳ τοῦ ἱλασμοῦ. Ἐν δέ γε τοῖς οἰκίσκοις ἐκείνοις, τοῖς ἐν κύκλῳ τοῦ ναοῦ δεδομημένοις, τὰ τῆς θείας λειτουργείας ἀπετίθεντο σκεύη. Τοῦ δὲ τοῦ ναοῦ προπύλαιον, ὅπερ Αἱλὰμ ὠνόμασται τῇ Ἑβραίων φωνῇ, ἰσόμετρον μὲν εἶχε τῷ πλάτει τοῦ ναοῦ τὸ μῆκος, δέκα δὲ πήχεων τὸ εὗρος. Φωταγωγοὺς δὲ ὁ ναὸς εἶχεν, ἔνδοθεν μὲν εὐρείας, ἔξωθεν δὲ στενὰς ἄγαν, διατρήτοις δὲ λίθοις κεκαλυμμένας. Τοῦτο γὰρ δηλοῖ τὸ, Ἐποίησε τῷ οἴκῳ θυρίδας δικτυωτὰς κρυπτάς. Μέλαθρα δὲ καλεῖ, τοὺς ἐν κύκλῳ τοῦ ναοῦ δεδομημένους οἰκίσκους θαυμαζέτω δὲ μηδεὶς, εἰ πενταπήχεις μὲν οἱ ἐπίπεδοι ἦσαν, ἑξαπήχεις δὲ οἱ διώροφοι, ἑπταπήχεις δὲ οἱ τριώροφοι. Οἱ τοῖχοι γὰρ ἦσαν εὐρύτεροι κάτω, ὥστε φέρειν τῆς οἰκοδομίας τὸ βάρος. ᾿Αφαιρουμένου δὲ κατὰ μέρος τοῦ εὔρους, προσετέθη τοῖς μὲν διωρόφοις ὁ πῆχυς, τοῖς δὲ τριωρόφοις οἱ δύο. Τοῦτο δὲ καὶ ὁ ἱστοριογράφος ἐδίδαξεν, ὅτι διάστημα ἔδωκε τῷ τοίχῳ κύκλοθεν τοῦ οἴκου, ὅπως μὴ ἐπιλάβωνται τῶν τοίχων τοῦ οἴκου. Ἰώσηπος μέντοι φησὶ, καὶ αὐτὸν τὸν ναὸν διώροφον γεγενῆσθαι, καὶ πᾶν τὸ ὕψος ἑκατὸν εἴκοσι πήχεις εἶναι. Τοῦτο δὲ καὶ τῶν Παραλειπομένων ἡ βίβλος διδάσκει.
Ei lithois apelekētois ton naon ǭkodomēse, pou tosoutōn edeito latomōn? Auton ton naon ex apelekētōn ǭkodomēse lithōn, tēs theias Pronoias toioutous autophyeis heurethēnai lithous ethelēsasēs, hōste mēdenos eis harmonian deēthēnai sidērou, all᾽ hyper pasan oikodomikēn technēn allēlois synarmosthēnai. Tois de tmētois lithois ton tou hierou peribolon edomēsato, kai ta basileia, kai to tēs mētropoleōs teichos, kai tas allas poleis, as ochyrōteras apephēnen. En kephalaiǭ de tou neō tēn oikodomian ekphrasō. Toutou to mēkos exēkonta pēcheōn ēn, eikosi de to heuros. Etetrapto de ou pros heō; hina hoi proseuchomenoi mē ton hēlion anischonta proskynōsin, alla ton tou hēliou Despotēn. Thaumazetō de mēdeis, ei tēs theias Graphēs tessarakonta pēcheōn to mēkos, eikosi de to heuros eirēkuias to mēkos hexēkonta eipon egō. Met' oliga gar kai tōn allōn eikosi epimemnētai, ta hagia tōn hagiōn epideiknysa. Tauta kai Dabeir onomazei. Oukoun tessarakonta men pēcheōn ho allos naos ēn, eikosi de tōn hagiōn ta ῾Agia. Synǭkodomēnto de tǭ naǭ kai exōthen oikiskoi heteroi, hōste kai tēn oikodomēn synechein, kai mēdena tōn Leuitōn prospsauein tois tou naou toichois. Monois gar tois hiereusin eisitēton ēn eis ton prōton naon ton kaloumenon ῾Agia; eis de to adyton kai anaktoron, haper ῾Agia tōn hagiōn ōnomasen, oude toutois epibainein exēn. Monos gar ho archiereus tōn apsaustōn katatolmąn epetetakto kai oud᾽ houtos aei, all᾽ en tǭ hebdomǭ mēni, tę̄ hēmerą tou hilasmou. En de ge tois oikiskois ekeinois, tois en kyklǭ tou naou dedomēmenois, ta tēs theias leitourgeias apetithento skeuē. Tou de tou naou propylaion, hoper Hailam ōnomastai tę̄ Hebraiōn phōnę̄, isometron men eiche tǭ platei tou naou to mēkos, deka de pēcheōn to heuros. Phōtagōgous de ho naos eichen, endothen men eureias, exōthen de stenas agan, diatrētois de lithois kekalymmenas. Touto gar dēloi to, Epoiēse tǭ oikǭ thyridas diktyōtas kryptas. Melathra de kalei, tous en kyklǭ tou naou dedomēmenous oikiskous thaumazetō de mēdeis, ei pentapēcheis men hoi epipedoi ēsan, hexapēcheis de hoi diōrophoi, heptapēcheis de hoi triōrophoi. Hoi toichoi gar ēsan euryteroi katō, hōste pherein tēs oikodomias to baros. ᾿Aphairoumenou de kata meros tou eurous, prosetethē tois men diōrophois ho pēchys, tois de triōrophois hoi dyo. Touto de kai ho historiographos edidaxen, hoti diastēma edōke tǭ toichǭ kyklothen tou oikou, hopōs mē epilabōntai tōn toichōn tou oikou. Iōsēpos mentoi phēsi, kai auton ton naon diōrophon gegenēsthai, kai pan to hypsos hekaton eikosi pēcheis einai. Touto de kai tōn Paraleipomenōn hē biblos didaskei.
If he built the temple of unhewn stones, why did he need so many stonecutters? He built the temple itself of unhewn stones, since divine Providence willed that such stones be found naturally formed, so that no iron was needed to fit them, but they were joined to one another beyond all the art of building. With the cut stones he built the enclosure of the sanctuary, the palace, the wall of the capital, and the other cities that he made stronger. I will describe the construction of the temple in summary. Its length was sixty cubits and its breadth twenty. It did not face east, so that those who prayed would not worship the rising sun but the Master of the sun. Let no one be surprised if I said the length was sixty when the divine Scripture said forty cubits long and twenty wide. For a little later it mentions another twenty, pointing out the Holy of Holies, which it also calls the Dabeir. So the rest of the temple was forty cubits, and the Holy of Holies twenty. Other small chambers were built onto the temple on the outside, both to hold the building together and so that none of the Levites would touch the walls of the temple. For only the priests could enter the first temple, called the Holy Place; and the inner sanctuary and shrine, which it named the Holy of Holies, not even they could enter. Only the high priest was appointed to venture into the untouchable place, and not even he always, but in the seventh month, on the day of atonement. In those small chambers built around the temple the vessels of the divine liturgy were stored. The porch of the temple, which in Hebrew is called Aelam, had a length equal to the breadth of the temple, and a depth of ten cubits. The temple had windows, wide on the inside but very narrow on the outside, covered with pierced stones. For this is what “He made for the house windows latticed and hidden” shows. He calls the small chambers built around the temple “structures.” Let no one be surprised that those on the ground floor were five cubits wide, those on the second story six, and those on the third seven. For the walls were thicker below, so as to bear the weight of the building; and as their thickness was reduced step by step, a cubit was added to the second-story chambers and two to the third. The historian taught this too, that he made an offset in the wall around the house, so that the beams would not take hold of the walls of the house. Josephus, however, says that the temple itself had two stories and that its whole height was a hundred and twenty cubits; and the book of Chronicles teaches this too.
1 Kgs 6:7 (allusion, high confidence) · 1 Kgs 5:17 (allusion, medium confidence) · 1 Kgs 6:2 (allusion, high confidence) · 1 Kgs 6:16 (allusion, high confidence) · 1 Kgs 6:5 (allusion, high confidence) · Lev 16:29 (allusion, medium confidence) · Heb 9:7 (allusion, medium confidence) · 1 Kgs 6:3 (allusion, high confidence) · 1 Kgs 6:4 (quotation, high confidence) · 1 Kgs 6:6 (quotation, high confidence) · 2 Chr 3:4 (allusion, high confidence)
Notes and citation
Summary: Theodoret describes Solomon's temple: unhewn stones for the shrine, the forty-cubit Holy Place and twenty-cubit Holy of Holies, the side chambers, porch and windows.
- 1 Kgs 6:2–10 (LXX; quotation 6:4); 1 Kgs 5:17–18; the day of atonement, Lev 16:29–34; Heb 9:7; Josephus, Ant. 8.3.2; 2 Chr 3:4. Theodoret's statement that the temple stones were unhewn and naturally fitted is his reading of 6:7; translated as written. A displaced fragment (a second form of the sentence on the Holy of Holies) printed inside the word “built” is removed by a logged correction.
Notes on the original text
- Digital text corrected (displaced duplicate lines printed inside the word δεδομημένοις; stray letters; stray mark; word split by the OCR): εἴκοσι το δὲ τὸ εὗρος → εἴκοσι δὲ τὸ εὗρος; Δεσπό την → Δεσπότην; Θαυμαζέτω” δὲ → Θαυμαζέτω δὲ; Συνῳκοδό μηντο → Συνῳκοδόμηντο; τοῦ ναοῦ δεδοτῶν λεγομένων ῞Αγια ἁγίων, ἃ καὶ Δαβίδ ὀνομάζει, ὁ ἄλλος ναὸς τεσσαράκοντα πηχῶν ἦν. Αὐτὰ δὲ τὰ εἰς γὰρ τὰ ἅγια τῶν ἁγίων οὐδὲ τούτοις ἐπιβαίνειν ἐξῆν. μημένοις → τοῦ ναοῦ δεδομημένοις.
Extrabiblical texts: Josephus, Ant. 8.3.2 (Josephus (works); allusion)
Cite (SBL): Theodoret, Quaest. Reg. 3.23 (PG 80 80:683; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-regnorum/3-23). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-regnorum/3-23
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-quaestiones-regnorum-3-23) · 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.
3.24PG 80 80:685
Πῶς νοητέον τὸ, Σφύρα καὶ πέλυξ, καὶ πᾶν σκεῦος σιδηροῦν οὐκ ἠκούσθη ἐν τῷ οἰκοδομεῖσθαι αὐτόν; Καὶ ἤδη ἔφην, ὅτι τὸν ναὸν ἐξ αὐτοφυῶν ᾠκοδόμησε λίθων τοὺς δὲ γε τμητοὺς λίθους, δι' ὧν τοῦ ναοῦ τὸν περίβολον κατεσκεύασεν, ἐν τῷ ὄρει ξεσθῆναι, καὶ ἀλλήλοις συναρμοθῆναι προσέταξεν, ἵνα μηδεμίας λοιπὸν ἐργασίας προσδεηθῶσι. Καὶ ἐνταῦθα δὲ ὁ συγγραφεὺς ἡνίξατο, ὡς ὑπερῷα εἶχεν ὁ ναός. Εἰλικτὴ γὰρ, φησὶν, ἦν ἡ ἀνάβασις εἰς τὴν μέσην, καὶ ἐκ τῆς μέσης ἐπὶ τὰ τριώροφα. Εὐρύτατος γὰρ ὁ τοῖχος ὢν κοχλιώδη τὴν ἀνάβασιν εἶχε· τοῦτο γὰρ εἶπεν εἰλικτήν. Σανίσι δὲ αὐτὸν κεδρίναις συνεκάλυψεν ἅπαντα καὶ πάλιν χρυσῷ τὰς σανίδας κατέκρυψεν. Ἐνδέσμους δὲ τὰς ἱμαντίας ἐκάλεσεν. Ἔφη δὲ ταύτας ἐκ κέδρου κατεσκευάσθαι, καὶ κατὰ πέντε λίθων πήχεις ταύταις ἅπασαν τὴν οἰκοδομίαν δεθῆναι Ὅτι δὲ ἐξήκοντα πήχεων ἦν ὁ ναὸς, ἐντεῦθεν καταμαθεῖν εὐπετές. Εἰρηκὼς γὰρ ἤδη, ὅτι τεσσαράκοντα πήχεων ἦν τὸ μῆκος, μετὰ ταῦτα πάλιν ἐπήγαγε Καὶ ᾠκοδόμησε τοὺς εἴκοσι πήχεις, ἀπ᾿ ἄκρου τοῦ τοίχου τὸ πλευρὸν τὸ ἓν, ἀπὸ ἐδάφους ἕως τῶν δοκῶν, καὶ ἐποίησεν ἕως τοῦ Δαβεὶρ τὸν τοῖχον εἰς τὰ ῞Αγια τῶν ἁγίων. Καὶ τεσσαράκοντα πήχεων ἦν αὐτὸς ὁ ναὸς ὁ καταπρόσωπον τοῦ Δαβείρ· ἐν μέσῳ τοῦ οἴκου ἔσωθεν, τοῦ δοῦναι ἐκεῖ τὴν κιβωτὸν τῆς διαθήκης Κυρίου. Εἴκοσι πήχεων τὸ μῆκος, καὶ εἴκοσι πήχεων τὸ πλάτος, καὶ εἴκοσι πήχεων τὸ ὕψος αὐτοῦ, καὶ περιέσχεν αὐτὸ χρυσίῳ συγκεκλεισμένον. Οὐκοῦν τεσσαράκοντα μὲν πήχεων ἦν τὰ λεγόμενα ῞Αγια· εἴκοσι δὲ τὰ ῞Αγια τῶν ἁγίων. Ταῦτα δὲ καὶ Δαβεὶρ ὠνόμαστο. Τοῦτο καὶ ἐν τοῖς ἑξῆς σαφέστερον ἴδοι τις ἄν. Ἐποίησε γάρ, φησί, θυσιαστήριον κατὰ πρόσωπον τοῦ Δαβείρ. Τὸ γὰρ θυσιαστήριον τοῦ θυμιάματος πρὸ τοῦ καταπετάσματος ἔκειτο, ἔνθεν μὲν ἔχον τὴν τράπεζαν, ἔνθεν δὲ τὴν λυχνίαν. Εἶτα πάλιν ἐδίδαξεν ἡμᾶς, ὡς Δαβεὶρ τὰ ῞Αγια τῶν ἁγίων καλεῖ. ««Ἐποίησε γὰρ, φησὶ, τῷ Δαβεὶρ δύο Χερουβίμ. Τούτων δὲ ἕκαστος δεκάπηχυς ἦν, ὥστε θάτερον μὲν τῶν πτερῶν τοῖς τοίχοις πελάζειν, τὰς δὲ τῶν ἑτέρων ἀρχὰς ἀλλήλοις συνάπτεσθαι, καὶ συγκαλύπτειν τὴν κιβωτόν πάντα μέντοι χρυσῷ συνεκεκάλυπτο· καὶ ὁ ὄροφος, καὶ τὸ ἔδαφος, καὶ τὰ Χερουβίμ, καὶ οἱ τοῖχοι, καὶ αἱ θύραι· ὥστε μηδεμίαν ἑτέραν ἕνδον ὕλην ὁρᾶσθαι. Ὥσπερ δὲ τὰ ἔνδον διχῆ διήρητο· οὕτω δὴ καὶ τὰ ὕπαιθρα. Τούτων γὰρ τὰ μὲν ἦν βατὰ παντὶ τῷ λαῷ, τὰ δὲ τοῖς ἱερεῦσι καὶ τοῖς Λευίταις. Διεῖργε δὲ τούτους ἀπ᾿ ἐκείνων θριγκίον οὐχ ὑψηλὸν, ὥστε καὶ τοὺς ἀπεσχοινισμένους τῶν ἕνδον, ἔξωθεν θεωρεῖν τὴν τῶν θυσιῶν ἱερουργίαν. Κατεσκεύασε δὲ καὶ δύο στύλους ἐξ ὕλης χαλκοῦ, ἀξιοθέατον καὶ εἶδος καὶ μέγεθος ἔχοντας. Τὸ μὲν γὰρ ὕψος, δίχα τῶν κεφαλίδων, ὀκτωκαίδεκα πήχεων ἦν, τεσσαρεσκαίδεκα δὲ εἶχεν ὁ κύκλος. Τούτοις καὶ κεφαλίδας ἐκ τῆς αὐτῆς ὕλης ἐπέθηκε, καὶ κρίνα μέγιστα ταῖς κεφαλίσι, καὶ δικτυοειδή τινα κόσμον ῥόας ἐξηρτημένας ἔχοντα. Ἐκόσμουν δὲ τὸ προπύλαιον οὗτοι, μέλαθρον φέροντες ἐκ τῆς αὐτῆς ὕλης πεποιημένον. Μέλαθρον δὲ κέκληκε τὸ νῦν παρά τινων ἐπίστυλον προσαγορευόμενον. Τοῦτο δὲ καὶ ἡ ἱστορία δεδήλωκεν, εἰποῦσα Ἐπίθεμα τὸ μέλαθρον, ἐπ᾿ ἀμφοτέρων τὸ ὕψος αὐτοῦ. Ἐποίησε δὲ καὶ λουτῆρα χαλκοῦν, ὃν διὰ τὸ μέγεθος ἐκάλεσε θάλασσαν. Εἶχε μὲν γὰρ εἶδος ἡμισφαιρίου δέκα πήχεων τὴν διάμετρον. Τρεῖς δὲ καὶ τριάκοντα πήχεις εἶχεν ὁ κύκλος• ἐπειδὴ σπιθαμῆς εἶχε μέτρον τὸ πάχος. Τῶν γὰρ δύο σπιθαμῶν, τῆς ἐντεῦθέν φημι, καὶ τῆς ἐκεῖθεν, τῇ διαμέτρῳ συμμετρουμένων, ἕνδεκα πήχεις εὑρίσκονται. Τριπλασιαζόμενοι δὲ οὗτοι ποιοῦσι τρεῖς καὶ τριάκοντα. Ταύτην ἔφερον δυοκαίδεκα μόσχοι, ἀνὰ τρεῖς πρὸς ἕκαστον ἄνεμον ἀποβλέποντες. Τοῦ δὲ λουτῆρος τὸ χεῖλος ἐπικλινὲς εἰς τὸ ἔξω ἦν, τοῦ κρίνου τὰ φύλλα μιμούμενον. Τὰς δὲ μεχωνώθ ᾿τῶν Παραλειπομένων ἡ βίβλος λουτῆρας ὠνόμασεν. Ὁ δὲ Ἰώσηπος τὰς μεχωνὼθ βάσεις εἶπε, τοὺς δὲ χυτρογαύλους λουτῆρας ἐπικειμένους ταῖς βάσεσιν. Ἐν δὲ τούτοις ἔπλυνὸν τὰ ἱερεῖα, καὶ τὰ τούτων ἐντὸς, καὶ τοὺς πόδας. Τοῦτο γὰρ σαφῶς ἡ τῶν Παραλειπομένων βίβλος ἐδίδαξε· Τοῦ πλύνειν γὰρ, φησὶν, ἐν αὐτοῖς τὰ ἔργα τῶν ὁλοκαυτωμάτων, καὶ ἐπικλύζειν ἐν αὐτοῖς. Καὶ ἡ θάλασσα εἰς τὸ νἱπτεσθαι τοὺς ἱερεῖς ἐν αὐτῇ. Τὰς δὲ τῶν λουτήρων βάσεις, ἃς μεχωνώθ προσηγόρευσε, τετραγώνους εἶπε κατεσκευάσθαι, τροχοὺς ἐχούσας ὑποκειμένους ἁρματιαίοις ἐοικότας τροχοῖς. Εἶχον δὲ αὗται ἄνω χειρῶν ἐκτυπώματα, στεφανοειδή φέροντα κύκλον, ᾧ ὁ λουτὴρ ἐπετίθετο. Θερμαστρεῖς δὲ κέκληκε τοὺς θερμαντῆρας, ἐν οἷς τὸ ὕδωρ θερμαίνειν εἰώθαμεν. Κατεσκεύασε δὲ καὶ δέκα λυχνίας χρυσᾶς, ἃς ἐν τῷ ναῷ τέθεικε κατὰ πρόσωπον τοῦ Δαβεὶρ, τουτέστι τοῦ Ἁγίου τῶν ἁγίων.
Pōs noēteon to, Sphyra kai pelyx, kai pan skeuos sidēroun ouk ēkousthē en tǭ oikodomeisthai auton? Kai ēdē ephēn, hoti ton naon ex autophyōn ǭkodomēse lithōn tous de ge tmētous lithous, di' hōn tou naou ton peribolon kateskeuasen, en tǭ orei xesthēnai, kai allēlois synarmothēnai prosetaxen, hina mēdemias loipon ergasias prosdeēthōsi. Kai entautha de ho syngrapheus hēnixato, hōs hyperǭa eichen ho naos. Eiliktē gar, phēsin, ēn hē anabasis eis tēn mesēn, kai ek tēs mesēs epi ta triōropha. Eurytatos gar ho toichos ōn kochliōdē tēn anabasin eiche; touto gar eipen eiliktēn. Sanisi de auton kedrinais synekalypsen hapanta kai palin chrysǭ tas sanidas katekrypsen. Endesmous de tas himantias ekalesen. Ephē de tautas ek kedrou kateskeuasthai, kai kata pente lithōn pēcheis tautais hapasan tēn oikodomian dethēnai Hoti de exēkonta pēcheōn ēn ho naos, enteuthen katamathein eupetes. Eirēkōs gar ēdē, hoti tessarakonta pēcheōn ēn to mēkos, meta tauta palin epēgage Kai ǭkodomēse tous eikosi pēcheis, ap᾿ akrou tou toichou to pleuron to hen, apo edaphous heōs tōn dokōn, kai epoiēsen heōs tou Dabeir ton toichon eis ta ῾Agia tōn hagiōn. Kai tessarakonta pēcheōn ēn autos ho naos ho kataprosōpon tou Dabeir; en mesǭ tou oikou esōthen, tou dounai ekei tēn kibōton tēs diathēkēs Kyriou. Eikosi pēcheōn to mēkos, kai eikosi pēcheōn to platos, kai eikosi pēcheōn to hypsos autou, kai perieschen auto chrysiǭ synkekleismenon. Oukoun tessarakonta men pēcheōn ēn ta legomena ῾Agia; eikosi de ta ῾Agia tōn hagiōn. Tauta de kai Dabeir ōnomasto. Touto kai en tois hexēs saphesteron idoi tis an. Epoiēse gar, phēsi, thysiastērion kata prosōpon tou Dabeir. To gar thysiastērion tou thymiamatos pro tou katapetasmatos ekeito, enthen men echon tēn trapezan, enthen de tēn lychnian. Eita palin edidaxen hēmas, hōs Dabeir ta ῾Agia tōn hagiōn kalei. ««Epoiēse gar, phēsi, tǭ Dabeir dyo Cheroubim. Toutōn de hekastos dekapēchys ēn, hōste thateron men tōn pterōn tois toichois pelazein, tas de tōn heterōn archas allēlois synaptesthai, kai synkalyptein tēn kibōton panta mentoi chrysǭ synekekalypto; kai ho orophos, kai to edaphos, kai ta Cheroubim, kai hoi toichoi, kai hai thyrai; hōste mēdemian heteran hendon hylēn horasthai. Hōsper de ta endon dichē diērēto; houtō dē kai ta hypaithra. Toutōn gar ta men ēn bata panti tǭ laǭ, ta de tois hiereusi kai tois Leuitais. Dieirge de toutous ap᾿ ekeinōn thrinkion ouch hypsēlon, hōste kai tous apeschoinismenous tōn hendon, exōthen theōrein tēn tōn thysiōn hierourgian. Kateskeuase de kai dyo stylous ex hylēs chalkou, axiotheaton kai eidos kai megethos echontas. To men gar hypsos, dicha tōn kephalidōn, oktōkaideka pēcheōn ēn, tessareskaideka de eichen ho kyklos. Toutois kai kephalidas ek tēs autēs hylēs epethēke, kai krina megista tais kephalisi, kai diktyoeidē tina kosmon rhoas exērtēmenas echonta. Ekosmoun de to propylaion houtoi, melathron pherontes ek tēs autēs hylēs pepoiēmenon. Melathron de keklēke to nyn para tinōn epistylon prosagoreuomenon. Touto de kai hē historia dedēlōken, eipousa Epithema to melathron, ep᾿ amphoterōn to hypsos autou. Epoiēse de kai loutēra chalkoun, hon dia to megethos ekalese thalassan. Eiche men gar eidos hēmisphairiou deka pēcheōn tēn diametron. Treis de kai triakonta pēcheis eichen ho kyklos• epeidē spithamēs eiche metron to pachos. Tōn gar dyo spithamōn, tēs enteuthen phēmi, kai tēs ekeithen, tę̄ diametrǭ symmetroumenōn, hendeka pēcheis heuriskontai. Triplasiazomenoi de houtoi poiousi treis kai triakonta. Tautēn epheron dyokaideka moschoi, ana treis pros hekaston anemon apoblepontes. Tou de loutēros to cheilos epiklines eis to exō ēn, tou krinou ta phylla mimoumenon. Tas de mechōnōth ᾿tōn Paraleipomenōn hē biblos loutēras ōnomasen. Ho de Iōsēpos tas mechōnōth baseis eipe, tous de chytrogaulous loutēras epikeimenous tais basesin. En de toutois eplynon ta hiereia, kai ta toutōn entos, kai tous podas. Touto gar saphōs hē tōn Paraleipomenōn biblos edidaxe; Tou plynein gar, phēsin, en autois ta erga tōn holokautōmatōn, kai epiklyzein en autois. Kai hē thalassa eis to niptesthai tous hiereis en autę̄. Tas de tōn loutērōn baseis, has mechōnōth prosēgoreuse, tetragōnous eipe kateskeuasthai, trochous echousas hypokeimenous harmatiaiois eoikotas trochois. Eichon de hautai anō cheirōn ektypōmata, stephanoeidē pheronta kyklon, hǭ ho loutēr epetitheto. Thermastreis de keklēke tous thermantēras, en hois to hydōr thermainein eiōthamen. Kateskeuase de kai deka lychnias chrysas, has en tǭ naǭ tetheike kata prosōpon tou Dabeir, toutesti tou Hagiou tōn hagiōn.
How should “No hammer or axe or any iron tool was heard while it was being built” be understood? I have already said that he built the temple of naturally formed stones; and the cut stones with which he constructed the enclosure of the temple he ordered to be dressed and fitted to one another on the mountain, so that they would need no further work. Here too the writer hinted that the temple had upper rooms: “For there was a winding stair,” he says, “to the middle story, and from the middle to the third.” Since the wall was very thick, it had a spiral stair; that is what he called “winding.” He covered it all with cedar boards, and again covered the boards with gold. He called the cross-beams “bindings,” and said that they were made of cedar and that the whole building was bound with them at every five cubits of stone. That the temple was sixty cubits it is easy to learn from this: having already said that the length was forty cubits, he afterward added, “And he built the twenty cubits from the end of the wall, one side, from the floor to the beams, and he made it, as far as the Dabeir, the wall for the Holy of Holies. And the temple itself in front of the Dabeir was forty cubits, in the middle of the house within, to put there the ark of the covenant of the Lord. Twenty cubits long, twenty cubits wide, and twenty cubits high, and he overlaid it with gold, closed in.” So what is called the Holy Place was forty cubits, and the Holy of Holies twenty; and the latter was also named Dabeir. One can see this more clearly in what follows: “For he made,” it says, “an altar in front of the Dabeir.” For the altar of incense stood before the veil, with the table on one side and the lampstand on the other. Then again it taught us that it calls the Holy of Holies Dabeir: “For he made,” it says, “two cherubim for the Dabeir.” Each of these was ten cubits, so that one of the wings touched the walls and the tips of the others met each other and covered the ark. Everything was covered with gold: the ceiling, the floor, the cherubim, the walls and the doors, so that no other material could be seen inside. And as the interior was divided in two, so too was the open-air court. Part of it was accessible to all the people, part to the priests and the Levites. A low parapet separated these from those, so that those shut out from the inner part could see the performance of the sacrifices from outside. He also made two pillars of bronze, remarkable both in form and in size. Their height, without the capitals, was eighteen cubits, and their circumference fourteen. He set capitals of the same material on them, and very large lilies on the capitals, and a network ornament with pomegranates hanging from it. These adorned the porch, bearing an architrave made of the same material. He called the architrave what some now call the epistyle. The history showed this too, saying, “The architrave was a covering over both, to their height.” He also made a bronze basin, which because of its size he called a sea. It had the shape of a hemisphere, ten cubits in diameter. Its circumference was thirty-three cubits, since its thickness measured a span. For when the two spans, this side and that, are measured with the diameter, eleven cubits are found; and tripled these make thirty-three. Twelve calves carried it, three facing toward each wind. The rim of the basin curved outward, imitating the petals of a lily. The book of Chronicles called the mechonoth basins. Josephus called the mechonoth bases, and the caldrons basins resting on the bases. In these they washed the victims, their entrails, and their feet. The book of Chronicles taught this clearly: “To wash in them,” it says, “the works of the whole burnt offerings, and to rinse them in them. And the sea was for the priests to wash in.” The bases of the basins, which he called mechonoth, he said were made square, with wheels underneath like chariot wheels. On top they had carvings of hands bearing a crown-shaped ring on which the basin was set. He called “heaters” the vessels in which we usually heat water. He also made ten golden lampstands, which he placed in the temple in front of the Dabeir, that is, the Holy of Holies.
1 Kgs 6:7 (quotation, high confidence) · 1 Kgs 5:17 (allusion, medium confidence) · 1 Kgs 6:8 (quotation, high confidence) · 1 Kgs 6:9 (allusion, high confidence) · 1 Kgs 6:10 (allusion, high confidence) · 1 Kgs 6:16 (quotation, high confidence) · 1 Kgs 6:17 (quotation, high confidence) · 1 Kgs 6:19 (quotation, high confidence) · 1 Kgs 6:20 (quotation, high confidence) · 1 Kgs 6:22 (allusion, high confidence) · 1 Kgs 6:23 (quotation, high confidence) · 1 Kgs 6:27 (allusion, high confidence) · 1 Kgs 6:30 (allusion, high confidence) · 1 Kgs 6:36 (allusion, high confidence) · 1 Kgs 7:15 (allusion, high confidence) · 1 Kgs 7:16 (allusion, high confidence) · 1 Kgs 7:18 (allusion, high confidence) · 1 Kgs 7:22 (quotation, medium confidence) · 1 Kgs 7:23 (allusion, high confidence) · 1 Kgs 7:25 (allusion, high confidence) · 1 Kgs 7:26 (allusion, high confidence) · 1 Kgs 7:27 (allusion, high confidence) · 1 Kgs 7:30 (allusion, high confidence) · 2 Chr 4:6 (quotation, high confidence) · 1 Kgs 7:49 (allusion, high confidence)
Notes and citation
Summary: Theodoret explains the temple's construction and furnishings: the silent building, the stories and dimensions, the cherubim, courts, bronze pillars, the bronze sea and the basins.
- 1 Kgs 6:7–36; 7:15–39, 49 (LXX; quotations 6:7, 8, 16–20, 20(21), 23; 7:22); 2 Chr 4:6; Josephus, Ant. 8.3.6. The figure of thirty-three cubits for the sea follows the LXX of 7:23. A marginal remark by a later reader, printed in the text (“…which I think Theodoret too followed … not by the thickness of the pillars”), is removed by a logged correction, and a displaced phrase is restored to its place in the sentence on the architrave.
Notes on the original text
- Digital text corrected (a later reader's marginal note printed in the text; displaced words restored to their place; displaced words, restored below to their place; repeated word; stray digits; stray letter; stray mark; stray marks; word split by the OCR): αὐτόν; ι Καὶ → αὐτόν; Καὶ; συναρμοθῆναι 8ε προσέταξεν, ἵνα ( → συναρμοθῆναι προσέταξεν, ἵνα; ἐντεῦθεν89 → ἐντεῦθεν; ᾠκοδό μησε → ᾠκοδόμησε; συγκεκλεισμένον., → συγκεκλεισμένον.; καὶ & αἱ θύραι → καὶ αἱ θύραι; ὁρᾶσθαι, δὲ κέκληκε τὸ νῦν παρά τινων ἐπίστυλον προσαγοὭσπερ δὲ → ὁρᾶσθαι. Ὥσπερ δὲ; Μέλαθρον ρευόμενον. → Μέλαθρον δὲ κέκληκε τὸ νῦν παρά τινων ἐπίστυλον προσαγορευόμενον.; οἷς οἶμαι καὶ Θεοδώρητον ἀκολουθοῦντα ταῦτα μὴ τῶν στύλων τῷ πάχει. → ; Ἐν Ἐν δὲ → Ἐν δὲ; λουτή - ρων → λουτήρων.
Extrabiblical texts: Josephus, Ant. 8.3.6 (Josephus (works); allusion)
Cite (SBL): Theodoret, Quaest. Reg. 3.24 (PG 80 80:685; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-regnorum/3-24). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-regnorum/3-24
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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.
3.25PG 80 80:689
Πῶς νοητέον τὸ, Εἰσήνεγκε Σολομών τὰ ἄγια Δαβίδ· τοῦ πατρὸς αὐτοῦ, καὶ πάντα τὰ ἄγια Σολομῶντος; ῞Αγια κέκληκε τὰ τῷ Θεῷ ἀνατεθέντα, καὶ τὰ ἐκ τῶν πολέμων ἀκροθίνια προσενεχθέντα οἷον ἀνεθεμάτισεν Ἰησοῦς ὁ τοῦ Ναυῆ τὴν Ἱεριχώ, πάντα τὸν χρυσὸν καὶ τὸν ἄργυρον ἀνέθηκε τῷ Θεῷ. Ἅγια τοίνυν κέκληκε τὰ ἀφορισθέντα τῷ τῶν ὅλων Θεῷ.
Pōs noēteon to, Eisēnenke Solomōn ta agia Dabid; tou patros autou, kai panta ta agia Solomōntos? ῾Agia keklēke ta tǭ Theǭ anatethenta, kai ta ek tōn polemōn akrothinia prosenechthenta hoion anethematisen Iēsous ho tou Nauē tēn Hierichō, panta ton chryson kai ton argyron anethēke tǭ Theǭ. Hagia toinyn keklēke ta aphoristhenta tǭ tōn holōn Theǭ.
How should “Solomon brought in the holy things of David his father and all the holy things of Solomon” be understood? It called “holy things” what had been dedicated to God, and the spoils offered from the wars; as Joshua son of Nun put Jericho under the ban and dedicated all the gold and silver to God. So it called holy the things set apart for the God of the universe.
1 Kgs 7:51 (quotation, high confidence) · Josh 6:19 (allusion, high confidence) · Josh 6:24 (allusion, high confidence)
Notes and citation
Summary: The “holy things” were spoils and gifts dedicated to God.
- 1 Kgs 7:51 (LXX); Josh 6:19, 24.
Notes on the original text
- Digital text corrected (stray mark): Σολομῶντος;, ῞Αγια → Σολομῶντος; ῞Αγια.
Cite (SBL): Theodoret, Quaest. Reg. 3.25 (PG 80 80:689; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-regnorum/3-25). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-regnorum/3-25
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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.
3.26PG 80 80:689
Τίνα καλεῖ οἶκον δρυμοῦ τοῦ Λιβάνου Μέγιστον ἐν τοῖς βασιλείοις ᾠκοδόμησεν οἶκον, τοῦ δικαστηρίου πρόδομον. Τούτου ἑκατὸν πήχεων ἦν τὸ μῆκος, πεντήκοντα δὲ τὸ εὗρος. Εἶχε δὲ στύλους κεδρίνους πέντε καὶ τριάκοντα καὶ ἑκατόν. Οἷμαι τοίνυν αὐτὸν κληθῆναι οἶκον δρυμοῦ τοῦ Λιβάνου, ἐπειδὴ πλῆθος εἶχε κιόνων κεδρίνων, μιμουμένων τοῦ Λιβάνου τὸ ἄλσος. Αἰλὰμ δὲ πάλιν τὸ προπύλαιον ὠνόμασεν· οὗ τὸ μῆκος ἰσόμετρον ἦν τῷ πλάτει τοῦ οἴκου πεντήκοντα γὰρ πήχεων τὸ μῆκος, τριάκοντα δὲ τὸ εὗρος. Ὅτι δὲ τῷ δικαστηρίῳ συνἡρμοστο οὗτος ὁ οἶκος, ἱστορία διδάσκει. Καὶ τὸ Αἰλὰμ τῶν θρόνων, οὗ κρινεῖ ἐκεῖ Αἰλὰμ τοῦ κριτηρίου, καὶ ὁ οἶκος αὐτῶν, ἐν ᾧ καθήσεται ἐκεῖ, καὶ τὰ ἑξῆς. Ὅτι δὲ εἰς τάσδε τὰς οἰκοδομίας τοῖς τμητοῖς ἐχρήσατο λίθοις, τὰ ἑξῆς διδάσκει. «Ταῦτα γὰρ πάντα, φησὶν, ἐκ λίθων τιμίων λαμμένων ἐκ διαστήματος ἔσωθεν, καὶ ἐκ τῶν θεμελίων ἕως τῶν γεισῶν Ὅτι δὲ Δαβεὶρ τὰ ῞Αγια τῶν ἁγίων καλεῖ, σαφέστερον ἐκ τῆς ἱστορίας μανθάνομεν. Εἰπὼν γὰρ ὁ συγγραφεὺς, ὅτι τῆς οἰκοδομῆς τέλος λαβούσης συνήγαγε τὸν λαὸν, ὥστε τῶν ἐγκαινίων ἐπιτελέσαι τὴν ἑορτὴν, ἐπήγαγε Καὶ ἐκφέρουσιν οἱ ἱερεῖς τὴν κιβωτὸν διαθήκης Κυρίου εἰς τὸν τόπον αὐτῆς, εἰς τὸ Δαβεὶρ τοῦ οἴκου, εἰς τὰ ῞Αγια τῶν ἁγίων, ὑπὸ τὰς πτέρυγας τῶν Χερουβείμ.
Tina kalei oikon drymou tou Libanou Megiston en tois basileiois ǭkodomēsen oikon, tou dikastēriou prodomon. Toutou hekaton pēcheōn ēn to mēkos, pentēkonta de to heuros. Eiche de stylous kedrinous pente kai triakonta kai hekaton. Hoimai toinyn auton klēthēnai oikon drymou tou Libanou, epeidē plēthos eiche kionōn kedrinōn, mimoumenōn tou Libanou to alsos. Ailam de palin to propylaion ōnomasen; hou to mēkos isometron ēn tǭ platei tou oikou pentēkonta gar pēcheōn to mēkos, triakonta de to heuros. Hoti de tǭ dikastēriǭ synērmosto houtos ho oikos, historia didaskei. Kai to Ailam tōn thronōn, hou krinei ekei Ailam tou kritēriou, kai ho oikos autōn, en hǭ kathēsetai ekei, kai ta hexēs. Hoti de eis tasde tas oikodomias tois tmētois echrēsato lithois, ta hexēs didaskei. «Tauta gar panta, phēsin, ek lithōn timiōn lammenōn ek diastēmatos esōthen, kai ek tōn themeliōn heōs tōn geisōn Hoti de Dabeir ta ῾Agia tōn hagiōn kalei, saphesteron ek tēs historias manthanomen. Eipōn gar ho syngrapheus, hoti tēs oikodomēs telos labousēs synēgage ton laon, hōste tōn enkainiōn epitelesai tēn heortēn, epēgage Kai ekpherousin hoi hiereis tēn kibōton diathēkēs Kyriou eis ton topon autēs, eis to Dabeir tou oikou, eis ta ῾Agia tōn hagiōn, hypo tas pterygas tōn Cheroubeim.
What does he call the House of the Forest of Lebanon? He built a very large house in the palace as the vestibule of the court of justice. Its length was a hundred cubits and its breadth fifty. It had one hundred and thirty-five cedar pillars. I think, then, that it was called the House of the Forest of Lebanon because it had a multitude of cedar columns imitating the grove of Lebanon. Again he named the porch Aelam; its length was equal to the breadth of the house, for it was fifty cubits long and thirty wide. That this house was joined to the court of justice the history teaches: “And the Aelam of the thrones, where he will judge, the Aelam of judgment, and their house in which he will sit there,” and so on. That he used cut stones for these buildings is taught by what follows: “All these,” it says, “were of costly stones, cut to measure on the inside, from the foundations to the cornices.” That he calls the Holy of Holies Dabeir we learn more clearly from the history. For the writer, having said that when the building was completed he gathered the people to celebrate the feast of dedication, added, “And the priests bring the ark of the covenant of the Lord to its place, into the Dabeir of the house, into the Holy of Holies, under the wings of the cherubim.”
1 Kgs 7:2 (allusion, high confidence) · 1 Kgs 7:6 (allusion, high confidence) · 1 Kgs 7:7 (quotation, high confidence) · 1 Kgs 7:9 (quotation, high confidence) · 1 Kgs 8:1 (allusion, high confidence) · 1 Kgs 8:6 (quotation, high confidence)
Notes and citation
Summary: The House of the Forest of Lebanon, named for its many cedar columns, was the great hall before Solomon's court of justice.
- 1 Kgs 7:2–12 (LXX; quotations 7:7, 9); 8:6. The printed question lacks a question mark; the staging notes that the OCR read its number as 21.
Notes on the original text
- Digital text corrected (stray footnote mark; stray mark; word split by the OCR): πρόδομον". → πρόδομον.; λίθοις*, → λίθοις,; μανθάνομεν". → μανθάνομεν.; πτέρυτ γας → πτέρυγας.
Cite (SBL): Theodoret, Quaest. Reg. 3.26 (PG 80 80:689; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-regnorum/3-26). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-regnorum/3-26
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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.
3.27PG 80 80:691
Πῶς νοητέον, "Α ἐλάλησας ἐν τῷ ὀνόματί σου, καὶ ἐν ταῖς χερσί σου ἐπλήρωσας, ὡς ἡ ἡμέρα αὕτη ; Διὰ τῆς γλώσσης λόγους προφέρομεν· διὰ δὲ τῶν χειρῶν ἐργαζόμεθα. ᾿Ανθρωπίνως τοίνυν τοῖς λόγοις χρησάμενος εἴρηκεν, ὅτι Οἷς εἶπας τὸ πέρας ἐπέθηκας. Ἐπαγγειλάμενος γὰρ τῷ ἐμῷ πατρὶ, σῷ δὲ θεράποντι, καὶ βασιλέα χειροτονήσειν τὸν ἐξ αὐτοῦ, καὶ δι᾿ αὐτὸν τὸν σὸν οἰκοδομήσειν ναὸν, ἔδειξας τῶν σῶν λόγων ἀλήθειαν. Φύσιν γὰρ ἀπερίληπτον ἔχων, καὶ μήτε τῷ ὁρωμένῳ, μήτε τῷ ὑπερτέρῳ χειρούμενος οὐρανῷ, χειροποίητον ναὸν σαυτῷ κατεσκεύασας, οὐκ ἐν τούτῳ περιγραφόμενος, ἀλλ᾽ ἐν τούτῳ τὴν οἰκείαν ποιούμενος ἐπιφάνειαν. Τοῦτο γὰρ ἔφη, τοῦ εἶναι τοὺς ὀφθαλμούς σου ἀνεωγμένους εἰς τὸν οἶκον τοῦτον ἡμέρας καὶ νυκτός ὥστε καὶ ἕνα καθ' ἑαυτὸν προσευχόμενον, καὶ κοινῇ τὸν λαόν σου δεόμενον, τῶν αἰτησεων ἀπολαύειν, καὶ μὴ τοὺς ἰθαγενεῖς μόνον, ἀλλὰ καὶ τοὺς ἄλλοθεν ἀφικνουμένους, καὶ τῆς σῆς ἀγαθότητος δεομένους, ταῖς σαῖς ἐπικλύζεσθαι δωρεαῖς. Ἰκετεύω δὲ καὶ τοὺς ἁμαρτάνοντας μὲν, μεταμελείᾳ δὲ κεχρημένους, καὶ προσευχομένους ἐπιμελῶς, φειδοῦς ἀξιοῦσθαι, καὶ τοῦ σοῦ ἐλέους τοὺς κρουνοὺς αὐτοῖς χορηγεῖσθαι. Εἰ δὲ καὶ ἡττηθεὶς ἐν πολέμῳ, διὰ τὰς τολμηθείσας παρανομίας δορυάλωτος ὁ λαός σου γένοιτο, εἶτα δουλεύων εἰς αἴσθησιν ἔλθοι τῶν ἐπταισμένων, καὶ οἴκτου τυχεῖν ἱκετεύσοι εἰς τοῦτον τὸν ναὸν ἀποβλέπων, ἐπίβλεψον οὐρανόθεν ἐξ ἐκείνου τοῦ ἀκηράτου ναοῦ σου, καὶ τὴν προγονικὴν αὐτοῖς ἐλευθερίαν προσευξαμένοις ἀπόδος. Ταῦτα καὶ περὶ πολέμων, καὶ περὶ τῶν ἄλλων θεηλάτων πληγῶν τὸν φιλάνθρωπον Δεσπότην ἱκέτευσεν· ὥστε τοὺς μὲν ἐν τῇ πατρίδι διάγοντας, καὶ εἰς τὸν θεῖον ναὸν συνθέοντας, καὶ θερμῶς ἱκετεύοντας, συγγνώμης τυχεῖν. Τοὺς δὲ πόῤῥω ὄντας, καὶ εἰς τὴν πρὸς τοῦτον φέρουσαν τρεπομένους ὁδὸν, καὶ λάττεσθαι, καὶ τῶν καταθυμίων τυγχάνειν.
Pōs noēteon, "A elalēsas en tǭ onomati sou, kai en tais chersi sou eplērōsas, hōs hē hēmera hautē ? Dia tēs glōssēs logous propheromen; dia de tōn cheirōn ergazometha. ᾿Anthrōpinōs toinyn tois logois chrēsamenos eirēken, hoti Hois eipas to peras epethēkas. Epangeilamenos gar tǭ emǭ patri, sǭ de theraponti, kai basilea cheirotonēsein ton ex autou, kai di᾿ auton ton son oikodomēsein naon, edeixas tōn sōn logōn alētheian. Physin gar aperilēpton echōn, kai mēte tǭ horōmenǭ, mēte tǭ hyperterǭ cheiroumenos ouranǭ, cheiropoiēton naon sautǭ kateskeuasas, ouk en toutǭ perigraphomenos, all᾽ en toutǭ tēn oikeian poioumenos epiphaneian. Touto gar ephē, tou einai tous ophthalmous sou aneōgmenous eis ton oikon touton hēmeras kai nyktos hōste kai hena kath' heauton proseuchomenon, kai koinę̄ ton laon sou deomenon, tōn aitēseōn apolauein, kai mē tous ithageneis monon, alla kai tous allothen aphiknoumenous, kai tēs sēs agathotētos deomenous, tais sais epiklyzesthai dōreais. Iketeuō de kai tous hamartanontas men, metameleią de kechrēmenous, kai proseuchomenous epimelōs, pheidous axiousthai, kai tou sou eleous tous krounous autois chorēgeisthai. Ei de kai hēttētheis en polemǭ, dia tas tolmētheisas paranomias doryalōtos ho laos sou genoito, eita douleuōn eis aisthēsin elthoi tōn eptaismenōn, kai oiktou tychein hiketeusoi eis touton ton naon apoblepōn, epiblepson ouranothen ex ekeinou tou akēratou naou sou, kai tēn progonikēn autois eleutherian proseuxamenois apodos. Tauta kai peri polemōn, kai peri tōn allōn theēlatōn plēgōn ton philanthrōpon Despotēn hiketeusen; hōste tous men en tę̄ patridi diagontas, kai eis ton theion naon syntheontas, kai thermōs hiketeuontas, syngnōmēs tychein. Tous de porrhō ontas, kai eis tēn pros touton pherousan trepomenous hodon, kai lattesthai, kai tōn katathymiōn tynchanein.
How should “What you spoke in your name, and fulfilled with your hands, as on this day” be understood? We utter words with the tongue and work with the hands. Using words in a human way, then, he said: you have brought to fulfillment what you said. For having promised my father, your servant, both to appoint as king one born of him and through him to build your temple, you have shown the truth of your words. For though you have a nature that cannot be circumscribed, and are contained neither by the visible heaven nor by the heaven above it, you have prepared a temple made with hands for yourself, not being circumscribed in it, but making your own appearance in it. For he said this: “that your eyes may be open toward this house day and night,” so that both one person praying by himself and your people praying together may obtain their requests; and not only the natives, but also those who come from elsewhere and beg for your goodness, may be flooded with your gifts. I also beseech that those who sin, but repent and pray earnestly, may be granted forbearance, and that the streams of your mercy may be supplied to them. And if your people, defeated in war because of the lawless deeds they have dared, should become captives, and then in slavery come to a sense of their faults and beg for pity, looking toward this temple, look down from heaven, from that pure temple of yours, and restore to them, when they pray, the freedom of their fathers. He begged the Master who loves humankind for these things about wars and the other God-sent blows: that those living in their homeland, who run together to the divine temple and pray fervently, may obtain pardon; and those far away, who turn toward the road leading to it, may … be freed and obtain what they desire.
Textual problem in this passage: see the notes.
1 Kgs 8:24 (quotation, high confidence) · 1 Kgs 8:15 (allusion, high confidence) · 2 Sam 7:12 (allusion, medium confidence) · 1 Kgs 8:27 (allusion, high confidence) · 1 Kgs 8:29 (quotation, high confidence) · 1 Kgs 8:30 (allusion, high confidence) · 1 Kgs 8:41 (allusion, high confidence) · 1 Kgs 8:46 (allusion, high confidence) · 1 Kgs 8:47 (allusion, high confidence) · 1 Kgs 8:48 (allusion, high confidence) · 1 Kgs 8:33 (allusion, high confidence) · 1 Kgs 8:37 (allusion, high confidence)
Notes and citation
Summary: Solomon's prayer acknowledges that the boundless God is not contained by the temple but shows himself there, and asks that all who pray toward it, Israelites, foreigners, penitents and captives, be heard.
- 1 Kgs 8:15, 24, 27–53 (LXX; quotations 8:24, 29). Marginal readings printed in the text (variants such as “in your mouth” for “in your name” and “contained” for “subdued”, and notes on the Hexapla) are removed by a logged correction; the translation follows the marginal “contained” where the printed χειρούμενος makes no sense. Words before the last “be freed” are lost here: they appear, displaced, in question 3.28 (“entreating God, and from difficulties”), and are not moved; marked “…”.
Notes on the original text
- Digital text corrected (OCR letter error; marginal variant readings printed in the text; stray mark): ὀνόματί " σου → ὀνόματί σου; καὶ κοινῆ ἐκ λίθων τμητῶν. ἔσωθεν. πρόσκειται ἐν τῷ ἑξαπλῷ καὶ ἔξωθεν. σαφ. μανθάνομεν ἐντεῦθεν. θειαν, 4) εἰ δὲ καὶ, α ἐν τῷ στόματι. α διὰ τούτου. τῶν σῶν, α χωρούμενος οὐρανῷ. τὸν λαόν σου → καὶ κοινῇ τὸν λαόν σου; δεομέκους → δεομένους.
Topics: Prayer
Cite (SBL): Theodoret, Quaest. Reg. 3.27 (PG 80 80:691; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-regnorum/3-27). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-regnorum/3-27
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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.
3.28PG 80 80:693
Πῶς νοητέον τὸ, «Ἥλιον ἔστησεν ἐν οὐρανῷ Κύριος, καὶ εἶπε τοῦ κατοικεῖν ἐν γνόφῳ; Μελῳδῶν ὁ μακάριος ἔφη Δαβίδ, Νεφέλη καὶ γνόφος κύκλῳ αὐτοῦ. Καὶ ἀλλαχοῦ, Καὶ ἔκλινεν οὐρανοὺς, καὶ κατέβη, καὶ γνόφος ὑπὸ τοὺς πόδας αὐτοῦ. Καὶ ἐπέβη ἐπὶ Χερουβίμ, καὶ ἐπετάσθη· ἐπετάσθη ἐπὶ πτερύγων ἀνέμων, καὶ ἔθετο σκότος ἀποκρυφὴν αὐτοῦ. Σκότος δὲ καὶ γνόφος τῆς θείας αἰνίττεται οὐσίας τὸ ἀόρατον. Ἔφη τοίνυν ὁ Σολομῶν, ὅτι τὸν ἥλιον ἐν οὐρανῷ τεθεικὼς, ὥστε τοὺς ἀνθρώπους ἀπολαύειν τοῦ φωτὸς, αὐτὸς εἶπε τοῦ κατοικεῖν ἐν γνόφῳ. Οἶμαι δὲ ἐνταῦθα τὸν ναὸν αἰνίττεσθαι. Φωταγωγοὺς γὰρ εἶχε ἄγαν σμικροτάτους, ἐπειδὴ καὶ ἑτέρους οἰκίσκους εἶχε δεδομημένους. Τοῦτο γὰρ ἐπήγαγεν Οἰκοδόμησον οἰκόν μοι οἶκον εὐπρεπῆ σεαυτῷ, τοῦ κατοικεῖν ἐπὶ κενότητος. Οὐδὲ γὰρ αὐτὸς ἐδεῖτο τῆς τοιαύτης οἰκοδομίας, ἀλλὰ διὰ τὴν τῶν ἀνθρώπων χρείαν οἰκοδομηθῆναι προσέταξεν. Ιστέον μέντοι, ὡς τῆς οἰκοδομίας τὸ σκάριφον, καὶ τὰ μέτρα, καὶ τὸν χρυσὸν, καὶ τὸν ἄργυρον, καὶ τὸν τῶν ἱερῶν ἀριθμὸν, ὁ θεῖος Δαβίδ ἐδεδώκει τῷ Σολομῶντι. Λέγει γὰρ ταῦτα καὶ τῶν Παραλειπομένων ἡ βίβλος· Καὶ ἔδωκε Δαβίδ Σολομῶντι τῷ υἱῷ αὐτοῦ τὸ παράδειγμα τοῦ ναοῦ, καὶ τῶν οἴκων αὐτοῦ, καὶ τῶν ὑπερῴων, καὶ τῶν ταμείων αὐτοῦ τῶν ἐφωτέρων, καὶ τοῦ ἱλαστηρίου· καὶ τὸ παράδειγμα πάντων, ὧν ἦν ἐν πνεύματι μετ' αὐτοῦ, καὶ τῶν αὐλῶν οἴκου Κυρίου, καὶ πάντων παστοφορίων τῶν κύκλῳ, τῶν εἰς τὰς ἀποθήκας οἴκου Κυρίου, καὶ τῶν ἀποθηκῶν τῶν Ἁγίων· καὶ τὰς διαιρέσεις τῶν ἐφημεριῶν τῶν ἱερέων καὶ τῶν Λευῖτῶν, εἰς πᾶσαν ἐργασίαν λειτουργίας οἴκου Κυρίου, καὶ τῶν ἀποθηκῶν τῶν λειτουργησίμων σκευῶν λατρείας οἴκου Κυρίου ἧς τὸ χρυσίον καὶ τὸ σταθμὸν τῆς ὁλκῆς αὐτοῦ, πᾶσι τοῖς σκεύεσι. Καὶ ἐφεξῆς καταλέγει καὶ τὰς λυχνίας, καὶ τὰς τραπέζας, καὶ τὰ πυρεῖα, καὶ τὰς κρεάγρας, καὶ τὰς φιάλας· καὶ ὅτι ὑπέδειξεν αὐτῷ καὶ τὸ παράδειγμα τοῦ ἰσχήματος τῶν Χερουβίμ τῶν διαπετομένων ἐν ταῖς πτέρυξι, καὶ σκιαζόντων ἐπὶ τῆς κιβωτοῦ τῆς διαθήκης Κυρίου. Πάντα ἐν γραφῇ ἐκ χειρὸς Κυρίου ἔδωκε Δαβὶδ τῷ Σολομῶντι. Δῆλον τοίνυν, ὅτι καθάπερ τῷ μεγάλῳ Μωσῇ ἔδειξεν ὁ Θεὸς τῆς σκηνῆς τὸ παράδειγμα, καὶ ἔφη πρὸς αὐτὸν, ὅτι Ποιήσεις πάντα κατὰ τὸν τύπον τὸν δειχθέντα σοι ἐν τῷ ὄρει· οὕτως τὸν μακάριον Δαβὶδ ἐδίδαξεν ἡ χάρις τοῦ Πνεύματος τῆς οἰκοδομίας τὸ εἶδος· αὐτὸς δὲ τοῦτο ὑπέδειξε τῷ παιδί. Ἐπισημήνασθαι δὲ χρὴ, ὅτι Κύριον τὸ πανάγιον ὠνόμασε Πνεῦμα. Εἰρηκὼς γὰρ ὁ συγγραφεὺς, ὅτι Ἔδωκεν αὐτῷ τὸ παράδειγμα πάντων ὧν ἦν ἐν πνεύματι μετ᾿ αὐτοῦ, ἐπήγαγε μετ' ὀλίγα, Πάντα ἐν γραφῇ ἐκ χειρὸς Κυρίου ἔδωκε Δαβὶδ τῷ Σολομῶντι. Ὡς δὲ ἡ τῶν Παραλειπομένων πάλιν ἐδίδαξε βίβλος, καὶ μαρμάροις ὁ ναὸς ἐπεποίκιλτο. Λίθους γὰρ ὄνυχος καὶ πληρώσεως, καὶ λίθους πολυτελεῖς, καὶ πάντα λίθον τίμιον, καὶ λίθους Παρίους εἰς πλῆθος.
Pōs noēteon to, «Hēlion estēsen en ouranǭ Kyrios, kai eipe tou katoikein en gnophǭ? Melǭdōn ho makarios ephē Dabid, Nephelē kai gnophos kyklǭ autou. Kai allachou, Kai eklinen ouranous, kai katebē, kai gnophos hypo tous podas autou. Kai epebē epi Cheroubim, kai epetasthē; epetasthē epi pterygōn anemōn, kai etheto skotos apokryphēn autou. Skotos de kai gnophos tēs theias ainittetai ousias to aoraton. Ephē toinyn ho Solomōn, hoti ton hēlion en ouranǭ tetheikōs, hōste tous anthrōpous apolauein tou phōtos, autos eipe tou katoikein en gnophǭ. Oimai de entautha ton naon ainittesthai. Phōtagōgous gar eiche agan smikrotatous, epeidē kai heterous oikiskous eiche dedomēmenous. Touto gar epēgagen Oikodomēson oikon moi oikon euprepē seautǭ, tou katoikein epi kenotētos. Oude gar autos edeito tēs toiautēs oikodomias, alla dia tēn tōn anthrōpōn chreian oikodomēthēnai prosetaxen. Isteon mentoi, hōs tēs oikodomias to skariphon, kai ta metra, kai ton chryson, kai ton argyron, kai ton tōn hierōn arithmon, ho theios Dabid ededōkei tǭ Solomōnti. Legei gar tauta kai tōn Paraleipomenōn hē biblos; Kai edōke Dabid Solomōnti tǭ huiǭ autou to paradeigma tou naou, kai tōn oikōn autou, kai tōn hyperǭōn, kai tōn tameiōn autou tōn ephōterōn, kai tou hilastēriou; kai to paradeigma pantōn, hōn ēn en pneumati met' autou, kai tōn aulōn oikou Kyriou, kai pantōn pastophoriōn tōn kyklǭ, tōn eis tas apothēkas oikou Kyriou, kai tōn apothēkōn tōn Hagiōn; kai tas diaireseis tōn ephēmeriōn tōn hiereōn kai tōn Leuitōn, eis pasan ergasian leitourgias oikou Kyriou, kai tōn apothēkōn tōn leitourgēsimōn skeuōn latreias oikou Kyriou hēs to chrysion kai to stathmon tēs holkēs autou, pasi tois skeuesi. Kai ephexēs katalegei kai tas lychnias, kai tas trapezas, kai ta pyreia, kai tas kreagras, kai tas phialas; kai hoti hypedeixen autǭ kai to paradeigma tou ischēmatos tōn Cheroubim tōn diapetomenōn en tais pteryxi, kai skiazontōn epi tēs kibōtou tēs diathēkēs Kyriou. Panta en graphę̄ ek cheiros Kyriou edōke Dabid tǭ Solomōnti. Dēlon toinyn, hoti kathaper tǭ megalǭ Mōsę̄ edeixen ho Theos tēs skēnēs to paradeigma, kai ephē pros auton, hoti Poiēseis panta kata ton typon ton deichthenta soi en tǭ orei; houtōs ton makarion Dabid edidaxen hē charis tou Pneumatos tēs oikodomias to eidos; autos de touto hypedeixe tǭ paidi. Episēmēnasthai de chrē, hoti Kyrion to panagion ōnomase Pneuma. Eirēkōs gar ho syngrapheus, hoti Edōken autǭ to paradeigma pantōn hōn ēn en pneumati met᾿ autou, epēgage met' oliga, Panta en graphę̄ ek cheiros Kyriou edōke Dabid tǭ Solomōnti. Hōs de hē tōn Paraleipomenōn palin edidaxe biblos, kai marmarois ho naos epepoikilto. Lithous gar onychos kai plērōseōs, kai lithous polyteleis, kai panta lithon timion, kai lithous Parious eis plēthos.
How should “The Lord set the sun in heaven, and said he would dwell in darkness” be understood? The blessed David said in song, “Cloud and darkness are round about him”; and elsewhere, “And he bowed the heavens and came down, and darkness was under his feet. And he rode on the cherubim and flew; he flew on the wings of the winds, and made darkness his hiding place.” Darkness and gloom hint at the invisibility of the divine essence. Solomon said, then, that having set the sun in heaven so that human beings might enjoy its light, he himself said that he would dwell in darkness. I think the temple is hinted at here; for it had very small windows, since it also had other chambers built around it. For he added, “Build my house, a house fit for yourself, to dwell in newness.” For he himself did not need such a building, but commanded it to be built for the sake of human need. One should know that the divine David had given Solomon the plan of the building, the measurements, the gold and silver, and the number of the sacred vessels. For the book of Chronicles says this: “And David gave Solomon his son the pattern of the temple and of its houses, its upper rooms, its inner chambers, and the place of atonement; and the pattern of all that he had in mind by the Spirit, for the courts of the house of the Lord and all the chambers round about, for the treasuries of the house of the Lord and the treasuries of the holy things; and the divisions of the courses of the priests and the Levites for all the work of the service of the house of the Lord, and for the storerooms of the vessels for the service of the house of the Lord; the gold and the weight of it for all the vessels.” And next it lists the lampstands, the tables, the fire-pans, the forks and the bowls, and that he showed him the pattern of the form of the cherubim spreading their wings and overshadowing the ark of the covenant of the Lord: “All this in writing from the hand of the Lord David gave to Solomon.” It is clear, then, that as God showed the great Moses the pattern of the tabernacle and said to him, “You shall make everything according to the pattern shown you on the mountain,” so the grace of the Spirit taught the blessed David the form of the building, and he showed it to his son. One should note that it named the all-holy Spirit Lord. For the writer, having said, “He gave him the pattern of all that he had in mind by the Spirit,” added a little later, “All this in writing from the hand of the Lord David gave to Solomon.” And as the book of Chronicles again taught, the temple was adorned with marble too: “For onyx stones and stones for setting, and costly stones, and every precious stone, and Parian stones in abundance.”
1 Kgs 8:12 (quotation, high confidence) · Ps 97:2 (96:2 LXX) (quotation, high confidence) · Ps 18:9 (17:10 LXX) (quotation, high confidence) · Ps 18:10 (17:11 LXX) (quotation, high confidence) · Ps 18:11 (17:12 LXX) (quotation, high confidence) · 1 Kgs 8:13 (quotation, high confidence) · 1 Chr 28:11 (quotation, high confidence) · 1 Chr 28:12 (quotation, high confidence) · 1 Chr 28:13 (quotation, high confidence) · 1 Chr 28:14 (quotation, high confidence) · 1 Chr 28:15 (allusion, high confidence) · 1 Chr 28:18 (quotation, high confidence) · 1 Chr 28:19 (quotation, high confidence) · Exod 25:40 (quotation, high confidence) · 1 Chr 29:2 (quotation, high confidence)
Notes and citation
Summary: God's dwelling “in darkness” signifies his invisible essence and the dim temple; David received the temple's plan from the Spirit, here called Lord, and passed it to Solomon.
- 1 Kgs 8:12–13 (LXX 8:53a); Ps 97:2 (LXX 96:2); Ps 18:9–11 (LXX 17:10–12); 1 Chr 28:11–19; 29:2; Exod 25:40. The identification of the Spirit with “the Lord” in 1 Chr 28:12, 19 is Theodoret's argument for the Spirit's divinity; translated as written. A displaced fragment of the end of question 3.27 printed inside the word ἀποκρυφὴν is removed by a logged correction.
Notes on the original text
- Digital text corrected (OCR letter error; displaced fragment of the end of question 3.27 printed in the quotation; stray footnote mark; stray letter; stray mark; word split by the OCR): γνόφῳ;, Μελῳδῶν → γνόφῳ; Μελῳδῶν; κύκλῳ αὐτοῦ., Καὶ → κύκλῳ αὐτοῦ. Καὶ; σκότος τὸν Θεὸν ἀντιβολοῦντας, καὶ τῶν δυσχερῶν ἀπαλἀποκρυφὴν → σκότος ἀποκρυφὴν; κενότητος ". → κενότητος.; τὸν χρυτὸν → τὸν χρυσὸν; Λέγει γὰρ η ταῦτα → Λέγει γὰρ ταῦτα; παράδει γμα → παράδειγμα; ἀποθήκας* οἴκου → ἀποθήκας οἴκου; τὸ παν· άγιον → τὸ πανάγιον; ἔδωκε Ο Δαβὶδ → ἔδωκε Δαβὶδ.
Topics: Trinity
Cite (SBL): Theodoret, Quaest. Reg. 3.28 (PG 80 80:693; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-regnorum/3-28). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-regnorum/3-28
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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.
3.29PG 80 80:695
Τί ἐστιν, Ἰδοὺ αὕτη γέγραπται ἐπὶ βιβλίου τῆς ᾠδῆς; Πολλάκις ἔφην, ὅτι πολλὰ ἦν βιβλία προφητικά· καὶ τοῦτο, σὺν Θεῷ φάναι, δηλώσομεν ἀκριβέστερον ἑρμηνεύσοντες τῶν Παραλειπομένων τὴν βίβλον.
Ti estin, Idou hautē gegraptai epi bibliou tēs ǭdēs? Pollakis ephēn, hoti polla ēn biblia prophētika; kai touto, syn Theǭ phanai, dēlōsomen akribesteron hermēneusontes tōn Paraleipomenōn tēn biblon.
What does “Behold, this is written in the book of the song” mean? I have often said that there were many prophetic books; and this, God willing, we shall show more exactly when we interpret the book of Chronicles.
1 Kgs 8:53 (quotation, medium confidence)
Notes and citation
Summary: The “book of the song” is one of the many prophetic books used by the historian.
- 1 Kgs 8:53a (LXX addition). Theodoret refers to his questions on Chronicles (book 5 of this work). This short question holds one question and answer.
Notes on the original text
- Digital text corrected (stray mark): ᾠδῆς;, Πολλάκις → ᾠδῆς; Πολλάκις.
Topics: Scripture and canon
Cite (SBL): Theodoret, Quaest. Reg. 3.29 (PG 80 80:695; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-regnorum/3-29). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-regnorum/3-29
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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.
3.30PG 80 80:695
Πῶς νοητέον, Εὐφραινόμενος καὶ αἰνῶν ἐνώπιον τοῦ Θεοῦ ἑπτὰ ἡμέρας, καὶ τεσσαρεσκαίδεκα ἡμέρας καὶ τῇ ἡμέρᾳ τῇ ὀγδόῃ ἐξαπέστειλε τὸν λαόν ; Ἐν τῇ τῆς Σκηνοπηγίας ἑορτῇ συνεκάλεσε τὸν λαόν. Ἐπανηγύρησαν οὖν τεσσαρεσκαίδεκα ἡμέρας· ἑπτὰ μὲν τῶν ἐγκαινίων· ἑπτὰ δὲ τῆς σκηνοπηγίας. Ογδόην τοίνυν καλεῖ, τὴν μετὰ τὰς ἑπτὰ τὰς τελευταίας ἡμέραν. Μετὰ δὲ τὸ τέλος τῆς ἑορτῆς, ὑποτίθεται πάλιν ὁ Δεσπότης Θεὸς τῷ Σολομῶντι, ταυτὶ τὴν σωτηρίαν πραγματευόμενος. Ἵνα γὰρ μὴ τῆς φροντίδος ἀπαλλαγεὶς εἰς ῥαθυμίαν ἀποκλίνῃ, καὶ τῶν νόμων αὐτὸν ἀναγκαίως ἀνέμνησε, καὶ τὴν πρὸς τὸν πατέρα γεγενημένην ἐπαγγελίαν ἐμπεδώσειν ὑπέσχετο, καὶ ὄλεθρον ἠπείλησε παραβᾶσι τοὺς νόμους, καὶ τὸν ἁγιασθέντα νεὼν ἔρημον δι' αὐτοὺς καταλείψειν Ἐὰν γὰρ, φησὶν, ἀποστραφέντες ἀποστραφῆτε ὑμεῖς, καὶ τὰ τέκνα ὑμῶν, ἀπ᾿ ἐμοῦ, καὶ τὰ προστάγματά μου, ἃ ἔδωκε Μωσῆς ἐνώπιον ὑμῶν, μὴ φυλάξητε, καὶ πορευθῆτε καὶ δουλεύσητε θεοῖς ἑτέροις, καὶ προσκυνήσητε αὐτοῖς· καὶ ἐξαρῶ τὸν Ἰσραὴλ ἀπὸ τῆς γῆς ἧς ἔδωκα αὐτοῖς, καὶ τὸν οἶκον τοῦτον, ὃν ἡγίασα τῷ ὀνόματί μου, ἀποῤῥίψω ἐκ προσώπου μου· καὶ ἔσται Ἱερουσαλήμ εἰς ἀφανισμὸν, καὶ εἰς λάλημα εἰς πάντας τοὺς λαούς καὶ ὁ οἶκος οὗτος ὁ ὑψηλὸς, πᾶς πορευόμενος δι' αὐτοῦ ἐκστήσεται καὶ συριεῖ καὶ τὰ ἑξῆς, ἃ δηλοῖ τὴν αἰτίαν τοῦ συριγμοῦ. Πυνθανόμενοι γὰρ, φησί, τί δήποτε ταῦτα πέπονθεν Ἰσραὴλ, μαθήσονται ὡς διὰ τὸ καταλιπεῖν αὐτοὺς τὸν Κύριον τὸν Θεὸν, ὃς τῶν Αἰγυπτίων αὐτοὺς ἐλευθερώσας δουλείας, ταύτην αὐτοῖς τὴν γῆν ἐδωρήσατο.
Pōs noēteon, Euphrainomenos kai ainōn enōpion tou Theou hepta hēmeras, kai tessareskaideka hēmeras kai tę̄ hēmerą tę̄ ogdoę̄ exapesteile ton laon ? En tę̄ tēs Skēnopēgias heortę̄ synekalese ton laon. Epanēgyrēsan oun tessareskaideka hēmeras; hepta men tōn enkainiōn; hepta de tēs skēnopēgias. Ogdoēn toinyn kalei, tēn meta tas hepta tas teleutaias hēmeran. Meta de to telos tēs heortēs, hypotithetai palin ho Despotēs Theos tǭ Solomōnti, tauti tēn sōtērian pragmateuomenos. Hina gar mē tēs phrontidos apallageis eis rhathymian apoklinę̄, kai tōn nomōn auton anankaiōs anemnēse, kai tēn pros ton patera gegenēmenēn epangelian empedōsein hypescheto, kai olethron ēpeilēse parabasi tous nomous, kai ton hagiasthenta neōn erēmon di' autous kataleipsein Ean gar, phēsin, apostraphentes apostraphēte hymeis, kai ta tekna hymōn, ap᾿ emou, kai ta prostagmata mou, ha edōke Mōsēs enōpion hymōn, mē phylaxēte, kai poreuthēte kai douleusēte theois heterois, kai proskynēsēte autois; kai exarō ton Israēl apo tēs gēs hēs edōka autois, kai ton oikon touton, hon hēgiasa tǭ onomati mou, aporrhipsō ek prosōpou mou; kai estai Hierousalēm eis aphanismon, kai eis lalēma eis pantas tous laous kai ho oikos houtos ho hypsēlos, pas poreuomenos di' autou ekstēsetai kai syriei kai ta hexēs, ha dēloi tēn aitian tou syrigmou. Pynthanomenoi gar, phēsi, ti dēpote tauta peponthen Israēl, mathēsontai hōs dia to katalipein autous ton Kyrion ton Theon, hos tōn Aigyptiōn autous eleutherōsas douleias, tautēn autois tēn gēn edōrēsato.
How should “rejoicing and praising before God seven days and fourteen days; and on the eighth day he sent the people away” be understood? He called the people together at the feast of Tabernacles. So they kept festival for fourteen days: seven of the dedication and seven of Tabernacles. He calls “eighth” the day after the last seven. After the end of the feast, God the Master again counsels Solomon, working for his salvation. So that, freed from care, he would not slide into carelessness, he necessarily reminded him of the laws, promised to make firm the promise made to his father, threatened destruction if they broke the laws, and said that he would leave the consecrated temple desolate because of them: “For if you and your children,” he says, “turn away from me and do not keep my ordinances which Moses set before you, but go and serve other gods and worship them, I will cut Israel off from the land which I gave them, and this house which I have consecrated for my name I will cast out of my sight; and Jerusalem shall become a desolation and a byword among all the peoples; and this lofty house, everyone who passes by it will be astonished and will hiss,” and what follows, which shows the reason for the hissing. For when they ask, he says, why Israel has suffered these things, they will learn that it is because they forsook the Lord God, who freed them from slavery to the Egyptians and gave them this land.
1 Kgs 8:65 (quotation, high confidence) · 1 Kgs 8:66 (quotation, high confidence) · Lev 23:34 (allusion, medium confidence) · 1 Kgs 9:2 (allusion, high confidence) · 1 Kgs 9:4 (allusion, high confidence) · 1 Kgs 9:6 (quotation, high confidence) · 1 Kgs 9:7 (quotation, high confidence) · 1 Kgs 9:8 (quotation, high confidence) · 1 Kgs 9:9 (allusion, high confidence)
Notes and citation
Summary: The dedication and Tabernacles together made fourteen days of festival; then God warned Solomon that apostasy would bring exile and the temple's desolation.
- 1 Kgs 8:65–66 (LXX); 9:1–9 (quotation 9:6–9).
Notes on the original text
- Digital text corrected (stray footnote mark; stray marks; word split by the OCR): σκηνοπη - γίας → σκηνοπηγίας; ἡμέραν *3. → ἡμέραν.; πραγματευόμενος *. → πραγματευόμενος..
Cite (SBL): Theodoret, Quaest. Reg. 3.30 (PG 80 80:695; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-regnorum/3-30). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-regnorum/3-30
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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.
3.31PG 80 80:697
Ποία ἐστὶν ἡ Γασίων γαβέρ; Ὡς Ἰώσηπος ἔφη, ἡ νῦν καλουμένη Βερονίκη ἔστι δὲ αὕτη παράλιος πόλις Αἰθιόπων τῶν πρὸς Αἰγύπτῳ.
Poia estin hē Gasiōn gaber? Hōs Iōsēpos ephē, hē nyn kaloumenē Beronikē esti de hautē paralios polis Aithiopōn tōn pros Aigyptǭ.
What is Ezion-geber? As Josephus said, it is the city now called Berenice; this is a coastal city of the Ethiopians near Egypt.
1 Kgs 9:26 (allusion, high confidence)
Notes and citation
Summary: Ezion-geber is identified, after Josephus, with Berenice.
- 1 Kgs 9:26; Josephus, Ant. 8.6.4. This short question holds one question and answer.
Extrabiblical texts: Josephus, Ant. 8.6.4 (Josephus (works); allusion)
Cite (SBL): Theodoret, Quaest. Reg. 3.31 (PG 80 80:697; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-regnorum/3-31). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-regnorum/3-31
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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.
3.32PG 80 80:697
Σοφερὰ ποία ἐστίν ; Χώρα τις ἔστι τῆς Ἰνδίας, ἣν οἱ γεωγράφοι χρυσὴν ὀνομάζουσι γῆν.
Sophera poia estin ? Chōra tis esti tēs Indias, hēn hoi geōgraphoi chrysēn onomazousi gēn.
What is Sophera? It is a country of India, which the geographers call the Golden Land.
1 Kgs 9:28 (allusion, high confidence)
Notes and citation
Summary: Ophir (Sophera) is placed in India, the geographers' “Golden Land.”
- 1 Kgs 9:28 (LXX Σωφηρά). This short question holds one question and answer.
Notes on the original text
- Digital text corrected (word split by the OCR): χρυ σὴν → χρυσὴν.
Cite (SBL): Theodoret, Quaest. Reg. 3.32 (PG 80 80:697; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-regnorum/3-32). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-regnorum/3-32
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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.
3.33PG 80 80:697
Σαβᾶ ποῖὸν ἐστιν ἔθνος ; Αἰθιοπικόν. Ἐντεῦθεν δὲ αὐτοὺς κεῖσθαί φασι τῆς θαλάσσης τῆς Ἰνδικῆς. Ὀνομάζουσι δὲ αὐτοὺς Ὁμηρίτας. Κατάντικρυ δὲ εἰσι τῶν Αὐξουμιτῶν· μέση δὲ τούτων κἀκείνων ἡ θάλασσα. Τούτων έβασίλευσεν ἡ θαυμασία ἐκείνη γυνὴ, ἧς ἐπήνεσε τὴν σπουδὴν ἐν τοῖς ἱεροῖς Εὐαγγελίοις ὁ Δεσπότης Χριστός. ᾿Ακούσασα γὰρ τὰ περὶ τῆς τοῦ Σολομῶντος σοφίας θρυλλούμενα, ὁδὸν παμπόλλων ἐξήνυσεν ἡμερῶν, καὶ κέρδος τὸν πόνον ὑπέλαβε, καὶ τοῦτον τῆς ἐν βασιλείοις τροφῆς προτετίμηκε, καὶ τῆς ἐν Σολομῶντι σοφίας τοσαύτην ὁδὸν ἀναμετρήσασα, διὰ τοῦ Σολομῶντος τὸν τῆς σοφίας ἀνύμνησε χορηγόν. Γένοιτο γὰρ, ἔφη, Κύριος ὁ Θεός σου εὐλογημένος, ὃς ἠθέλησεν ἐν σοὶ δοῦναί σε ἐπὶ θρόνον Ἰσραὴλ, τοῦ στῆσαι αὐτὸν εἰς τὸν αἰῶνα· καὶ ἔθετό σε βασιλέα ἐπ᾿ αὐτοὺς, τοῦ ποιεῖν κρίμα ἐν δικαιοσύνῃ, καὶ ἐν κρίμασιν αὐτοῦ. Ἐγὼ δὲ τῆς ἀποστολικῆς ἀνεμνήσθην διδασκαλίας, ἢ τοὺς δίχα νόμου δικαιωθέντας ἐθαύμασεν. «Ὅταν γὰρ, φησὶν, ἔθνη τὰ μὴ νόμον ἔχοντα φύσει τὰ τοῦ νόμου ποιῇ, οὗτοι νόμον μὴ ἔχοντες ἑαυτοῖς εἰσι νόμος. Καὶ αὕτη γὰρ ἀλλόφυλος οὖσα, καὶ μήτε νόμον δεξαμένη θεῖον, μήτε προφητικῆς ἀπολαύσασα γεωργίας, ἠρκέσθη τῷ τῆς φύσεως νόμῳ, καὶ τὴν δικαιοσύνην ἐθαύμασε, καὶ τὴν δικαίαν κρίσιν εὐφήμισε, καὶ διὰ τοῦ δεξαμένου τῆς σοφίας τὸ δῶρον, τὸν μεγαλόδωρον ὕμνησεν.
Saba poion estin ethnos ? Aithiopikon. Enteuthen de autous keisthai phasi tēs thalassēs tēs Indikēs. Onomazousi de autous Homēritas. Katantikry de eisi tōn Auxoumitōn; mesē de toutōn kakeinōn hē thalassa. Toutōn ebasileusen hē thaumasia ekeinē gynē, hēs epēnese tēn spoudēn en tois hierois Euangeliois ho Despotēs Christos. ᾿Akousasa gar ta peri tēs tou Solomōntos sophias thrylloumena, hodon pampollōn exēnysen hēmerōn, kai kerdos ton ponon hypelabe, kai touton tēs en basileiois trophēs protetimēke, kai tēs en Solomōnti sophias tosautēn hodon anametrēsasa, dia tou Solomōntos ton tēs sophias anymnēse chorēgon. Genoito gar, ephē, Kyrios ho Theos sou eulogēmenos, hos ēthelēsen en soi dounai se epi thronon Israēl, tou stēsai auton eis ton aiōna; kai etheto se basilea ep᾿ autous, tou poiein krima en dikaiosynę̄, kai en krimasin autou. Egō de tēs apostolikēs anemnēsthēn didaskalias, ē tous dicha nomou dikaiōthentas ethaumasen. «Hotan gar, phēsin, ethnē ta mē nomon echonta physei ta tou nomou poię̄, houtoi nomon mē echontes heautois eisi nomos. Kai hautē gar allophylos ousa, kai mēte nomon dexamenē theion, mēte prophētikēs apolausasa geōrgias, ērkesthē tǭ tēs physeōs nomǭ, kai tēn dikaiosynēn ethaumase, kai tēn dikaian krisin euphēmise, kai dia tou dexamenou tēs sophias to dōron, ton megalodōron hymnēsen.
What nation is Sheba? An Ethiopian one. They say that they live on this side of the Indian sea, and call them Homerites. They are opposite the Axumites, with the sea between the two. Over them reigned that admirable woman whose zeal Christ the Master praised in the holy Gospels. For hearing the reports about Solomon's wisdom, she completed a journey of very many days, regarded the toil as gain and preferred it to the luxury of the palace, and, having measured so long a road for the sake of Solomon's wisdom, through Solomon she praised the giver of wisdom: “May the Lord your God be blessed,” she said, “who was pleased to set you on the throne of Israel, to establish it forever; and he made you king over them, to execute judgment in righteousness and in his judgments.” I was reminded of the apostolic teaching which admired those justified without the law: “For when the Gentiles, who do not have the law, do by nature what the law requires, these, though not having the law, are a law to themselves.” For she, a foreigner, who had neither received the divine law nor enjoyed the cultivation of the prophets, was content with the law of nature, admired righteousness, praised just judgment, and through the one who had received the gift of wisdom she praised the generous Giver.
1 Kgs 10:1 (allusion, high confidence) · Matt 12:42 (allusion, high confidence) · 1 Kgs 10:9 (quotation, high confidence) · Rom 2:14 (quotation, high confidence)
Notes and citation
Summary: The queen of Sheba, a Gentile led by natural law, sought Solomon's wisdom and praised God, an example praised by Christ and illustrating Paul's teaching on Gentiles.
- 1 Kgs 10:1–9 (quotation 10:9, LXX); Matt 12:42; Rom 2:14. The Homerites (Himyarites) of South Arabia and the Axumites of Ethiopia are Theodoret's identifications. A duplicated line printed inside the quotation of 10:9 is removed, and its phrase (“having measured so long a road for Solomon's wisdom”) restored to its place, by a logged correction.
Notes on the original text
- Digital text corrected (displaced and duplicated lines printed inside the quotation; restored to their place; stray footnote marks; word split by the OCR and stray digits): καὶ διὰ ) τοῦ Σολομῶντος τὸν τῆς σοφίας ἀνύμνησε χορηγόν. Γένοιτο γὰρ, ἔφη, Κύριος ὁ Θεός σου εὐλογημένος, τῆς ἐν Σολομῶντι σοφίας τοσαύτην ὁδὸν ἀναμετρήσασα, καὶ διὰ τοῦ Σολομῶντος τὸν τῆς σοφίας ἀνύμνησε ἀνύμι ὃς ἠθέλησεν ἐν σοὶ δοῦναἱ σε ἐπὶ θρόνον Ἰσραὴλ", → καὶ τῆς ἐν Σολομῶντι σοφίας τοσαύτην ὁδὸν ἀναμετρήσασα, διὰ τοῦ Σολομῶντος τὸν τῆς σοφίας ἀνύμνησε χορηγόν. Γένοιτο γὰρ, ἔφη, Κύριος ὁ Θεός σου εὐλογημένος, ὃς ἠθέλησεν ἐν σοὶ δοῦναί σε ἐπὶ θρόνον Ἰσραὴλ,; δίκαιω θέντας ἐθαύμασεν 43- → δικαιωθέντας ἐθαύμασεν.; δῶρον **, → δῶρον,.
Cite (SBL): Theodoret, Quaest. Reg. 3.33 (PG 80 80:697; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-regnorum/3-33). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-regnorum/3-33
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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.
3.34PG 80 80:699
Τίνα διαφορὰν ἡ ναύλα πρὸς τὴν κινύραν ᾿Ανὰ δέκα μὲν φθόγγους καὶ αὕτη κἀκείνη ἔχει. Φασὶ δὲ τὴν μὲν ναύλαν δακτύλοις, τὴν δὲ κινύραν ἀνακρούεσθαι πλήκτρῳ.
Tina diaphoran hē naula pros tēn kinyran ᾿Ana deka men phthongous kai hautē kakeinē echei. Phasi de tēn men naulan daktylois, tēn de kinyran anakrouesthai plēktrǭ.
What difference is there between the harp and the lyre? Each has ten strings. They say that the harp is played with the fingers and the lyre with a plectrum.
1 Kgs 10:12 (allusion, high confidence)
Notes and citation
Summary: The harp and lyre both have ten strings; one is plucked with fingers, the other with a plectrum.
- 1 Kgs 10:12. The printed question lacks a question mark; this short question holds one question and answer.
Cite (SBL): Theodoret, Quaest. Reg. 3.34 (PG 80 80:699; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-regnorum/3-34). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-regnorum/3-34
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 80 (Bavarian State Library OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
3.35PG 80 80:699
Ξύλα ἀπελέκητα ποῖα καλεῖ; Οἶμαι ὅτι τὰ λεῖα, καὶ ὀρθὰ, καὶ ὄζων ἀπηλλαγμένα. Ὁ δὲ Ἰώσηπος πεύκινα αὐτὰ εἴρηκεν, ἥκιστα τοῖς παρ᾿ ἡμῖν ἐοικότα πευκίνοις. Τοῦ συκίνου γὰρ ξύλου καὶ λευκότερα εἶναι, καὶ λειότερα, καὶ στρυφνότερα εἴρηκε.
Xyla apelekēta poia kalei? Oimai hoti ta leia, kai ortha, kai ozōn apēllagmena. Ho de Iōsēpos peukina auta eirēken, hēkista tois par᾿ hēmin eoikota peukinois. Tou sykinou gar xylou kai leukotera einai, kai leiotera, kai stryphnotera eirēke.
What does he call unhewn timber? I think it means smooth, straight wood, free of knots. Josephus called it pine, though very unlike our pines; for he said it was whiter than fig wood, smoother and more astringent.
1 Kgs 10:11 (allusion, high confidence) · 1 Kgs 10:12 (allusion, high confidence)
Notes and citation
Summary: The “unhewn timber” was smooth, knot-free wood, called pine by Josephus.
- 1 Kgs 10:11–12 (LXX ξύλα ἀπελέκητα); Josephus, Ant. 8.7.1. This short question holds one question and answer.
Notes on the original text
- Digital text corrected (word split by the OCR): ἀπηλλαγμέ να → ἀπηλλαγμένα; ἥκι στα → ἥκιστα.
Extrabiblical texts: Josephus, Ant. 8.7.1 (Josephus (works); allusion)
Cite (SBL): Theodoret, Quaest. Reg. 3.35 (PG 80 80:699; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-regnorum/3-35). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-regnorum/3-35
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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.
3.36PG 80 80:699
Ποία πόλις ἐστὶν ἡ Θαρσεῖς Ἐνταῦθα Ἰνδικήν τινα χώραν ὠνόμασεν. Οἱ δὲ τὸν Ἐζεκιὴλ ἑρμηνεύσαντες, τὴν Καρχηδόνα τῆς γῆς Λιβύης προκαθημένην οὕτως ἐκάλεσαν. Σολομών μέντοι ὁ πολυθρύλλητος, ὁ τοσούτων παρὰ τοῦ Θεοῦ δωρεῶν ἀξιωθεὶς, καὶ τοὺς βασιλεῖς τοὺς πελάζοντας ὑποτελεῖς ἐσχηκὼς, καὶ τοῖς ἀπὸ τοῦ Εὐφράτου μέχρι Νείλου δασμὸν ἐπιθεὶς, τῶν θείων δωρεῶν ἐπελήσθη. Λαγνίστατος γὰρ γενόμενος, παμπόλλαις μὲν ὡμίλησε γυναιξίν· Οὐκ ἠρκέσθη δὲ τοῖς ἐγχωρίοις, ἀλλὰ παρὰ τὸν νόμον καὶ ἀλλοφύλους ἠγάγετο. Πρῶτον μὲν τοῦ Φαραὼ τὴν θυγατέρα, ἔπειτα δὲ Μωαβίτιδας, καὶ Σύρας, καὶ Ἰδουμαίας, καὶ ᾿Αμοῤῥαίας, ἐξ ὧν ἀπηγόρευσεν ὁ Θεὸς τὰς ἐπιγαμίας ποιεῖσθαι, ἵνα μὴ ὁ περὶ ταύτας ἔρως δουλεῦσαι τοῖς τούτων ἀναγκάσῃ θεοῖς. Τοῦτο γὰρ καὶ οὗτος ὑπέμεινε. Ὠκοδόμησε γὰρ ὑψηλὸν τῷ Χαμὼς εἰδώλῳ Μωάβ, καὶ τῷ Μελχὼλ εἰδώλῳ υἱῶν ᾿Αμμών, καὶ τῇ ᾿Αστάρτῃ βδελύγματι Σιδωνίων. Καὶ οὕτως ἐποίησε πάσαις ταῖς γυναιξὶν αὐτοῦ ταῖς ἀλλοτρίαις. Ἐθυμία καὶ ἔθυε τοῖς εἰδώλοις αὐτῶν. Οἱ δὲ ἄλλοι ἑρμηνευταὶ Ἐθυμίων, εἶπον, καὶ ἔθυον. Δῆλος δὲ ὁ λόγος, ὅτι αὐτὸς μὲν ᾠκοδόμησεν αὐταῖς τὰ τεμένη, ἐκεῖναι δὲ τοῖς εἰδώλοις ἐλάτρευον. ᾿Αλλ' οὐδὲ οὕτω τῆς κατηγορίας ἦν ἐλεύθερος. Ἐποίησε γὰρ, φησὶν, ὁ Σολομὼν τὸ πονηρὸν ἐνώπιον Κυρίου, καὶ οὐκ ἐπορεύθη ὀπίσω Κυρίου, ὡς Δαβὶδ ὁ πατὴρ αὐτοῦ Καὶ ὠργίσθη Κύριος ἐπὶ Σολομῶντι, ὅτι ἐξέκλινε τὴν καρδίαν ἀπὸ Κυρίου Θεοῦ Ἰσραὴλ τοῦ ὀφθέντος αὐτῷ δὶς, καὶ ἐντειλαμένου αὐτῷ περὶ τοῦ λόγου τούτου, τὸ παράπαν μὴ πορευθῆναι ὀπίσω θεῶν ἀλλοτρίων, καὶ φυλάξαι καὶ ποιῆσαι ἃ ἐνετείλατο αὐτῷ Κύριος Οὐκ ἦν ἡ καρδία αὐτοῦ τελεία μετὰ Κυρίου κατὰ τὴν καρδίαν Δαβὶδ τοῦ πατρὸς αὐτοῦ. Εἰς ἐπίτασιν δὲ κατηγορίας, τῆς θείας ἀποκαλύψεως τῆς δὶς γενομένης ἐμνήσθη. Οὐδὲ γὰρ δι' ἄλλου προφήτου, φησὶ, τὸ πραχτέον αὐτῷ ὑπέδειξεν· ἀλλ᾿ αὐτὸς αὐτῷ πρὸ πάντων ἀπηγόρευσε τῶν ψευδωνύμων θεῶν τὴν λατρείαν εἶτα καὶ τοὺς ἄλλους νόμους φυλάττειν ἐκέλευσεν. Ἐπειδὴ δὲ διὰ τῆς ἀκολασίας εἰς ἀσέβειαν ἀπέκλινε, καὶ γέγονεν ἡ λαγνεία τῆς τῶν εἰδώλων πρόξενος θεραπείας, τῆς οἰκείας κηδεμονίας αὐτὸν ἐγύμνωσεν. Διαῤῥήξω γὰρ, ἔφη, τὴν βασιλείαν ἐκ χειρός σου, καὶ δώσω αὐτὴν τῷ δούλῳ σου. Εἶτα δείκνυσι τὴν ἄμετρον ἀγαθότητα· Πλὴν ἐν ταῖς ἡμέραις σου οὐ ποιήσω ταῦτα διὰ Δαβὶδ τὸν πατέρα σου· ἐκ χειρὸς τοῦ υἱοῦ σου λήψομαι αὐτήν. Σὺ μὲν γὰρ ἔχεις ἐπικουροῦντα τὸν πατέρα· ἐκεῖνος δὲ πατρικῆς βοηθείας γεγύμνωται. Πλὴν ὅλην τὴν βασιλείαν οὐ μὴ λάβω. Εν σκῆπτρον δώσω τῷ υἱῷ σου, διὰ Δαβὶδ τὸν δοῦλόν μου, καὶ διὰ Ἱερουσαλήμ, τὴν πόλιν ἣν ἐξελεξάμην. Προσθήσω, φησὶ, τὸν Βενιαμίν τῇ τοῦ Ἰούδα φυλῇ. Μάλα δὲ εἰκότως συνῆψε τὰς δύο φυλάς· τὸ μὲν γὰρ βασιλικὴν γένος εἶχεν ἡ τοῦ Ἰούδα, τὸν δὲ θεῖον ναὸν ἡ τοῦ Βενιαμίν. Τῆς γὰρ Ἱερουσαλήμ ὁ κλῆρος τῆς Βενιαμίτιδος ὑπῆρχε φυλῆς. Ἐντεῦθεν δὲ λέγει τοὺς ἐπαναστάντας πολεμίους τῷ Σολομῶντι, ὅτι ἕως μὲν τῆς θείας ἀπήλαυε προμηθείας, ἐν εἰρήνῃ καὶ γαλήνῃ διῆγε, πάντας ἔχων ὑποκειμένους, καὶ δασμὸν κομίζοντας ὅτι μάλιστα πλεῖστον. Ἐπειδὴ δὲ ταύτης ἐγυμνώθη, τοῖς δυσμενέσιν εὐεπιχείρωτος γέγονεν.
Poia polis estin hē Tharseis Entautha Indikēn tina chōran ōnomasen. Hoi de ton Ezekiēl hermēneusantes, tēn Karchēdona tēs gēs Libyēs prokathēmenēn houtōs ekalesan. Solomōn mentoi ho polythryllētos, ho tosoutōn para tou Theou dōreōn axiōtheis, kai tous basileis tous pelazontas hypoteleis eschēkōs, kai tois apo tou Euphratou mechri Neilou dasmon epitheis, tōn theiōn dōreōn epelēsthē. Lagnistatos gar genomenos, pampollais men hōmilēse gynaixin; Ouk ērkesthē de tois enchōriois, alla para ton nomon kai allophylous ēgageto. Prōton men tou Pharaō tēn thygatera, epeita de Mōabitidas, kai Syras, kai Idoumaias, kai ᾿Amorrhaias, ex hōn apēgoreusen ho Theos tas epigamias poieisthai, hina mē ho peri tautas erōs douleusai tois toutōn anankasę̄ theois. Touto gar kai houtos hypemeine. Ōkodomēse gar hypsēlon tǭ Chamōs eidōlǭ Mōab, kai tǭ Melchōl eidōlǭ huiōn ᾿Ammōn, kai tę̄ ᾿Astartę̄ bdelygmati Sidōniōn. Kai houtōs epoiēse pasais tais gynaixin autou tais allotriais. Ethymia kai ethye tois eidōlois autōn. Hoi de alloi hermēneutai Ethymiōn, eipon, kai ethyon. Dēlos de ho logos, hoti autos men ǭkodomēsen autais ta temenē, ekeinai de tois eidōlois elatreuon. ᾿All' oude houtō tēs katēgorias ēn eleutheros. Epoiēse gar, phēsin, ho Solomōn to ponēron enōpion Kyriou, kai ouk eporeuthē opisō Kyriou, hōs Dabid ho patēr autou Kai ōrgisthē Kyrios epi Solomōnti, hoti exekline tēn kardian apo Kyriou Theou Israēl tou ophthentos autǭ dis, kai enteilamenou autǭ peri tou logou toutou, to parapan mē poreuthēnai opisō theōn allotriōn, kai phylaxai kai poiēsai ha eneteilato autǭ Kyrios Ouk ēn hē kardia autou teleia meta Kyriou kata tēn kardian Dabid tou patros autou. Eis epitasin de katēgorias, tēs theias apokalypseōs tēs dis genomenēs emnēsthē. Oude gar di' allou prophētou, phēsi, to prachteon autǭ hypedeixen; all᾿ autos autǭ pro pantōn apēgoreuse tōn pseudōnymōn theōn tēn latreian eita kai tous allous nomous phylattein ekeleusen. Epeidē de dia tēs akolasias eis asebeian apekline, kai gegonen hē lagneia tēs tōn eidōlōn proxenos therapeias, tēs oikeias kēdemonias auton egymnōsen. Diarrhēxō gar, ephē, tēn basileian ek cheiros sou, kai dōsō autēn tǭ doulǭ sou. Eita deiknysi tēn ametron agathotēta; Plēn en tais hēmerais sou ou poiēsō tauta dia Dabid ton patera sou; ek cheiros tou huiou sou lēpsomai autēn. Sy men gar echeis epikourounta ton patera; ekeinos de patrikēs boētheias gegymnōtai. Plēn holēn tēn basileian ou mē labō. En skēptron dōsō tǭ huiǭ sou, dia Dabid ton doulon mou, kai dia Hierousalēm, tēn polin hēn exelexamēn. Prosthēsō, phēsi, ton Beniamin tę̄ tou Iouda phylę̄. Mala de eikotōs synēpse tas dyo phylas; to men gar basilikēn genos eichen hē tou Iouda, ton de theion naon hē tou Beniamin. Tēs gar Hierousalēm ho klēros tēs Beniamitidos hypērche phylēs. Enteuthen de legei tous epanastantas polemious tǭ Solomōnti, hoti heōs men tēs theias apēlaue promētheias, en eirēnę̄ kai galēnę̄ diēge, pantas echōn hypokeimenous, kai dasmon komizontas hoti malista pleiston. Epeidē de tautēs egymnōthē, tois dysmenesin euepicheirōtos gegonen.
What city is Tharsis? Here he named some region of India. Those who translated Ezekiel called Carthage, which stands before the land of Libya, by this name. Solomon, however, the far-famed, who had been granted so many gifts by God, who had the neighboring kings as tributaries and had laid tribute on those from the Euphrates to the Nile, forgot the divine gifts. For he became very lustful and consorted with very many women. He was not content with women of his own country, but against the law took foreign women as well: first Pharaoh's daughter, then Moabite, Syrian, Idumean and Amorite women, with whom God had forbidden intermarriage, so that love for them would not compel them to serve their gods. And this is what he too suffered. For he built a high place for Chemosh, the idol of Moab, and for Melchol, the idol of the sons of Ammon, and for Astarte, the abomination of the Sidonians. “And so he did for all his foreign wives. He burned incense and sacrificed to their idols.” The other translators said, “they burned incense and sacrificed.” The passage is clear: he built the precincts for them, and they served the idols. But even so he was not free of blame: “For Solomon did evil in the sight of the Lord,” it says, “and did not follow the Lord as David his father did. And the Lord was angry with Solomon, because he turned his heart from the Lord God of Israel, who had appeared to him twice and commanded him concerning this thing, not to go after other gods at all, and to keep and do what the Lord commanded him. His heart was not perfect with the Lord, like the heart of David his father.” To heighten the charge it mentioned the divine revelation that came twice. Not through another prophet, he means, did God show him what to do; but he himself forbade him above all the worship of the falsely named gods, and then commanded him to keep the other laws. And since through licentiousness he turned aside into impiety, and lust became the occasion of serving idols, God stripped him of his care: “I will tear the kingdom,” he said, “out of your hand and give it to your servant.” Then he shows his boundless goodness: “Yet in your days I will not do this, for the sake of David your father; I will take it from the hand of your son.” For you have your father to help you, but he is stripped of a father's help. “Yet I will not take the whole kingdom; I will give one tribe to your son, for the sake of David my servant and for the sake of Jerusalem, the city I have chosen.” I will add, he means, Benjamin to the tribe of Judah. Very fittingly he joined the two tribes; for Judah had the royal family, and Benjamin the divine temple, since Jerusalem lay in the allotment of the tribe of Benjamin. From here it tells of the enemies who rose against Solomon: as long as he enjoyed divine providence, he lived in peace and calm, having all subject to him and bringing in the greatest possible tribute; but when he was stripped of it, he became easy for his enemies to attack.
1 Kgs 10:22 (allusion, high confidence) · Ezek 27:12 (allusion, medium confidence) · 1 Kgs 10:15 (allusion, medium confidence) · 1 Kgs 4:21 (allusion, medium confidence) · 1 Kgs 11:1 (allusion, high confidence) · 1 Kgs 11:2 (allusion, high confidence) · Deut 7:3 (allusion, high confidence) · 1 Kgs 11:7 (allusion, high confidence) · 1 Kgs 11:5 (allusion, high confidence) · 1 Kgs 11:8 (quotation, high confidence) · 1 Kgs 11:6 (quotation, high confidence) · 1 Kgs 11:9 (quotation, high confidence) · 1 Kgs 11:10 (quotation, high confidence) · 1 Kgs 11:4 (quotation, high confidence) · 1 Kgs 11:11 (quotation, high confidence) · 1 Kgs 11:12 (quotation, high confidence) · 1 Kgs 11:13 (quotation, high confidence) · 1 Kgs 11:14 (allusion, high confidence) · 1 Kgs 11:23 (allusion, high confidence)
Notes and citation
Summary: Tarshish is placed in India (or Carthage); Solomon, despite God's gifts, took many foreign wives against the law, built shrines for their gods, and lost most of his kingdom for his son.
- 1 Kgs 10:22; Ezek 27:12 (LXX “Carthaginians”); 1 Kgs 11:1–25 (quotations 11:8, 6, 9–11 (with 11:4), 11–13); the law, Deut 7:3–4; Exod 34:16. “Melchol” is Theodoret's form of Milcom/Molech. Theodoret's judgment of Solomon is translated as written. Stray letters and a stray phrase at the end (“and did not keep”) are removed by logged corrections. The staging flags a possible lost question: the printed question lacks a question mark, and the staging notes that the OCR read its number as 301; the question is present.
Notes on the original text
- Digital text corrected (OCR letter error; repeated syllable; stray letters; stray marginal phrase at the end; stray mark; stray marks; stray particle; stray syllable; word split by the OCR; word split by the OCR and stray syllables): ὠνόμασεν *8. → ὠνόμασεν.; ἐγχωρίοις δι, → ἐγχωρίοις,; ὁ Θεὸς δὲ τὰς ἐπιγαμίας → ὁ Θεὸς τὰς ἐπιγαμίας; ὑψηλὸν δὲ τῷ Χαμὼς → ὑψηλὸν τῷ Χαμὼς; εἰδώλῳ νἱῶν → εἰδώλῳ υἱῶν; ἔθυε δε τοῖς → ἔθυε τοῖς; Οἱ δὲ ἄλω λοι ἑρμηνευταὶ Ἑθυμίων, εἶπον, καὶ ἔθυον δε. → Οἱ δὲ ἄλλοι ἑρμηνευταὶ Ἐθυμίων, εἶπον, καὶ ἔθυον.; πορευθῆ-ναι → πορευθῆναι; ποιῆσαι " ἃ → ποιῆσαι ἃ; τὴν ἄμετρον δὲ ἀγαθότητα → τὴν ἄμετρον ἀγαθότητα; Ἐντεῦθεν δὲ δε λέγει → Ἐντεῦθεν δὲ λέγει; ἀπήλαυς προμηθείας → ἀπήλαυε προμηθείας; μάλι στα → μάλιστα; γέγονεν. καὶ οὐκ ἐφύλαξεν. → γέγονεν..
Topics: Marriage
Cite (SBL): Theodoret, Quaest. Reg. 3.36 (PG 80 80:699; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-regnorum/3-36). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-regnorum/3-36
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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.
3.37PG 80 80:703
Τίνα λέγει Σατᾶν ; Τὸν ἀποστάτην, τὸν ἀνθιστάμενον, τὸν ἐναντιούμενον. Ὅτι δὲ δύο φυλὰς τῇ Δαβιδικῇ καταλέλοιπε βασιλείᾳ, τὰ ἑξῆς δηλοῖ. ᾿Αχιὰ γὰρ ὁ προφήτης ὁ Σιλωνίτης διελὼν τὴν ἀμπεχόνην εἰς δυοκαίδεκα μόρια, δέκα λαβεῖν προσέταξε τῷ Ἱεροβοάμ. Εἶτα λύει τὸ αἴνιγμα· Ἰδοὺ ἐγὼ ῥήξω τὴν βασιλείαν ἐκ χειρὸς Σολομῶντος, καὶ δώσω σοι τὰ δέκα σκῆπτρα, καὶ δύο σκῆπτρα δώσω αὐτῷ διὰ Δαβὶδ τὸν δοῦλόν μου, καὶ διὰ Ἱρουσαλήμ τὴν πόλιν, ἣν ἐξελεξάμην ἐμαυτῷ ἐκ πασῶν φυλῶν Ἰσραὴλ, ἀνθ᾽ οὗ ἐγκατέλιπέ με, καὶ ἐδούλευσε τῇ ᾿Αστάρτῃ βδελύγματι Σιδωνίων, καὶ τῷ Χαμὼς εἰδώλῳ Μωάβ, καὶ τῷ Μελχόλ προσοχθίσματι υἱῶν ᾿Αμμών. Ἐκ τούτων δῆλόν ἐστιν, ὡς καὶ αὐτὸς τοῖς εἰδώλοις ἐλάτρευσεν.
Tina legei Satan ? Ton apostatēn, ton anthistamenon, ton enantioumenon. Hoti de dyo phylas tę̄ Dabidikę̄ kataleloipe basileią, ta hexēs dēloi. ᾿Achia gar ho prophētēs ho Silōnitēs dielōn tēn ampechonēn eis dyokaideka moria, deka labein prosetaxe tǭ Hieroboam. Eita lyei to ainigma; Idou egō rhēxō tēn basileian ek cheiros Solomōntos, kai dōsō soi ta deka skēptra, kai dyo skēptra dōsō autǭ dia Dabid ton doulon mou, kai dia Hirousalēm tēn polin, hēn exelexamēn emautǭ ek pasōn phylōn Israēl, anth᾽ hou enkatelipe me, kai edouleuse tę̄ ᾿Astartę̄ bdelygmati Sidōniōn, kai tǭ Chamōs eidōlǭ Mōab, kai tǭ Melchol prosochthismati huiōn ᾿Ammōn. Ek toutōn dēlon estin, hōs kai autos tois eidōlois elatreusen.
Whom does he call Satan? The apostate, the one who resists, the adversary. That he left two tribes to the kingdom of David is shown by what follows. For Ahijah the prophet, the Shilonite, divided his garment into twelve pieces and told Jeroboam to take ten. Then he solves the riddle: “Behold, I will tear the kingdom out of the hand of Solomon and give you the ten tribes, and two tribes I will give him, for the sake of David my servant and for the sake of Jerusalem, the city I have chosen for myself out of all the tribes of Israel, because he forsook me and served Astarte, the abomination of the Sidonians, and Chemosh, the idol of Moab, and Melchol, the abomination of the sons of Ammon.” From this it is clear that he himself also served the idols.
1 Kgs 11:14 (allusion, high confidence) · 1 Kgs 11:29 (allusion, high confidence) · 1 Kgs 11:30 (allusion, high confidence) · 1 Kgs 11:31 (quotation, high confidence) · 1 Kgs 11:32 (quotation, high confidence) · 1 Kgs 11:33 (quotation, high confidence)
Notes and citation
Summary: “Satan” means adversary; Ahijah's torn garment foretold the division of the kingdom because Solomon himself served idols.
- 1 Kgs 11:14, 23, 25 (LXX “Satan”); 11:29–33 (quotation, LXX “two tribes”).
Notes on the original text
- Digital text corrected (OCR misread ὡς): δῆλόν ἐστι σε, καὶ → δῆλόν ἐστιν, ὡς καὶ.
Cite (SBL): Theodoret, Quaest. Reg. 3.37 (PG 80 80:703; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-regnorum/3-37). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-regnorum/3-37
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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.
3.38PG 80 80:703
Τί ἐστιν, «῞Οπως ἡ θέλησις Δαβίδ τοῦ δούλου μου διαμείνῃ πάσας τὰς ἡμέρας ἐνώπιόν μου ἐν Ἱερουσαλήμ, τῇ πόλει ἣν ἐξελεξάμην έμαυτῷ, τοῦ θέσθαι τὸ ὄνομά μου ἐκεῖ; ῎Ανωθεν, φησὶ, προϊδὼν τὴν τοῦ Δαβὶδ ἀρετὴν, ἐξελεξάμην αὐτὸν, καὶ εὐδόκησα ἐν αὐτῷ· τοῦτο γὰρ λέγει θέλησιν· καὶ ὥρισα καὶ αὐτὸν, καὶ τὸ γένος αὐτοῦ, βασιλεύειν τῆς Ἱερουσαλήμ, ἐν ᾗ ἠβουλήθην τὸ ἐμὸν ὄνομα σέβεσθαι. Ὁ δὲ ἱστοριογράφος τὰ κατὰ τὸν Σολομῶντα πεπληρωκὼς ἐπήγαγε Καὶ τὰ λοιπὰ τῶν λόγων Σολομῶντος, καὶ πάντα ὅσα ἐποίησε, καὶ πᾶσα ἡ φρόνησις αὐτοῦ, οὐκ ἰδοὺ ταῦτα γέγραπται ἐν βίβλῳ λόγων τῶν Ἡμερῶν Σολομῶντος;» Τοῦτο δὲ καὶ ἡ τῶν Παραλειπομένων βίβλος δηλοῖ, ἑτέραν εἶναι βίβλον ταῦτα σημαίνουσαν. Ἐβασίλευσε δὲ κατὰ μὲν τὴν Γραφὴν τεσσαράκοντα ἔτη κατὰ δὲ τὸν Ἰώσηπον ὀγδοήκοντα ἐτελεύτησε δὲ, ὡς ἐκεῖνος ἔφησε, τεττάρων καὶ ἐνενήκοντα. Τούτου δὲ τελευτήσαντος, τὴν βασιλείαν ῾Ροβοάμ ὁ υἱὸς αὐτοῦ διεδέξατο.
Ti estin, «῾Opōs hē thelēsis Dabid tou doulou mou diameinę̄ pasas tas hēmeras enōpion mou en Hierousalēm, tę̄ polei hēn exelexamēn emautǭ, tou thesthai to onoma mou ekei? ᾿Anōthen, phēsi, proïdōn tēn tou Dabid aretēn, exelexamēn auton, kai eudokēsa en autǭ; touto gar legei thelēsin; kai hōrisa kai auton, kai to genos autou, basileuein tēs Hierousalēm, en hę̄ ēboulēthēn to emon onoma sebesthai. Ho de historiographos ta kata ton Solomōnta peplērōkōs epēgage Kai ta loipa tōn logōn Solomōntos, kai panta hosa epoiēse, kai pasa hē phronēsis autou, ouk idou tauta gegraptai en biblǭ logōn tōn Hēmerōn Solomōntos?» Touto de kai hē tōn Paraleipomenōn biblos dēloi, heteran einai biblon tauta sēmainousan. Ebasileuse de kata men tēn Graphēn tessarakonta etē kata de ton Iōsēpon ogdoēkonta eteleutēse de, hōs ekeinos ephēse, tettarōn kai enenēkonta. Toutou de teleutēsantos, tēn basileian ῾Roboam ho huios autou diedexato.
What does “So that the will of David my servant may remain all the days before me in Jerusalem, the city I have chosen for myself, to put my name there” mean? Long ago, he says, foreseeing David's virtue, I chose him and was pleased with him (that is what he calls “will”), and I appointed him and his family to reign over Jerusalem, where I willed my name to be worshiped. The historian, having completed the account of Solomon, added, “And the rest of the words of Solomon, and all that he did, and all his wisdom, are they not written in the book of the Acts of Solomon?” The book of Chronicles too shows this, that there was another book recording these things. According to Scripture he reigned forty years; according to Josephus, eighty; and he died, as Josephus said, at ninety-four. When he died, his son Rehoboam succeeded to the kingdom.
1 Kgs 11:36 (quotation, high confidence) · 1 Kgs 11:41 (quotation, high confidence) · 2 Chr 9:29 (allusion, high confidence) · 1 Kgs 11:42 (allusion, high confidence) · 1 Kgs 11:43 (allusion, high confidence)
Notes and citation
Summary: God's “will” for David is his choice of David's line to reign in Jerusalem; Solomon's reign and death are recorded with Josephus's figures.
- 1 Kgs 11:36 (LXX), 41–43; 2 Chr 9:29; Josephus, Ant. 8.7.8.
Notes on the original text
- Digital text corrected (OCR letter error): ἱστοριογράφο; τὰ → ἱστοριογράφος τὰ.
Extrabiblical texts: Josephus, Ant. 8.7.8 (Josephus (works); allusion)
Topics: Scripture and canon
Cite (SBL): Theodoret, Quaest. Reg. 3.38 (PG 80 80:703; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-regnorum/3-38). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-regnorum/3-38
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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.
3.39PG 80 80:703
Τί ἐστιν, Ἡ σμικρότης μου παχυτέρα ἐστὶ τῆς ὀσφύος τοῦ πατρός μου; Τῶν Παραλειπομένων ἡ βίβλος σαφέστερον τοῦτο δηλοῖ· Ὁ βραχύτατος γάρ μου, φησὶ, δάκτυλος παχύτερος τῆς ὀσφύος τοῦ πατρός μου ἐστιν. Οὕτω δὲ καὶ ὁ Σύρος ἡρμήνευσε· καὶ Ἰώσηπος ὡσαύτως
Ti estin, Hē smikrotēs mou pachytera esti tēs osphyos tou patros mou? Tōn Paraleipomenōn hē biblos saphesteron touto dēloi; Ho brachytatos gar mou, phēsi, daktylos pachyteros tēs osphyos tou patros mou estin. Houtō de kai ho Syros hērmēneuse; kai Iōsēpos hōsautōs
What does “My littleness is thicker than my father's loins” mean? The book of Chronicles shows this more clearly: “My smallest finger,” it says, “is thicker than my father's loins.” The Syrian translated it this way too, and Josephus likewise.
1 Kgs 12:10 (quotation, high confidence) · 2 Chr 10:10 (quotation, high confidence)
Notes and citation
Summary: Rehoboam's boast means his little finger is thicker than his father's loins, as Chronicles makes clear.
- 1 Kgs 12:10 (LXX); 2 Chr 10:10; Josephus, Ant. 8.8.2. This short question holds one question and answer. The staging notes that the OCR read the question number as 10.
Extrabiblical texts: Josephus, Ant. 8.8.2 (Josephus (works); allusion)
Cite (SBL): Theodoret, Quaest. Reg. 3.39 (PG 80 80:703; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-regnorum/3-39). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-regnorum/3-39
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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.
3.40PG 80 80:705
Πῶς νοητέον, Καὶ οὐκ ἤκουσεν ὁ βασιλεὺς τοῦ λαοῦ, ὅτι παρὰ Κυρίου ἦν ἡ μεταστροφή· καὶ τὰ ἑξῆς; Ὡς τὸ, Ἐσκλήρυνε Κύριος τὴν καρδίαν Φαραώ.» Ὅταν γὰρ, φησὶν, ὁ Θεός τινα καταλείπῃ, ὡς ἀκυβέρνητον φέρεται σκάφος· ἀλλ᾽ ὅμως τοῖς ἀνοήτοις ἐκείνοις χρησάμενος λόγοις, πληρωθῆναι παρεσκεύασε τοῦ Θεοῦ τὴν ἀπόφασιν. Τούτων δὲ οὕτω ῥηθέντων, ἀφίστανται μὲν αἱ δέκα φυλαὶ, καὶ χειροτονοῦσι τὸν Ἱεροβοὰμ βασιλέα· μόνων δὲ τῶν δύο φυλῶν ὁ Ῥοβοὰμ ἐβασίλευσε, καὶ τῶν λοιπῶν ὅσοι τούτοις συνῴκουν, ἐκ τῶν ἄλλων ὄντες φυλῶν. Εἶτα βουληθέντα στρατεῦσαι τὰ κατὰ τῶν δέκα φυλῶν, διὰ Σαμαίου τοῦ προφήτου κεκώλυκεν· ᾿Αναστρεφέτω γὰρ, ἔφη, ἕκαστος εἰς τὸν οἶκον αὐτοῦ, ὅτι ἐξ ἐμοῦ γέγονε τὸ ῥῆμα τοῦτο. Δηλοῖ δὲ ὁ ἱστοριογράφος καὶ τῆς μητρὸς τοῦ Ῥοβοὰμ τὸ γένος, εἰς ἔλεγχον τῆς τοῦ γεγεννηκότος παρανομίας· Ονομα γὰρ, φησὶ, τῇ μητρὶ τὸ αὐτοῦ Ναανὰ, θυγάτηρ ᾿Ανάν, υἱοῦ Ναὰς βασιλέως υἱῶν ᾿Αμμών. Ἱκανὸν δὲ τοῦτο καὶ τὴν Ἰουδαίων βδελυρίαν ἐντρέψαι, οἱ ἐπὶ τῇ εὐγενείᾳ βρενθύονται, καὶ τοὺς ἐξ ἐθνῶν τῷ Σωτῆρι πεπιστευκότας ἀλλογενεῖς ὀνομάζουσιν. Εὑρίσκεται γὰρ αὐτῶν καὶ τὸ βασιλικὸν γένος ἀλλόφυλον· ὁ δὲ Ῥοβοὰμ τὴν τοῦ πατρὸς παρανομίαν ἐζήλωσεν.
Pōs noēteon, Kai ouk ēkousen ho basileus tou laou, hoti para Kyriou ēn hē metastrophē; kai ta hexēs? Hōs to, Esklēryne Kyrios tēn kardian Pharaō.» Hotan gar, phēsin, ho Theos tina kataleipę̄, hōs akybernēton pheretai skaphos; all᾽ homōs tois anoētois ekeinois chrēsamenos logois, plērōthēnai pareskeuase tou Theou tēn apophasin. Toutōn de houtō rhēthentōn, aphistantai men hai deka phylai, kai cheirotonousi ton Hieroboam basilea; monōn de tōn dyo phylōn ho Rhoboam ebasileuse, kai tōn loipōn hosoi toutois synǭkoun, ek tōn allōn ontes phylōn. Eita boulēthenta strateusai ta kata tōn deka phylōn, dia Samaiou tou prophētou kekōlyken; ᾿Anastrephetō gar, ephē, hekastos eis ton oikon autou, hoti ex emou gegone to rhēma touto. Dēloi de ho historiographos kai tēs mētros tou Rhoboam to genos, eis elenchon tēs tou gegennēkotos paranomias; Onoma gar, phēsi, tę̄ mētri to autou Naana, thygatēr ᾿Anan, huiou Naas basileōs huiōn ᾿Ammōn. Hikanon de touto kai tēn Ioudaiōn bdelyrian entrepsai, hoi epi tę̄ eugeneią brenthyontai, kai tous ex ethnōn tǭ Sōtēri pepisteukotas allogeneis onomazousin. Heurisketai gar autōn kai to basilikon genos allophylon; ho de Rhoboam tēn tou patros paranomian ezēlōsen.
How should “And the king did not listen to the people, because the turn of events was from the Lord,” and what follows, be understood? Like “The Lord hardened Pharaoh's heart.” For when God abandons someone, he says, he drifts like a ship without a helmsman; yet by using those foolish words he brought about the fulfillment of God's sentence. When these words had been spoken, the ten tribes revolted and appointed Jeroboam king; Rehoboam reigned only over the two tribes and over those from the other tribes who lived among them. Then, when he wished to campaign against the ten tribes, God prevented him through Shemaiah the prophet: “Let each man return to his house,” he said, “for this thing is from me.” The historian also shows the family of Rehoboam's mother, to expose the lawlessness of his father: “His mother's name,” it says, “was Naana, daughter of Anan, son of Naas, king of the sons of Ammon.” This is enough to put to shame the loathsomeness of the Jews, who pride themselves on their noble birth and call those from the nations who have believed in the Savior foreigners; for even their royal family is found to be of foreign blood. Rehoboam imitated his father's lawlessness.
1 Kgs 12:15 (quotation, high confidence) · Exod 4:21 (quotation, high confidence) · 1 Kgs 12:16 (allusion, high confidence) · 1 Kgs 12:20 (allusion, high confidence) · 1 Kgs 12:21 (allusion, high confidence) · 1 Kgs 12:24 (quotation, high confidence) · 1 Kgs 14:21 (quotation, high confidence) · 1 Kgs 14:22 (allusion, medium confidence)
Notes and citation
Summary: God allowed Rehoboam's folly to fulfill his sentence; the kingdom split, and Rehoboam's Ammonite mother shows that even the royal line was of foreign blood.
- 1 Kgs 12:15–24 (quotations 12:15, 24); Exod 4:21; LXX 1 Kgs 12:24a (Rehoboam's mother; compare 14:21, 31). The remark about the Jews is Theodoret's own; translated as written.
Notes on the original text
- Digital text corrected (repeated mark; stray mark): μεταστροφή·· καὶ → μεταστροφή· καὶ; βρενθύονται ", → βρενθύονται,.
Cite (SBL): Theodoret, Quaest. Reg. 3.40 (PG 80 80:705; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-regnorum/3-40). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-regnorum/3-40
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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.
3.41PG 80 80:705
Τι δήποτε καὶ δὶς τὰ αὐτὰ ὁ ἱστοριογράφος λέγει, καὶ πολλάκις τὰ ὕστερα πρότερα; καὶ γὰρ ἐνταῦθα τὴν κατὰ τοῦ παιδὸς Ἱεροβοάμ ἀπόφασιν προτέραν τῆς βασιλείας τέθεικεν Δὶς μὲν τὰ αὐτὰ καὶ πολλάκις ἀναγκάζεται λέγειν· ἐπειδὴ περὶ δύο βασιλειῶν διηρημένων συγγράφει• καὶ ἔστιν ὅτε πολλὰ περὶ θατέρας τιθεὶς διηγήματα, εἶτα εἰς τὴν ἑτέραν διαβαίνων, ἀναγκάζεται, ἀναλαβεῖν τὰ ἤδη προειρημένα, ὥστε τὴν ἀκολουθίαν φυλάξαι. Ἡ δὲ τοῦ παιδὸς ἀῤῥωστία, καὶ ἡ κατ' αὐτοῦ γεγενημένη ἀπόφασις, δηλονότι μετὰ τὴν ἀσέβειαν γέγονε. Προειπὼν γὰρ τοῦ παιδίου τὴν τελευτὴν ὁ προφήτης, καὶ τὴν κατὰ παντὸς τοῦ γένους ἐξενήνοχε ψῆφον. Ὁ μὲν γὰρ Ἱεροβοάμ τὴν γυναῖκα μετὰ τῶν ξενίων πρὸς τὸν προφήτην ἀπέστειλεν. Ἀμβλυώττων δὲ ὁ πρεσβύτης ἔνδον καθήμενος ἤσθετο πόῤῥωθεν ἀφικνουμένης ἐκείνης, καὶ τὸν ὑπηρέτην ἀποστείλας, συντόμως αὐτὴν εἰσελθεῖν ἐκέλευσεν, ὡς ἀλγεινὰ πευσομένην. Καὶ πρῶτον μὲν ἐπιμέμφεται τοῖς δώροις Ἵνα τί ἐνήνοχάς μοι ἄρτους, καὶ σταφυλὴν, καὶ κολλύρια, καὶ στάμνον μέλιτος; Τὸ δὲ δηλῶσαι τὰ κομισθέντα πείθει τοῖς ῥηθησομένοις πιστεῦσαι. Εἶτα τοῦ παιδὸς ἀπαγγείλας τὴν τελευτὴν, ἐπήγαγεν, ὅτι Τάδε λέγει Κύριος· Ἰδοὺ ἐγὼ ἐξολοθρεύσω τοῦ Ἱεροβοὰμ οὐροῦντα πρὸς τοῖχον. Καὶ οὐ μόνον σφαγὴν αὐτοῖς προηγόρευσεν, ἀλλὰ καὶ ἀτάφους μεῖναι μετὰ σφαγὴν, καὶ προτεθῆναι θοίνην καὶ βορὰν οἰωνοῖς καὶ θηρίοις. Ἔπειτα τὴν αἰτίαν ἐπάγει, Ὅτι οὐχ εὑρέθη ἐν αὐτῷ ῥῆμα καλὸν περὶ τοῦ Κυρίου. Οὐροῦντα δὲ πρὸς τοῖχὸν λέγει τὸν ἀσθενῶς διακείμενον, καὶ στῆναι δίχα τοῦ ἐρείδεσθαι τῷ τοίχῳ παντελῶς μὴ δυνάμενον.
Ti dēpote kai dis ta auta ho historiographos legei, kai pollakis ta hystera protera? kai gar entautha tēn kata tou paidos Hieroboam apophasin proteran tēs basileias tetheiken Dis men ta auta kai pollakis anankazetai legein; epeidē peri dyo basileiōn diērēmenōn syngraphei• kai estin hote polla peri thateras titheis diēgēmata, eita eis tēn heteran diabainōn, anankazetai, analabein ta ēdē proeirēmena, hōste tēn akolouthian phylaxai. Hē de tou paidos arrhōstia, kai hē kat' autou gegenēmenē apophasis, dēlonoti meta tēn asebeian gegone. Proeipōn gar tou paidiou tēn teleutēn ho prophētēs, kai tēn kata pantos tou genous exenēnoche psēphon. Ho men gar Hieroboam tēn gynaika meta tōn xeniōn pros ton prophētēn apesteilen. Amblyōttōn de ho presbytēs endon kathēmenos ēstheto porrhōthen aphiknoumenēs ekeinēs, kai ton hypēretēn aposteilas, syntomōs autēn eiselthein ekeleusen, hōs algeina peusomenēn. Kai prōton men epimemphetai tois dōrois Hina ti enēnochas moi artous, kai staphylēn, kai kollyria, kai stamnon melitos? To de dēlōsai ta komisthenta peithei tois rhēthēsomenois pisteusai. Eita tou paidos apangeilas tēn teleutēn, epēgagen, hoti Tade legei Kyrios; Idou egō exolothreusō tou Hieroboam ourounta pros toichon. Kai ou monon sphagēn autois proēgoreusen, alla kai ataphous meinai meta sphagēn, kai protethēnai thoinēn kai boran oiōnois kai thēriois. Epeita tēn aitian epagei, Hoti ouch heurethē en autǭ rhēma kalon peri tou Kyriou. Ourounta de pros toichon legei ton asthenōs diakeimenon, kai stēnai dicha tou ereidesthai tǭ toichǭ pantelōs mē dynamenon.
Why does the historian say the same things twice, and often put later things first? For here too he has placed the sentence against Jeroboam's child before his reign. He is often obliged to say the same things twice, since he writes about two divided kingdoms; and sometimes, after giving many narratives about one, then passing over to the other, he is obliged to take up again what has already been said, so as to keep the sequence. The child's illness and the sentence pronounced against him clearly came after the impiety. For the prophet, having foretold the child's death, also pronounced the sentence against the whole family. Jeroboam sent his wife to the prophet with gifts. The old man, who was dim-sighted and sitting inside, perceived her coming from afar, sent his servant, and told her to come in quickly, as one about to hear painful news. First he finds fault with the gifts: “Why have you brought me loaves and grapes and cakes and a jar of honey?” Revealing what had been brought persuades her to believe what will be said. Then, having announced the child's death, he added, “Thus says the Lord: Behold, I will destroy from Jeroboam him who urinates against the wall.” He foretold not only their slaughter, but that they would remain unburied after the slaughter and be set out as a feast and food for birds and beasts. Then he gives the reason: “Because no good word concerning the Lord was found in him.” By “him who urinates against the wall” he means one who is weak and quite unable to stand without leaning on the wall.
1 Kgs 14:1 (allusion, high confidence) · 1 Kgs 14:4 (allusion, high confidence) · 1 Kgs 14:3 (quotation, medium confidence) · 1 Kgs 14:10 (quotation, high confidence) · 1 Kgs 14:11 (allusion, high confidence) · 1 Kgs 14:13 (quotation, medium confidence) · 1 Kgs 12:24 (allusion, high confidence)
Notes and citation
Summary: The historian repeats and reorders events because he narrates two kingdoms; Ahijah's oracle against Jeroboam's son and house came after Jeroboam's impiety.
- LXX 1 Kgs 12:24g–n (the Septuagint's additional account of Jeroboam's son, read in the place the question describes); compare 1 Kgs 14:1–14. Quotations follow the LXX addition. Theodoret's explanation of the idiom “one who urinates against the wall” is his own; translated as written.
Notes on the original text
- Digital text corrected (OCR letter error; stray letter): καὶ δὲς τὰ αὐτὰ → καὶ δὶς τὰ αὐτὰ; καὶ π πολλάκις → καὶ πολλάκις; Ἱεροβοάμ ε ἀπόφασιν → Ἱεροβοάμ ἀπόφασιν.
Topics: Scripture and canon
Cite (SBL): Theodoret, Quaest. Reg. 3.41 (PG 80 80:705; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-quaestiones-regnorum/3-41). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-quaestiones-regnorum/3-41
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-quaestiones-regnorum-3-41) · 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.